The Ancient Christian Religion, Book 2 · Part 2 · Chapter 5

The Ancient Christian Religion · Book 2 · Part 2 · Chapter 5

p. 56CHAP. V. Treateth of the Form and Order of Church-Fellowship in the Word of God and Prayer, performed in publick Assemblies.

THat Christians should glorifie God, by maintaining constant and publick Assemblies, to hold forth the Word of Life, and to demonstrate their fellowship one with another, is so manifest from the example of the first Churches, as we need not speak much here to p. 57evince 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 number of names together was about an hundred and twenty. And God bore witness of his approbation of their thus wayting upon him, by sending the Holy Spirit upon them, and bestowing great grace upon them, and making their work exceeding prosperous to his Glory in the conversion 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 together, 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 fellowship with the Saints, whose fellowship is with the Father and with his Son Jesus Christ. This is that good and pleasant thing spoken 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 Christians 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 together 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 uttermost 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 Assemblies p. 58in his time, against those Magistrates that endeavoured to suppress them, Tertull. Apo. c. 29.saying. When wise and good people do assemble themselves together we must not call that a Faction or Sect but rather a Court.

SECT. II. Church-fellowship ought to be free; none to beforced to come to the Christian Assemblies.

Did not the unchristian principles and practises of two many pretending to Christianity give us too much occasion we might have spared this Section. But sith some have nothing to uphold their Assemblies but humane force, or the terror of Fines, and Imprisonment; We may justly enquire of them, as once Hillary contra Auxentius. Hillary against Auxent.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 Assembling 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.

Theod. l. 4. c. 24.After the faithful were driven away (from their usual places) by Valentius, they Assembled at the foot of the Mountains, and there gave praise and thanks to God, rejoycing in the heavenly Oracles, suffering there the impetuosity of the Winds, sometimes Rains, Snows and Colds, and other times most extream Heats; Valentius not suffering them this most laborious and painfull 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 principles and the state of the Church of Christ, under the Gospel Ministration, 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 commonly the less number by far, and also such as are of low Degree among 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 p. 59first 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 therein as himself doth. My Kingdom is not of this World saith Christ, John 18. 36. Fitly therefore said Lactantius Firmianus▪ Lact. Firm. Divin. Inst. …. l. 5. c. 20. &c. 21.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 compulsion is not a sacrifice, but being done not voluntarily, and with the heart it is most execrable and accursed.

SECT III. Of the form of Doctrine or word of Faith to be held and observed in the Communion of Christians in Church-Assemblies.

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, cannot 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 questions, 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 p. 60Contents thereof, as we find them both digested and comprehended in these ensuing Articles, that all men may know that we are no devisers, or favourers of Novelties or new Doctrines.

This Confession of Faith as it is of great Antiquity, so verily, were it diligently considered, **And these words & ex patre natum. a little explained (which I confess are to me somthing ambiguous) the Doctrine therein contained, is full of verity.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 moderate Christians; what is alledged out of the Fathers, or other Authors, 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.

p. 62A 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 Testimony 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. 1 Cor. 8. 6.1 Cor 8:6But to us there is but one God the Father, of whom are all things, Isa. 40. 28. Isa. 40. 28.Isa 40:28Hast 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 understanding?

The witness of the Ancients.

Chrysost.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.

August.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.

Article 2.

Gen. 1. 31. Eccl. 7. 29. Gen. 2. 27. & 3. 17, 18, 19.Gen 1:31Eccl 7:29Gen 2:27Gen 3:17Gen 3:18Gen 3:19That God in the beginning made man upright and put him into a state of Glory [of an earthly Paradisical nature] without the least mixture of misery, from which he by transgression fell, and so came into a miserable, and mortal estate, subject to the first death.

The witness of the Ancients.

Augustine. De Civ. Dei. L. 13. c. 23.In saying Earth thou art, and to Earth thou shalt return, he signifieth the death of the Body, in leaving the soul; therefore we must think he spake not p. 63of the second death, reserving that secret, because of his new Testament where it is plainly discovered.

Article 3.

Luk. 20. 24. Rev. 22. 16. 1 Tim. 2. 5, 6. 1. Joh. 2. 2. Heb. 2. 9.Luke 20:24Rev 22:161 Tim 2:51 Tim 2:61 John 2:2Heb 2:9That 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.

Aug. de Civit. Dei. l. 18. c. 46. l. 17. c. 11. l. 11. c. 2.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.

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. 17.2 Pet 3:91 Tim 2:4Mark 16:152 Pet 21 John 3:18John 1:7Acts 17:30Mark 6:6Heb 3:10Heb 3:18Heb 3:191 John 5:10John 3:17That 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 remission 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.

Ambros. in 1 Tim. 2.1 Tim 2God 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.

Amb. l. 3. de fide c. 4.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.

Aug. Tom. 7. Artic. Falso.In respect of the greatness of the price, the blood of Christ is the redemption 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.

p. 64Arti…le 5.

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.Acts 11:22Acts 11:23Acts 11:24Acts 11:19Acts 11:20Acts 13:2Acts 1:231 Cor 1:191 Cor 1:211 Cor 2:11 Cor 2:41 Cor 2:5Rom 2:21That such who first orderly comes into Christs Church, and waiting 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 Ministers 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 attaining humane Arts, and variety of Languages, with many vain curiosities 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.

Euseb. Eccl. Hist. l. 6. c. 11.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 moved 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.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, another that; one is a reall, the other a nominal. What wonderful Dreams have they of their praedicamentis universalis, secunde intentiones, 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.

p. 65Article 6.

Rom. 5. 1. 2 Cor. 5. 15. Rom. 4. 22, 23, 24. Rom. 3. 25, 26.Rom 5:12 Cor 5:15Rom 4:22Rom 4:23Rom 4:24Rom 3:25Rom 3:26That 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 depending 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, L. cont. 2. … pelag. c. 21Augustin, 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 Jesus Christ — How virtuous soever the ancient righteous persons have been, they were not saved but by Faith.

Aug. in Joh. 6. Greg. I. 6. ep. 15.John 6If 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.

Ephes. 4. 4. Acts 5. 32. 1 Cor. 6. 11.Eph 4:4Acts 5:321 Cor 6:11That 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 author 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 liberty and peaceable living of such as are not of their Judgement, though holy as to their conversation.

The testimony of Antiquity.

Aug. de Civit. Dei, l. 11. c. 10. & verb. Apost. Serm. 13. c.That Spirit being the Fathers and the Sons, is properly in Scripture called the holy Spirit, it is neither Father nor Son, but personally distinct 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, p. 66whom men see to love the highest seats and places in the Church, and which bear the greatest rule, they have taken the Ark of Zion — Bernard.and afterward have frankly and by power set all the City on Fire. Their conversation is miserable, the subversion of thy people is pitiful, and would God they would not err, but in that part only.

Article 8.

Joh. 3. 16. Eph. 1. 4. 2 Thes. 2. 13. Rom. 9. 11. Psal. 4. 3.John 3:16Eph 1:42 Thess 2:13Rom 9:11Ps 4:3That God hath, even before the foundation of the world, chosen or elected to eternal life such as believe and so are in Christ. Yet confident 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 dwelling in God, and so it is of him that calleth, whose purity and unwordable 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.

Ambros. in Tit. 3.Titus 3According to his mercy he saved us, this goodness which doth flourish in Christians doth arise of the divine Root, or Love; for God by his mercy hath saved us in Christ.

Jerom. Apol. ad Ruffin.The Apostle saith not he hath chosen us when we were holy, but that we should be holy.

Chrys. in Eph. c. 1.Eph 1Things 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.

Jude v. 4. 2 Thes. 2. 10, 11, 12. Rom. 2. 9, 10, 11.2 Thess 2:102 Thess 2:112 Thess 2:12Rom 2:9Rom 2:10Rom 2:11That 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 onelyonly 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.

Ambrose l. 2. de vocat. Gent. c. 1.The damned cannot complain justly because it is their wickedness that doth cast them down into pain. — He was worthy to lose an unprofitable Faith, who did not exercise Charity.

Augustine cont. Jul. l. 3. c. 18.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.

p. 67Article 10.

1 Cor. 5. 22. Mat. 19. 14.1 Cor 5:22Matt 19:14That all children dying in Infancy, having not actually transgressed against the Law of God in their own persons, are onelyonly 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 eternal death for Adams sin, for to such belongs the Kingdom of God.

The testimony of Antiquity.

Austin. cont. advers. leg. l. 1. c. 16.By the death of the Body we read that some have died, not for their own, but for others sins. — But in the death of the soul, none dieth for another.

Article 11.

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.Matt 28:19Mark 16:16Acts 2:38Acts 8:12Acts 18:8Gal 4:22–31Matt 3:8Matt 3:9Eph 5:11That 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 regeneration 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 reprove them.

The testimony of Antiquity.

Justin. Mart. in orat. ad Anthon. pium.I will declare unto you how we offer up our selves to God in Baptism, after that we are renewed through Christ, such as are instructed in the Faith, and believe that which we teach them is true, being willing 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.

Tertull.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 indeed p. 68let them come, let them come therefore when they grow up to youth, come, whilst wherein they come they are taught, let them become Christians when they know (or are able to know) Christ. Shall it be done more warily in worldly things, that to whom earthly things are not committed Divine should be commited? They shall know to beg Salvation, that thou mayest seem to give to him that asketh it; It behoveth them that are about to enter into Baptism to pray with fervent prayers — and the Confession of sins past.

Article 12.

Heb. 6. 1, 2. Act. 8. 12, 15, 17. Act. 19. 6. 2 Tim. 1. 6. Rom. 8. 13.Heb 6:1Heb 6:2Acts 8:12Acts 8:15Acts 8:17Acts 19:62 Tim 1:6Rom 8:13That 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 promised 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 into his marvellous light.

The testimony of Antiquity.

Clem. ep. ad Juli.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.

Jerom. ep. ad Lucif.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.

Act. 2. 41, 42. 1 Cor. 11.Acts 2:41Acts 2:421 Cor 11That it is the duty of such who are constituted as aforesaid, to continue stedfastly in Christ and the Apostles Doctrine, and assembling together in fellowship and in breaking of bread and prayer.

The testimony of Antiquity.

Tertul. Apol.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 Divine Scriptures, and do feed and nourish the Faith with voice and holy 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 Chambers, p. 69for to preach the Word, and celebrate the Lords Supper, as it appeareth by that which is written.

Article 14.

Isa. 1. 11, 12, 13, 15, 16. Heb. 12. 14.Isa 1:11Isa 1:12Isa 1:13Isa 1:15Isa 1:16Heb 12:14Thus 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 Holiness no man shall see the Lord.

The testimony of Antiquity.

Aug. de Civit. Dei. l. 21. c. 25.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 inherit the Kingdom of God which do such deeds.

Prosp. lib. de sentenc.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.

1 Tim. 3. Tit. 1. Act. 13. 23. Ezek. 34. 2, 3. 2 Cor. 12. 14. Ezek. 34.1 Tim 3Titus 1Acts 13:23Ezek 34:2Ezek 34:32 Cor 12:14Ezek 34That 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 filthy Lucre, but patient, not braulers, not covetous: and as such chosen 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 continued testimony against them.

The testimony of Antiquity.

Con. Carth. 3. can. 22.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 together pence, they do not repair the world, but impare their wealth.

p. 70Article 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 Communicate necessary things to the Ministers (upon the account of their charge) and as for Tythes, or any forced maintenance, we utterly deny to be the maintenance of Gospel Ministers.

The testimony of Antiquity.

Aug. in Psal. 146.Ps 146Appoint 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.

Con. Aurel. Can. 17,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.

Tit. 2. 10, 11. 2 Thes. 3. 6. Rom. 16. 17.Titus 2:10Titus 2:112 Thess 3:6Rom 16:17That the Church of Christ ought after the first and second Admonition 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.

The testimony of Antiquity.

Con. …bilo. Can. 25.If any man sin publickly, let him be Excommunicate for his demerit, and so then let him be reconciled.

Decret. Greg. 4. tit. 39. c. 13.The Ancient Cannons make two kinds of Excommunication, the one greater, the other less. And the greater not be inflicted, but upon the account of deadly sin.

Article 18.

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.John 15:341 Tim 1:51 Tim 1:61 Tim 1:7John 15:62 Pet 2:52 Pet 2:62 Pet 2:72 Pet 2:182 Pet 2:92 Pet 2:101 Pet 1:5That 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 Temperance, &c. such shall never fall, for they are kept by the power of God through Faith unto Salvation.

p. 71The testimony of Antiquity.

Aug. de Corep. & Gra. c. 13.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.

Bern. ep. 42.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 avoucheth it; and by cousequence from salvation because our Laws rebuketh it, from whence also we conclude, they fall from Charity, without which Salvation cannot be obtained.

Article 19.

2 Cor. 9. 7, 11, 12. Act. 6. 1, 2, 3, 4, 5, 6, 1 Cor. 1. 16. 1. 2.2 Cor 9:72 Cor 9:112 Cor 9:12Acts 6:1Acts 6:2Acts 6:3Acts 6:4Acts 6:5Acts 6:61 Cor 1:161 Cor 1:11 Cor 1:2That the Churches of Christ ought by free contribution, to relieve the necessities of the poor Saints, and not as being thereto compelled 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.

Lactan. Firm. Aug. ep. c. 6. Decret. Greg. l. 1. c. 14.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.

Isa. 26, 19. 1 Cor. 15. 21, 22, 42, 43, 44, 45.Isa 26:191 Cor 15:211 Cor 15:221 Cor 15:421 Cor 15:431 Cor 15:441 Cor 15:45That there shall be (through Christ who was dead, but is alive again) 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 bodies of the Saints (united again to their Spirits) which here suffer for Christ, shall inherit the Kingdom of God, reigning together with Christ.

p. 72The testimony of Antiquity.

Aug. de Civit. Dei. l. 20. c. 12-13: 14, 15, 16. where he largely treateth of this point of the Christian Faith.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 Incorruptible: 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 omnipotency 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.

1 Tim. 4. 1. Heb. 9. 27. 2 Cor. 5. 101 Tim 4:1Heb 9:272 Cor 5:10That 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 irrevocable, every man shall receive according to the things done in this body.

The testimony of Antiquity.

Augustin De Civit. Dei. l. 21. c. 2.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 Augustine 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 fervent heat of fire, but to torment is proper thereunto.

Article 22.

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.Acts 1:3Luke 24:51Acts 1:6Acts 1:10Acts 1:11Rev 19:16Ps 22:28Zech 14:9Rev 11:152 Cor 3:222 Cor 3:23Dan 7:27Ps 72:4That the same Lord Jesus, who shewed himself alive after 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 Kingdom 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.

p. 73The testimony of Antiquity.

Just. cont Tryphon p. 30. 7. Ludovic. Vives Com. in Aug. De Civit. Dei l. 20. c. 7.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, Victorinus, Pictaviensis and Lactantius. And saith Jerom, many Martyrs and religious persons held it.

Article 23.

2 Tim. 3. 15, 16, 17. John 2. 31. Isa. 8. 20.2 Tim 3:152 Tim 3:162 Tim 3:17John 2:31Isa 8:20That the holy Scriptures, is the rule whereby Saints both in matters 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.

Jerome Tom. 6. in Jer. 9.Jer 9The errour of Fore-fathers ought not to be followed, but the authority of the Scripture, and the Commandments of God which he teacheth us. Truly through ignorance of the Law they receive Christ for Antichrist.

Amb. de Incarn.I dare not receive that which I read not.

Aug. in Psal. 66.Ps 66Think 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.

Mat. 7. 12. Mat. 13. 29. 30; 38, 39.Matt 7:12Matt 13:29Matt 13:30Matt 13:38Matt 13:39That it is the will and mind of God (in these Gospel times) that men should have the free liberty of their own Consciences, in matters 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.

Chrysost. 1 tom. in Mat. 13. Hom. 4. 7. Aug. Ep. 42.Matt 13Christ 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 p. 74end the error may be taken away — and not men taken away, or punished but gently corrected.

Article 25.

1 Pet. 2. 14. Tit. 3. 1. 1 Pet. 2. 13. Rom. 13. 1. Acts 5. 29.1 Pet 2:14Titus 3:11 Pet 2:13Rom 13:1Acts 5:29We 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 submit 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.

Leodens Ep. cont. paschal 2.Omnis anima potestatibus, &c. Let every soul be subject to the Higher Powers, He that enjoyneth this to every soul, whom hath he exempted from the subjection of earthly powers?

Tertul. Apol. Chap. 30.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 require 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 explained some few passages for the better understanding of the Reader.