The True Way of Concord of All the Christian Churches, Part 2 · Chapter 10
CHAP. X.
A draught or ſpecimen of ſuch Forms as are before mentioned, for the Approved and the Tolerated Miniſters.
§. 1. TThis Chapter ſhould have gone before the ninth: But I thought to paſs it by, leſt it ſeem preſumptuous. But the obſervation how ordinarily men miſcarry in this work, hath perſwaded me to run the hazard of mens cenſures.
§. 2. 1. The form to be ſubſcribed by the Approved Miniſtry.
I A. B. do ſeriouſly as in the ſight of God profeſs,A. The form Common to all Chriſtians. Mat. 28. 19. Mark 16. 16. that as I have been in Baptiſm devoted by the ſacred▪ Covenant to God the Father, Son and Holy Ghoſt, renouncing the Devil, the world and the fleſh, ſo far as they are his enemies; ſo I do unfeignedly Believe in God the Father, Son and Holy Ghoſt, and conſent ſtill to that Covenant, in hope of the grace and Glory promiſed, obliging my ſelf to continue by the help of that grace, in Faith, Love and ſincere obedience to the end.
More particularly.
§. 3. I. I do unfeignedly Believe 1.I. Aſſent. Heb. 11. 6. 1 Cor. 8. 4. Mat. 28. 19. Joh. 4. 24. Pſal. 90. 2. Gen. 17. 1. Heb. 4. 13. Luk. 18. 19. Pſal. 117. 2. Deut. 32. 4. Iſa. 6. 3. That there is one Only God an infinite Spirit of Life, underſtanding and will, moſt perfectly powerful, wiſe and good; incomprehenſibly Three in One, and One (eſſence) in Three (called perſons or ſubſiſtences by the Church), the Father, the Word and the Spirit, of whom and through whom & to whom are all things, he being the Creator, preſerver, Governour, and the ultimate End of all: Our abſolute owner, our moſt juſt Ruler, and our moſt gracious and amiable Father and benefactor.
2. I believe that this God created all the world,Ge. 1. Act. 17. 24. Gen. 1. 27. 1 Chron. 28. 9. Luk. 10. 27. Joh. 17. 3. Mat. 4. 10. & 19. 17. Gen. 3. Rom. 5. 12. & 3. 23. things inviſible and viſible; And made man in his own Image, forming a fit Body, and breathing into it a ſpirit of Life, underſtanding and will; fitted and obliged to know, love and ſerve his Creator, giving him the inferior Creatures for this uſe, making him their Owner, their Governour and their End, under God: But ſpecially forbidding him to eat of the Tree of knowledge,Gen. 2. 17. on pain of death.
3. The woman being tempted by Satan, and the man by the woman both fell by wilful ſin, from their Holineſs, Innocency and Happineſs, into a ſtate of Pravity, Guilt and miſery, under the ſlavery of the Devil, world and fleſh, under Gods vindictive Juſtice and the condemnation of his Law.Eph. 2. 3. Whence ſinful, corrupted, guilty and miſerable natures are propagated to all mankind: And no meer Creature is able to deliver us.
§. 4. II. I believe that God ſo loved the world,I Joh. 4. 14. Joh. 1. 1, 14. 1 Tim. 2. 5. Luk. 1. 35. Rom. 9. 5. Joh. 16. 33. Heb. 2. 14. Mat. 3. 15. Heb. 7. 26. 1 Joh. 2. 6. Gal. 3. 13. 1 Cor. 15. 3, 4. Act. 3. 9. & 3. 21. Eph. 5. 23. Luk. 1. 33. Act. 3. 22. Heb. 7. 25, 26. Eph. 1. 23, 24. Rom. 14. 9, 10. Joh. 5. 22. & 17. 1, 2, 3. that he gave his only Son to be their Saviour: Who being God and one with the Father, took our Nature, and became man; being conceived by the Holy Ghoſt, born of the Virgin Mary, named Jeſus the Chriſt; who was perfectly holy, without ſin, fulfilling all righteouſneſs, and being tempted overcame the Devil and the world, and after a life of humiliation, gave himſelf a ſacrifice for our ſins, by ſuffering a curſed death on the Croſs, to ranſome us and reconcile us unto God, and was buryed, and deſcended to Hades, and conquering death, the third day he roſe again: And having ſealed the New Covenant with his blood, he commanded his Apoſtles to preach the Goſpel to all the world, and promiſed the Holy Ghoſt: and after forty daiesaſcended into heaven, where he is God and man, the glorified Head, over all things to his Church, all power being given him in heaven and earth, our prevailing Interceſſor with God the Father, to preſent us & our ſervice acceptable to God,Luk. 24. 47. Mat. 28. 19, 20 Mark 16. 15, 16. and communicate Gods grace and mercies unto us; to Teach us, Govern, protect and judge us, and to ſave and bleſs and glorifie us.
§. 5. 2. By the new Teſtament, Covenant or Law of grace,Joh. 3. 16. 1 Joh. 5. 11, 22. Joh. 1. 10, 11, 12. Gal. 3. 27, 28. & 5. 24. 1 Pet. 5. 8, 9. Luk. 14. 33. Tit. 2. 14. 1 Pet. 3. 21. Mat. 28. 20. Heb. 5. 9. Luk. 14. 32. Rev. 22. 14. God through the aforeſaid Mediation of Jeſus Chriſt, doth freely give to fallen mankind, Himſelf to be their Reconciled God and Father, his Son to be their Saviour, and his holy Spirit to be their ſanctifier and comforter, if they will accordingly believe, and accept the gift, and by faithful covenant give up themſelves to him in theſe Relations; Repenting of their ſins, and conſenting to forſake the Devil, the world and the fleſh ſo far as they are enemies to God and their ſalvation, and ſincerely to obey Chriſt, his Laws and his Spirit to the end, bearing the Croſs and following him though through ſufferings, that they may reign with him in Glory: All which God will faithfully perform.
§. 6. III. I Believe that God the Holy Spirit proceeding from the Father,Joh. 16. 13. Eph. 2. 20. & 3. 5. 2 Tim. 3. 16, 17. Joh. 3. 5, 6. Rom. 8. 9. Gal. 4. 6. and from (or by) the ſon, was given to the Prophets, Apoſtles and Evangeliſts, to be their infallible Guide in preaching and recording the doctrine of ſalvation, and to be the great witneſs of Chriſt and his truth, by his manifold Divine operations. And that he is given to quicken,Tit. 3. 3, 5. Heb. 12. 14. Tit. 2. 11, 12. Rom. 8. 13. Heb. 5. 9. illuminate and ſanctifie all true believers, and to ſave them from the Devil, the world and the fleſhes temptations, from ſin, and from ſpiritual miſery. And that the Holy Scriptures indited by this Spirit, are to be believed, loved and obeyed as the word of God.
§. 7. 2. I believe that all who by true Conſent are devoted to God in the foreſaid Baptiſmal Covenant,1 Cor. 12. Mar. 16. 16. Joh. 1. 11, 12. Eph. 4. 1. to 17. Rom. 8. 1. Act. 26. 18. Rom. 14. & 15 1 Theſ. 5. 12, 13. Rom. 16. 16, 17. Joh. 15. 1. to 10. 1 Pet. 3. 21. Mat. 7. 21, 22. 1 Cor. 7. 14. Rom. 11. 17. Gal. 3. 26, 27, 28. and ſo continue, are one ſanctified Church or Body of Chriſt, and have Communion in the ſame ſpirit of faith and Love, and have forgiveneſs of their ſins; and having one God, one Chriſt, one ſpirit, one faith, one Baptiſm, and one Hope of Heavenly Glory, are bound to keep this unity of the ſpirit in the bond of peace, in the Doctrine, worſhip, order and converſation and mutual helps, which Chriſt hath by himſelf or his Apoſtles commanded, avoiding uncharitable contentions, diviſions, injuries and offences. And that the Baptized Covenanters and external Profeſſors of the foreſaid Covenant conſent are the viſible Church univerſal, and ſuch as we muſt have outward Communion with, though only the ſincere believers and conſenters ſhall be ſaved.Joh. 12. 26. 2 Cor. 5. 1, 7, 8.
§. 8. 3. I believe that at death the ſpirits of the juſtified go to happineſs with Chriſt,Act. 7. 59. Act. 17. 31. and the ſouls of the wicked to miſery. And that at the end of this world,2 Theſ. 1. 7, 8. Joh. 5. 28, 29. Mat. 25. 46. Matth. 13. 1 Theſ. 1. 6, 10, 11. Rev. 22. Chriſt will come in glory, and will raiſe the bodies of all men from death, and will judge all according to their works: And that the Righteous ſhall go into everlaſting life, where being perfected themſelves, they ſhall ſee God, and perfectly love and praiſe him in Joy, with Chriſt and all the Glorified Church: And that the reſt ſhall go into everlaſting puniſhment, where their worm never dyeth and their fire is never quenched.
§. 9. II. AS I Believe thus in God,II. Conſent and Deſire. Rom. 12. 1. Joh. 1. 11, 12. Deut. 10. 12. Rom. 8. 8. Heb. 11. & 12. 28, 29. Iſa. 56. 4, 5. & 55. 2, 3, 4, 6. Rev. 22. 17. Luk. 14. 26, 29. 2 Cor. 5. 7, 8, 9. 2 Pet. 3. 11, 12. 1 Pet. 1. 4, 5. 2 Pet. 1. 3, 4. Tit. 1. 3, 4. Mat. 7. 7. the Father, Son and Holy Ghoſt, according to the Sacred Scriptures, and the Creeds and conſtant Profeſſion of the univerſal Chriſtian Church, ſo I do unfeignedly continue to give up my ſelf preſently, abſolutely and reſolvedly, to this God my Creator, Redeemer and Sanctifier, according to the Covenant of grace: that I may be reſigned to the will of God my Owner, and obey the will of God my Ruler, and pleaſe and reſt in the Will and Love of God my Father, the Chiefeſt End and Infinite Good: And renouncing all Idols and enemies of God and this his Covenant, I conſent though with the Croſs to follow Chriſt the Captain of my Salvation to the death, deſiring ſtill more of the Love of the Father, the Grace of the Son, and the Communion of the Holy Spirit, and hoping for the promiſed Glory; All which I pray for according to that Prayer which Chriſt hath left to be the ſummary Directory of our deſires: Our Father which art in heaven, &c.
§. 10. III. ACcording to the foreſaid Belief and Conſent,III. Practice. Act. 27. 23. Pſ. 73. 25, 26. Deut. 10. 12. 2 Chron. 20. 20. 2 Cor. 5. 8, 9. Mat. 5. 17, 18, 19. Jo. 15. 10, 12, 14. Jo. 16. 7. 1 Jo. 5. 20, 21. Mat. 4. 9, 10. Pſal. 1. 1, 2, 3. & 37. 4. & 104. 34. & 89. 7. 2 Tim. 3. 4. 1 Cor. 11. 23, &c. Pſal. 119. 97. Jam. 4. 12. Exod. 20. 7, 8. Rev. 1. 10. As God hath obliged me, I do by Covenant oblige my ſelf, by the help of his Grace, ſincerely to obey this God, my Creator, Redeemer and Sanctifier, according to the Law of nature, ſummed up in the two Great Commands, of Loving God with all our hearts, and our neighbours as our ſelves; and in the Ten Commandments as the Law of Chriſt explained by him, with his ſuperadded precepts and inſtitutions: By all which I am bound, to take God only for my God, by believing, fearing, truſting, loving and obeying him; To Avoid all Idolatry of mind and body: To worſhip God according to his Law, by learning and meditating on his word, by believing-holy-fervent-prayer, thankſgiving and praiſe, and the holy uſe of the Sacrament of his Body and Blood: I muſt reverently and holily uſe his name, and not by perjury or otherwiſe profane it: I muſt keep holy the Lords day, eſpecially in holy Communion with the Chriſtian Aſſemblies, in the publick worſhip of God,Rom. 13. Col. 3. 20. Deut. 27. 16. Rom. 12. 19, 20. 2 Sam. 23. 3. Rom. 13. 9, 10. Luk. 18. 20. Mat. 5. 44, 45. 1 Jo. 3. 15, 16. Eph. 5. 3, 4, 5. 1 Theſ. 4. 6. Lev. 19. 11. Prov. 19. 5. Pſal. 15. 3. Mat. 19. 19. & 7. 12. and thankful commemoration of Chriſts Reſurrection, and our redemption: I muſt if I be a ſuperiour, faithfully and holily govern my Inferiours; and as an Inferiour I muſt honour and obey my Parents, Magiſtrates, and other ſuperiours in power over me. I muſt not wrong my neighbour in thought, word or deed; in his Soul, his Body, his Chaſtity, Eſtate, Right or Propriety; but muſt do him all the good I can, and juſtly give to all their own, and do as I would be done by, as Loving my neighbour as my ſelf: According to the Decalogue, God ſpake all theſe words ſaying, I am the Lord, &c.
§. 11. 2. ANd as the ſpecial duty of my office as in the Sacred Miniſtry,B. Proper to Miniſters of the Goſpel. Act. 20. 20, &c. Jo. 21. 15, 16, 17. 2 Tim. 4. 1, 2. 1 Tim. 4. 16. & 3. 2, 3, 4, 5, 6. & 4. 1, 3, 15. & 1 Tim. 3. 4, 5, 6, 19. 2 Tim. 1. 7, 8, 9, 10, 13. 2 Tim. 2. to the end. I do Conſent and Promiſe ſincerely to perform that office for the flock over which I ſhall be placed, or whereever I am called to exerciſe it; Teaching them the doctrine of the Sacred Scriptures, eſpecially the greateſt and moſt neceſſary parts, which I have here profeſſed, and nothing contrary thereto, ſo far as by diligent ſtudy I can diſcern it: exhorting them to live by faith in love to God and man, and in the joyful hope of heavenly Glory; in humility, ſelf-denial, temperance, patience, juſtice, diligence and fruitfulneſs in all good works: To be loyal and obedient to their ſuperiours,1 Tim. 6. 16, 17, 18. Tit. 1. & 2. & 3. 1 Theſ. 5. 12, 13. Mat. 6. 33. Heb. 13. 17. 1 Cor. 4. 1, 2. Mat. 24. 45, 46, 47, 48, 49. 1 Cor. 9. 16, to the end. teachable to their inſtructors, haters of ſinful diviſions and contentions, and lovers and followers of peace: To ſeek firſt the Kingdom of God and its righteouſneſs, to mortifie the fleſh, and not to overlove this world; To repent of ſin, to reſiſt temptations, to prepare for death and judgement; moſt carefully to pleaſe, and quietly truſt the will of God:1 Cor. 11. 23. Mat. 5. 16, 20. Mat. 15. 8, 9. Iſa. 8. 20. 1 Pet. 5. 1, 2, 3, 4. And in the publick celebration of the Sacraments, and all the worſhip of God, and Guidance of the flock, the ſame word of God ſhall be my Rule; to which alſo I will ſincerely endeavour to conform my whole Converſation; not following after vain-glory, or filthy lucre, or lording it over the heritage of God, but ſeeking to pleaſe and glorifie Chriſt, in my own and their ſalvation.
§. 12. ANd as I expect my part in the benefits of godly and peaceable Government,C. Special duty to Civil Rulers. Rom. 13. 1, &c. Mat. 28. 19. 1 Tim. 2. 1, 2, 3. 1 Pet. 2. 13, 14, 15, 16, 17, 18. ſo I do profeſs to believe, and promiſe to teach and practiſe accordingly, That there is no power but of God, and that Rulers are Gods Miniſters for Good, not for deſtruction but edification, to be a terrour to evil doers, and a praiſe to them that do well: and this under Chriſt, to whom is given all Power in heaven and earth: That we muſt pray for Kings and all in authority, that we may live a quiet and peaceable life,2 Pet. 2. 10, 11. in all godlineſs and honeſty:Rom. 13. 7. 5. That ſubjects muſt obey their Rulers in all things lawful belonging to their office to command;Col. 3. 12, 13, 14. and not reſiſt,Jam. 3. 1, 14, 15, 16, 17. rebel or be ſeditious:Jud. 8, 9, 10. That they muſt give honour, reverence and tribute to whomſoever they are due: And all this not only for fear of man, but in Conſcience as hereby obeying God.
The Renunciation.
ANd as I have thus unfeignedly profeſſed my Belief, my Conſent and promiſed Practice; ſo I heartily Renounce all Doctrines, Deſires and Practices contrary to any part of this Profeſſion: And if by errour I hold or ſhall hold any thing contrary thereto, as ſoon as I diſcern ſuch contrariety I will renounce it.
Eſpecially I Renounce Atheiſm, Polytheiſm and Idolatry of Mind or Body: All Infidelity, Antichriſtianity and falſe Chriſts: Profaneneſs, ungodlineſs, and malignant enmity to God and Holineſs: All contempt of Gods ſpirit and his word: All ſerving the Devil, the world or the fleſh as enemies to God or Holineſs: All ſelfiſhneſs, Pride and hypocriſie, perjury and taking Gods name in vain, ſuperſtition, profanation of Gods holy day, and contempt of his publick or private worſhip: All Rebellion againſt my parents, Prince or other Rulers; All murder, adultery and fornication, theft and deceit, lying and falſe witneſs bearing, and all other injury againſt the life, health, chaſtity, eſtate, or reputation of my neighbour; All ſinful diſcontent with my eſtate and coveting that which is anothers: And whatever is impious, uncharitable or unjuſt; From all theſe I deſire to be free.
PArticularly to approve my fidelity to my Rulers, I renounce all doctrines and practices of Rebellion, ſedition or Schiſm: I believe not that ſubjects may take up Arms or uſe any force or conſpiracy, to violate the Rights, Authority or Perſons of thoſe in ſupreme Power over them: I believe not that by any Laws of God or Man the Biſhop of Rome hath the right of Governing all the world, or all Chriſtian Kings and Kingdomes, nor the King or Kingdome of England, in particular, in matters ſecular or religious; Nor that it is the duty of this Kingdome or the King, to ſubject themſelves unto him and obey him: Nor that the ſaid Biſhop of Rome hath any true authority or right, to impoſe oaths on Kings or other temporal Lords, or otherwiſe oblige them to judge their ſubjects to be Hereticks, who deny the Popes univerſal Supremacy over all the Churches on earth, or who deny that the univerſal Church hath any Viſible Head but Chriſt; or who believe that the truly conſecrated Bread and Wine in the Sacrament of the Lords Supper remain true Bread and Wine after the Conſecration, or that believe they are not to be adored as their God, nor the Wine to be denyed to the Laity communicating: Nor may the Pope oblige Kings or any others to exterminate, burn or kill or puniſh any ſuch as hereticks, nor excommunicate Kings or temporal Lords for not doing it; nor depoſe them being excommunicated, nor give their Kingdomes or Dominions to others, nor authorize any to kill them, or to raiſe arms againſt them, and to invade their Countreys by hoſtility: Nor hath he right or authority to forbid Kingdomes or Countreys the publick celebration of Gods worſhip, or holy Chriſtian Communion; Nor to oblige any Rulers or others to deſtroy any as Hereticks or judge them ſuch, becauſe they are ſo judged by the Pope or Councils; And I believe not that the Clergy are exempted from obedience to the Secular Powers, or from being judged and puniſhed by them, by any Laws of God, or any valid Laws of man, not made or conſented to by the ſaid Powers: And I unfeignedly believe that if any Pope, or Council how great ſoever do decree, or aſſert any of theſe things which I have hereby renounced and diſclaimed, or ſhall hereafter decree or aſſert any of them, they err, and ſin againſt God in ſo doing, and are not to be believed therein, nor do oblige any thereby to obey them. And all this I profeſs as in the ſight of God my Judge without fraud or diſſimulation in the ſincerity of my heart.
THe errours which men ſhould be reſtrained from preaching or propagating are innumerable, and not neceſſary to be all put into a ſubſcribed or profeſſed renunication, ſo they be actually forborn. I will recite part of a Catalogue of falſe and doubtful dangerous points, not fit to be publiſhed by preachers.
I. Of the nature and acts of God.
1. The God is corporeal or material.
2. That God is eſſentially only in Heaven, or in ſome finite ſpace.
3. That God hath parts and is diviſible.
4. That God hath the parts or ſhape of humane bodies, head, face, eyes, hands, feet, &c. properly ſo called.
5. That God is the Univerſe or whole world, or that he is meerly or properly the ſoul of the world, as his body; and ſo but a part of the world.
6. That God or any eſſential of God, is really new, changeable or finite.
7. The God can ſuffer hurt, or hath proper real grief and paſſion.
8. That God knoweth not all that hath been, is, or will be, and all that is intelligible.
9. That Gods own eſſential perfection, goodneſs, and love is not the ultimate and chief object of mans love, to be loved chiefly for himſelf as moſt amiable, and above our ſelves and all things created, but that he is only or chiefly to be loved as our Benefactor, or as good to the creature; And ſo that man is Gods end, and his own chief and ultimate end, and not God mans chief and ultimate end.
10. That God is the firſt and chief, or any proper cauſe of ſin; or that God doth by efficient premotion as the firſt cauſe predetermine every mans mind, will, tongue and members, to every forbidden act that is done, as it is determined to and ſpecifyed by the object with all its forbidden circumſtances and modes: and ſo to every lie, perjury, hatred of God and goodneſs, murder, &c. that is committed.
11. That God ruleth the world only as an engine by phyſical motion, and doth not rule any free agents by moral means as precepts, prohibitions, promiſes, &c. in any acts, ſaving as theſe are parts of his phyſically neceſſitating motion.
12. That God may or ever doth lie; or by his inſpiration, or his works of nature or providence, neceſſitate innocent perſons de facto, or oblige any as a duty, to believe that which is falſe.
13. That God hath ſo committed the affairs of this world to Angels, or any creatures or natural means, as not to mind them, or particularly govern and diſpoſe of them himſelf.
14. That God is eſſentially or virtually abſent from the effects which he cauſeth.
15. That God hath not power to do any more or otherwiſe than he doth, though he would.
16. That Gods will is not the fountain, and the meaſure of all created good: or that things are not good becauſe they are willed by God.
17. That Gods proper and abſolute will, deſire and decree may be diſappointed and not come to paſs.
18. That ſomewhat of or in the creature, may be a true or proper cauſe of ſomewhat (not only relative, but) real in God, or make a real change on God.
19. That God hath no vindictive, or puniſhing, and no rewarding juſtice.
20. That God may be formally conceived of and comprehended by man, and not only known analogically and as in a glaſs.
II. Of the Bleſſed Divine Trinity.
1. That there are three Gods, or three divine eſſences or ſubſtances.
2. That the Trinity are but Three Names of God, or three relations of him to the creature.
3. That they are Three parts of God.
4. That the three Perſons are one God only in ſpecie, as Abraham, Iſaac and Jacob are One man, becauſe they have but one humane ſort of nature.
5. That one perſon in the Trinity is in time or dignity before or after other, or greater or leſs than other.
6. That in the Trinity there are three Fathers, three Sons, or three Holy Ghoſts.
7. That the doctrine of the Trinity is contradictory or impoſſible to be true.
8. That it is unneceſſary to be believed or preached.
9. That there are no Impreſſions or notes of the Trinity on the ſoul of man, or any other known works of God.
10. That the works of Creation, Redemption or Sanctification are no more eminently or otherwiſe aſcribed in Scripture to any one Perſon in the Trinity than to the other. That Creation is no otherwiſe aſcribed to the Father, than to the Son and Holy Ghoſt, nor Redemption to the Son, than to the Father and the Holy Ghoſt, nor Sanctification, Conſolation and Sealing to the Holy Ghoſt, than to the Father and the Son, and ſo that they are not hence relatively diſtinguiſhable to us and by us at all. duplicate page duplicate page
III. Of the Perſon of Jeſus Chriſt.
1. That Chriſt is but a Creature, or not eternal; or not of the ſame Divin… Eſſence as is the Father.
2. That Chriſt hath no humane created ſoul, but the Divine nature was to his body inſtead of a ſoul.
3. Or that a ſuperangelical created nature, united to his Divine nature was inſtead of a humane ſoul to his body.
4. That Chriſts body was not derived from the Virgin Mary, but only paſſed through her, as water through a Channel.
5. That the Mother of Chriſt alone was as much the cauſe of his ſoul and body, as our Fathers and Mothers both are of ours.
6. That the Virgin Mary was not the Mother of him that was God and man.
7. That ſhe was the Mother and actual cauſe or procreator of the Godhead, and of Chriſt as God.
8. That Jeſus Chriſt was two Perſons, a Divine and Humane.
9. That he had not two diſtinguiſhable natures, viz. the Divine and Humane.
10. That he had not two diſtinguiſhable underſtandings, wills, and operations.
11. That the Body of Jeſus Chriſt was incorruptible in and by its own nature and conſtitution, and not only by its union with the Deity, and by Gods will, decree and preſervation.
12. That he was begotten by Joſeph or ſome other man.
13. That Chriſts humane nature, ſoul or body, ſuffered no real pain, nor was capable of ſuffering any.
14. That he was not of the line of David after the fleſh.
15. That he had original ſin, guilt or vitioſity.
16. That Chriſt is not now God and man in heaven.
17. That the Glorified Body of Chriſt is now formally fleſh and blood, ſo called univocally as ours, having the ſame formal conſtitutive eſſence*See the ſ…ond Council… … …citing and app…ing th… former General Council of …: which in other things they oppoſed, yet both condemned this opinion..
18. That every Prieſt maketh Bread and Wine by the Conſecration in the Euchariſt to become no longer Bread and Wine, but the very Body, Fleſh and Blood of Chriſt, or that God ſo maketh it, or the Prieſts ſpeaking thoſe words: And ſo that all the conſecrated Bread and Wine ſince Chriſts days till now are made Chriſt's fleſh and blood, and yet his fleſh and blood no whit increaſed.
19. That all believers are by union part of the Natural Perſon of Chriſt.
20. That the humane nature of Chriſt is now the Godhead, or is become a proper part of the ſecond Perſon in the Trinity as ſuch. (And here preſumptuous men muſt take great heed of medling too far: ſome Scholaſtick Divines ſay, It is errour to ſay that Chriſts humane nature is a Part of his perſon; becauſe his Perſon was perfect from eternity, and the Divinity cannot be a Par. of any thing: Others ſay that It is erro… to ſay that the Humane nature is no part of Chriſt … ſeeing it is no part of the Divine Eſſence, or nature, therefore it is a part of his perſon: Others ſay that it is only an Accident of Chriſt: ſome think that if it were not for fear of the clamours of Ignorant Hereticaters that will call it Neſtorianiſm, it were ſoundeſt and ſafeſt to ſay, that the word Perſon is equivocal: And that as it is taken for the ſecond eternal perſon in the Trinity, the humane nature is no part of it: But as it is taken Relatively for the Perſon of the Mediator, the humane nature is a part. And ſo that Chriſt hath two perſons, but not univocally but equivocally ſo called.)
IV. Of the Holy Ghoſt and the Holy Scriptures.
1. That the Holy Ghoſt is but a creature, or not God of the ſame eſſence with the Father and the Son.
2. That the Holy Ghoſt is but the Angelical nature or ſpecies; and as the diabolical nature and many Devils are called ſingularly [the Devil,] ſo the many Angels are called [the Holy Spirit.]
3. That the Immortal part of man called his Spirit, is the eſſence of the Holy Ghoſt.
4. That the Holy Ghoſt as operative on man, is not a valid witneſs of the truth of Chriſt and Chriſtianity in the world.
5. That the Holy Ghoſt did not impregnate the Virgin Mary, or that Chriſt was not conceived by him.
6. That Adam had not the Holy Ghoſt, or true Holineſs.
7. That the Prophets ſpake not by the Holy Ghoſt; Or that their prophecies are of Private interpretation, that is, objectively to be interpreted, of ſuch private perſons and things as they immediately ſpake of, and which were but types of Chriſt or grace.
8. That the Holy Ghoſt in the Prophets was not the Spirit of the Redeemer, and ſent by him.
9. That the miracles of Chriſt and his Apoſtles were not wrought by the Holy Ghoſt.
10. That the Holy Ghoſt may ſet the ſeal of true uncontrolled miracles to a lie.
11. That the Canonical Scriptures were not indited by the Holy Ghoſt, as infallible records of the Divine will.
12. That they are but for a time, till a perfecter Law is made, called, [The Law of the Spirit.]
13. That they are imperfect without the ſupplement of Roman Tradition, as part of the Rule of faith and life.
14. That they were but occaſional writings, never intended for the univerſal law or rule of faith and holy living.
15. That there are in the true original, as they came from the Apoſtles, ſome errours.
16. That in the preſent received Originals there is any errour inconſiſtent with true ſaving faith and practice.
17. That we are not bound to believe the Holy Scriptures to be Gods word, but by the authoritative propoſal of the Church of Rome, that is, A general Council ſubject to the Pope, or called or approved by him as authorized thereto by Chriſt: or that we muſt believe that the Pope or Council are authorized by Chriſt, before we are bound to believe in Chriſt himſelf.
18. That the Scriptures are not intelligible in neceſſary things, till the Church, Council, Pope or Fathers expound them to us.
19. That the Scriptures have no ſuch im…ſs or excellency, by which they manifeſt themſelves to be of God, ſuppoſing neceſſary conveyance and miniſterial explication.
20. That we muſt not underſtand any text of Scripture, but as the conſent of ancient Fathers expoundeth it.
21. That the Spirit now given to Po…, Councils, or to individual Chriſtians is as much the Rule of faith and life, as … holy Scriptures: or that the Spirit is not given now to us … to teach us to underſtand, believe, love and practiſe Gods word indited by the more emmen… inſpiration of the Apoſtles and Prophets▪ …ut alſo to inſpire us as infallibly to know more than is revealed in the Scripture, and that as needful to Salvation: Or that it is not ſo much the Spirit extraordinarily inſpiring the Apoſtles, as the Spirit as inſpiring ourſelves, which is every mans rule of faith and life.
22. That the Light which is in Heathens, Infidels, and all men, is this Spirit, and ſufficient Rule.
23. That men muſt believe the Scripture without reaſon for their believing it: or muſt believe it to be Gods word without ſeeking any proof that it is his word.
24. That it is meritorious to believe the Scripture to be Gods word, without knowing any proof or reaſon of it, this being an infuſed faith, and proof making it but acquired.
25. That we muſt believe Gods word no further than we have evidence of truth from the nature of the matter revealed.
26. That Mahomet is the Paraclet promiſed by Chriſt.
V. Of the Creation.
1. That this world was from eternity, and not made in time.
2. That an evil God made this earth, or a middle God between the perfect God and the evil one (As old Hereticks variouſly ſpake.)
3. Or that ſuch an evil, or middle God made the body of man.
4. Or that ſuch an evil, or middle agent made the woman.
5. That God made ſin, and death and diſorder before ſin deſerved them.
6. That when God had made this world, he left it to the Government of certain Angels, who fell and neceſſitated man to fall.
7. That the World is Gods body, and he the Soul of it, and no more.
8. That the world came by chance, or by a fortuitous conflux of atomes, and was not made by Gods wiſe and powerful word or action.
9. That there is nothing in the world but matter and motion, and the various ſhapes of matter cauſed by motion: or at leaſt, nothing but God and matter and motion, and its modal effects.
10. That the world is Infinite, as being made by that infinite God, who made it as great and good as he was able, and therefore infinite in his own ſimilitude.
VI. Of Angels and Spirits, and Heaven.
1. That men can certainly tell the ſpace, number and order of all the celeſtial regions, orbs, or ſpaces, and the number of Angels, or when the firſt were made.
2. That this world or earth was made by Angels only.
3. That the fallen Angels were neceſſitated by God to ſin, and to tempt man.
4. That God hath ſo left to Angels the Government of this world, as not to govern it himſelf, ſave by ſuch leaving all to their free contingent action.
5. That all that which ſcripture aſcribeth to the Holy Ghoſt is done only by Angels.
6. That we may know which are our Guardian Angels.
7. That men may chooſe their own guardian Angels or ſpirits.
8. That we muſt pray to Angels though we ſee them not or have no ſpecial notice when they hear us.
9. That Angels luſted after women and begat Giants of them before the deluge.
10. That they fight with each other for the government of the Kingdoms of this world; (even the good Angels among themſelves.)
VII. Of Man, as man, in his nature and firſt ſtate.
1. That mans ſoul is God, or part of God.
2. Or is only a part or act of an univerſal ſoul of the world, and is no ſingular or individual ſubſtance in each one.
3. That the ſoul is but a quality, motion or action of a higher agent.
4. That the ſoul is mortal and dieth with the body; being either annihilated, or aſleep, or ſunk into a meer potentia; or hath no knowledge, will, ſenſe or action; or is ſwallowed up in the univerſal ſoul ſo as to loſe its proper or numerical exiſtence.
5. That mans ſoul is of the ſame ſpecies as the bruits.
6. That mans ſpirit only is immortal and continueth after death, but not his ſoul.
7. That mans ſoul or ſpirit was from eternity.
8. That it was made before this earth, and ſinned in a former body, and was thruſt for puniſhment into this body and world.
9. That the ſouls departed of men, are ſent back into beaſts, or at leaſt into other men, and ſo are oft born.
10. That mens ſouls are fallen Angels.
11. That Adams ſoul was made firſt male and female before it was incorporate.
12. That Adams body was the cloathing that God made him after he ſinned, having no body before.
13. That neither ſoul nor body was made after Gods image (as Epiphanius ill affirmeth).
14. That mans Vital faculty, Intellect, and Will, are but accidents of his ſoul.
15. That the ſoul is moved but as an engine by an extrinſick cauſe, and hath not any Eſſential ſelfmoving form or power.
16. That no man can do more or leſs or otherwiſe than he doth, becauſe God as the firſt mover neceſſitateth all his actions.
17. That the will hath no habits, but a meer power and liberty.
18. That Adam and Eve had no holineſs, or holy inclination to love God as God and to obey him, but a meer neutral poſſibility.
19. That Adam had not help or ſtrength ſufcient, or neceſſary power to have forborn his firſt ſin.
20. That man was made only to be an inhabitant of earth, as Angels are of heaven; and is not capable of an higher habitation.
VIII. Of ſin, Original and ſubſequent.
1. That God is as much the Cauſe of all ſin, as he is of darkneſs and ſuch other privations: and that he made Adam ſin; or that he irreſiſtibly predetermineth every ones will to every forbidden act which it doth.
2. That the Devil irreſiſtibly neceſſitated Adam to ſin, and ſo ſome ſuperior cauſe did the Devils.
3. That ſin is not only the occaſion of much good, but a proper cauſe, and as ſuch is decreed, willed and cauſed by God.
4. That God made a Covenant with Adam, that if he ſinned, all that came of him ſhould be reputed ſinners, farther than they were really ſeminally in him, and by natural in-being and derivation were partakers of his guilt, and corruptions; and ſo that God made them ſinners by his arbitrary imputation, when naturally they were not ſo.
5. That Original ſin neceſſitateth every ſin of omiſſion or act which ever after followeth in the world.
6. That ſin being a meer privation, all are by nature deprived of all moral good, and ſo all are equally evil, and as bad as thoſe in hell, notwithſtanding any thing that the Redeemer hath done to prevent it.
7. That infants have no Original ſin; no guilt of Adams ſin, and no ſinful pravity of nature.
8. That Infants have no participation of guilt of any nearer parents ſin, but Adams only, and God doth not inflict any puniſhment on children for their fathers ſin, becauſe of their derived guilt by nature.
9. That therefore Infants have no need of a Saviour to ſuffer for their ſin, nor of a pardon.
10. That Infants need not the Holy Ghoſt to ſanctifie them, by killing any ſinful pravity or inclination in them.
11. That ſin was not the cauſe of death.
12. That ſin deſerveth not hell, or an everlaſting puniſhment.
IX. Of Redemption and the Covenant of grace made to Adam and Noah.
1. That God made no promiſe, Covenant or gift of grace to Adam after his fall.
2. That God made the Covenant of grace only to Adam and the elect, and not to all mankind in him, no not as it is a Conditional Covenant.
3. That all except the elect, or moſt or many at leaſt are ſtill under that firſt Covenant of Innocency made with Adam, as preſcribing to them and requiring of them ſinleſs innocency or perfection as the only condition of their ſalvation; As if God ſtill ſaid to ſinners, I will ſave you if you are not ſinners.
4. That the Covenant of Grace was made only to and with Chriſt, and no other.
5. That there was and is an eternal Covenant of Redemption made between God the Father and the Son, which is neither Gods Eſſence, a Divine Perſon or Decree, but a proper Covenant.
6. That God gave no grace, pardon or ſalvation by Covenant, till Chriſts incarnation.
7. That the ſame faith objectively conſidered, was neceſſary to ſalvation under the firſt edition of the Covenant of grace as under the laſt, viz. to believe that Jeſus the ſon of Mary is or muſt be the Meſſiah, and that he muſt die for ſin, and riſe again and intercede in heaven, and return to raiſe us and judge the world.
8. That Chriſts Diſciples were not in a ſtate of juſtification till they believed all this.
9. That all men ſhall not be judged as they believed and kept (or brake) the condition of the Covenant in that edition which they were under, but all according to the tenor of the laſt edition.
10. That no faith in God as gracious and merciful to ſinners, and as pardoning ſin, was neceſſary before Chriſts incarnation.
11. That God before did pardon ſin without any reſpect to the future ſacrifice, and merit of Chriſt as mans Redeemer.
12. That no ſouls were glorified or received to heaven and happineſs, till Chriſt's reſurrection, but reſerved in ſome Limbus till then.
X. Of the Covenant made with Abraham, and Moſes Law, and the Iſraelites.
1. That Abraham was the firſt true Believer, or the firſt to whom a promiſe or Covenant of Grace was made.
2. That the Covenant of Grace was made to no other people in the world, but the Iſraelites were Gods whole viſible Church on earth, and did not only add to them a Covenant of peculiarity.
3. That this promiſe to Abraham and his ſeed in whom all Nations of the Earth ſhould be bleſſed, extended no way to the believing Gentiles.
4. That all Heathens children that were circumciſed were certainly ſaved, if they died before actual ſin.
5. That Moſes Law bound men to no ſpiritual duty, nor promiſed any future reward or happineſs after this life.
6. That Moſes Law was given by an evil God or evil Angel.
7. That Moſes Law was the ſame as the Law or Covenant of perfect innocency firſt made for Adam.
8. That all the world was bound to keep Moſes Law as ſuch even the judicial and ritual parts of it.
9. That under that Law God gave no grace to obey him.
10. That the converted Jews are ſtill bound to keep Moſes Law.
11. Yea and all converted Gentiles now:
12. That we are bound to form our Church government according to the Moſaical or Jewiſh.
XI. Of Redemption by Chriſt incarnate; and the Goſpel or laſt edition of the Covenant of Grace.
1. That Chriſt brought no more Grace than was as ordinarily given before his incarnation.
2. That he was habitually or actually a ſinner, guilty of original or actual ſin.
3. That Chriſt was properly reputed a ſinner by God, or a proper ſinner by imputation, in that he took our ſin to be his own, or God took him to be guilty of the fault of all our ſin; and not only one that undertook to bear the puniſhment deſerved.
4. That Chriſt was as guilty of our ſin as we were of Adams.
5. That Chriſt was habitually or actually holy, and fulfilled all righteouſneſs in the Legal perſon of every elect perſon, or of every true believer, ſo that the Law therefore judgeth them to have been what Chriſt was, or done what Chriſt did therein, they doing it in him.
6. That Chriſt was not a ſatisfying ſacrifice for ſin.
7. That Chriſts ſatisfaction and merit were not ſufficient for their proper uſe and effect, without our ſatisfaction and merit to make up their defect.
8. That Chriſt was not the Saviour of the world, or that God did not ſo love the world as to give his only ſon, that who ever believeth in him ſhould not periſh but have everlaſting life. Or that God hath made no ſuch promiſe or grant to all to whom the Goſpel cometh, that if they repent and believe in Chriſt they ſhall be pardoned and ſaved: or that this conditional univerſal pardon was no fruit of Chriſts death.
9. That none but the elect have any mercy purchaſed by the death of Chriſt, nor are bound to be thankful to him for any ſuch.
10. That Chriſt ſuffered the ſame pains of hell, hatred of God, and torment of Conſcience, which all the elect ſhould elſe have ſuffered.
11. That Chriſts Righteouſneſs and ſacrifice are not the true meritorious cauſe of our righteouſneſs, pardon, juſtification and ſalvation.
12. That Chriſt muſt be oft really ſacrificed.
13. That Chriſt at his laſt ſupper did make the bread and wine become his real body, then living; and that it was broken and his blood ſhed by himſelf really before he was crucified by the Jews.
14. That Chriſt felt no real pain (as St. Hilary Pic…av. ill ſaid).
15. That Chriſt died not but another in his ſhape.
16. That Chriſt took not his body into Heaven.
17. That all power is not given to Chriſt, nor are Kings and Magiſtrates his Miniſters, nor hold their power by him.
18. That Chriſt is no Law-giver, and made no Law.
19. That he is not our ſufficient interceſſor with God, by whom we may have acceſs and acceptance.
20. That Chriſt ſendeth not forth his ſpirit to be his agent and witneſs to the end of the world, in ſanctifying his elect.
XII. Of Faith, Repentance and ſanctification.
1. That Faith, repentance, holineſs and obedience are not neceſſary in us to our ſalvation, becauſe Chriſt was righteous for us, and repented and believed in our ſtead.
2. That believers are under no Law of God.
3. That he may be pardoned and ſaved who forbeareth only the outward Acts of ſin through meer fear, and is abſolved by a Prieſt, though he love ſin better than holineſs, and had rather keep it than leave it.
4. That loving others, and doing them good and no harm is all the Love of God and Holineſs that is neceſſary to ſalvation.
5. That Faith and Repentance are of nature or by meer natural power and free-will, and not the gift of grace through Chriſt.
6. That God giveth grace equally to all till good improvers make a difference.
7. That men may be holy in the reſtored Image of God without the grace of the Holy Ghoſt.
8. That men need not the Spirit of God to help them to pray or preach.
9. That the ſins of ſanctified perſons, are not judged by God to be theirs; and that he ſeeth them not and hateth them not, nor puniſheth them with any correcting puniſhment.
10. That they that have the ſpirit need not ſtudy for matter, method, words or affection.
11. That they are perfect, or their duties perfect who have the ſpirit, becauſe all the ſpirits works are perfect.
12. That the day of grace may be ſo paſt with ſome, as that ſincere faith, and repentance, and a changed will that loveth holineſs, and conſenteth to the Covenant of grace, may be rejected of God, and unavailable to ſalvation.
XIII. Of Juſtification and pardon.
1. That God forgiveth the deſerved puniſhment of no ſin, but requireth it of the ſinner himſelf, and Remiſſion is only the deſtroying of ſinful diſpoſitions and preventing future ſin, and not forgiving the puniſhment of what is paſt, or will be.
2. That Chriſt's ſacrifice and righteouſneſs is not the meritorious cauſe of our pardon, Juſtification, adoption and Salvation.
3. That Chriſt is not the Lord our righteouſneſs, or made of God to us, wiſdom, righteouſneſs, ſanctification and redemption; nor we made the Righteouſneſs of God in him: or that it is not the Righteouſneſs of God by faith in Jeſus Chriſt, which juſtifieth us.
4. That Chriſt ſuffered for his own ſin, being either actually a ſinner, or our ſins made properly his own ſin, (in the guilt of culpability, and not only of puniſhment) before he ſuffered for them. And ſo that he was by real imputation or Divine reputation, the greateſt Atheiſt, infidel, malignant, murderer, adulterer, &c. in the world, theſe ſins being in their forms, or culpable guilt tranſlated from all the elect on him.
5. That all the elect were juſtified from eternity, or before they were born, or while they were no true believers, by that juſtification which the Scripture meaneth when it ſaith we are juſtified by faith.
6. That the elect are juſtified by the Law of innocency made to Adam, or the Law of works made to and by Moſes to the Jews; becauſe they were Legally in Chriſt fulfilling them, and did perfectly fulfill them in him.
7. That the ſenſe of the Law of innocency was, [Thou or Chriſt for thee ſhall be innocent and obey perfectly to the end, or die].
8. That the Goſpel Covenant or Donation is not Gods juſtifying inſtrument, gift or Law.
9. That God reputeth us to have been perfectly innocent from our birth to our death (or at leaſt ſince our believing) becauſe we were ſo Legally in Chriſt, and yet reputeth us ſuch ſinners as need a Saviour, and Chriſt ſuffered for our ſins, though we were ſo innocent.
10. That the elect have no need of pardon at all, becauſe they are perfectly obedient by imputation.
11. That at leaſt we need no pardon of any ſin committed ſince we believed, ſave only of temporal correction.
12. That pardon and juſtification actually remit all ſin at once that is yet to come, (and is yet no ſin) as well as that which is paſt and preſent▪
13. That pardon and juſtification are perfect as ſoon as we believe.
14. That therefore no true penalty, no not corrective is inflicted or remaineth after our firſt faith.
15. Therefore to ſuch none of their wants of grace or Communion with God, nor permitted ſin, nor ſuffering nor death, are any true puniſhments for ſin, for the demonſtration of paternal juſtice.
16. That therefore no believer muſt pray for the pardon of ſin (it being perfected already) nor ſeek for it of Chriſt by faith.
17. That therefore there is no further condition or means to be uſed by us for pardon of new ſins, or for fuller pardon.
18. Therefore there is no other or perfecter juſtification at the laſt judgement.
19. That faith is not imputed to us for Righteouſneſs.
20. That againſt the falſe accuſations [that we were impenitent, infidels, ungodly, hypocrites] we need no perſonal Repentance, faith, piety or ſincerity, to juſtifie us as the righteouſneſs contrary to this accuſation, but only the imputed righteouſneſs performed perſonally by Chriſt himſelf.
21. That we ſhall not be judged according to our works, nor in any reſpect juſtified before God by our works, nor is St. James ſo to be underſtood, nor Chriſt that ſaith, By thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned. Mat. 12.
22. That men are juſtified by the works of the Law of Moſes or of innocency, or ſome other works, which muſt be joyned to the righteouſneſs of Chriſt, to make it ſufficient to its proper part or office; and are not only ſubordinate thereto.
23. That we are juſtified by faith, only in our Conſciences; as knowing that we are otherwiſe juſtified before God.
24. That we are juſtified only by inherent righteouſneſs; and that pardon of ſin and acceptance for Chriſts merits and mediation, is none of our juſtification at all.
25. That a man unjuſtified muſt believe that he is juſtified, that thereby he may be juſtified (taking juſtification in the ſame ſenſe).
26. That God doth not make men juſt before he ſentenceth them juſt.
27. That Chriſt juſtifieth only by his Prieſtly Office and not by his judicial ſentence.
28. That we are juſtified by no act of faith, but only by the act of reſting on (or alſo accepting) Chriſts imputed juſtifying righteouſneſs.
29. That being perfectly juſtified by the firſt act of faith, we are never after juſtified as to continuation, by any act after that firſt inſtant.
30. That to expect juſtification by believing in God the Father, or the Holy Ghoſt, and in Chriſt as Chriſt, in his perſon and whole office of a ſaviour, and not only by the foreſaid ſingle act, is to ſeek juſtification by works, reprehended by Paul, or unlawfully.
31. That faith or repentance are not by Gods gift or promiſe made any conditions neceſſary to be done by us, through his grace, that we may have right to Chriſt or pardon or juſtification.
32. That our believing in Chriſt is of equal impoſſibility to us as our perſonal perfect innocency.
33. That to believe Heaven, and that God will glorifie us for the ſake of Chriſt, and as a Rewarder of them that diligently ſeek him, is no act of that faith which juſtifieth; as a Condition of juſtification or ſalvation.
34. That it is all mens duty to believe that they are elect.
35. That juſtifying faith is only a full aſſurance that we are elect.
36. That true faith is inconſiſtent with doubting or imperfection.
37. That it is unlawful to truſt to any thing in us or done by us as a means or condition of pardon or ſalvation, though but ſubordinate to Chriſt.
38. That no meer death-bed faith or repentance is accepted to ſalvation or pardon, becauſe good works are part of the condition.
39. That there is no degree of pardon given by God to any but the elect that are ſaved.
40. That all praiſe that is aſcribed to any thing in our ſelves or done by us, or to any ſubordinate act of man, as a means to our ſalvation or final juſtification, is a diſhonour to God and our Saviour, and derogateth from his glory.
XIV. Of Baptiſm.
1. That Baptiſm was inſtituted only for the firſt times, or for reception of Infidel countreys when converted, and not for to be continued in Chriſtian Countreys and Churches.
2. That outward Baptiſm by water will ſave the adult that have not true Repentance, and faith and ſincere conſent to the baptiſmal Covenant.
3. That all the children of Infidels, Heathens, Hereticks or wicked men are certainly ſaved, if they be baptized and have Godfathers profeſſing Chriſtianity (though thoſe Godfathers be wicked hypocrites, and take not the infants by adoption or otherwiſe as their own, nor really intend to educate them as they promiſe) and if they die before they actually ſin; and that this is certain by the word of God.
4. That all the baptized are delivered from all culpable pravity of ſoul, or inherent ſin.
5. That it is certain that all baptized Infants of what parents ſoever, have ſpecial grace infuſed into their ſouls by the Holy Ghoſt in Baptiſm.
6. That baptiſm entering all into the Catholick Church, obligeth all the baptized to the Biſhop of Rome as the ſupreme head or paſtor.
7. That the Infants of believers dedicated to God are holy only as legitimate and not baſtards, but are not as a holy ſeed under promiſe to be entered into the Church and Covenant of God by baptiſm; but all baptized in Infancy muſt be taken as no viſible Chriſtians till they are rebaptized.
8. That none that ſin groſly after baptiſm, are upon their repentance to be received into the communion of the Church.
9. That it is not neceſſary to baptiſm of the adult that they make any covenant, promiſe or vow to God, nor to the baptiſm of Infants that Parents or Proparents devote them to Chriſt by entering them into an obliging Vow or Covenant.
10. That Baptiſm was not inſtituted to inveſt the baptized in his right to pardon and life, but only to enter him into the viſible Church, where as a diſciple he may learn how to come to ſuch right and pardon hereafter.
11. That the adult duely baptized have no right to the Communion of the Church, though they profeſs to continue their Covenant-conſent, and none diſprove the truth of their profeſſion, unleſs they have ſome higher qualification and title.
XV. Of the Lords Supper.
1. That the Lords Supper is but an ordinance for young or carnal Chriſtians; but they that have the Spirit muſt live without it, as being above outward ſigns and ordinances: And ſo of the Lords Day.
2. That the Bread broken and Wine poured out to be eaten and drunk, are not the repreſentative Sacramental body and blood of Chriſt delivering us the real benefits of his ſacrifice, to be received by faith.
3. That after the words of Conſecration duly uttered, there remaineth no true ſubſtance of bread or wine, but all is turned into the very body and blood of Chriſt.
4. That the wine may juſtly be denyed the Laity, and they be required to communicate by receiving only the bread conſecrated; or the body of Chriſt, as they call it, without the other half of the Sacrament.
5. That Chriſts fleſh and blood is really and properly ſacrificed by the Prieſt.
6. That ordinarily the Prieſt is to partake alone and the people only to be Spectators.
7. That the conſecrated hoſt being Chriſts body is to be adored as very God.
8. That this ſacrifice is to be offered by the Prieſt for the living and the dead, and to eaſe the pains of Purgatory.
9. That God himſelf here deceiveth the ſoundeſt ſenſes of all men, making that to be no bread or wine which their ſenſes and intellects of things as ſenſate, apprehend as ſuch.
10. That it is hereſie and deſerveth extermination or death to deny theſe things of the Sacrament, and to believe our ſenſes that there remaineth true bread and wine after Conſecration.
11. That unbelievers and wicked men in the Euchariſt, truly eat the real body of Chriſt.
12. That the bare receiving of the Sacrament, though without true faith and repentance, will procure pardon of ſin from God, and Salvation.
XVI. Of the Church.
1. That the Church of Chriſt, as viſible, is loſt or ceaſed, or hath been loſt ſince the Apoſtles days, ſo that there was a time when Chriſt had no viſible ſubjects and diſciples.
2. That the Church differeth from Heathens and Infidels only in opinion, and not in real holineſs.
3. That only the Clergy or Rulers are the Church of Chriſt.
4. That Chriſt hath inſtituted a vicarious viſible Head of all the world, or of all the Church on earth, under himſelf, to whom all Chriſtians muſt be ſubject, as their chief Paſtor.
5. That this Head, or univerſal Church Monarch is the Biſhop of Rome: or elſe a general Council.
6. That this Head or chief Ruler (Pope, Council or both) hath univerſal Legiſlative power, to make Laws obliging the whole world, or the whole Church.
7. That this Head is made the judge to all Chriſtians, what ſhall be taken for articles of faith, and what for hereſie; and all are bound to believe ſuch judgement, or at leaſt to acquieſce in ſubmiſſion to it.
8. That no one is bound to believe the Scripture or the Chriſtian Verity, but for or upon the propoſal of the Pope, Council or both.
9. That ſuch judgement and propoſal is certain and infallible.
10. That this Church and its authority muſt be believed to be given by Chriſt, before men can believe in Chriſt himſelf.
11. That this Pope, Council or both have power from Chriſt to excommunicate ſuch as deſerve excommunication throughout all the world, and to judge who deſerve it.
12. That the Pope hath power to call general Councils out of all Chriſtian Churches or nations on earth and to preſide in them, and to approve or reject and invalidate their decrees.
13. That all Churches are bound to ſend Biſhops or Delegates to …uch Councils, if required by the Pope.
14. That a General Council approved by the Pope is infallible in all points of faith; elſe not.
15. That the Pope, or Council, or both may judge all Chriſtian Kings, and depoſe ſuch as they judge deſerve it, and give their Countreys to others, and diſoblige their ſubjects from their Oaths of Allegiance.
16. That they may interdict Gods worſhip to whole Countreys and Kingdomes, and the Clergy muſt obey ſuch interdicts.
17. That whom they or the Clergy judge hereticks, all are bound to avoid as hereticks, be they never ſo falſly judged ſuch.
18. That at leaſt in ordine ad ſpiritualia the Pope hath power over Princes and their Crowns.
19. That the Clergy owe not obedience to Princes, nor may be judged by them.
20. That the univerſal Church can have no errour in any point which God hath revealed in his word.
21. That the univerſal Church hath erred, or may err in points eſſential to Chriſtianity, or abſolutely neceſſary to Salvation; (and ſo become no Church, and Chriſt no King or Head of it.)
22. That no one is a member of the univerſal Church, who is not a member of ſome particular Church.
23. That none are in the univerſal Church who are not the ſubjects of Dioceſan Biſhops.
24. That a man not baptized by one that hath Ordination from a Dioceſan Biſhop, is no member of the univerſal Church.
25. That a member of the viſible Church cannot be certainly known, becauſe it cannot be known what is eſſential to a Chriſtian, ſeeing it depends on the ſufficiency of the propoſal of truths, which cannot be known of many or moſt.
XVII. Of Gods worſhip, preaching and Miniſters, and his day.
1. That there are more Gods than one, and ſeveral Countreys may worſhip their ſeveral Gods.
2. That if we keep our hearts to God, we may bow down before Images as Idolaters do.
3. That it is not neceſſary that we actually love God above once a year, or once a month, or week at moſt.
4. That if we fear Gods wrath, and love one another, we may be ſaved without any other love to God.
5. That no higher Love to God is neceſſary, than to love him for our ſelves and others, as a Benefactor and means to the Creatures good.
6. That Gods word is not to be truſted as infallibly true.
7. That becauſe God will be ſpiritually worſhipped, outward bodily worſhip is not neceſſary to ſpiritual perſons.
8. That he that loveth, truſteth and ſerveth God ſo, as yet he loveth, truſteth and ſerveth the fleſh and the world and ſinful pleaſure more prevalently, may yet be ſaved without more.
9. That outward worſhip without inward love and holineſs may ſerve to Salvation.
10. That we may give Divine worſhip to Angels, or glorified ſouls, or to the Croſs or Images.
11. That if prayer move not or change not Gods will, it is needleſs to uſe much prayer.
12. That it is lawful to require the people to pray and praiſe God in an unknown language, inſtead of words which they underſtand, and ſuch prayer and worſhip they muſt preferr or uſe if the Pope, or Biſhops command it.
13. That any man may make himſelf or become a Paſtor or Teacher of the Church in office, who thinketh himſelf fit, without mans election, or ordination.
14. That none are true Miniſters of Chriſt who are not ſent by the Biſhop of Rome, or ſome authorized by him, or ordained by ſuch.
15. That no Miniſters are owned as ſuch by Chriſt, nor are the Sacraments adminiſtred by them valid, that are not ordained by Dioceſans, or by ſuch as had an ordination themſelves by an uninterrupted ſucceſſion from the Apoſtles down by Dioceſan Biſhops; (or a Canonical ſucceſſion.)
16. That all Miniſters ought to ceaſe preaching the Goſpel, and all Churches or perſons publick worſhipping God, who are forbidden by the Pope (as ſome ſay) or by Biſhops (as others ſay) or by the King or Magiſtrate (as others).
17. That it is ſinful for Presbyters to preach (ſay ſome) or to pray (ſay others) publickly in any other words, ſave thoſe that are written down for them or preſcribed, by the authority either of Pope, Council, Biſhops or Civil Magiſtrates.
18. That it is ſinful to inſtruct the people, or to pray to God or praiſe him, in a form of words premeditated, or preſcribed by any other, or agreed on in Councils.
19. That it is ſinful to joyn with any Paſtor, who ſpeaketh any unlawful words, in preaching, prayer or other miniſtration.
20. That it is unlawful to hold Communion with any Church, where ſcandalous ſinners are preſent, or are tolerated members.
21. That men may lawfully change the eſſential or integral parts of Gods commanded worſhip, by diminution, or additions of the like.
22. That ſpiritual men are not bound to be members of particular Churches, or put themſelves under the guidance of any Paſtors.
23. That all the people are bound to believe all that to be Gods word which the Biſhop, or Prieſts tell them is ſo.
24. That the people are bound to do in Gods worſhip whatever Biſhops (or other Rulers) command them, without examining and judging whether it be agreeable to the Law of God.
25. That Pope, Biſhops or Prieſts can forgive ſin even as to the puniſhment in another life, by immediate pardoning power in themſelves, and not only by preparing men for pardon, and offering and declaring it, and delivering it miniſterially by application from Gods word, and in order hereto judging who are capable of Conſolatory and Sacramental applications.
26. That God pardoneth in heaven all that the Prieſt pardoneth on earth, though erroneouſly and by miſtake.
27. That God will condemn to hell, all that an erring or malicious Pope, Biſhop or Prieſt condemneth.
28. That it is lawful to ſeparate from and diſown Communion with all parties of Chriſtians differing in things not neceſſary to Gods acceptance, except that one party which we judge to be righteſt or allowed by the higher powers.
29. That the firſt day of the week was not ſeparated to Divine worſhip in commemoration of Chriſts reſurrection, by the Spirit of Chriſt in his Apoſtles, or is not to be obſerved to that holy uſe, any more than any other day.
30. That it is lawful to ſwear unneceſſarily, and to uſe Gods name lightly and vainly in our talk.
31. That perjury is lawful for our ſafety, or in obedience to man.
32. That Popes, Councils or Biſhops can diſſolve the obligations of our Vows to God, or Oaths of fidelity to Princes, though the matter be lawful and good, and otherwiſe God diſſolve them not.
33. That all Oaths and Vows are to be interpreted as not binding us longer than it is for our commodity or ſafety.
34. That we may take Oaths impoſed in words whoſe common ſenſe is falſe or ſinful though not otherwiſe expounded by the impoſer, becauſe in charity we muſt ſuppoſe always that our Rulers mean nothing againſt Gods word, or their own, or the peoples good.
35. That it is unlawful to break any Vow or Oath which was unlawfully impoſed on us by man, or unlawfully taken by our ſelves, though the matter of it be good or lawful.
36. That no Vow bindeth us to that which we were bound to before.
That all Vowing is ſinful; and all ſwearing when lawfully called, for the atteſting truth and ending ſtrife.
XVIII. Of our duty to our Rulers and Paſtors, and their duty.
1. That Chriſtianity ſo nullifieth all natural and civil relations or obligations, that Children, ſubjects and ſervants owe nothing to Parents, Rulers or Maſters, but what they are bound to in meer juſtice and gratitude to them as benefactors, or by voluntary conſent and promiſe.
2. That Parents owe nothing for their children but bodily proviſion, and not to educate them in Godly and Chriſtian doctrine and practice.
3. That Princes may ſeek their own pleaſure and wealth againſt the common good, or above it.
4. That they may lawfully make war upon neighbour Countreys, only to enlarge their power or dominions, or ſatisfie their pride, paſſion or wills.
5. That they, or Biſhops, may fine, impriſon, baniſh or put to death all Subjects that are not of their religion, or may compell all to thoſe ways of worſhipping God, which they ſhall judge beſt, be they right or wrong.
6. That Gods Laws are not obligatory to Kings and Kingdomes.
7. That Princes or people may preferr their worldly intereſt before the intereſt of Religion, Souls and God; or may ſet them in oppoſition againſt it.
8. That Princes muſt impriſon, or otherwiſe puniſh ſuch as are excommunicated and not abſolved by the Clergy, without knowing whether the cauſe be juſt or unjuſt, by their own exploration.
9. That Princes may break Oaths and Covenants when their intereſt requireth it.
10. That ſubjects have no liberty or propriety in any thing, either life, wives, children, or eſtates, but what is at the meer will of Princes to diſpoſe of as they pleaſe.
11. That it is lawful for ſubjects to diſobey the authority and commands of the higher powers, becauſe Chriſt hath freed us from ſubjection to men.
12. That all Governing authority is originally in the people and by them given to Rulers on what terms they pleaſe.
13. That therefore the people may depoſe any Princes where they ſee cauſe, or may call them to their bar and judge and puniſh them, having themſelves the higheſt governing power.
14. That if Princes injure the people, the people may therefore rebel, take arms againſt them, and depoſe them.
15. Contrarily that no people may defend their lives, houſes or poſterity, nor the chaſtity of their wives, by reſiſting any Tyrants, or againſt the will of Rulers, that have no true authority to deſtroy them.
16. That ſubjects may break their oaths of allegiance, whenever their own worldly ends require it, or if the Pope diſoblige them.
17. That if one King wrong another, the wronged King may deſtroy all the others innocent ſubjects.
18. That no war is lawful.
19. That it is lawful to defame and diſhonour Princes if they are ſinners, though the contempt tend to diſable them from neceſſary government.
20. That none but ſanctified perſons have true Governing power or dominion.
21. That children are bound to obey their parents, ſubjects their Princes, and ſervants their Maſters, in nothing but what they think is wiſely or juſtly commanded them, though it be good or lawful in it ſelf.
22. That Parents may not teach children forms of Catechiſm or prayer; nor command them any duty which the child will but ſay is againſt his Conſcience, nor reſtrain him from any ſin which he pleadeth Conſcience for.
23. That Chriſtian Parents in want may …ell their Children for ſlaves to Idolaters or Infidels, for ſupply.
24. That Children may diſobey their parents in any matters of Religion, if the Pope, Biſhop or Prieſt ſo command them.
XIX. Of Duties to our equals or neighbours as ſuch.
1. That no man is bound to love another but for his own ſake, and ſo far as he is beneficial to him.
2. That we are not bound to do another a greater good to the leaſt hurt to our ſelves.
3. That men are not bound to love and preferr the common good of multitudes, of their Countrey, or the world, before their own commodities or lives.
4. That no killing of malefactors is lawful by laws and judgement.
5. That it is lawful to kill our enemies, for meer private revenge, or to prevent ſome evil to our ſelves, though they are innocent.
6. That it is lawful to have many wives at once.
7. That it is lawful to put away wives, or for wives to depart, whenever their fleſhly or worldly intereſt ſeemeth to require it.
8. That it is lawful to commit adultery, at leaſt by the husband or wives conſent.
9. That fornication is no ſin, or no great ſin.
10. That it is lawful when our need doth urge us, to rob, ſteal, defraud or oppreſs others.
11. That reſtitution or reparation is no duty.
12. That it is no ſin to deceive another by borrowing when we are unable and unlikely to repay, and do conceal this.
13. That it is not a duty for them that are able, to labour in ſome lawful uſeful calling, for their own maintenance and the common good.
14. That it is lawful to lie for our commodity when it hurts not others.
15. That it is lawful by backbiting, ſlandering and falſe witneſs to diſgrace our enemies, or be revenged on them.
16. That it is lawful for Judges knowingly or raſhly to paſs unjuſt judgement againſt the innocent or juſt, and for advocates or others to promote it.
17. That it is lawful for the poor to covet other mens goods, and for men to deſire and endeavour to draw from others whatever ſeemeth deſirable or needful to our ſelves.
18. That it is no ſin to love the world, fleſh and life, better than God, Chriſt, grace and glory.
19. That it is no ſin to be diſcontent and impatient in our ſufferings, nor a duty to deny our fleſhly pleaſure, profit or reputation, and life, for God and for ſpiritual and everlaſting benefits.
20. That it is no duty to love our enemies, forgive wrongs, and forbear each other in their infirmities and provocations.
XX. Of Death, Judgement, Heaven and Hell.
1. That the ſouls of believers go not to Chriſt and happineſs, nor the ſouls of the wicked to miſery before the Reſurrection of the body at the laſt judgement.
2. That there is no Reſurrection of the body; at leaſt of the wicked or of Infants.
3. That Chriſt will not come in glory to judge the world.
4. That we ſhall not be judged according to what we have done in the body.
5. That the faithful ſhall not be juſtified and judged to life everlaſting.
6. That the wicked ſhall not be condemned to hell, or everlaſting puniſhment with the Devils; but without holineſs men may ſee God and be ſaved.
7. That no man can know that he hath certain right to Salvation.
8. That there is a fire of Purgatory where thoſe that after ſhall be ſaved muſt make penal ſatisfaction for ſome of their ſins, and from which the Popes pardons, and maſſes and other mens merits may deliver ſouls.
9. That the juſtified ſhall not live in Glory with God and Jeſus Chriſt and the Angels and the triumphant Church.
10. That there is an aereal life of trial before the final judgement, where the juſtified and wicked ſouls ſhall again live under conditions of yet winning or loſing their heavenly glory.
11. That the Devils and damned ſhall all be delivered at laſt, and either be ſaved, or have another life of tryal. And the Glory of the bleſſed alſo will have an end, and they muſt by revolution be tryed in fleſh here again.
12. That it is not a duty to ſeek firſt the Kingdome of God and its righteouſneſs and lay up a treaſure in heaven, and there have our hearts and converſations; and thence to fetch our motives and our chiefeſt hopes and comforts, under all the ſufferings of this tranſitory life, and the expectation of our certain change.
THis or ſuch a Catalogue of dangerous doctrines is not to be renounced by Miniſters, but to lie before the Church Rulers to tell them what to forbid Miniſters to preach, and moderately and wiſely to rebuke or reſtrain the offenders as wiſdome ſhall direct them, according to the quality of the perſons and the offence, and their frequency, obſtinacy, or impenitency in offending. Not that every one ſhould be ejected or ſilenced that holdeth or preacheth any one ſuch errour; but only thoſe who conſideratis conſiderandis, are found to do more harm than good.