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 CONFESSIONS OF FAITH, 
 
 r 
 
 AND OTHER 
 
 PUBLIC DOCUMENTS, 
 
 ILLUSTRATIVE OF THE HISTORY OF THE 
 
 BAPTIST CHURCHES OF ENGLAND 
 
 IN THE 17th CENTURY. 
 
 EDITED FOR 
 
 CI)e Uamsuij Stnollgg ^>on'etp, 
 
 BY 
 
 EDWARD BEAN UNDERHILL. 
 
 LONDON: 
 
 PRINTED FOR THE SOCIETY, BY 
 
 IIADDON, BROTHERS, AND CO., CASTLE STREET, FINSBURY. 
 
 M.DCCC.LIV 
 
li i 
 
 i^l'Vv ^ £- 
 
 C O N T E N T s. 
 
 Introductory Notice 
 ♦-Confession of Amsterdam, 1611 . 
 
 ♦Confession of Seven Cliurclies, 1646 
 fAn Appendix to a Confession of Faith, 1646 
 ■ ^Confession of Somersets, 1656 . 
 
 Jiondon Confession, 1660 . 
 
 An Orthodox Creed, 1678 . 
 
 gjj, ^Confession of Assembly, 1688 .... 
 
 ^ The Baptist Catechism ..... 
 
 - r 
 
 Public Documents, illustrative of the History of the 
 Baptist Churches of England, 1647—1661 
 A Declaration by Congregational Societies in and about the 
 City of London, 1647 . 
 
 The humble Petition and [Representation of several Churches 
 of Cod in London, commonly (though falsely) called 
 Anabaptists, 1649 ..... 
 
 Heart-Bleedings for Professors’ Abominations, 1650 
 Letter from Mr. Thomas Patient to the Lord Lieutenant of 
 
 <r> 
 
 Ireland 
 
 A- Letter of Colonel Harrison to the Lord General Cromwell 
 
 -» . _ 1 
 
 Lord General 
 
 \A 
 
 etter of Mr. Peter Chamberlen to the 
 Cromwell ....... 
 
 ^ Letter from the People of Bedfordshire to the Lord General 
 : j Cromwell, and the Council of the Army . 
 
 Letter from Mr. Kiffin and others , 
 
 b 2 
 
 Page 
 
 V 
 
 1 
 
 II 
 
 49 
 
 74 
 
 107 
 
 121 
 
 169 
 
 247 
 
 271 
 
 273 
 
 288 
 
 293 
 
 311 
 
 315 
 
 318 
 
 320 
 
 322 
 
IV 
 
 CONTENTS. 
 
 The humble Representation and Vindication of many of 
 the Messengers, Elders, and Brethren, belonging to 
 several of the Baptized Churches in this Nation, of and 
 concerning their opinions and resolutions touching the 
 Civil Government of these Nations, and of their Deport¬ 
 ment under the same . . . . .327 
 
 Address from the Baptist Churches in Northumberland, 
 
 &c., to the Lord Protector .... 331 
 
 Address of the Anabaptist Ministers in London to the Lord 
 Protector ....... 335 
 
 Address of the Baptized Christians in Dublin to the Lord 
 Protector ....... 339 
 
 The Humble Apology of some commonly called Anabaptists 
 in behalf of themselves and others of the same judgment 
 with them ...... 343 
 
 The Second humble Address of those who are called Ana¬ 
 baptists, in the County of Lincoln. Presented to His 
 Majesty, Charles the Second, King of England, Scotland, 
 Erance, and Ireland, &c. ..... 353 
 
 To the King of these Nations, the humble Representation of 
 several Societies, commonly called by the name of Ana¬ 
 baptists, where in short they declare their Innocency, 
 Sufferings, Desires, and Resolutions . . . 357 
 
IN TR0DUCT0RY N OTICE. 
 
 The contents of the present volume embrace, first, a col¬ 
 lection of the various Confessions of Faith, published by 
 the English baptists during the 17th century ; l a Catechism 
 prepared and published under the direction of the Assembly 
 in 1689; and, lastly, a collection of documents of public 
 and historical interest; the whole throwing light on the 
 religious sentiments of the denomination, and its political 
 relations during the stormy period of the Commonwealth. 
 
 The Confessions, while generally agreeing in matters of 
 chief theological concernment and church polity, express 
 the opinions of the two parties into which the baptists 
 were divided, and now known as General and Particular 
 Baptists. From the days of Augustine and Pelagius, the 
 church of Christ has had within itself diversities of senti¬ 
 ment on the doctrines of election, the extent of Christ’s 
 death, effectual grace, and the perseverance of the saints. 
 These have reproduced themselves in every age and in 
 every community, and were perhaps never more warmly 
 contested than in the puritan period of English history. 
 They then received, according to the view taken, the 
 designations of Calvinism and Arminianism, which have 
 
 o 
 
 ever since been attached to them. And though not strictly 
 applicable in all the cases in which they are used, yet are 
 they convenient terms to intimate the class of opinions to 
 which any particular theological sentiment belongs. 
 
 1 [With the exception of the So- heads of theology than a Confession 
 mersetshire Confession of 1691. This of Faith. It may he seen in Crosby, 
 was little known by the churches, iii. 259; iv. App. No. 1.] 
 and is rather a treatise on various 
 
VI 
 
 INTRODUCTORY NOTICE. 
 
 To the Arminian, or General baptist class, belong the 
 Confessions of 1611, 1660, and 1678. To the Calvinist, 
 or Particular baptist class, belong the Confessions of 1646, 
 1656, and 1688. 
 
 The confessions of this volume were not creeds, com¬ 
 pulsorily imposed on the members or churches of the 
 baptist body. Speaking strictly they were apologies, 
 taking the form of confessions, or creeds, as the most con¬ 
 venient way of informing adversaries of the matter of their 
 faith. No one was required or bound to subscribe to 
 them, and if adopted by any church as the expression of 
 its sentiments, all others were left free, and even a con¬ 
 siderable latitude of judgment allowed in the bosom of the 
 church itself. They originated in the false accusations, 
 the calumnies, and misrepresentations of foes; they were 
 not framed to procure unity among the churches that ac¬ 
 cepted them. They sought to reflect the existing harmony 
 of sentiment, and the scriptural orthodoxy of the communi¬ 
 ties whose pastors signed them ; they left the phantom of 
 uniformity to the unavailing search of an establishment. 
 
 The circumstances under which the refugees in Holland, 
 from the tyranny of a state church, published the Con¬ 
 fession of 1611, are sufficiently detailed in the volume of 
 Tracts on Liberty of Conscience. 2 It would seem probable 
 that it was the joint composition of Mr. Smyth and Mr. 
 Helwisse, perhaps of Mr. Helwisse alone; for in the 
 dedication of a small work published the same year, 3 he 
 says : cc Whereas we formerly, in a little treatise entitled, 
 a Declaration of Faith of English people remaining at 
 Amsterdam, have in the fifth article in short set down our 
 faith of election and reprobation, concerning salvation and 
 
 2 [Hauserd Knollys’ Society, pp. tlie cause of any man’s sin or con- 
 
 90, 91, 179.] demnation, &c., 1611. 12mo. pp. 
 
 3 [A Proof that God's decree is not 26.] 
 
INTRODUCTORY NOTICE. 
 
 • • 
 Vll 
 
 condemnation; there having been some private opposition 
 since we writ it—and then proceeds to the special subject 
 of the work before him. This would seem to show that at 
 least Mr. Ilelwisse had a principal hand in the preparation 
 of the Confession. 
 
 The reprint in this volume is taken from Crosby’s valu¬ 
 able work. 4 The editor has failed to discover the original 
 printed copy; but a manuscript of it exists in the archives 
 of the Mennonite church in Amsterdam, to which the 
 original subscriptions are appended. A fac-simile of the 
 subscriptions, before the editor, begins thus: “We sub¬ 
 scribe to the truth of these articles, desiring further 
 instruction.” Forty-two names follow, and among them 
 those of John Smyth, and of Mary Smyth his wife. 
 Helwisse’s name is not there; and for some unexplained 
 reason, several of the names are obliterated with a line 
 through them. This is the case with the signature of John 
 Smyth. It may be that the obliteration was done on his 
 decease, which seems to have occurred late in 1611 or 
 early in 1612. 
 
 The Confession of 1646 was first published in the year 
 1644. The rapid growth of baptists at this time called 
 forth every weapon of offence against them. No heresy 
 was too gross to attribute to them, no practice too wicked 
 not to find assertors that it existed amongst them. One 
 writer, who seeks in the history of the German Anabap¬ 
 tists an armoury of crimes by which to assail them, thus 
 sums up their offences: “ I expect some will say with John 
 of Leyden, that if the word of God were lost, they might 
 soon supply it with another. . . . That regenerate 
 
 men cannot sin is the very doctrine of the anabaptists; to 
 
 * [Vol. ii. App. No. 1. Crosby num- Confession consists, therefore, of 
 bers the last two articles 26 and 27; only twenty-six articles.] 
 but does not give an article 25. The 
 
Vlll 
 
 INTRODUCTORY NOTICE. 
 
 take the communion where there is a profane person, is to 
 take with his profaneness; that the Lords prayer was 
 never taught to be said, &c.; that a liberty of prophesying 
 must be allowed; that distinction of parishes is anti-chris- 
 tian; that ministers of God’s word should rule both the 
 spiritual and temporal; that all human laws must be 
 abolished, and all policies of states must be taken out of 
 the word of God, and all differences judged out of the word 
 of God only:—all these are scions of that stock of ana- 
 baptism that was transplanted out of Holland in the year 
 1535, when two ships, laden with anabaptists, fled into 
 England, after they had missed the enterprise of Am¬ 
 sterdam. 5 
 
 u To these doctrines you may join their practice. The 
 seditious pamphlets, the tumultuous rising of rude mul¬ 
 titudes threatening blood and destruction; the preaching 
 of the cobblers, felt-makers, tailors, grooms, and women; 
 the choosing of any place for God’s service but the church; 
 the night-meetings of naked men and women; the licen¬ 
 tiousness of spiritual marriages without any legal form:— 
 these things if they be not looked into, will bring us in 
 time to community of wives, community of goods, and 
 destruction of all.” 6 
 
 Such were the misrepresentations and calumnies, this 
 Confession was intended to deny and refute. That we 
 should find them reiterated in the pages of a Featly and 
 an Edwards is no surprise; but the respectable Baillie, 
 hoodwinked by prejudice and presbyterian exclusiveness, 
 cannot be convinced of their wrongfulness, and in the very 
 teeth of the Confession affirms that the baptists of the 
 Commonwealth must be no better than their so-called 
 predecessors. They are not to be believed: for, says he, 
 
 5 [See Martyrology. Vol. i. p. 154.] tists of High and Low Germany. 
 
 6 [A. Short History of the Anabap- London, 1642, 4to. pp. 55, 56.] 
 
INTRODUCTORY NOTICE. 
 
 IX 
 
 “ The Confession of Faith which the other year seven of 
 their congregations did put forth, and of late again in a 
 second corrected edition have set out with a bold preface 
 to both the houses of parliament, may no more be taken 
 for the measure of their faith than that Confession which 
 their elder brethren in Holland 7 did print not long ago in 
 the name of all their company.” And in a note he adds : 
 
 The London Anabaptists’ Confession is such an one as I 
 believe thousands of our new anabaptists will be far from 
 owning, as any man may be able to say without a spirit of 
 divination, knowing that their usual and received doctrines 
 do much more agree with the anabaptists in Germany, 
 than with that handful who made this Confession.” 8 
 
 Baillie next proceeds in a special chapter to describe the 
 tenets of the anabaptists of England; not from their pub¬ 
 lished and united Confessions, or their acknowledged writ¬ 
 ings, but from the pages of their antagonists. Their spirit, 
 he says, is clearly devilish. The fair profession of many 
 English anabaptists is not to be trusted. The Confession 
 is a very imperfect and ambiguous declaration of their 
 judgment. Every anabaptist is at least a rigid separatist. 
 They put all church power in the hands of the people. Any 
 of their gifted members may preach; but not in a steeple- 
 house. Tithes are unlawful, and their preachers must 
 work with their own hands and not sro in black clothes. 
 
 O 
 
 They celebrate the Lord’s supper in inns. They deny all 
 power to magistrates in anything that concerns religion. 
 And, above ail, they are injurious to the Scots. That 
 Baillie’s patriotism cannot but resent.9 
 
 Still there can be no doubt from the rapid increase of 
 
 7 [The Independents, in a work Antinomy, Familisme, &c. By Ro- 
 
 entitled, “An Apologetical Karra- bert Baillie, London, 1647, 4to. pp. 
 tion,” &c., 1643,4to.] _ 18,28.] 
 
 8 [Anabaptisme the True Foun- 9 [Ibid. pp. 47—59.] 
 taine of Independency, Brownism, 
 
X 
 
 INTRODUCTORY NOTICE. 
 
 baptist churches, and the public employment of many 
 baptists in the army and offices of government, that this 
 apology satisfied reasonable men, and removed much pre¬ 
 judice. Two more editions followed, in 1651 and 1652, 
 and an edition was also printed at Leith in 1653, by a 
 small company of baptists, who appear to have been 
 attached to the army then in Scotland. 1 
 
 Considerable alterations were made in the second edition, 
 the most important of which are indicated in the notes. 
 The general tendency of the alterations is to modify some¬ 
 what the very marked Calvinism of the first edition. To 
 the last two editions a small piece, published in 1650, was 
 attached, entitled, cc Heart Bleedings for Professors’ Abo¬ 
 minations,” &c., which will be found in a subsequent part 
 of the volume. 
 
 Following this Confession are some additional and ex- 
 planatory articles, published by Mr. Benjamin Cox, M.A. 
 He was one of the subscribers to the second edition, and 
 was probably employed in its revision. He was a graduate 
 of Oxford University, and for some time after he took 
 orders a very zealous churchman in Devonshire. When 
 episcopacy was laid aside he exercised his ministry in 
 Bedford. In 1643, he was engaged in a public discussion 
 at Coventry, with Bichard Baxter, on the subject of 
 baptism. After living for some time in Coventry, as 
 pastor of a newly formed baptist church, he removed to 
 London. 3 No other reasons than those he has himself 
 given, are known as to the cause of his publishing the 
 piece now for the first time reprinted. 
 
 About the year 1650, a general desire sprang up amongst 
 the baptist churches for greater union. The movement 
 appears to have begun with an earnest letter from the 
 
 1 [See Hexliam Church Records.] 
 
 ” [Brook’s Lives of the Puritans, iii. 417.] 
 
INTRODUCTORY NOTICE. 
 
 XI 
 
 churches in Ireland, addressed tb their brethren in London. 
 It was freely circulated, and gave rise to visits and corre¬ 
 spondence throughout the country. An association, or 
 general assembly, of the churches in Somersetshire and the 
 adjacent counties, was in consequence formed about the 
 year 1653, of which several meetings were held in fol¬ 
 lowing years. The records which remain, commence with 
 a meeting at Wells, on the 8th and 9th November, 1653, 
 and close with a meeting at Tiverton, on the 15th and 
 16th November, 1657. 
 
 At a meeting held at Bridgewater, in November 1656, 
 the following question was put for consideration :— 44 What 
 is the saint’s duty towards the magistrate at this day, in this 
 nation?” The response was in these terms :— 44 We refer 
 those concerned herein, for answer to the forty-fourth 
 article of the confession of the faith of the churches in these 
 parts.” It is therefore, probable, that the confession was 
 adopted at a meeting of the associated churches at Wells, 
 in the previous month of April. From the manner in 
 which the name of Thomas Collier is appended, it would 
 seem to be the production of his pen. In the year 1655, 
 Mr. Collier had been ordained to the 44 Office of General 
 Superintendent and Messenger to all the Associated 
 Churches.” 3 In this capacity, many of the circular letters, 
 and the proceedings of the Association, were signed and 
 published by him. 4 
 
 The next Confession, that of the year 1660, contains in 
 brief space the views of our general baptist brethren. 
 Forbidden to assemble for the worship of God, their dwell¬ 
 ings unjustly invaded by the emissaries of the law, and ob¬ 
 taining no redress from the local authorities, they resolved 
 
 3 [Brief History of the Western 4 [Imperfect copies of these inter- 
 Association, by J. G. Fuller. 8vo. esting documents are in the Library 
 1823. p. 9.] of the Baptist Academy, Bristol.] 
 
Xli INTRODUCTORY NOTICE. 
 
 to appeal to the king, Charles IT., who but a few months 
 before, in order to obtain the crown, had promised liberty 
 of worship to all. “ Accordingly, they drew up a narra¬ 
 tive of their sufferings in an address to his Majesty; which 
 by the interest of an honourable member of parliament, 
 their messengers obtained an opportunity of delivering into 
 the hands of Charles II., on July 26th, 1660.” 5 Mr. 
 Grantham and Mr. Joseph Wright were the messengers; 
 the one a young man, scarce twenty-six years of age, 
 but an active evangelist in Lincolnshire ; the other, pastor 
 of the church at Westby. At the same time, the Confes¬ 
 sion was presented to the sovereign, which had been com¬ 
 posed in the spring of the year. It has often been reprinted 
 since, in various forms, under the sanction of general 
 assemblies and associations. In his important work? 
 “ Christianismus Primit.ivus,” Mr. Grantham has himself 
 reprinted it, adding thereto, “ Explanatory Supplements, 
 and the testimony of many of the ancient writers of Chris¬ 
 tianity, to show 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.” 6 
 
 Another Confession proceeded from the same body, in 
 1678, conveying the sentiments of the general baptists in 
 Buckinghamshire, Oxfordshire, and the parts adjacent. 
 It was signed by fifty-four messengers, elders, and bre¬ 
 thren, and was an attempt to “ unite and confirm all true 
 protestants in the fundamental articles of the Christian 
 religion, against the errors and heresies of the church of 
 Borne.” 
 
 This Confession is thus characterized bv the historian of 
 the general baptists :— cs The evident design of the compilers 
 
 5 [Taylor’s Hist, of General Baptists, i. 186, 360.] 
 
 6 [Book ii. pp. 61, 62.] 
 
INTRODUCTORY NOTICE. 
 
 Xlll 
 
 of these articles appears to have been to approximate as 
 closely to the Calvinistic system as they could, without 
 giving up their distinguishing tenets; and in some doctrinal 
 points, it differs materially from the Confession of 1660. 
 This creed is very metaphysical, and attempts to explain 
 and account for those things which the former only asserts. 
 It is highly probable that this essay at the explication of 
 inexplicables, introduced or encouraged that spirit of 
 philosophizing on sacred subjects, which soon after its pub¬ 
 lication, distracted this denomination.” 7 A Mr. Thomas 
 Monk, a minister in Buckinghamshire, was considered as 
 the composer of this “ Orthodox Creed.” 8 
 
 In the year 1677 was published the first edition of a 
 Confession, which has ever since been regarded as a just 
 exposition of the sentiments of the Calvinistic baptists. It 
 was “put forth by the elders and brethren of many con¬ 
 gregations of Christians (baptized upon profession of their 
 faith) in London and the countrybut without any names 
 appended. The preface, which is also given in the subse¬ 
 quent editions, sufficiently explains its object. Following 
 in the steps of the independents, 9 its compilers generally 
 adopt word for word the language of the Confession pub¬ 
 lished by the Assembly of Divines, in the days of the 
 Commonwealth, only departing from it or supplementing 
 its statements, as their peculiar views required. 
 
 The second edition appeared in 1688. In most copies of 
 this edition a leaf is inserted, informing us that the Confes¬ 
 sion had received the sanction of the general assembly which 
 met in London in September, 1689. The leaf must, there¬ 
 fore, have been inserted after the edition itself was published, 
 and some copies in the editor’s possession are without it. 
 
 7 [Taylor’s Hist. i. 225, 361.] Cankering Error of the New Euty- 
 
 chians.” 8vo., 1673.] 
 
 8 [He was the author also of a 9 [In the Savoy Declaration. See 
 
 book entitled, i( A Cure for the Hanbury s Memoiials, iii. 51o.] 
 
XIV 
 
 INTRODUCTORY NOTICE. 
 
 It appears, however, in the subsequent editions of 1699, 
 1719, and 1720; since which time the editions have been 
 too numerous to mention. The General Assembly which 
 met in London in June 1693, gave directions that the 
 Confession should be translated into Latin, “ with all con¬ 
 venient speedbut whether this was done is not known. 
 
 A few other Confessions were published during this 
 period by private individuals, as by John Bunvan, 1 and 
 Vavasor Powell. 2 In 1697, both Mr. Benjamin Reach 
 and Mr. Elias Reach published a short Confession for the 
 especial use of their congregations, meeting in Horsley- 
 down and at Tallow Chandlers’ Hall. This is based on the 
 “ larger Confession, put forth by the elders of the baptized 
 churches, owning personal election and final perseverance.” 
 The edition prepared by Mr. Benjamin Reach has a preface 
 addressed to his church, and is followed by the names of 
 the members subscribed, affirming that the articles “ contain 
 what the aforesaid church believes concerning those truths 
 asserted therein.” It was signed on the 10th August, 1697. 
 Among other reasons for its publication, Mr. Reacli says, 
 that the larger Confession was then out of print. The 
 name of Benjamin Stinton, as teacher, occurs among the 
 signatures. To the Confession, Mr. Reach has added a 
 small treatise on the glory of a true church and its dis¬ 
 cipline ; the whole constituting a useful manual of doctrine 
 and practical godliness for the members of his church and 
 congregation. 
 
 The same parts make up the manual of Mr. Elias Reach, 
 which only differs from that of his father in the prefaces and 
 dedications. These are addressed to his own church, then 
 meeting at Tallow Chandlers’ Hall on Dowgate Hill; but 
 previously at Curriers’ Hall, near Cripplegate. It was 
 
 1 [Works by OfFor. vol. ii.] 
 
 2 [Life and Death of Mr. V. Powell, p. 20. edit. 1671.] 
 
INTRODUCTORY NOTICE. 
 
 XV 
 
 subscribed by the members of the church, on the 15th 
 August, 1697. 
 
 In the minutes of the general assembly which met in 
 London in June, 1693, we find the following resolution : 
 “ That a Catechism be drawn up, containing the substance 
 of the Christian religion, for the instruction of children 
 and servants ; and that brother William Collins be desired 
 to draw it up.” From his judgment and knowledge, Mr. 
 Collins, the pastor of a church in Petty France, was well 
 able to produce a satisfactory work. It has often been 
 reprinted, and continues to be the only catechism of value 
 among baptists. Many other catechisms were published 
 during this century, as by Christopher Blackwood, 3 Henry 
 Jessey, 4 and Benjamin Keachthis last embracing many 
 other subjects of instruction beside religion. 
 
 The catechism here reprinted, together with the several 
 Confessions of Faith, will give a complete idea of the pre¬ 
 vailing doctrinal sentiments of the baptist body in the seven¬ 
 teenth century. Amids some diversities they held the 
 fundamental verities of the Christian faith, and must indu¬ 
 bitably be ranked among the hosts of evangelic Christendom. 
 
 The remaining pieces of this volume require no notice. 
 The notes appended to them will be found to afford the 
 necessary explanations. 
 
 3 [A Soul Searching Catechism. 5 [The Child’s Instructor; a New 
 
 2nd edit. 1653.] and Easy Primer. 24mo. 1664.] 
 
 4 [Catechism for Children, 1673.] 
 
DECLARATION OF FAITH 
 
 OP 
 
 ENGLISH PEOPLE 
 
 .REMAINING AT AMSTERDAM IN HOLLAND. 
 
 PRINTED, 1611. 
 

 
 
 
 « 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
A DECLARATION, ETC. 
 
 We believe and confess:— 
 
 1 . 
 
 * 
 
 That there are three which bear record in heaven, the 
 Father, the Word, and the Spirit; and these three are one 
 God, in all equality: by whom all things are created and 
 preserved, in heaven and in earth. 1 Jno. v. 7 ; Phil. ii. 5, 6; 
 Gen. i. 
 
 2 . 
 
 That this God in the beginning created all things of 
 nothing, and made man of the dust of the earth, in his own 
 image, in righteousness and true holiness; yet being tempted, 
 fell by disobedience. Through whose disobedience, all men 
 sinned: his sin being imputed unto all; and so death went 
 over all men. Gen. i. 1 ; ii. 7 ; i. 27 ; Eph. iv. 24 ; iii. 1, 
 7 ; Rom. v. 12, 19. 
 
 3. 
 
 That by the promised seed of the woman, Jesus Christ, 
 [and by] his obedience, all are made righteous, all are made 
 alive: his righteousness being imputed unto all. Rom. v. 19; 
 
 1 Cor. xv 22. 
 
4 
 
 ('ONFESSIONS OF FAITH. 
 
 4. 
 
 That notwithstanding this, men are by nature the children 
 of* wrath, born in iniquity, and in sin conceived; wise to all 
 evil, but to good they have no knowledge. Eph. ii. 3; Psa. 
 li. 5; Jer. iv. 22. The natural man receiveth not the things 
 of the Spirit of God. 1 Cor. ii. 14. And therefore man is 
 not restored unto his former estate. But that as man, in his 
 estate of innocency, having in himself all disposition unto 
 good, and no disposition unto evil, yet being tempted might 
 yield, or might resist; even so now being fallen, and having 
 all disposition unto evil, and no disposition or will unto any 
 good, yet God giving grace, man may receive grace, or may 
 reject grace, according to that saying ; I call heaven and 
 earth to record this day against you s that I have set before you 
 life and death , blessing and cursing; therefore choose life , that 
 both thou and thy seed may live. Deut. xxx. 19. 
 
 5. 
 
 That God before the foundation of the world hath pre¬ 
 destinated that all that believe in him shall be saved, and all 
 that believe not shall be damned; all which he knew before. 
 And this is the election and reprobation spoken of in the 
 scriptures, concerning salvation, and condemnation ; and not 
 that God hath predestinated men to be wicked, and so to be 
 damned, but that men being wicked shall be damned. Eph. 
 i. 4, 12; Mark xvi. 16; Bom. viii. 29. For God would 
 have all men saved, and come to the knowledge of the truth, 
 and would have no man to perish, but would have all men 
 come to repentance, and willeth not the death of him that 
 dieth. 1 Tim. ii. 4 ; 2 Pet. iii. 9; Ezek. xviii. 32. And 
 therefore God is the author of no man’s condemnation, ac¬ 
 cording to the saying of the prophet; Thy destruction, 
 O Israel, is of thyself; but thy help is of me. TIos. xiii, 9. 
 
AMSTERDAM CONFESSION. 
 
 5 
 
 6 . 
 
 That man is justified only by the righteousness of Christ, 
 apprehended by faith; yet faith without works is dead. 
 Rom. iii. 28 ; Gal. ii. 16 ; Jas. ii. 17. 
 
 7. 
 
 That men may fall away from the grace of God, and from 
 the truth, which they have received and acknowledged, after 
 they have tasted of the heavenly gift, and were made par¬ 
 takers of the Holy Ghost, and have tasted of the good word 
 of God, and of the powers of the world to come ; and after 
 they have escaped from the filthiness of the world, may be 
 entangled again therein, and overcome. Heb. xii. 15 ; x. 26; 
 vi. 4, 5; 2 Pet. ii. 20. That a righteous man may forsake 
 his righteousness, and perish. Ezek. xviii. 24, 26. And 
 therefore let no man presume to think, that because he hath, 
 or had once grace, therefore he shall always have grace. 
 But let all men have assurance, that if they continue unto 
 the end, they shall be saved. Let no man then presume; 
 but let all work out their salvation with fear and trembling. 
 
 8 . 
 
 That Jesus Christ, the Son of God, the second Person or 
 subsistence in the Trinity, in the fulness of time was mani¬ 
 fested in the flesh, being the seed of David, and of the 
 Israelites, according to the flesh, the Son of Mary the \ irgin, 
 made of her substance, by the power of the Holy Ghost 
 overshadowing her ; and being thus true man, was like unto 
 us in all things, sin only excepted, being one person in two 
 distinct natures, true God, and true Man. Rom. i. o; ix. 
 5; Gal. iv. 4 ; Luke i. 35 ; Heb. iv. 15. 
 
 9. 
 
 That Jesus Christ is mediator of the new testament 
 
6 
 
 CONFESSIONS OF FAITH. 
 
 between God and man, Laving all power in heaven and in 
 earth given unto him, being the only King, Priest, and Pro¬ 
 phet of his church. He also being the only Lawgiver, hath in 
 his Testament set down an absolute and perfect rule of direc¬ 
 tion, for all persons, at all times, to be observed; which no 
 prince, nor any whosoever, may add to, or diminish from, as 
 they will avoid the fearful judgments denounced against 
 them that shall so do. 1 Tim. ii. 5 ; Matt, xxviii. 18 ; 
 Luke i. 33 ; Heb. vii. 24 ; Acts iii. 22 ; Kev. xxii. 18, 19. 
 
 10 . 
 
 That the church of Christ is a company of faithful people, 
 separated from the world by the word and Spirit of God, 
 being knit unto the Lord, and one unto another, by baptism, 
 upon their own confession of the faith, and sins. 1 Cor. i. 2; 
 Eph. i. 1; 2 Cor. vi. 17 ; 1 Cor. xii. 13 ; Acts viii. 37 ; 
 Matt. iii. 6. 
 
 11 . 
 
 That though in respect of Christ the church be one, yet it 
 consisteth of divers particular congregations, even so many 
 as there shall be in the world ; every of which congregation, 
 though they be but two or three, have Christ given them, 
 with all the means of their salvation; are the body of Christ, 
 and a whole church ; and therefore may, and ought, when 
 they are come together, to pray, prophesy, break bread, and 
 administer in all the holy ordinances, although as yet they 
 have no officers, or that their officers should be in prison, 
 sick, or by any other means hindered from the church. Eph. 
 iv. 4 ; Matt, xviii. 20; Rom. viii. 32 ; 1 Cor. iii. 22 ; xii. 27; 
 xiv. 23; 1 Pet. iv. 10; ii. 5. 
 
 12 . 
 
 That as one congregation hath Christ, so hath all. And 
 that the word of God cometh not out from any one, neither 
 
AMSTERDAM CONFESSION. 
 
 7 
 
 to any one congregation in particular, but unto every par¬ 
 ticular church, as it doth unto all the world. And therefore 
 no church ought to challenge any prerogative over any other. 
 2 Cor. x. 7 ; 1 Cor. xiv. 36; Col. i. 5, 6. 
 
 13. 
 
 That every church is to receive in all their members by 
 baptism, upon the confession of their faith and sins, wrought 
 by the preaching of the gospel, according to the primitive 
 institution and practice. And therefore churches constituted 
 after any other manner, or of any other persons, are not 
 according to Christ’s testament. Matt, xxviii. 19; Actsii. 41. 
 
 14. 
 
 That baptism, or washing with water, is the outward 
 manifestation .of dying unto sin, and walking in newness 
 of life; and therefore in nowise appertained to infants. 
 Pom. vi. 2, 3, 4. 
 
 15. 
 
 That the Lord’s supper is the outward manifestation of 
 the spiritual communion between Christ and the faithful, 
 mutually to declare his death until lie come. 1 Cor. x. 16, 
 17 ; xi. 26. 
 
 16. 
 
 That the members of every church or congregation ought 
 to know one another, that so they may perform all the 
 duties of love one towards another, both to soul and body. 
 Matt, xviii. 15; 1 Thess. v. 14; 1 Cor. xii. 25. And 
 especially the elders ought to know the whole flock, whereof 
 the Holy Ghost hath made them overseers. And therefore 
 a church ought not to consist of such a multitude, as cannot 
 have particular knowledge one of another. Acts xx. 28 ; 
 1 Pet. v. 2, 3. 
 
8 
 
 CONFESSIONS OF FAITH. 
 
 17. 
 
 That brethren impenitent in any one sin, after the admo¬ 
 nition of the church, are to be excluded the communion of 
 the saints. And therefore not the committing of sin doth 
 cut off any from the church, but refusing to hear the church 
 to reformation. Matt, xviii. 17; 1 Cor. y. 4, 13. 
 
 18. 
 
 That excommunicants, in respect of civil society, are not 
 to be avoided. 2 Thess. iii. 15 ; Matt, xviii. 17. 
 
 19 . 
 
 That every church ought, according to the example of 
 Christ’s disciples and primitive churches, upon every first 
 day of the week, being the Lord’s day, to assemble together, 
 to pray, prophesy, praise God, and break bread, and perform 
 all other parts of spiritual communion for the worship of 
 God, their own mutual edification, and the preservation of 
 true religion and piety in the church. John xx. 19; Acts ii. 
 42; xx. 7; 1 Cor. xvi. 2. And they ought not to labour 
 in their callings, according to the equity of the moral law ; 
 which Christ came not to abolish, but to fulfil. Exod. xx. 
 8, &c. 
 
 20 . 
 
 That the officers of every church or congregation are 
 either elders, who by their office do especially feed the flock 
 concerning their souls; or deacons, men and women, who by 
 their office relieve the necessities of the poor and impotent 
 brethren, concerning their bodies. Acts xx. 28; 1 Pet. v. 
 2, 3 ; Acts vi. 1, 4. 
 
 2 
 
 That these officers are to be chosen when there are persons 
 qualified according to the rules in Christ’s testament, by 
 
AMSTERDAM CONFESSION. 
 
 9 
 
 election and approbation of that church or congregation 
 whereof they are members, with fasting, prayer, and laying 
 on ot hands; and there being but one rule for elders, there¬ 
 fore but one sort of elders. 1 Tim. iii. 2, 7 ; Tit. i. 6, 9 ; 
 Acts vi. 3, 4; xiii. 3; xiv. 23. 
 
 22 . 
 
 That the officers of every church or congregation, are tied 
 by office only to that particular congregation whereof they 
 are chosen. And therefore they cannot challenge by office 
 any authority in any other congregation whatsoever, except 
 they would have an apostleship. Acts xiv, 23; xx, 17; 
 Tit. i. 5. 
 
 23. 
 
 That the scriptures of the Old and New Testament are 
 written for our instruction; and that we ought to search 
 them, for they testify of Christ; and therefore to be used 
 with all reverence, as containing the holy word of God, 
 which only is our direction in all things whatsoever. 2 Tim. 
 iii. 16; John v. 39. 
 
 24. 
 
 That magistracy is a holy ordinance of God; that every 
 soul ought to be subject to it, not for fear only, but for 
 conscience’ sake. Magistrates are the ministers of God for 
 our wealth, they bear not the sword for nought. They are 
 the ministers of God, to take vengeance on them that do evil. 
 That it is a fearful sin to speak evil of them that are in 
 dignity, and to despise government. We ought to pay 
 tribute, custom, and all other duties. Horn. xiii. ; 2 Pet. 
 ii. 10. That we are to pray for them; for God would have 
 them saved, and come to the knowledge of his truth. 1 Tim. 
 ii. 1, 4. And therefore they may be members of the church 
 of Christ, retaining their magistracy; for no ordinance of 
 
10 
 
 CONFESSIONS OF FAITH. 
 
 God debarreth any from being a member of Christ’s church. 
 They bear the sword of God; which sword, in all lawful 
 administrations, is to be defended and supported by the 
 servants of God that are under their government, with their 
 lives, and all that they have, according as in the first institu¬ 
 tion of that holy ordinance. And whosoever holds otherwise, 
 must hold, if they understand themselves, that they are the 
 ministers of the devil, and therefore not to be prayed for, 
 nor approved, in any of their administrations; seeing all 
 things they do, as punishing offenders, and defending their 
 countries, state, and persons by the sword, is unlawful. That 
 it is lawful in a just cause, for the deciding of strife, to take 
 an oath by the name of the Lord. Heb. vi. 16 ; 2 Cor. i. 23; 
 Phil. i ; 8. 
 
 That the dead shall rise again, and the living be changed 
 in a moment; having the same bodies in substance, though 
 diverse in qualities. 1 Cor. xv. 52; Job xxxviii. 19; xv. 
 28 ; Luke xxiv. 30. 
 
 26. 
 
 That after the resurrection, all men shall appear before 
 the judgment seat of Christ, to be judged according to their 
 works. That the godly shall enjoy life eternal; the wicked, 
 being condemned, shall be tormented everlastingly in hell. 
 Matt. xxv. 46. 
 
 FINIS. 
 
CONFESSION OF FAITH 
 
 OP SEVEN CONGREGATIONS OR CHURCHES OE 
 CHRIST IN LONDON, WHICH ARE COMMONLY 
 (BUT UNIUSTLY) CALLED ANABAPTISTS. 
 
 p 
 
 PUBLISHED 
 
 FOR THE VINDICATION OF THE TRUTH, AND INFORMATION 
 OF THE IGNORANT; LIKEWISE FOR THE TAKING OFF 
 OF THOSE ASPERSIONS WHICH ARE FREQUENTLY 
 BOTH IN PULPIT AND PRINT UNJUSTLY 
 CAST UPON THEM. 
 
 But this I confesse unto thee , that after the way which they call heresie, so 
 worship I the God of my Fathers, beleeving all things that are written in the 
 Law and the Prophets, and have hope towards God, which they themselves also 
 allow, that there shall be a resurrection of [the] dead both of the just and un¬ 
 just .—Acts xxiv. 14, 15. 
 
 For we cannot but speak the things that we have seen and heard .—Acts iv. 20. 
 
 If I have spoken evill, bear witnesse of the evill; but if well, why smitest thou 
 me ?—John xviii. 23. 
 
 Blessed are yee when men revile you, and say all manner of evill against you 
 falsly for my sake. Rejoyce, <| 'c .—Matth. v. 11, 12. & xix. 29. 
 
 THE SECOND IMPRESSION CORRECTED AND ENLARGED. 
 
 PUBLISHED ACCORDING TO ORDER. 
 
 LONDON PRINTED BY MATTH. SIMMONS, AND ARE TO BE 
 SOLD BY JOHN HANCOCK IN POPES-HEAD ALLEY, 1646. 
 
[Title Page of First Edition.] 
 
 The 
 
 CONFESSION ■ 
 
 OP FAITH 
 
 Of those Churches which are 
 commonly (though falsly) cal¬ 
 led Anabaptists; 
 
 Presented to the view of all that feare God, to examine by the touchstone of 
 the Word of Truth : As likewise for the taking off those aspersions 
 which are frequently both in Pulpit and Print, (although 
 unjustly) cast upon them. 
 
 Acts iv. 20. 
 
 Wee cannot but speake the things which wee have seene and heard. 
 
 Isai. viii. 20. 
 
 To the Law and to the testimony, if they speake not according to this Rule, it is 
 because there is no light in them. 
 
 2 Cor. i. 9, 10. 
 
 But wee had the sentence of death in ourselves, that wee should not trust in our 
 selves, but in the living God, which raiseth the dead ; who delivered us from 
 so great a death, and doth deliver, in whom wee trust that he will yet deliver. 
 
 LONDON, 
 
 Printed in the yeare of our Lord, 1644. 
 
 [Title Page of Third Edition.] 
 
 A 
 
 CONFESSION 
 
 OF 
 
 FAITH 
 
 Of the several Congregations or Chur¬ 
 ches of Christ in London, which are commonly 
 (though unjustly) called Anabaptists. 
 
 Published, 
 
 For the Vindication of the truth, and information of the ignorant; likewise 
 for the taking off of those aspersions which are frequently, both in 
 Pulpit, and Print unjustly cast upon them. 
 unto which is added, 
 
 HEART BLEEDINGS FOR 
 
 Professors Abhominations. 
 
 OR 
 
 A faithfull generall Epistle (from the same Churches) presented to all who 
 have knowne the way of truth, forewarning them to flee security, and 
 carelesse walking under the Profession of the same, discovering 
 some of Sathans -wiles, whereby also, wanton persons and 
 their ungodly wayes are disclaimed. 
 
 But this I confesse unto thee, that after the way they call heresie, so worship 1 
 the God of my Fathers, believing all things that are written in the Law and 
 the Prophets, and have hope towards God, which they themselves also alloio, 
 that there shall be a resurrection of the dead, both of the just and unjust .— 
 Acts xxiv. 14, 15. 
 
 For we cannot but speake the things which wee have seen, and heard. —Acts iv. 20. 
 
 The third Impression corrected. 
 
 London, Printed by M. S. and are to be sold by F. Tyton at the three daggers 
 in Fleet-Street, and L. Chapman, at the Crowne in Popes-head Alley, 1651. 
 
 [The Fourth Impression, of 1652, has the same title page as the above.] 
 
[EPISTLE DEDICATORY.] 
 
 To the Right Honourable the Lords , Knights , Citizens , and 
 Burgesses in Parliament assembled. 
 
 Right Honourable and most Noble Patriots, 
 
 Inasmuch as there hath been a book 1 lately presented 
 unto you, in whose dedicatory epistle there are many heinous 
 accusations unjustly and falsely laid against us, 2 we conceived 
 it necessary to make some declaration of our innocency, and 
 (to the end) humbly to present unto your view this our con¬ 
 fession of faith : here we unfeignedly declare, what in our 
 hearts we judge, and what we teach, and according to this 
 rule we desire and endeavour, through the grace of God, to 
 lead our lives. This confession of our faith we send forth to 
 speak the truth for us, and so to make our innocency to ap¬ 
 pear; desiring that the same light may guide others also to the 
 
 1 Dr. Featley’s Book, dedicated to 
 the Parliament. [The Dippers Dipt, 
 or, the Anabaptists Duck’d and 
 Plung’d over Head and Eares, at a 
 Disputation in Southwark. 3rd edit., 
 London, 1645.] 
 
 2 [“ Of all heretics and schismatics 
 the Anabaptists ought to be most 
 carefully looked unto, and severely 
 punished, if not utterly exterminated 
 and banished out of the church and 
 kingdom. . . . They preach, and 
 print, and practise their heretical 
 impieties openly ; they hold their 
 conventicles weekly in our chief 
 
 cities and suburbs thereof, and there 
 prophesy by turns; . . . . they flock 
 in great multitudes to their Jordans, 
 and both sexes enter into the river, 
 and are dipt after their manner with 
 a kind of spell, containing the heads 
 of their erroneous tenets. . . . And 
 as they defile our rivers with their 
 impure washings, and our pulpits 
 with their false prophecies and fa¬ 
 natical enthusiasms, so the presses 
 sweat and groan under the load of 
 their blasphemies.” — Epistle Dedi¬ 
 catory .] 
 
14 
 
 CONFESSIONS OF FAITH. 
 
 same way of truth and of obedience, both to God and to the 
 magistrate, who is the minister of God to us for good. We 
 hope your honours will permit us to speak with modesty in 
 our just defence. And when any shall provoke you to lift 
 up a hand against us, we desire you may seriously consider 
 Gamaliel’s counsel in Acts v. We take no thought for our¬ 
 selves, for the Lord our God is all-sufficient; but we desire 
 and pray that you may do nothing against Christ, neither in 
 his members, nor in his ordinances, that there may be no 
 wrath upon you from the Lord, but that you, knowing the 
 innocent and protecting them according to the will of God, 
 may for the same be famous unto all generations, and the 
 memorial of your names may be precious among the saints 
 till the coming of King Jesus. 
 
 O O 
 
[PREFACE TO THE FIRST EDITION.] 
 
 To all that desire the lifting up of the name of the Lord 
 Jesus in sincerity, the poor despised churches of God in 
 London send greeting, with prayers for their further increase 
 in the knowledge of Christ Jesus. 
 
 We question not but that it will seem strange to many 
 men that such as we are frequently termed to be, lying 
 under that calumny and black brand of heretics, and sowers 
 of division as we do, should presume to appear so publicly as 
 now we have done. But yet notwithstanding we may well 
 say, to give answer to such, what David said to his brethren, 
 when the Lord’s battle was a fighting. 1 Sam. xxix. 30. Is 
 there not a cause ? Surely, if ever people had cause to speak 
 for the vindication of the truth of Christ in their hands, we 
 have, that being indeed the main wheel at this time that sets 
 us a work ; for had anything by men been transacted against 
 our persons only, we could quietly have sitten still, and com¬ 
 mitted our cause to him who is a righteous Judge, who will 
 in the great day judge the secrets of all men’s hearts by 
 Jesus Christ. But being it is not only us, but the truth 
 professed by us, we cannot, we dare not but speak. It is no 
 strange thing to any observing man, what sad charges are 
 laid, not only by the world that know not God, but also by 
 those that think themselves much wronged, if they be not 
 looked upon as the chief worthies of the church of God, and 
 watchmen of the city. But it hath fared with us from them, 
 as from the poor spouse seeking her beloved. Cant. v. 6, 7. 
 They finding us out of that common roadway themselves 
 
16 
 
 CONFESSIONS OF FAITH. 
 
 walk, have smote us and taken away our veil, that so we 
 may by them be odious in the eyes of all that behold us, and 
 in the hearts of all that think upon us, which they have done 
 both in pulpit and print, charging us with holding free will, 
 falling away from grace, denying original sin, disclaiming of 
 magistracy, denying to assist them either in persons or purse, 
 in any of their lawful commands, doing acts unseemly in the 
 dispensing the ordinance of baptism, not to be named amongst 
 Christians. All which charges we disclaim as notoriously 
 untrue, though, by reason of these calumnies cast upon us, 
 many that fear God are discouraged >and forestalled in har¬ 
 bouring a good thought, either of us or what we profess ; 
 and many that know not God [are] encouraged, if they can 
 find the place of our meeting, to get together in clusters to 
 stone us, as looking upon us as a people holding such things, 
 as that we are not worthy to live. 
 
 We have, therefore, for the clearing of the truth we pro¬ 
 fess, that it may be at liberty though we be in bonds, 
 briefly published a confession of our faith, as desiring all that 
 fear God, seriously to consider, whether (if they compare 
 what we here say and confess, in the presence of the Lord 
 Jesus and his saints) men have not with their tongues in 
 pulpit, and pens in print, both spoken and written things 
 that are contrary to truth. But we know our God in his 
 own time will clear our cause, and lift up his Son to make 
 him the chief corner stone, though he has been (or now 
 should be) rejected of master builders. And because it 
 may be conceived, that what is here published may be but 
 the judgment of some one particular congregation, more 
 refined than the rest, we do therefore here subscribe it, some 
 of each body in the name, and by the appointment of seven 
 congregations; who, though we be distinct in respect of our 
 particular bodies, for conveniency sake, being as many as can 
 well meet together in one place, yet are all in communion, 
 
PREFACE TO FIRST EDITION. 
 
 17 
 
 holding Jesus Christ to be our Head and Lord; under 
 whose government we desire alone to walk, in following the 
 Lamb wheresoever he goeth. And we believe the Lord will 
 daily cause truth more to appear in the hearts of his saints, 
 and make them ashamed of their folly in the land of their 
 nativity, that so they may, with one shoulder, more study to 
 lift up the name of the Lord Jesus, and stand for his appoint¬ 
 ments and laws; which is the desires and prayers of the con¬ 
 temned churches of Christ in London for all saints. 
 
 Subscribed in the names of seven churches in London 
 
 William Kiffen, John Mabbatt. 
 
 Thomas Patience. 
 
 John Webb, 
 
 John Spilsbery, Thomas Killcop. 
 
 George Tipping, 
 
 Samuel Richardson. Paul Hobson, 
 
 Thomas Go are. 
 
 Thomas Skippard, 
 
 Thomas Munday. Joseph Phelpes, 
 
 Edward Heath. 
 
 Thomas Gunne, 
 
 c 
 
18 
 
 CONFESSIONS OF FAITH. 
 
 [PREFACE TO THE SECOND EDITION.] 
 
 To the judicious and impartial Reader. 
 Courteous Reader ; 
 
 It is no wonder if it seem strange to thee, that we should 
 publish a confession of our faith, who are frequently termed 
 to be heretics and schismatics, and what not, though unjustly; 
 neither is it any discouragement unto us, though this sect (as 
 they call the anabaptists) is everywhere spoken against, 
 Acts xxviii. 22 ; and in that we are charged (for Christ’s 
 name sake) with the same things our Lord Jesus Christ and 
 his apostles were accused of. It is a mercy, an honour, and 
 and a comfort unto us, when we remember what our Lord 
 hath said unto us. Blessed are ye token men shall revile you , 
 and persecute you , and say all manner of evil falsely , for my 
 sake; rejoice and he exceeding glad, for great is your reward in 
 heaven , for so persecuted they the prophets that were before you. 
 Matt. v. 11, 12. The disciple is not above his master , nor the 
 servant cdwve his Lord; it is enough for the disciple that he 
 be as his master, and the servant as his Lord. If they have 
 called the master of the house Beelzebub, how much more 
 shall they call them of his household? Matt. x. 24, 25. If 
 the ivorld hate you, ye know that it hated me before it hated 
 you: if ye were of the world, the ivorld would love her 
 own, but because ye are not of the world, but I have chosen 
 you out of the world, therefore the world hateth you. The 
 servant is not greater than the Lord : if they have persecuted 
 me, they will also persecute you , S(c. All these things 
 will they do unto you for my name's sake, because they 
 know not him that sent me; yea, and cdl that will live 
 qodly in Christ Jesus shall suffer persecution: but rejoice, 
 inasmuch as ye are partakers of Christ's sufferings, that when 
 
PREFACE TO SECOND EDITION. 
 
 19 
 
 his glory shall he revealed , ye may he glad also with 
 exceeding joy. John xv. 18, 19, 20, 21 ; see Acts xxi. 28, 
 30, 31 ; and xiv. 22; 2 Tim. iii. 12; 1 Pet. iv. 13. 
 
 Our Lord Jesus was accused to be a seditious and mutinous 
 fellow; Luke xxiii. 25. Paul was called a pestilent fellow, 
 and a mover of sedition, and a ringleader of the 
 sect of Nazarenes, Acts xxiv. 1, 5, 6, 8 ; xviii. 13; saying, 
 Away icith such a fellow, for it is not Jit he should live; 
 saying. This felloiv persuadeth men to worship God contrary 
 to the law . And our Lord Jesus Christ was accused of 
 
 perverting the people, and forbidding to give tribute to 
 Caesar; and that he and his disciples did teach novelties, and 
 brake the traditions of the elders. Luke xxiii. 2, 14 ; Matt, 
 xv. 1—9. Christ was accused to have a devil, and to be 
 mad; saying to the people, Why do ye hear him? John x. 20. 
 Paul was esteemed to be mad: also they said, What will this 
 habhler say ? and that he taught new doctrine, Acts xxvi. 
 24, 25 ; xvii. 18, 19. And Christ was accused to speak 
 blasphemy, and they all condemned him to be guilty of death. 
 Mark xiv. 64. So some are offended at us for meeting in 
 houses to preach, and would have us punished for it; not¬ 
 withstanding, it was Christ’s and his apostles’ practice to do so, 
 whose example we are to follow. Christ taught upon a 
 mountain, and in a ship. Paul preached from house to 
 house. Also the church met together in an upper room, 
 where Peter preached; and Paul preached, and converted 
 Lydia by the river side; the disciples met together in the 
 night in an upper room; Paul preached two years in an 
 hired house, and received all that came unto him. Matt. v. 
 1, 2; and xiii. 2 ; Acts xx. 20 ; i. 13, 15, 16; ii. 2; xvi. 13, 
 14; xx. 7, 8, 9; xxviii. 30, 31. If he had lived in these 
 days and done so, it is to be feared some would have petitioned 
 against him. So some accuse us to be disturoers of the peace 
 of the commonwealth; yet all that know us can testify for 
 
 c 2 
 
20 
 
 CONFESSIONS OF FAITH. 
 
 us, that we meet together and depart in a peaceable manner. 
 And from Acts xvii. 5, 6, 7, it will appear, what persons 
 they were that disturbed the public peace; it is fit such 
 persons should be taken notice of and accordingly punished. 
 
 So we are blamed, because we frequent not their temples. 
 We dare not trust in lying words, saying, The temple of the 
 Lord , the temple of the Lord , are these. We know the Most 
 High dwelleth not in temples made with hands; and that we 
 are the temple of the living God; and that our bodies are 
 the temples of the Holy Ghost; and that Christ’s church is 
 not built with dead stones. Act vii. 48 ; xvii. 24, 25 ; 1 Cor. 
 iii. 16; vi. 3, 19; 1 Pet. ii. 4, 5; John iv. 20, &c. And 
 because there are but a few of us, some conceive we are in 
 an error, and that the least number should yield to the 
 greater; then it seems, if the number of the papists or 
 atheists exceed the number of the protestants, they must 
 forsake their religion. God in times past suffered all nations 
 to walk in their own ways; there was but one true prophet 
 to four hundred false. Acts xiv. 16; Exod. xxiii. 2; 1 King 
 xxii. 6, 7, &c. After three years’ preaching aud working 
 miracles by Christ, there was but a small number. Christ calls 
 his, a little flock: the scripture declares the greatest number 
 followed after the beast. Acts i. 14, 15; Luke xii. 32; 
 Matt. vii. 13, 14; Bev. xiii. 7, 16, 17. Also those that 
 preach amongst us are esteemed, as the apostles were, to be 
 unlearned and ignorant men. Apollos was instructed more 
 perfectly in tfie way of God by Aquila, a tradesman, and 
 Priscilla his wife; Acts iv. 13; xviii. 1, 2, 3, 26. But 
 the scripture saith; As every man hath received the gift , 
 even so minister the same one to another , as good stewards 
 of the manifold grace of God. 1 Pet. iv. 10, 11 ; see 1 Cor. 
 xiv. 3, 26, 31. Also some say of us, that we be of several 
 sects, and that we cannot agree among ourselves. Pilate 
 and Herod agreed together to crucify Christ; we dare 
 not agree as the Jews did, that if any did confess that 
 
PREFACE TO SECOND EDITION. 
 
 21 
 
 ( Jesus was the Christ, he should be put out of the synagogue, 
 
 i Luke xxiii. 12; John ix. 22; see 1 Cor. i. 10, 11. The 
 
 union Christ prayed for, we desire : and for such an agree¬ 
 ment as agreeth not with the truth, we may not agree unto ; 
 therefore we desire it not. John xvii. 21; Eph. iv. 3— 
 j 17. Yet the pasdobaptists differ more among themselves 
 than we do, and if this their reason have any strength in it, 
 j it is against themselves: the several sects of paedobaptists 
 be papists, Arians, Nestorians, Pelagians, Donatists, Euty- 
 chians, Grecians, Lutherans, Arminians, Episcopalians, 
 Nicolaites, Calvinists, Zuinglians, Hussites, and above twenty 
 other several sects, which are all baptizers of infants: and 
 
 notwithstanding, for other points, are all asunder, and have 
 
 # 
 
 all rent one from another; therefore we send them to 
 | follow the counsel of Christ. Matt. vii. 3, 4, 5. 
 
 As the watchman dealt with the spouse of Christ, in her 
 seeking her beloved, so they deal with us. Song iii. 2, 5; 
 v. 6, 7. They finding us out of that common and broad way 
 themselves walk in, they smite us, and take away our veil, 
 and veil us with reproaches and odious names: to incense all, 
 both good and bad, against us, that we may appear vile in 
 the eyes and hearts of all that behold us, or shall hear of us, 
 Acts xvi. 19. Which they endeavour to do, both in pulpit 
 and print, not fearing to charge us with holding free-will, 
 falling from grace, denying election, original sin, children’s 
 salvation, the Old Testament, and men’s propriety in their 
 estates, and censuring all to be damned that are not of our 
 judgment and practice ; all which we disclaim, because they 
 are untrue. And as for the other things whereof we are 
 accused, we refer those who desire further satisfaction to the 
 answers of them. 1 Yet by reason of the many accusations 
 
 t 1 In a small treatise, intituled, by Samuel Richardson. [4to. London, 
 
 < Briefe Considerations on Dr. Featley, 1645.] 
 
 1 his Book, intituled, The Dipper Dipt, 
 
CONFESSIONS OF FAITH. 
 
 that are cast upon us, although they cannot prove the things 
 whereof we are accused, yet the generality of the people are 
 incensed against us, and are encouraged, and set on by such, 
 to seek out the place of our meetings, which are the more 
 private, not because they are private, but because we have 
 not any more public places; but if any shall please to procure 
 us more larger places to meet in, we are willing to embrace 
 them with thankfulness and joy, although no man should 
 speak for us to those in authority, from whom one word were 
 enough to protect us from the violence we should be subject 
 unto. But as it was then, Acts xvii. 5, 6, 7, so it is now; 
 yet must we bear all the blame. But our God will in his 
 time clear our innocency, although now many stand looking 
 upon us as a people (holding such things) not worthy to live, 
 and are in danger by the rude multitude gathering together 
 to stone us. And had it been against our persons only, we 
 would have held our peace, and committed our cause to God; 
 but considering it is the truth that we profess that suffers, 
 we may not, nor dare not be neuters in matters of so high a 
 nature, but come in and speak to the help of the Lord 
 against the mighty. 
 
 Therefore, to free ourselves and the truth we profess 
 from such unjust aspersions, that it may be at liberty, though 
 we be in bonds, we have published a brief confession of our 
 faith (which we conceive most void of contention in these 
 sad and troublesome times). The thoughts of our hearts as in 
 the presence of God we here declare, that it may appear to 
 the consciences of them that fear God, what wrong we suffer 
 from some who have ability to cast mists, and dark clouds, 
 which overshadow the glory of the truth, and them that 
 profess it. Jude, Id 15. And although they acknowledge 
 with us that the truth is not fully discovered, yet they will 
 tie all future discovery to a former light, and conceive 
 they do well in so doing. But God will by his truth 
 
PREFACE TO SECOND EDITION. 
 
 23 
 
 show their error, and exalt Jesus Christ, the chief corner¬ 
 stone, which the builders so much reject. And lest 
 this should be thought to be the judgment of some particular 
 persons, this is done by the consent and appointment of seven 
 congregations or churches in London, with the names of some 
 of each of them subscribed in the behalf of the whole. And 
 although we be distinct in our meetings, for conveniency ; 
 yet are we one in faith, fellowship, and communion, holding 
 Jesus Christ for our head and lawgiver, under whose rule 
 and government we desire to walk, and to follow the Lamb 
 wheresoever he goeth, that when our Lord and King shall 
 call us to account, we may be found ready and worthy to be 
 received into our Master’s joy. Until which time we desire 
 to spend these few days we have here to remain, to the 
 glory of God, the honour of the gospel, the saints’ comfort, 
 and our country’s good, to our own account at the great day 
 when Christ shall come in flaming fire, taking vengeance on 
 them that know not God, and that obey not the gospel of 
 our Lord Jesus Christ. 2 Thess. i. 8. 
 
 Subscribed by us in the behalf of seven congregations or 
 churches of Christ in London. As also by a French con¬ 
 gregation of the same judgment. 
 
 Thomas Gunne, 
 John Mabbit, 
 
 John Spilsbery, 
 Samuel Richardson, 
 
 Paul Hobson, 
 Thomas Goare, 
 
 Thomas Munden, 
 George Tipping, 
 
 Will am Kiffen, 
 Thomas Patient, 
 
 Hanserd Knollys, 
 Thomas Holms, 
 
 Benjamin Cookes, 
 Thomas Kilikop. 
 
 Denis le Barbier, 
 Cristoph le Duret 
 
 2 [Five of these names do not 
 appear in the first edition ; viz., 
 Hanserd Knollys, Thomas Holms, 
 Benjamin Cockes (or Cox) and the 
 two French ministei’s. Four names 
 
 were appended to the first edition 
 which do not appear here; viz., 
 Thomas Skippard, John Webbe, 
 Joseph Phelps, and Edward Heath.] 
 
24 
 
 CONFESSIONS OF FAITH. 
 
 THE EPISTLE TO THE HEADER.* 
 Courteous Reader, 
 
 There is nothing wherein saints should be more con¬ 
 versant than in promoting the honour of the Lord and his 
 Christ, striving and studying to walk before him agreeable 
 to the truth recorded in his word; the consideration of which 
 is a strong inducement unto us to engage (to the utmost of 
 our abilities) in this work, that when other men content 
 themselves by living below the rule, we may strive to walk 
 close thereunto (suitable to the pattern left us by God in his 
 word); and when many account it their glory to turn their 
 backs upon what they professed to have received from Christ, 
 we may strive to honour God, by a stedfast continuance in 
 what we have received, and in a diligent speaking the things 
 which we have seen and heard from him, the weight of which 
 at first prevailed upon us to declare unto the world this our 
 confession of faith and faithful epistle, .which we have again 
 reprinted, and made public for the reasons following:— 
 
 First, The invitations and earnest solicitations of several 
 of our brethren, from all parts of the nation, whose hearts 
 long to behold (in public) our stability and perseverance in 
 the way and truth of our God, that by it they may have where¬ 
 with to put to silence those who have lately taken liberty 
 to reproach and undervalue the truth professed by us. 
 
 Secondly, That the world may behold that through grace, 
 
 3 [For the Dedication and Ad- substituted in the editions of 1651 
 dress to the Reader of the edition and 1652.] 
 of 1616, the following Epistle is 
 
THE EPISTLE TO THE READER. 
 
 (by which alone we stand) we are preserved from backsliding 
 or revolting from the way and truth, we for some years have 
 followed God in: in which (through faith and obedience) we 
 trust to be continued, unto the coming of our Lord and 
 Saviour Jesus Christ. 
 
 Thirdly, That we might prevent Satan and his accomplices 
 in their enterprises, who have of late abounded more than 
 ordinary with stratagems and inventions, to circumvent poor 
 saints in their stability and love unto the truth; amongst 
 which this was no small one (in several remote parts), that we 
 had cast off all our former profession and practice, so that 
 none remained together worshipping God in his w r ay, own¬ 
 ing themselves the churches of Christ, but were grown up to 
 a further attainment and light (as they say) to live more 
 immediately with God and Christ, than in such low 7- , mean, 
 and contemptible a way as ordinances, thinking thereby to 
 stumble and dishearten many whose hearts were approved to 
 God. 
 
 Fourth^, That we might take off prejudice from the 
 hearts of those (many of which w T e have comfortable hopes) 
 who are or may be prejudiced against us, from these many 
 invectives and bitter unjust reproaches, we are or may be 
 (for worshipping God according to our conscience and the rule 
 of truth) exposed unto, and they (if it be the good pleasure 
 of our God) come to understand our practice, and subject 
 themselves to the Lord in his commands. 
 
 Lastly, The remembrance of what good this our under¬ 
 taking hath formerly done, in the countries where it hath 
 been spread (of which we had particular notice from several, 
 wdiose hearts have been refreshed therewith), is no small in¬ 
 ducement to us to bring this forth again in print. 
 
 Courteous friend ! we desire thee soberly to weigh and 
 consider what we have professed before men, and angels, out 
 of the simplicity of our hearts, and let not prejudice prevent 
 
26 
 
 CONFESSIONS OF FAITH. 
 
 thy profiting; but make it thy great care and study to give 
 up thy understanding to love and receive the truth, as it is 
 in Jesus, delighting thyself in that government, which is by 
 his own hand established in his house. Be not disheartened 
 although thou shouldest hear of the miscarriage of some, 
 knowing that in many things we sin all, and come short of 
 the grace of our God; nor if thou shouldest be advertised of 
 the falling away of any one, do but consider we live in the 
 last ages of the world, wherein many shall depart from the 
 truth (neither is it a new thing for men to relinquish their 
 profession). 
 
 But strive thou to follow God fully, and to stand fast in 
 the simplicity of the truth; and God our Father, and our 
 Lord Jesus Christ, be with thee, and be thy guide and coun¬ 
 sellor. 
 
 Signed in the name, and by the appointment of the afore¬ 
 said several churches, meeting in London. 
 
 William Kiffen, 
 John Spilsbery, 
 Joseph Sanson, 
 Hugh Gosnell, 
 Thomas Pault, 
 Joseph Patshall 
 William Conset, 
 
 Edward Harrison 
 Bichard Graves, 
 Edward Koberts, 
 Thomas Waters, 
 Henry Forty, 
 Thomas Young, 
 John Watson. 4 
 
 i 4 [Only two of the above, Mr. W. Kiffin and Mr. John Spilsbery, signed 
 the previous editions.] 
 
C0NFESSI0 N O F F AIT H 
 
 OF 
 
 SEVEN 3 CONGREGATIONS OR CHURCHES OF CHRIST IN 
 LONDON, WHICH ARE COMMONLY (THOUGH 
 UNJUSTLY) CALLED ANABAPTISTS. 
 
 I. 
 
 The Lord our God is but (1 Cor. viii. 6; Isa. xliv. 6, 
 xlvi. 9) one God, whose (Exod. iii. 14) subsistence is in 
 himself; whose essence cannot be comprehended by any but 
 himself; who only hath immortality (1 Tim. vi. 16), dwell¬ 
 ing in the light which no man can approach unto ; who is in 
 himself most (Isa. xliii. 15) holy, every way (Psal. cxlvii. 5) 
 infinite, in (Deut. xxxii. 3) greatness, (Job. xxxvi. 5) wis¬ 
 dom, (Jer. x. 12) power, love ; (Exod. xxxiv. 6, 7) merciful 
 and gracious, long-suffering and abundant in goodness and 
 truth, who giveth (Acts xvii. 28; Rom. xi. 36) being, 
 moving, and preservation to all creatures. 
 
 II. 
 
 In this divine and infinite being, there is the (1 Cor. i. 3) 
 Father, the (John i. 1) Word, and the (John xv. 26) Holy 
 Spirit, each having the whole divine (Exod. iii. 14) essence, 
 yet the essence undivided ; all infinite without any beginning. 
 
 5 [The several; editions, 1651, 1652.] 
 
28 
 
 CONFESSIONS OF FAITH. 
 
 therefore but (1 Cor. viii. 6) one God, who is not to be 
 divided in nature and being, but distinguished by several 
 peculiar relative properties. 
 
 III. 
 
 God hath (Isa. xlvi. 10; Eph. i. 11 ; Horn. xi. 33) decreed 
 in himself before the world was concerning all things, (Psa. 
 cxv. 3, cxxxv. 6) whether necessary, (Psal. xxxiii. 15; 1 
 Sam. x. 9, 26) accidental, or voluntary, with all the circum¬ 
 stances of them, 6 to work, dispose, and bring about all things 7 
 according to the counsel of his own w T ill, to his glory (yet 
 without being the author of sin, or having fellowship with 
 any therein); in which appears his wisdom in disposing all 
 things, unchangeableness, power, and faithfulness in accom ¬ 
 plishing his decree : and God hath, before the foundation of 
 the world, foreordained some men to eternal life, through 
 Jesus Christ, to the praise and glory of his grace ; leaving 
 the rest in their sin 8 to their just condemnation, to the praise 
 of his justice. Prov. xxi. 6 ; Exod. xxi. 13 ; Prov. xvi. 33; 
 Psal. cxliv.; Isa. xlv. 7; Jer. xiv. 22; Matt. vi. 28, 30; Col. 
 i. 16, 17 ; Numb, xxiii. 19, 20; Rom. iii. 4; Jer. x. 10; 
 Eph. i. 4, 5 ; Jude 4, 6 ; Prov. xvi. 4. 
 
 IV. 
 
 In the (Gen. i. 1 ; Col. i. 1.6; Isa. xlv. 12) beginning 
 God made all things very good; created man after his own 
 (1 Cor. xv. 45, 46) image, filled with all meet perfection of 
 nature, and free from all sin; but (Eccles. vii. 29) long he 
 abode not in this honour, Satan using the subtlety of the 
 (Gen. iii 1, 4, 5; 2 Cor. xi. 3) serpent to seduce first Eve, 
 
 6 [“ Whether necessary ... of 8 [“ To act in their sin,” edit, 
 
 them omitted in edit., 1651, 1652.] 1651-2.] 
 
 7 [“ About all things,”— them about, 
 
 edit. 1651, 2.J 
 
LONDON CONFESSION. 
 
 29 
 
 then by her seducing Adam; who without any compulsion, 
 in eating the forbidden fruit, (1 Tim. ii. 14) transgressed the 
 command of God, and fell, whereby (Gal. iii. 22) death came 
 upon all his posterity, who now are conceived in sin, and by 
 nature the children of wrath, the servants of sin, the subjects 
 of (Rom, y. 12, 18, 19, vi. 22; Ephes. ii. 3) death, and other 
 miseries in this world, and for ever, unless the Lord Jesus 
 Christ set them free. 
 
 y. 
 
 God in his infinite (Job xxxviii. 11) power and wisdom, 
 doth (Isa. xlvi. 10, 11 ; Eccles. iii. 14) dispose all things to 
 the end for which they were created, that neither good nor 
 evil 9 befalls any by chance, or without his (Matt. x. 29, 30; 
 Exod. xxi. 13; Prov. xvi. 33) providence; and that what¬ 
 soever befalls the elect, is by his appointment, for his glory, 
 and their (Rom. viii. 28) good. 
 
 VI. 
 
 All the elect being (Jer. xxxi. 3) loved of God with an 
 everlasting love, are (Eph, i. 3, 7, ii. 4, 9; 1 Thess. v. 9) 
 redeemed, quickened, and saved, not by themselves, nor their 
 own works, lest any man should boast, but only and wholly 
 by God, of his free (Acts xiii. 38; 2 Cor. v. 21 ; Jer. ix. 23, 
 24) grace and mercy through Jesus Christ, who is made 
 unto us by God, (1 Cor. i. 30, 31; Jer. xxiii. 6) wisdom, 
 righteousness, sanctification, and redemption, and all in all, 
 that he that rejoiceth might rejoice in the Lord. 
 
 VII. 
 
 And (John xvii. 3 ; Heb. v. 9) this is life eternal, that we 
 might know him the only true God, and Jesus Christ whom 
 he hath sent. And (1 Thess. i. 8 ; John vi. 36) on the con- 
 
 9 [“ Good nor evil”— anything , edit. 1651, 2.] 
 
30 
 
 CONFESSIONS OF FAITH. 
 
 trary, the Lord will render vengeance in flaming fire, to them 
 that know not God, and obey not the gospel of Jesus Christ. 
 
 VIII. 
 
 ♦ 
 
 The rule of this knowledge, faith, and obedience, concern¬ 
 ing the worship of God, in which is contained the whole 
 duty of man, is (not (Col. ii. 23; Matt. xv. 9, 6) men’s laws, 
 or unwritten 1 traditions, but) only the word of God con¬ 
 tained in the holy (John v. 39 ; 2 Tim. iii. 15, 16, 17 ; Isa. 
 viii. 20; Gal. i. 8, 9 ; Acts iii. 22, 23) scriptures, in which 
 is plainly recorded whatsoever is needful for us to know, 
 believe, and practise, which are the only rule of holiness and 
 obedience for all saints, at all times, in all places to be ob¬ 
 served. 
 
 IX, 
 
 The Lord Jesus Christ, of whom (Gen. iii. 15, xxii. 18, 
 xlix. 10; Dan. vii. 13, ix. 24, 25, 26) Moses and the pro¬ 
 phets wrote, the apostles preached, he is the (Prov. viii. 23; 
 John i. 1, 2, 3 ; Heb. i. 8) Son of God, the brightness of his 
 glory, &c. by whom he made the world, who upholdeth and 
 governeth all things that he hath made; who also, when the 
 (Gal. iv. 4) fulness of time was come, was made of a woman, 
 of the tribe of (Heb. vii. 14; Rev. v. 5; with Gen. xlix. 9, 10; 
 Rom. i. 3, ix. 10; Matt. i. 16; Luke iii. 23, 26; Heb. ii. 
 16; Isa. liii. 3, 4, 5; Heb. iv. 15) Judah, of the seed of 
 Abraham and David; to wit, of the Virgin Mary, the Holy 
 Spirit coming down upon her, the power of the Most High 
 overshadowing her; and he was also tempted as we are, yet 
 without sin. 
 
 X. 
 
 Jesus Christ (1 Tim. ii. 5; Heb. ix. 15; John xiv. 6) is 
 
 1 [“ Unwritten omitted iu edit. 1651, 2.] 
 
LONDON CONFESSION. 
 
 31 
 
 made the mediator ot‘ the new and everlasting covenant of 
 grace between God and man, ever to be (Isa. ix. 6, 7) per¬ 
 fectly and fully the prophet, priest, and king of the church 
 of God for evermore. 
 
 XI. 
 
 Unto this office he was appointed by (Prov. viii. 23; Isa. 
 xlii. 6, xlix. 15) God from everlasting, and in respect cf his 
 manhood, from the womb called, separated, and (Isa. xi. 2, 
 3, 4,5, lxi. 1, 2, with Luke iv. 17, 22 ; John i. 14, 16, iii. 
 34) anointed most fully and abundantly with all gifts neces¬ 
 sary, God having without measure poured out his Spirit upon 
 him. 
 
 XII. 
 
 Concerning his mediatorship, the scripture holds forth 
 | Christ’s call to his office: for (Heb. v. 4, 5, 6) none takes this 
 honour upon him, but he that is called of God as was Aaron; 
 it being an action of God, whereby a special promise being 
 made, he ordains his Son to this office; which promise is, 
 that Christ should be made a sacrifice for sin, that he should 
 see his (Isa. liii. 10, 11) seed, and prolong his days, and the 
 pleasure of the Lord shall prosper in his hand, (John iii. 16 ; 
 Rom. viii. 32) all of mere free and absolute grace towards 
 I God’s elect, and without any condition foreseen in them to 
 j procure it. 
 
 XIII. 
 
 This office, to be mediator, that is, to be prophet, priest, 
 
 ! and king of the church of God, is so proper to Christ, that 
 neither in whole, or any part thereof, it cannot be transferred 
 from him to any other. (1 Tim. ii. 5 ; Ileb. vii. 14 ; Dan. 
 vii. 14; Acts iv. 12; Luke i. 33; John xiv. 6). 
 
32 
 
 CONFESSIONS OF FAITH. 
 
 V 
 
 XIV. 
 
 This office to which Christ is called, is threefold, as (Deut. 
 viii. 15, with Acts iii. 22, 23) a prophet, (Heb. iii. 1, and iv. 
 14, 15) priest, and (Psal. ii. 6) king: this number and order 
 of offices is necessary; for in respect of our (2 Cor. v. 20 ; 
 Acts xxvi. 18) ignorance, we stand in need of his prophetical 
 office. And in respect of our great (Col. i. 21) alienation 
 from God, we need his priestly office to reconcile us: and in 
 respect of our averseness and utter inability to return to God, 
 we need his kingly office, to (John xvi. 8) convince, (Psal. cx. 
 3) subdue, (Cant. i. 3; John vi. 44) draw, (Phil. iv. 13) 
 uphold and (2 Tim. iv. 18) preserve us to his heavenly 
 kingdom. 
 
 XV. ( I 
 
 Concerning the prophesy of Christ, it is that whereby he 
 hath (John i. 18, and xii. 49, 50, and xv. and xvii. 8; Deut. j 
 xviii. 15) revealed the will of God, whatsoever is needful for \ 
 his servants to know and (Matt, xxiii. 10) obey; and there¬ 
 fore he is called not only a prophet and doctor, and the 
 (Heb. iii. 1) apostle of our profession, and the (Mai. iii. 1) j 
 angel of the covenant, but also the very (1 Cor. i. 24 ; Col. 
 ii. 3) wisdom of God, in whom are hid all the treasures of 
 wisdom and knowledge, who for ever continueth revealing the 
 same truth of the gospel to his people. 
 
 XVL 
 
 That he might be a prophet every way complete, it was 
 necessary he should be God, and also that he should be man; 
 for unless he had been God, he could never have perfectly 
 understood the will of God ; and unless he had been man, he 1 
 could not suitably have unfolded it in his own person to men. 
 John i. 18 ; Acts iii. 22, with Deut. xviii. 15; Heb. i. 1. 
 
LONDON CONFESSION. 
 
 33 
 
 That Jesus Christ is God is wonderful clearly expressed in the scriptures. 
 He is called, the mighty God, Isa. ix. 6; that Word was God, John i. 1; Christ 
 who is God over all, Rom. ix. 5; God manifested in the flesh, 1 Tim. iii. 16. 
 The same is very God, 1 John v. 20 ; he is the first, Rev. i. 8; he gives being 
 to all things, and without him was nothing made, John i. 2 ; he forgiveth 
 sins, Matt. ix. 6; he is before Abraham, John viii. 58; he was, and is, and 
 ever will be the same, Heb. xiii. 8; he is always with his to the end of the 
 world, Matt, xxviii. 20, which could not be said of Jesus Christ, if he were 
 not God. And to the Son he saith, Thy throne, 0 God, is for ever and ever, 
 Heb. i. 8 ; John i. 18. 
 
 Also, Christ is not only perfectly God, but perfect man, made of a woman, 
 Gal. iv. 4, made of the seed of David, Rom. i. 3 ; coming out of the loins of 
 David, Acts ii. 30, of Jesse and Judah, Acts xiii. 23 ; in that the children 
 were partakers of flesh and blood, he himself likewise took part with them, 
 Heb. ii. 14; he toolc not on him the nature of angels, but the seed of Abraham, 
 v. 16. So that we are hone of his hone, and flesh of his flesh, Eph. v. 30 ; so 
 that he that sanctifleth, and they that are sanctified , are all of one, Heb. ii. 11. 
 See Acts iii. 22, Deut. xviii. 15, Heb. i. 1. 
 
 XVII. 
 
 Concerning liis (John xvii. 19; Heb. v. 7, 8, 9, and x. 12; 
 Rom. y. 19; Eph. v. 2; Col. i. 20; Eph. ii. 14, 15,16; Rom. 
 
 viii. 34) priesthood, Christ having sanctified himself, hath 
 appeared once to put away sin, by that one offering of him¬ 
 self a sacrifice for sin, by which he hath fully finished and 
 suffered all things God required for the salvation of his elect, 
 and removed all rites and shadows, &c., and is now entered 
 within the veil into the holy of holies, which is the presence 
 of God. Also, he makes his people a spiritual house, an holy 
 priesthood, to offer up spiritual sacrifice acceptable to God 
 through him. Xeither doth the Father accept, or Christ 
 offer to the Father, any other worship or worshippers. Heb. 
 
 ix. 24, and viii. 1; 1 Pet. ii. 5; John iv. 23, 24. 
 
 XVIII. 
 
 The priesthood was not legal or temporary, but according 
 to the order of (Heb. vii. 17) Melchisedec, and is stable and 
 perfect, not for a (Heb. vii. 16, 18, 19, 20, 21, 24, 25) time, but 
 
 D 
 
34 
 
 CONFESSIONS OF FAITH. 
 
 for ever, which is suitable to Jesus Christj as to him that c\oi 
 liveth: Christ was the priest, sacrifice, and altar: he was a 
 priest according to both natures; he was a sacrifice accoiding 
 to his human nature, whence in (Heb. v. 6) scripture it is 
 attributed to his body, to his (Heb. x. 10 ; 1 Pet. i. 18, 19 ; 
 Col. i. 20, 22) blood: yet the effectualness of this sacrifice did 
 depend upon his divine nature, therefore it is called the blood 
 of God. He was the altar according to his (Heb. ix. 13 ; 
 Acts xx. 28) divine nature, it belonging to the (Heb. ix. 14, 
 and xiii. 10, 12, 15; Matt, xxiii. 17; John xvii. 19) altar to 
 sanctify that which is offered upon it, and so it ought to be 
 of greater dignity than the sacrifice itself. 
 
 XIX. 
 
 Concerning his kingly office, (1 Cor. xv. 4; 1 Pet. iii. 21, 
 22 ; Matt, xxviii. 18, 19, 20 ; Luke xxiv. 51 ; Acts i. 1, and 
 v. 30, 31; John xix. 36; Pom. xiv. 9; John v. 26, 27; Pom. 
 v. 6, 7, 8, and xiv. 17 ; Gal. v. 22, 23 ; Mark i. 27; Heb. i. 
 14 ; John xvi. 15 ; Job. i. 8 ; Pom. i. 21, xvii. 18 ; Eph. iv. 
 17, 18 ; 2 Pet. ii.) Christ being risen from the dead, and 
 ascended into heaven, and having all power in heaven and 
 earth, he doth spritually govern his church, and doth exercise 
 his power over all angels and men, good and bad, to the pre¬ 
 servation and salvation of the elect, and to the over-ruling 
 and destruction of his enemies. By this kingly power he 
 applieth the benefits, virtue, and fruits of his prophesy and 
 priesthood to his elect, subduing their sins, preserving and 
 strengthening them in all their conflicts against Satan, the 
 world, and the flesh, keeping their hearts in faith and filial 
 fear by his Spirit: by this his mighty power he ruleth the 
 vessels of wrath, using, limiting, and restraining them as it 
 seems good to his infinite wisdom. 
 
LONDON CONFESSION. 
 
 35 
 
 XX. 
 
 This his kingly power shall be more fully manifested when 
 he shall come in glory to reign among his saints, when he 
 shall put down all rule and authority under his feet, that the 
 glory of the Father may be perfectly manifested in his Son, 
 and the glory of the Father and the Son in all his members. 
 1 Cor. xv. 24, 28; Heb. ix. 28; 2 Thess. i. 9, 10; 1 Thess. 
 iv. 15, 16, 17 ; John xvii. 21, 26. 
 
 XXL 
 
 Jesus Christ by his death did purchase salvation for the 
 elect that God gave unto him. These only have interest in 
 him, and fellowship with him, 2 for whom he makes intercession 
 to his Father in the behalf of, and to them alone 3 doth God 
 by his Spirit apply this redemption unto, as also the free 
 gift of eternal life 4 is given to them, and none else. Eph. 
 i. 14; Heb. v. 9; Matt. i. 21; John xvii. 6; Heb. vii. 25; 
 1 Cor. ii. 12 ; Rom, viii. 29, 30; 1 John v. 12; John xv. 13; 
 John iii. 16. 
 
 XXII. 
 
 Faith is the (Ephes. ii. 8; John vi. 29, and iv. 10; 
 Phil. i. 29 Gal. v. 22) gift of God, wrought in the hearts 
 of the elect by the Spirit of God; by which faith 5 they 
 come to know and believe the truth of the (John xvii. 
 17; Heb. iv. 11, 12; John vi. 63) scriptures, and 
 
 ^ i 
 
 2 [“These have interest in him, 4 [“And glory;’ inserted in edit, 
 
 and being called have fellowship with 1651, 2.] 
 
 him.”—Edit. 1651, 2.] 5 [“Faith;” omitted in edit. 
 
 3 [“ Alone,” omitted in edit., 1651, 2.] 
 
 1651, 2.] 
 
 D 2 
 
36 
 
 CONFESSIONS OF FAITH. 
 
 the excellency of them above all other writings and all 
 things in the world, as they hold forth the glory of God in 
 his attributes, the excellency of Christ in his nature and 
 offices, and of the power and fulness of the Spirit in its work¬ 
 ings and operations, and so are enabled to cast their souls 
 upon this truth thus believed. 
 
 XXIII. 
 
 All those that have this precious faith wrought in them by 
 the Spirit, can never finally nor totally fall away, seeing the 
 gifts of God are without repentance; (Matt. vii. 24, 25 ; 
 John xiii. 10; John x. 28, 29) so that he still begets and 
 nourisheth in them faith, repentance, love, joy, hope, (1 Pet. 
 i. 4, 5, 6; Isa. xlix. 13, 14, 15, 16) and all the graces of the 
 Spirit unto immortality; and though many storms and 
 floods arise and beat against them, yet they shall never be 
 able to take them off that foundation and rock, which by 
 faith they are fastened upon; notwithstanding through un¬ 
 belief, and the temptations of Satan, the sensible sight of this 
 light and love be clouded and overwhelmed for a time, yet 
 God is still the same, and they shall be sure to be kept by 
 the power of God unto salvation, where they shall enjoy 
 their purchased possession, they being engraven upon the 
 palms of his hands, and their names having been written in 
 the book of life from all eternitv. 
 
 J 
 
 XXIV. 
 
 Faith is ordinarily (Rom. x. 17; 1 Cor. i. 28) begotten by 
 the preaching of the gospel, or word of Christ, without 
 respect to (Rom. ix. 16) any power or agency in the creature; 
 but it being wholly (Ezek. xvi. 16; Rom. iii. 12) passive, 
 and dead in trespasses and sins, doth believe and is converted 
 by no less (Rom. i. 16; Ephes. i. 19; Col. ii. 12) power 
 than that which raised Christ from the dead. 
 
LONDON CONFESSION. 
 
 ijty 
 
 O ( 
 
 xxv. 
 
 The preaching of’ the gospel to the conversion of sinners 
 is (John iii. 14, 15, and i. 12; Isa. lv. 1; John vii. 37) 
 absolutely free; no way requiring as absolutely necessary, 
 any qualifications, preparations, or terrors of the law, or pre¬ 
 ceding ministry of the law; but only and alone the naked 
 soul, a (1 Tim. i. 15; Rom. iv. 5, and v. 8; Acts v. 30, 31, 
 and ii. 36; 1 Cor. i. 22, 24) sinner and ungodly, to receive 
 Christ crucified, dead, and buried, and risen again, who is 
 made a Prince and a Saviour for such sinners as through the 
 gospel shall be brought to believe on him. 
 
 XXVI. 
 
 The same power that converts to faith in Christ, carrieth 
 on the (1 Pet. i. 5; 2 Cor. xii. 9) soul through all duties, 
 temptations, conflicts, sufferings; and whatsoever a believer 
 is, he is by (1 Cor. xv. 10; Phil. ii. 12, 13; John xv. 5 ; Gal. 
 ii. 19, 20) grace, and is carried on in all obedience and temp¬ 
 tations by the same. 
 
 XXVII. 
 
 All believers (1 Thess. i. 1; John xvii. 21, and xx. 17; Heb. 
 ii. 11; 1 John iv. 16) are by Christ united to God, by which 
 union God is one with them and they are one with him; 
 and that all believers are the (Gal. ii. 19, 20) sons of God, 
 and joint heirs with Christ, to whom belong all the promises 
 of this life, and that which is to come. 
 
 XXVIII. 
 
 Those that have union with Christ, are justified from 
 (1 John i. 7 ; Heb. x. 14, and ix. 26; 2 Cor. v. 19; Rom. iii. 
 23; Acts xiii. 38, 39; Rom. v. 1, and iii. 25, 30) all their 
 sins by the blood of Christ; which justification is a gracious 
 
38 
 
 CONFESSIONS OF FAITH. 
 
 and full acquittance of a guilty sinner from all sin, by God, 
 through the satisfaction that Christ hath made by his death 
 for all their sins. And this applied (in the manifestation of 
 it) through faith. 6 
 
 XXIX. 
 
 All believers are a holy and (1 Cor. xi.; 1 Pet. ii. 9) sanctified 
 people, and that sanctification is a spiritual grace 7 of the 
 (Eph. i. 4) new covenant, and an effect of the (1 John iv. 16; 
 Matt, xxviii. 20) love of God manifested in the soul, whereby 
 the believer presseth after a heavenly and evangelical obedi¬ 
 ence to all the commands which Christ, as head and king in 
 his new covenant, hath prescribed to them. 
 
 XXX. 
 
 All believers through the knowledge of (2 Cor. v. 19; 
 Pom. v. 9, 10) that justification of life given by the Father, 
 and brought forth by the blood of Christ, have as their great 
 privilege of that new (Isa. liv. 10, and xxvi. 12) covenant, 
 peace with God and reconciliation, whereby they that were 
 afar off are made nigh by (Eph. ii. 13, 141 that blood, and 
 have (Eph. iv. 7) peace passing all understanding; yea, joy 
 in God through our Lord Jesus Christ, by (Pom. v. 10, 11) 
 whom we have received the atonement. 
 
 XXXI. 
 
 All believers in the time of this life, are in a continual 
 (Pom. vii. 23, 24; Eph. vi. 10, 11, 12, 13) warfare and 
 combat against sin, self, the world, and the devil; and are 
 liable to all manner of afflictions, (Heb. ii. 9, 10; 2 Tim. iii. 
 12) tribulations, and persecutions, being (Pom. viii. 29; 
 
 [Edit. 1651, 2, read, “And this 7 [“Is a spiritual graceedit, 
 is to be applied by the Spirit through 1651, 2, read, “is a special fruit.”] 
 believing.”] 
 
LONDON CONFESSION. 
 
 39 
 
 1 Thes. iii. 3; Gal. ii. 19, 20; 2 Cor. v. 7) predestinated 
 and appointed thereunto; and whatsoever the saints possess 
 or enjoy of God spiritually, is by faith ; and outward and 
 temporal things, are lawfully enjoyed by a civil right by them 
 who have (Deut. ii. 5) no faith. 
 
 XXXII. 
 
 The only strength by which the saints are enabled to 
 encounter with all oppositions and (John xvi. 33) trials, is 
 (John xv. 5 ; Phil. iv. 11) only by Jesus Christ, who is the 
 Captain of their salvation, being made perfect through (Heb. 
 ii. 9, 10) sufferings, who hath engaged his faithfulness and 
 and strength to assist them in all their afflictions, and to 
 uphold them in all their temptations, and to preserve them 
 by his power to his everlasting kingdom. 8 (2 Tim. iv. 18) 
 
 XXXIII. 
 
 Jesus Christ hath here on earth a spiritual kingdom, (Matt, 
 xi. 11; 2 Thess. i. 15, and 1 Cor. i. 2; Eph. i. 1) which 
 is his church, whom he bath purchased and redeemed to him¬ 
 self as a peculiar inheritance ; which church is a company of 
 visible saints, (Rom. i. 7 ; Acts xix. 8, 9, and xxvi. 18 ; 
 
 2 Cor. vi. 17 ; Rev. xviii. 4) called and separated from the 
 world by the word and (Acts ii. 37, with x. 37) Spirit of 
 God, to the visible profession of the faith of the gospel, 
 (Rom. x. 10 ; Matt, xviii. 19, 20; Acts ii. 42) being baptized 
 into that faith, and joined to the Lord, and each to other, by 
 mutual agreement, 9 in the (Acts ix. 26; 1 Pet. ii. 5) practical 
 enjoyment of the ordinances commanded by Christ their head 
 and king. 
 
 8 [“And glory;” added in edit. 1651, 2.] 
 
 9 [“ By mutual consent,” edit. 1651, 2.] 
 
40 
 
 CONFESSIONS OF FAITH. 
 
 XXXIV. 
 
 To this church he (Matt, xxviii. 18, 19, 20) hath made his 
 promises, and given the signs of his covenant, (1 Cor. xi. 24, 
 and iii. 21; 2 Cor. vi. 18; Rom. ix. 4, 5); presence, accepta¬ 
 tion, love, (Psal. cxxxiii. 3) blessing, and (Rom. iii. 7, 10) 
 protection. Here are the fountains and springs of his 
 heavenly graces (Ezek. xlvii. 2), flowing forth to refresh and 
 strengthen them. 
 
 XXXV. 
 
 And all his servants of all estates are to acknowledge him 
 to be their prophet, priest, and king; (Acts ii. 41, 47 ; Isa. 
 iv. 3; 1 Cor. xii. 6,7, 12, 18; Ezck. xx. 40, 37) and called 
 thither to be enrolled among his household servants, to pre¬ 
 sent their bodies and souls, and to bring their gifts [that] God 
 hath given them, to be under his heavenly conduct and govern¬ 
 ment, to lead their lives in this walled sheepfold, and watered 
 (Cant. iv. 12 ; Eph. ii. 19 ; Rom. xii. 4, 5, 6 ; Col. i. 12, and 
 ii. 5, 6, 19) garden, to have communion here with his saints, 
 that they may be assured that they are made meet to be 
 partakers of their (Acts xx. 32) inheritance in the kingdom 
 of God; and to supply each other’s wants, inward and out¬ 
 ward; (and although each person hath a (Acts v. 4) propriety 
 in his own estate, yet they are to supply each other’s wants, 
 according as their (Acts ii. 44, 45, and iv. 34, 35) necessities 
 shall require, that the name of Jesus (Luke xiv. 26; 1 Tim. 
 vi. 1) Christ may not be blasphemed through the necessity 
 of any in the church; and also being come, they are here by 
 himself to be bestowed in their several order, due place, 
 peculiar use, being fitly compact and knit together (Eph. iv. 
 16) according to the effectual working of every part, to the 
 edifying of itself in love. 
 
 XXXVI. 
 
 Being thus joined, every church (Acts i. 23, 26, and vi. 3, 
 
LONDON CONFESSION. 
 
 41 
 
 |j0L ; . ; -* 
 
 with xv. 22, 25) hath 'power given them from Christ, for 
 their well-being, to choose among themselves meet persons for 
 (Rom. xii. 7, 8) elders and deacons, 1 being qualified accord- 
 ing to the word, (1 Tim. iii. 2, 6, 7, 8 ; 1 Cor. xii. 8, 28; 
 Heb. xiii. 7, 17 ; 1 Pet. v. 1, 2, 3) as those which Christ 
 hath appointed in his Testament, for the feeding, governing, 
 serving, and building up of his church, and that none have 
 any power to (1 Pet. iv. 15) impose on them either these or 
 
 any other. 
 
 It 
 
 XXXVII. 
 
 That the ministers lawfully called, as aforesaid, ought to 
 continue in their calling and place, according to God’s ordi¬ 
 nance, and carefully to feed the flock of God committed to 
 \ them, not for filthy lucre, but of a ready mind. Heb. v. 4; 
 j Job. x. 3, 4 ; Acts xx. 28, 29; Rom. xii. 7, 8; Heb. xiii. 7, 
 
 17; 1 Pet. v. 1, 2, 3. 
 
 I 
 
 XXXVIII. 2 
 
 The ministers of Christ ought to have whatsoever they 
 shall need, supplied freely by the church, that according to 
 Christ’s ordinance, they that preach the gospel should live of 
 the gospel by the law of Christ. 1 Cor. ix. 7, 14; Gal. vi. 8; 
 Phil. iv. 15, 16; 2 Cor. x. 4; 1 Tim. i. 9 ; Psal. cx. 3. 
 
 XXXIX. 
 
 Baptism is an ordinance of the (Matt, xxviii. 18, 19; John 
 iv. 1; Mark xvi. 15, 16 ; Acts ii. 37, 38, and viii. 36, 37, 38, 
 and xviii.) new testament, given by Christ, to be dispensed 
 upon persons professing faith, or that are made disciples; who 
 upon profession of faith, 3 ought to be baptized, and after to 
 partake of the Lord’s supper. 
 
 1 [First edit, “ Pastors, teachers, 3 [“ And desiring of itinserted 
 
 elders, and deacons.”] in edit. 1651, 2.] 
 
 2 [This article is omitted in the 
 subsequent editions of 1651, 1652 ] 
 
} 
 
 42 
 
 CONFESSIONS OF FAITH. 
 
 XL. 
 
 I 
 
 That the way and manner of the (Matt. iii. 6, 16; Mark 
 i. 5, verse 9, reads into Jordan in Greek; John iii. 23; Acts 
 viii. 38 ; Rev. ii. 5, and vii. 14, with Heb. x. 22) dispensing 
 this ordinance, is dipping or plunging the body under water; 
 it being a sign, [it] must answer the tiling signified, which is, 
 that interest the saints have in the (Rom. vi. 3, 4, 5, 6 ; 
 2 Cor. xv. 28, 29) death, burial, and resurrection of Christ: 
 and that as certainly as the body is buried under water and 
 risen again, so certainly shall the bodies of the saints be raised 
 by the power of Christ in the day of the resurrection, to reign 
 with Christ. 4 
 
 XLI. 
 
 The person designed by Christ to dispense baptism, the 
 scripture holds forth to be a disciple ; it being nowhere tied to 
 a particular church officer, or person extraordinarily sent, the 
 commission enjoining the administration, being given to them . 
 as considered disciples, being men able to preach the gospel, f 
 Isa. viii. 16; Eph. iii. 7; Matt, xxviii. 19; John iv. 2; 
 Acts x. 7 ; chap. xi. 20; 1 Cor. xi. 24, with 1 Cor. x. 
 16, 17. | 
 
 XLII. 
 
 Christ hath likewise given power to his church to receive 
 in and cast out any member that deserves it; and this 
 power is given to every congregation, and not to one parti¬ 
 cular person, either member or officer, but in relation to the 
 whole body, in reference to their faith and fellowship. Rom. 
 xvi. 2; Matt, xviii. 17; 1 Cor. v. 4, 11, 13, with xii. 6, 2, 3; 
 2 Cor. ii. 6, 7. 
 
 4 The word baptizo signifies to dip [Which is also our practice, as many 
 
 or plunge, (yet so as convenient gar- eye-witnesses can testify. Edit, 
 
 rnents be both upon the administrator 1651, 2.] 
 and subject, with all modesty.) 
 
LONDON CONFESSION. 
 
 43 
 
 ■> 
 
 t XLIII. 
 
 | And every particular member of each church, how ex¬ 
 cellent, great, or learned soever, is subject to this censure 
 and judgment: and that the church ought not without great 
 care and tenderness, and due advice, but by the rule of faith, 5 
 to proceed against her members. Matt, xviii. 16, 17, 18 ; 
 Acts xi. 2, 3; 1 Tim. v, 19, 20, 21; Col. iv. 17 ; Acts xv. 
 
 1, 2, 3. 
 
 i 
 
 | XLIV. 
 
 Christ, for the keeping of this church in holy and orderly 
 communion, placeth some special men over the church, who 
 by their office are to govern, oversee, visit, watch; so like¬ 
 wise for the better keeping thereof, in all places by the 
 members, he hath given authority, and laid duty upon all to 
 watch over one another. Acts xx. 27, 28 ; Heb. xiii. 17, 24; 
 
 \ Matt. xxiv. 45; 1 Thess. v. 2, 14; Jude 3. 20; Heb. x. 34, 
 35, and xii. 15. 
 
 XLY. 
 
 ( Also such to whom God hath given gifts in the church 
 
 j may and ought to prophesy, according to the proportion of 
 
 f faith, and so to teach publicly the word of God, for the 
 edification, exhortation, and comfort of the church. 1 Cor. 
 xiv. 3, &c.; Rom. xii. 6; 1 Pet. iv. 10, 11 ; 1 Cor. xii. 7 ; 
 1 Thes. v. 19, 20, 21. 
 
 XLYI. 
 
 Thus being rightly gathered, and continuing in the obe¬ 
 dience of the gospel of Christ, none are to separate for faults 
 and corruptions (for as long as the church consists of men 
 
 5 [“And truth,” inserted in edit. 1651, 2.] 
 
44 
 
 CONFESSIONS OF FAITH. 
 
 subject to failings, there will be difference in the true con¬ 
 stituted church) until they have, in due order and tenderness, 
 sought redress thereof. Rev. ii. and iii. chap.; Acts xv. 12 ; 
 1 Cor. i. 10; Heb. x. 25; Jude 19.; Rev. ii. 20, 21, 24; 
 Acts xv. 1, 2; Rom. xiv. 1, and xv. 1, 2, 3. 
 
 XL VII. 
 
 And although the particular congregations be distinct and 
 several (1 Cor. iv. 17, and xiv. 33, 36, and xvi. 1) bodies, 
 every one as a compact and knit (Psal. cxxii. 3; Eph. ii. 
 12, 19, with Rev. xxi.) city within itself: yet are they all to 
 walk by (1 Tim. iii. 15, and vi. 13, 14; 1 Cor. iv. 17) one 
 rule of truth ; so also they (by all means convenient) are to 
 have the counsel and help (Acts xv. 2, 3; Cant. viii. 8, 9 ; 
 2 Cor. viii. 1, 4, 13, 14) one of another, if necessity require 
 it, as members of one body, in the common faith, under 
 Christ their head. 
 
 XLVIII. | 
 
 A civil (Rom. xiii. 1, 2, 3, 4; 1 Pet. ii. 13, 14; 1 Tim. ii. 
 
 i 
 
 1, 2, 3) magistracy is an ordinance of God, set up by him for 
 the punishment of evil doers, and for the praise of them that j 
 do well; and that in all lawful things, commanded by them, j 
 subjection ought to be given by us in the Lord, not only for 1 
 wrath, but for conscience’ sake; and that we are to make sup- 
 plications and prayers for kings, and all that are in authority, 
 that under them we may live a quiet and peaceable life, in 
 all godliness and honesty. 
 
 The supreme magistracy of this kingdom we acknowledge to be the King 
 and Parliament (now established) freely chosen by the kingdom, and that we 
 are to maintain and defend all civil laws and civil officers made by them, 
 which are for the good of the commonwealth : and we acknowledge with 
 thankfulness that God hath made this present king and parliament honourable 
 in throwing down the prelatical hierarchy, because of their tyranny and 
 oppression over us, under which this kingdom long groaned, for which we are 
 
LONDON CONFESSION. 
 
 45 
 
 ever engaged to bless God, and honour them for the same. And concerning the 
 worship of God, there is but one Lawgiver, which is able to save and destroy, 
 James iv. 12, which is Jesus Christ, who hath given laws and rules sufficient 
 in his word for his worship ; and for any to make more, were to charge Christ 
 with want of wisdom or faithfulness, or both, in not making laws enough, or 
 not good enough for his house : surely it is our wisdom, duty, and privilege 
 to observe Christ’s laws only, Psa. ii. 6, 9, 10, 12. So it is the magistrate’s 
 duty to tender the liberty of men’s consciences, Eccl. viii. 8, (which is the 
 tenderest thing unto all conscientious men, and most dear unto them, and 
 without which all other liberties will not be worth the naming, much less 
 enjoying) and to protect all under them from all wrong, injury, oppression, 
 and molestation; so it is our duty not to be wanting in nothing which is for 
 their honour and comfort. And whatsoever is for the well-being of the com¬ 
 monwealth wherein we live, it is our duty to do ; and we believe it to be our 
 jj express duty, especially in matters of religion, to be fully persuaded in our 
 minds of the lawfulnesss of what we do, as knowing whatsoever is not of faith 
 is sin : and as we cannot do anything contrary to our understandings and 
 consciences, so neither can we forbear the doing of that which our under¬ 
 standings and consciences bind us to do ; and if the magistrate should require 
 yis to do otherwise, we are to yield our persons in a passive way to their power, 
 as the saints of old have done, James v. 4. And thrice happy shall he be, that 
 ishall lose his life for witnessing (though but for the least tittle) of the truth 
 |pf the Lord Jesus Christ, 1 Pet. v., Gal. v.” 6 
 
 XLIX. 
 
 But in case we find not the magistrate to favour us herein, 7 
 (t Acts ii. 40, 41 ; iv. 19; v. 28, 29, 41; xx. 23 ; 1 Thess. iii. 3 ; 
 Phil. i. 28, 29 ; Dan. iii. 16, 17; vi. 7, 10, 22, 23,) yet we 
 
 i 
 
 dare not suspend our practice, because we believe we ought 
 to go on in obedience to Christ, in professing the faith which 
 [was once delivered to the saints, which faith is declared in the 
 holy scriptures, and this our confession of faith a part of 
 them; and that we are to witness to the truth of the old and 
 
 6 [The above remarks were omitted 
 in the editions of 1651 and 1652 
 when the king was no longer alive, 
 and the government was in the hands 
 of Cromwell.] 
 
 7 [The two subsequent editions 
 commence this article in the follow¬ 
 
 ing way : “ That we have great cause 
 to bless God and to be thankful for 
 the peace and liberty we enjoy in the 
 service of our God under the present 
 government; but if the magistrate 
 should not favour us herein, yet we 
 dare not,” &c., &c.] 
 
46 
 
 CONFESSIONS OF FAITH. 
 
 I 
 
 new testament unto the death, if necessity require, in the j 
 midst of all trials and afflictions, as his saints of old have ' 
 done, not accounting our goods, lands, wives, children, 
 fathers, mothers, brethren, sisters; yea, and our own lives 
 dear unto us, so we may finish our course with joy, remem¬ 
 bering always, that we ought to (1 Tim. vi. 13, 14, 15; Rom. 
 xii. 1, 8 ; 1 Cor. xiv. 37) obey God rather than men, who will, 
 when we have finished our course and kept the faith, give us 
 (Rev. ii. 20) the crown of righteousness; to (2 Tim. iv. 6, 7, 8 ; I 
 Rom. xiv. 10, 12; 2 Cor. v. 10; Psa. xlix. 7 ; Psa. 1. 22)1 
 whom we must give an account of all our actions, and no manf 
 being able to discharge us of the same. 
 
 L. 
 
 It is lawful for a Christian to be a magistrate or civil 
 officer; and also it is lawful to take an oath, so it be in truth 
 and in judgment, and in righteousness, for confirmation o f 
 truth and ending of all strife ; and that by rash and vai: i 
 oaths the Lord is provoked, and this land mourns. Acts viL . 
 38; x. 1, 2,35,44; Rom. xvi. 23; Deut. vi. 13; Rom. i. 9 ; 
 2 Cor. x. 11 ; Jer. iv. 2 ; Heb. vi. 16. 
 
 [In the first edition, the 49th and 50th articles were as follows. In subse f - 
 quent editions, articles 50 and 52 were substituted, on Oaths and a Resurrec 1 - 
 tion. 
 
 “ 49. The supreme magistracy of this kingdom we believe to be the king and 
 parliament, freely chosen by the kingdom ; and that in all those civil laws - 
 which hava been acted by them, or for the present is or shall be ordained, we 
 are bound to yield subjection and obedience unto in the Lord, as conceiving; 
 ourselves bound to defend both the persons of those thus chosen, and all civib 
 laws made by them, with our persons, liberties, and estates, with all that is 
 called ours, although we should suffer never so much from them in not actively 
 submitting to some ecclesiastical laws, which might be conceived by them to be? 
 their duties to establish, which we for the present could not see, nor our con¬ 
 sciences could submit unto; yet are we bound to yield our persons to their 
 pleasures. 
 
 “ 50. And if God should provide such a mercy for us, as to incline the magis¬ 
 trates’ hearts so far to tender our consciences, as that we might be protected by 
 
LONDON CONFESSION. 
 
 47 
 
 “ 
 
 .a 
 
 em from wrong, injury, oppression, and molestation, which long we formerly 
 ave groaned under by the tyranny and oppression of the prelatical hierarchy, 
 vhich God through mercy hath made this present l<ing and parliament won- 
 lerful honourable, as an instrument in his hand, to throw down ; and we 
 hereby have had some breathing time, we shall, we hope, look at as a mercy 
 eyond our expectation, and conceive ourselves further engaged for ever to 
 less God for it.]” 
 
 LI. 
 
 We are to give unto all men whatsoever is their due, as 
 their place, age, and estate require; and that we defraud no 
 man of anything, but to do unto all men as we would they 
 should do unto us. 1 Thess. iv. 6; Rom. xiii. 5, 6, 7 ; Matt, 
 kxii. 21; Tit. iii. ; 1 Pet. ii. 15, 17 ; v. 5 ; Eph, v. 21, 23 ; 
 Vi. 1, 9 ; Tit. iii. 1, 2, 3. 
 
 LII. 
 
 ] 
 
 There shall be a (Acts xxiv. 15; 2 Cor. v. 10; Rom. xiv. 12) 
 resurrection of the dead, both of the just and unjust, and 
 every one shall give an account of himself to God, that every 
 one may receive the things done in his body, according to 
 that he hath done, whether it be good or bad. 
 
 THE CONCLUSION. 
 
 Thus we desire to give unto Christ that which is his, and 
 unto all lawful authority that which is their due : and to owe 
 nothing to any man but love, to live quietly and peaceably, as 
 it becometh saints, endeavouring in all things to keep a good 
 conscience, and to do unto every man (of what judgment 
 soever) as we would they should do unto us; that as our 
 practice is, so it may prove us to be a conscionable, quiet, 
 and harmless people (no ways dangerous or troublesome to 
 human society), and to labour and work with our hands 
 that, we may not be chargeable to any, but to give to him that 
 
48 
 
 CONFESSIONS OF FAITH. 
 
 needeth, both friends and enemies, accounting it more excejl H 
 lent to give than to receive. Also we confess tliat we knotA v 
 but in part, and that we are ignorant of many things whicjl h 
 we desire and seek to know; and if any shall do us tha I t 
 friendly part to show us from the word of God that we sell e 
 not, we shall have cause to be thankful to God and tliemU . 
 But if any man shall impose upon us anything that we se<| 3 
 not to be commanded by our Lord Jesus Christ, we should ill, ' 
 his strength rather embrace all reproaches and tortures of f 
 men, to be stripped of all outward comforts, and if it werj.e 
 possible, to die a thousand deaths, rather than to do anythin! g 
 against the least tittle of the truth of God, or against thl s 
 light of our own consciences. And if any shall call what W| e 
 have said heresy, then do we with the apostle acknowledge o 
 that after the way they call heresy, worship we the God | of 
 our fathers, disclaiming all heresies (rightly so called) becaus e 
 they are against Christ, and to be stedfast and immovable, 
 always abounding in obedience to Christ, as knowing oi ir 
 labour shall not be in vain in the Lord. 
 
 Arise , O God , plead thine own cause: remember how t 
 foolish man blasphemet.h thee daily. 
 
 Psal. LXXIV. 21, 22. 
 
 • 7 * j 
 
 Oh, let not the oppressed return ashamed , but let the poor al(ia 
 needy praise thy name. 
 
 Come , Lord Jesus ! come quickly. 
 
 
 FINIS. 
 
APPENDIX 
 
 TO A 
 
 CONFESSION OF FAITH; 
 
 OR, 
 
 A MORE FULL DECLARATION OF THE FAITH AND JUDGEMENT 
 
 OF BAPTIZED BELEEYERS. 
 
 OCCASIONED BY THE INQUIRY OF SOME WELL-AFFECTED AND GODLY 
 
 PERSONS IN THE COUNTRY. 
 
 Written by BENJAMIN COX, a Preacher of the Gospel of Jesus Christ. 
 
 Published for the further clearing of the Truth, and discovery of their mistake 
 who have imagined a dissent in fundamentals where there is none. 
 
 Matth. x. 27, 20. 
 
 What I tel you in darkness, that speak ye in light: and what yee hear in the ear, 
 
 that preach yee upon the house-tops . 
 
 And fear not, &c. 
 
 LONDON, Printed in the year KUO. 
 
 (Novemb, 30.) 
 
A MORE FULL 
 
 DECLARATION 
 
 OF THE 
 
 FAITH AND JUDGEMENT 
 
 OF 
 
 BAPTIZED BELEEVERS: 
 
 Be ready always, saith the apostle Peter, to give an answer to every man 
 that aslceth you a reason of the hope that is in you, ivith meekness and fear, 
 1 Pet. iii. 15. It is therefore our duty, in meekness and love, to give an answer 
 to those godly persons which desire to he fully informed of our judgment 
 concerning religion and the ways of our God. To those, therefore, that have 
 expressed a desire to be so informed, I thus answer :— 
 
 In a book lately reprinted, entitled, “ A Confession of Faith of Seven Con¬ 
 gregations or Churches of Christ in London,” &c., is a plain and sincere ex¬ 
 pression of our judgment in the things therein spoken of, in 52 Articles : 
 and if our judgment touching some particulars, wherein we seem or are 
 supposed to dissent from some others, do not appear clearly enough in that 
 confession, I hope the same shall somewhat more clearly appear in this 
 ensuing Appendix. 1 
 
 I. 
 
 We believe that the punishment clue to Adam for his first 
 rebellion, and due to all men for their sin in Adam, and for 
 all their sins against the law, was not a laying of the whole 
 person of man in the dust, or grave, eternally without life or 
 sense; for then the punishment of man that sinned, should 
 not have differed from the punishment of the brute beast that 
 sinned not. But the punishment due to man, as aforesaid, 
 
 '[Mr. Cox’s name is subscribed to the Confession of 1646. 
 spelt Benjamin Cockes .] 
 
 E 2 
 
 It is there 
 
52 
 
 CONFESSIONS OF FAITH. 
 
 was indignation and wrath , tribulation and anguish , and that 
 eternal: and consequently the redemption which we have by \ 
 Christ from the curse of the law, is a redemption from eternal >, 
 misery and torment. This we learn from these places of Scrip- i 
 ture compared together; Rom. ii. 8, 9 ; Jude 7 ; Gal. iii. i 
 13 ; Heb. ix. 12. 
 
 I 
 
 II. 
 
 We believe that the eternity of the punishment of the j 
 vessels of wrath is an absolute eternity, knowing no end; as 
 well as the eternity of the life of the saints: Matt. xxv. 46. 
 This we maintain against those that affirm “that all men shall 
 be saved at the last.” 
 
 III. 
 
 Although all the power of the creature to act be from the) 
 Creator, and there is a providence of God always extended to 
 every creature and to every action of the creature; yet wet 
 judge that the sinful corruption of the creature, and the sin- - 
 fulness of the creature’s action, is from the creature, and not 
 from God; and that it is a great sin to say that God is the 
 author of sin: Eccl. vii. 29; Habak. i. 13; Jas. i. 13, 14, 15; 
 
 1 Cor. xiv. 33 ; 1 John ii. 16. As touching that place which 
 is here objected against us, viz., Amos iii. 6, Shall there be 
 evil in a city , Syc. —we conceive that it is either to be ren¬ 
 dered according to the last translation in the margin; Shall 
 there be evil in a city , and shall not the Lord do somewhat ? 
 Or else that it is to be understood only of the evil of punish¬ 
 ment, and not of the evil of sin. 
 
 IV. 
 
 We teach that they only do or can believe in Jesus Christ, 
 to whom it is given to believe in him by a special, gracious, 
 and powerful work of his Spirit; and that this is (and shall 
 be) given to the elect in the time appointed of God for their 
 
APPENDIX TO CONFESSION. 
 
 53 
 
 effectual calling; and to none but the elect. John vi. 64, 65; 
 Philip, i. 29; Jer. xxxi. 33, 34; Ezek. xxxvi. 26; Rom. 
 viii. 29, 30; John x. 26. This we hold against those that do 
 maintain a freewill and sufficient ability in all men to believe, 
 and do deny election. 
 
 Y. 
 
 We affirm, that as Jesus Christ never intended to give 
 remission of sins and eternal life unto any but his sheep 
 (John x. 15 ; John xvii. 2 ; Ephes. v. 25, 26, 27; Rev. v. 9); 
 so these sheep only have their sins washed away in the blood 
 of Christ. The vessels of wrath, as they are none of Christ’s 
 sheep, nor ever do believe in him, so they have not the blood 
 of Christ sprinkled upon them, neither are they partakers of 
 him; and therefore have all their sins remaining upon them, 
 
 I and are not saved by Christ from any of them under any 
 consideration whatsoever; but must lie under the intolerable 
 burden of them eternally. The truth of this appears unto us 
 by the light of these scriptures compared together; Heb. xii. 
 24; 1 Pet. i. 2; Heb. iii. 14; Matt. vii. 23; Eph. v. 6; 1 
 Tim. i. 9 ; John viii. 24. 
 
 VI. 
 
 Though some of our opposers do affirm, that by this doc¬ 
 trine we leave no gospel to be preached to sinners for their 
 conversion; yet through the goodness of God we know and 
 preach to sinners this precious gospel: God so loved the world 
 (that is, hath been so loving to mankind) that he gave his only 
 begotten Son, that whosoever believeth in him should not perish, 
 but have everlasting life, John iii. 16; and this faithful saying, 
 worthy of all acceptation, that Jesus Christ came into the world 
 to save sinners, 1 Tim. i. 15 ; viz., all those sinners (how vile 
 and grievous soever) not only which already do, but also 
 which hereafter shall believe on him to life everlasting, 1 Tim. 
 
54 
 
 CONFESSIONS OF FAITH. 
 
 i. 16 ; and that to Christ all the prophets give ivitness, that 
 through his name, whosoever helieveth in him shall receive remission 
 of sins. Acts x. 43. And this is called the word of the Gospel, 
 Acts xv. 7. This is the gospel which Christ and his apostles * 
 preached, which we have received, and by which we have 
 been converted unto Christ. And we desire to mind what 
 Paul saith in Gal. i. 9, If any man preach any other gospel 
 unto you than that ye have received, let him he anathema . 
 
 VII. ( 
 
 Though we confess that no man doth attain unto faith by 
 his own good will, John i. 13, yet we judge and know that 
 the Spirit of God doth not compel a man to believe against 
 his will, but doth powerfully and sweetly create in a man a 
 new heart, and so make him to believe and obey willingly; 
 Ezek. xxxvi. 26 ; Psa. cx. 3. God thus working in us both 
 to will and to do, of his good pleasure; Philip, ii. 13. 
 
 VIII. 
 
 Though all our workings for life be in vain, irregular, and 
 not accepted of God (Jesus Christ being our life, who is 
 freely given to us of God), yet we believe and know that 
 being made partakers of Jesus Christ we do, and shall, and 
 must, through him, and walking in him, bring forth the fruit 
 of good works, serving God (in true obedience, and love, and 
 thankfulness unto him), in holiness and righteousness, being 
 his workmanship, created in Christ Jesus unto good works, 
 which he hath before ordained that we should ivalh in them; 
 Eph. ii. 10; Luke i. 74, 75. 
 
 IX. 
 
 Though we that believe in Christ be not under the law, 
 but under grace, Pom. vi. 14; yet we know that we are not 
 lawless, or left to live without a rule; not without law to God, 
 
APPENDIX TO CONFESSION. 
 
 55 
 
 but under law to Christ. 1 Cor. ijc. 21. The gospel of Jesus 
 iChrist is a law or commanding ta^e unto us, whereby, and 
 in obedience whereunto, we are taught to live soberly, right¬ 
 eously, and godly in this present world; Titus ii. 11, 12; 
 he directions of Christ, in his evangelical word, guiding us 
 nto and in this sober, righteous, and godly walking, 1 Tim. 
 10 , 11 . 
 
 b x - 
 
 ( Though we be not now sent to the law, as it was in the 
 hand of Moses, to be commanded thereby, yet Christ in his 
 gospel teacheth and commandeth us to walk in the same way 
 pf righteousness and holiness that God by Moses did command 
 the Israelites to walk in, all the commandments of the second 
 table being still delivered unto us by Christ, and all the com¬ 
 mandments of the first table also (as touching the life and 
 spirit of them) in this epitome or brief sum, Thou shalt love 
 the Lord thy God with all thine heart , &c. Matt. xxii. 37, 38, 
 39, 40; Rom. xiii. 8, 9, 10. 
 
 XI. 
 
 Though no sin be imputed to those that believe in Christ, 
 nor any sin do totally or fully reign over them, or in them; 
 yet in them the flesh lusteth against the spirit , Gal. v. 17 ; 
 and in many things they all offend, James iii. 2; where the 
 apostle speaks of offences that one believer may take notice 
 of in another. Thus there is not a just man upon earth , 
 that doth good and sinneth not , Eccles. vii. 20; and if we say 
 that ice have no sin , ice deceive ourselves , and the truth is not in 
 us. 1 John i. 8. 
 
 XII. 
 
 Though there be no condemnation to them that are in 
 Christ Jesus, yet are they taught, and that effectually, to be 
 
56 
 
 CONFESSIONS OF FAITH. 
 
 ashamed of their sins, Rom. vi. 21; and to be sorry for the 
 after a godly sort, 2 CorfUj|9, 10, 11 ; yea to loathe them 
 selves for them, Ezek. xxxvi. 31; because that sin is an evi 
 and a filthy thing, and in its own nature tends to the pro 
 yoking and dishonouring of God, being disobedient agains 
 God, and a thing which the most holy God declares himsel 
 to loathe and abhor; so that nothing but the blood of Chris 
 could purge us from our sins and reconcile us to God, who 
 by sin we had offended. Therefore the saints both are an 
 must be grieved, and must judge themselves, because the 
 have sinned against their holy and glorious God, and mercifu 
 and loving Father, 1 Cor. xi. 31. 
 
 XIII. 
 
 Though nothing be hid from God, and God imputeth no 
 iniquity to any believer, yet ought we to confess our sins 
 unto God, and to beseech him to deal with us according to 
 his own promise; viz., to be still gracious and merciful unto 
 us though we have sinned against him, not being wroth with 
 us, nor rebuking us, nor ceasing to do good unto us because 
 we have sinned, Isa. liv. 9; Heb. viii. 12 ; Dan. ix. 18, 19, 20; 
 Psa. xxxii. 5 ; Psa. xxv. 7; Ezek. xxxvi. 37 ; James v. 15. 
 Thus, according to Christ’s direction, we pray unto God to for¬ 
 give us our sins, Luke xi. 4; yet still we are to look upon God 
 as our Father, Luke xi. 2; and consequently upon ourselves as 
 his children; and so not short of justification, or under wrath, 
 but washed in Christ’s blood from all our sins. In such con¬ 
 fession and petitions we show obedience to God, and do also 
 exercise faith towards God, and repentance, or godly sorrow 
 for sin, by which we see and confess that we for our parts 
 have deserved wrath. 
 
 XIV. 
 
 Though thev which are once really engr 
 
 o * •/ O 
 
 afted into Christ, shall 
 
APPENDIX TO CONFESSION. 
 
 57 
 
 lertainly be kept by. the power of God through faith unto sed¬ 
 ition, 1 Pet. i. 5; yet ought they to beware , lest being led 
 }way with the error of the wiched, they fall from their own 
 teadfastness, 2 Pet. iii. 17. They ought, therefore, to seek 
 Continual support from God. Yea, they ought to seek at 
 rod’s hand (in prayer, and in the right use and study of his 
 Word, and in the right use of his ordinances), not only con¬ 
 tinuance, but also growth in grace, 2 Pet. iii. 18. First, 
 because this is God’s command. Secondly, because God, 
 
 \fv T ho will establish them, will do it in this way; viz., giving 
 
 | 
 
 Jhem grace to be obedient to this his command, and blessing 
 fciem in this obedience. 
 
 XY. 
 
 As we mind that our whole salvation is given unto us of 
 he Father by Jesus Christ, and for his sake; so we likewise 
 mind, that the Father’s giving Jesus Christ for us, and to 
 us, and so saving us in him and for his sake, is the acting 
 and manifesting of that free love of his towards us, which 
 was in himself from all eternity, John xvii. 23; Eph. 
 i. 4, 5. 
 
 XVI. 
 
 Although a true believer, whether baptized or unbap¬ 
 tized, be in the state of salvation, and shall certainly be 
 saved; yet in obedience to the command of Christ every 
 believer ought to desire baptism, and to yield himself to be 
 baptized according to the rule of Christ in his word. And 
 where this obedience is in faith performed, there Christ 
 makes this his ordinance a mean of unspeakable benefit to 
 the believing soul, Acts ii. 38, xxii. 16; Korn. vi. 3, 4; 
 1 Pet. iii. 21. And a true believer that here sees the com¬ 
 mand of Christ lying upon him, cannot allow himself in dis¬ 
 obedience thereunto, Acts xxiv. 16. 
 
58 
 
 CONFESSIONS OF FAITH. 
 
 XVII ^ 
 
 Believers baptized ought to agree and join together in 
 constant profession of the same doctrine of the gospel, and ii R 
 professed obedience thereunto, and also in fellowship, and ir) t 
 breaking of bread, and in prayers, Acts ii. 42. And a com¬ 
 pany of baptized believers so agreeing and joining together* 
 are a church or congregation of Christ, Acts ii. 47. j 
 
 XVIII. ; 
 
 As the preaching of the gospel, both for the conversioii 
 of sinners, and the edifying of those that are converted; so 
 also the right use of baptism, and of the Lord’s supper, oughf 
 to be till the end of the world, Matt, xxviii. 19, 20; 1 Coi 
 xi. 26. 
 
 XIX. 
 
 A disciple gifted and enabled by the Spirit of Christ to 
 preach the gospel, and stirred up to this service by the same 
 Spirit bringing home to his soul the command of Christ in 
 his word for the doing of this work, is a man authorized and 
 sent by Christ to preach the gospel; see Luke xix. 12, &c.; 
 Mark xvi. 15; and Matt, xxviii. 19; compared with Acts 
 viii. 4 ; Philip, i. 14 ; 3 John 7. And those gifted disciples 
 which thus preach Jesus Christ who came in the flesh, are 
 to be looked upon as men sent and given of the Lord, 1 John 
 iv. 2; Bom. x. 15; Epli. iv. 11, 12, 13. And they which 
 are converted from unbelief and false worship, and so brought 
 into church fellowship by such preachers, according to the 
 will of Christ, are a seal of their ministry, 1 Cor. ix. 2. And 
 such preachers of the gospel may not only lawfully admi¬ 
 nister baptism unto believers, and guide the action of a 
 church in the use of the supper (Matt, xxviii. 19 ; Acts viii. 
 
 5—12; 1 Cor. x. 16); but may also call upon the churches, 
 and advise them to choose fit men for officers, and may 
 
APPENDIX TO CONFESSION. 
 
 59 
 
 settle such officers so chosen by a church, in the places or 
 ffices to which they are chosen, by imposition of hands and 
 rayer, Acts vi. 3—6 ; xiv. 23; Titus i. 5. 
 
 XX. 
 
 Though a believer’s right to the use of the Lord’s supper 
 immediately flow from Jesus Christ apprehended and 
 received by faith; yet inasmuch as all things ought to be 
 done not only decently, but also in order, 1 Cor. xiv. 40; 
 and the word holds forth this order, that disciples should be 
 baptized, Matt, xxviii. 9; Acts ii. 38; and then be taught 
 to observe all things (that is to say, all other things) that 
 Christ commanded the apostles. Matt, xxviii. 20; and accord¬ 
 ingly the apostles first baptized disciples, and then admitted 
 them to the use of the supper. Acts ii. 4, 42; we therefore 
 do not admit any to the use of the supper, nor communicate 
 with any in the use of this ordinance, but disciples baptized, 
 lest we should have fellowship with them in their doing con¬ 
 trary to order. 
 
 XXI. 
 
 Although we know that in some things we are yet very 
 dark, and in all things as yet we know but in part, and do 
 therefore wait upon God for further light; yet we believe 
 that we ought in our practice to obey, and serve, and glorify 
 God, in the use of that light which he hath given us; and 
 not neglect the good using of that light which God hath 
 already given us, under pretence of waiting for more, 1 Cor. 
 xiii. 9; Acts xviii. 25. 
 
 XXII. 
 
 As Christ doth not teach nor allow that we should be 
 without natural affection, or unsociable (see Rom. i. 31), so 
 our being made partakers of Christ doth not discharge us 
 
60 
 
 CONFESSIONS OF FAITH. 
 
 ; 
 
 i 
 
 > 
 
 i 
 
 from the duties of our relations. Believing servants must 
 perform the duties of servants towards their masters, thougllv’; 
 unbelieving, 1 Tim. vi. 6. So believing children must perl b 
 form the duties of children towards their parents, Col. iii. 20;| t 
 believing wives, the duties of wives towards their husbands, 
 
 1 Pet. iii. 1; and believing subjects must be subject to prin¬ 
 cipalities and powers, and obey magistrates. Bom. xiii. 1, &c. ; 
 Titus in. 1; 1 Pet. n. 13—15. But still they must remem¬ 
 ber that their fear toward God must not be taught by the 
 precept of men, Isa. xxix. 13; that they ought to obey God 
 rather than men, Acts v. 29 ; and that the submission that 
 must be given to men, must be given to them for the Lord’s 
 sake, 1 Pet. ii. 14. 
 
 Thus I conclude with the apostle’s words (in 2 Tim. ii. 7) 
 a little varied, but not misapplied; Consider what ice teach , and 
 the Lord give you understanding in all things . 
 
 FINIS. 
 
A 
 
 CONFESSION 
 
 OF THE 
 
 FAIT H 
 
 OF SEVERAL 
 
 CHURCHES OF CHRIST 
 
 In the County of Somerset, and of 
 some Churches in the Counties neer ad' 
 jacent. 
 
 1 Peter iii. 15. 
 
 Sanctifie the Lord God in your hearts, and be ready alwaies to give an answer to 
 every man that asJceth you a reason of the hope that is in you with meehiess 
 and fear. 
 
 Matthew x. 32. 
 
 Whosoever therefore shall confess me before men, him will I confess also before 
 my Father, which is in heaven. 
 
 Isaiah viii. 20. 
 
 To the Law and to the Testimony, if they spealc not according to this ride it is 
 because there is no light in them. 
 
 Acts xvii. 11. 
 
 These were more noble than those in Thessalonica, in that they received the word 
 with all readiness of minde, and searched the Scriptures daily, whether those 
 things were so. 
 
 London, Printed by Henry Hills, and are to be sold by 
 Thomas Brewster, at the three Bibles at the West end 
 of Pauls, 1656. 
 
 August 10. 
 
 % 
 

 
 
 
 
 ■ • Ju .H 
 
 
 
 
 
 
 ' l i 
 
 ■ 
 
 
 
 
 
 
 
 
 
 
 
 ' 
 
 
 
 
 
 
 
 
63 
 
 
 i 
 
 THE EPISTLE DEDICATORY. 
 
 To the Sons and Daughters of Zion, grace, peace, &c., be 
 
 multiplied. 
 
 Dearly Beloved, 
 
 It may with some seem altogether needless and useless to 
 bring to public view, a narrative of faith in such a day as 
 this is; especially there having been the like brought forth 
 by several baptized congregations formerly. 1 Unto which 
 we reply, that our publishing this narrative of our faith 
 and practice, is not from any dislike we found with the 
 former confession of our beloved brethren, whom we own, 
 and with whom we are one both in faith and practice, neither 
 is there anything in ours contradictory to our brethren, that 
 we know of, that have gone before us. 
 
 We can say, when the Lord set us first upon this work, we 
 did not think of bringing it to public view; but did it rather 
 for a trial of our unity in the faith, for our more clear 
 fellowship one with another, from our harmony in faith and 
 practice. 
 
 Yet, having finished it according to our apprehensions (and 
 we believe a measure of the teachings of the Lord), now 
 judge there is a more than ordinary necessity for us thus to 
 publish our faith. 
 
 1. In regard of the general charge laid upon our pro¬ 
 fession, as if none in the countries that professed baptism 
 were of our brethren’s judgment that published that con- 
 
 1 We mean the Narrative published by the seven churches in London. 
 
64 
 
 CONFESSIONS OF FAITH. 
 
 fession of faith in London, but hold freewill, falling away 
 from grace, &c., all which, through the grace of God, we 
 disclaim; and not only we, but to our knowledge many other 
 churches in the adjacent counties, who stand fast in the pro¬ 
 fession of the unchangeable love of God in Jesus Christ to 
 his people. 
 
 2. Being very sensible of the great distractions and divi¬ 
 sions that are amongst professing people in this nation, the 
 many ways and wiles of Satan to seduce and deceive souls, 
 the great departing from the faith, and that under glorious 
 notions of spiritual ness and holiness, Satan transforming him¬ 
 self into an angel of light, and his ministers into ministers 
 of righteousness ; we could not but judge it our bounden 
 duty in this our day to come forth in a renewed declaration 
 of our faith, as a public testimony before all men that 
 (through grace) we do with one soul desire to cleave to tbe 
 Lord, contending earnestly for the faith that was once given 
 to the saints: for this being the great design of Satan to 
 destroy the faith and practice of the gospel churches, we 
 judge nothing more suitable and proper to us as churches of 
 our Lord, wherein we might bear our witness for him (in 
 this day of temptation) in print as well as in practice, than 
 this our testimony to the faith and truth as it is in Jesus. 
 And, oh ! that it might be a remembrancer to all our sister 
 churches in this commonwealth, that they be not soon 
 moved from the hope of the gospel; and give us leave to 
 cry mightily unto you, and to be your remembrancers, as 
 from the Lord, in these few following particulars:— 
 
 1. That it be your care, and that which may daily lie next 
 your hearts, to have a high and precious esteem of Jesus 
 Christ, and of him crucified; God having made him to his 
 people, to be the way, the truth, and the life. John xiv. 6. 
 I know that it hath been the design of Satan in all ages to 
 seek the undermining of Him; for Satan knows that God 
 
EPISTLE DEDICATORY. 
 
 65 
 
 hath made him to be the way of salvation to all that truly 
 believe in him. Hence it is that the devil said to Christ, 
 We knoiv thee who thou art, &c. The devil knows that there 
 is no other name given under heaven by which we may be 
 saved, Acts iv. 12 ; he who goes about like a roaring lion, 
 seeking whom he may devour, 1 Pet. v. 8 ; and if he cannot 
 have his prey in one way, he will seek it in another; he can 
 and doth transform himself into an angel of light, and his 
 ministers as the ministers of the righteousness, 2 Cor xi. 14, 
 15. It is all one with the adversary, whether he ruin souls 
 in the way of profession or in a way of profaneness ; and if 
 in profession he cannot quiet souls with the form without 
 the power, which is his great work, 2 Tim. iii. from the 
 first to the fifth verse, Pet. i. 16; then he will pretend to 
 bring them into a power without all form : all form must be 
 accounted fleshly, yea, Christ himself (the most glorious dis¬ 
 pensation of God, the spirit and the life of souls truly 
 living in him by faith, without whom there is neither grace 
 nor glory) must now be accounted fleshly, and all that own 
 it, must be of the devil. Oh ! the subtle ways of Satan to 
 deceive and ruin souls. Oh ! give us leave to call upon you, 
 and to cry unto the Lord both for ourselves and you. that 
 he who is our shepherd, and bishop of our souls, would now 
 be our keeper in this hour of temptation. Oh! be not easily 
 cheated out of your esteem of and interest in a crucified 
 Jesus. Oh ! little do souls think what they lose when they 
 part with the man Christ Jesus, trampling the blood of the 
 covenant under feet, for nothing but wind and vanity. They 
 sow the wind, and shall reap the whirlwind, if mercy do not 
 recover them again, who lay aside Christ, scripture, and 
 obedience all at once, subjecting themselves to a suggestion, 
 or voice within them, more than to the mind of God, written 
 in the holy scriptures ; who lay aside Christ in all his offices. 
 TVT say again, let it be your care, yea, your great care, as 
 
 F 
 
66 
 
 CONFESSIONS OF FAITH. 
 
 you hope for mercy in that day, that you keep close to your 
 head, Christ Jesus, from whom some are turned aside. And 
 let it be our work rather to be mourning and lamenting the 
 state of poor deluded souls, than to run away from Christ 
 and truth with them. Oh! let not any of us, who have 
 owned the Lord, part with him because others do it; or 
 trample under foot his ordinances, because we see and hear 
 others do it. But rather let that noble spirit appear in you 
 that was in the prophet, Psa. cxix. 97, and 126, 127, They 
 make void thy law , therefore I love thy commandments above 
 gold , &c. Do men under pretence of light, trample under 
 foot the blood of the covenant, and his ordinances, all at 
 once, and pretend love in it, and persuade you to do it ? Oh ! 
 love Christ and his laws the more, love them above gold, yea, 
 fine gold; so shall you manifest yourselves to be the spouse 
 of Christ, betrothed unto hirn in truth, and not a harlot that 
 doth run away from him, and then say all is well, &c. 
 
 2. Let it be your great care to press after, and live more 
 in the power of the gospel. This is that which will prove 
 the condemnation of men who live in the profession of the 
 gospel without the power and life of the gospel, 2 Tim. iii. 
 5; Tit. i. 16. For the gospel of Christ is the power of 
 God unto salvation, Rom. i. 16 ; and if you do indeed live 
 in the power of the gospel, you shall have your fruit unto 
 
 t 
 
 holiness, and the end everlasting life. Rom. vi. 22. We do 
 not mind such a power as men pretend to in these days, viz., 
 a light and a voice within them, without any relation to 
 church or scripture ; but the power of Christ handed forth 
 in the ministration of the gospel, through the exercise of 
 faith in Jesus: for ye are kept by the power of God, through 
 faith unto salvation, 1 Pet. i. 5; living in the constant 
 apprehension of Christ crucified for you, ever living to make 
 intercession, Heb. vii. 25 ; by virtue of which the spirit, 
 power, and virtues of Christ are daily manifest in you, 
 
EPISTLE DEDICATORY. 
 
 67 
 
 so Christ is not only for you, but in you, the hope of 
 glory. 
 
 3. Take heecl of being ensnared and entangled with the 
 evils of the world. This is that which Christ hath prayed for 
 (to his Father), that those who believe in him might be kept 
 from the evils of the world. John xvii. 15. And, indeed, 
 we cannot but judge that it much concerns the Lord’s people 
 (on whom his name is called) to die daily to the world’s ways 
 and fashions. How often are the saints called upon in scrip¬ 
 ture to this work, Eph. iv. 17, 18, 19, This I say therefore, 
 and testify in the Lord, that ye henceforth walk not as other 
 Gentiles walk, in the vanity of their minds, &c. ; Col. iii. 5, 
 Mortify therefore your members which are upon earth, &c.; 
 Rom. xii. 2, And be not conformed to this world, &c.; 1 Pet. i. 
 14, As obedient children, not fashioning yourselves according to 
 the former lusts in your ignorance, &c.; with many other the 
 like. Oh! therefore, give us leave to mind you (and we 
 desire the Lord to mind both you and us) of those abomi¬ 
 nable sins of formality, hypocrisy, covetousness, pride, &c 0 
 with many other gross enormities, which are too incident to 
 professing people ; and we have cause to fear it is that which 
 hath and doth at this day very deeply wound the truth. Oh! 
 that it might wound our hearts more, and that the hearts of 
 saints might be sighing and crying, not only for the abomina¬ 
 tions of the profane, but likewise of professing people. 
 These forementioned evils we can say, through grace, that 
 God hath in a measure set home upon our hearts; but two 
 of them we shall mention more particularly, viz., pride in 
 apparel, and covetousness ; and hath likewise set our hearts 
 in seeking and endeavouring a reformation. And we shall 
 present unto you our light in this matter, covetousness and 
 pride being not only natural sins, but reigning evils, where 
 not discovered and opposed. For the finding out of which 
 evils, that it may be discerned and dealt withal, we judge 
 
 f 2 
 
08 
 
 CONFESSIONS OF FAITH. 
 
 covetousness to consist either, 1, in getting of goods, and not 
 by right; or 2, in an over-eager pursuit of a lawful calling ; 
 or, 3, in a close keeping, when the necessity of the saints 
 calls for it. And for pride and vanity in apparel, we judge 
 that things that are altogether needless and useless, may 
 clearly come under the denomination of vanity and pride ; 
 as likewise costly array, when more costly than profitable. 
 These we judge are the symptoms of a vain mind; and oh ! 
 that the Lord would set it home upon the hearts of all the 
 saints to reform, and that it might become church work to 
 look after those things; for church sins will bring down 
 church afflictions, if not repented of. See Revelation, 
 second and third chapters. As the Lord in his infinite 
 goodness hath purposed to work his people into a conformity 
 to Jesus, that as they have borne the image of the earthly, 
 so they might bear the image of the heavenly man, 1 Cor. 
 xv. 49; so it is or should be the longing desire of all the 
 saints that do indeed expect to be like Christ in glory, to be 
 pressing more after a conformity to him here; 1 John iii. 3, 
 He that hath this hope in him, purifieth himself as he is pure. 
 But how much doth the contrary appear ? Are not many 
 professing men and women in our days rather pressing after 
 the world in its pride and fashions, than after Christ in 
 meekness and holiness ? And we fear that there may be 
 some rising in some good people against a reformation in 
 these things, and we earnestly desire that none may so 
 pursue it, as to adventure the loss of an interest in Christ 
 rather than to part with such lusts as these are, which do 
 indeed war against the soul. But it may be objected that 
 pride consisteth in the heart and not in apparel: persons may 
 be as proud in mean apparel, as others are in costly. 
 
 We answer, first, it is true it may be so; yet we have no 
 rule to judge our brethren’s heart in such a case. But love 
 should teach us other things, and we do not question but that 
 
EPISTLE DEDICATORY. 
 
 69 
 
 those that are most mortified in this matter, have still ex¬ 
 perience of too much pride in their nature. 
 
 And, secondly, we judge it to be too carnal a way of 
 reasoning, for saints to suppose their brethren may be proud 
 in mean apparel, and from hence resolve to be proud in gay 
 apparel. We desire that Satan may not get such advantage 
 over any of the Lord’s people in this thing. 
 
 Thirdly. We cannot but judge, and that from our own 
 experience in part, that the true cause why there is so much 
 vanity and pride of apparel upon the back is, because the 
 root of all lieth in the heart. If it were not in the heart, it 
 it would not appear so much on the back as it doth; for out 
 of the abundance of the heart the mouth speaketh, and 
 suitably the body acteth. If we see a proud and gay outside, 
 we may easily conjecture where there is a proud heart. 
 
 Object. We find ourselves in the use of such things not at 
 all puffed up, and therefore we judge it lawful, &c. 
 
 We answer, First, if it be so in truth, it is the better. 
 
 But, secondly, we cannot but conceive that as the original 
 of all lieth in the heart; so that those that do not know that 
 those needless vain things on the back doth minister occasion 
 to the vain mind to be puffed up, doth not know their own 
 hearts. And it may be discovered in such things as these:— 
 
 1. The heart’s desiring after and preferring of persons in 
 gay attire, before those in mean. Jas. v. 
 
 2. The heart’s unwillingness to part with it. A heart 
 never so knows his love to pride in a thing, till he comes to 
 part with it. 
 
 3. A heart rising against a reproof of this vanity. Herod 
 heard John the Dipper gladly, till he touched him in his 
 beloved sin. And this reformation probably may make many 
 startle, who are glorious in profession; but we hope that 
 Sion’s sons and daughters will be willing upon a right in¬ 
 formation to come to a right reformation. 
 
70 
 
 CONFESSIONS OF FAITH. 
 
 Objection. If we should lay aside the fashions of the world, 
 we should be slighted amongst the people of the world, pass 
 through shame, be as an owl among birds. None of fashion 
 would care for our company. 
 
 We answer, first, It is the portion of the followers of 
 Christ to suffer shame in the world for his sake, and to be 
 slighted of men ; 1 Pet. i. 4, They think it strange that you run 
 not with them to the same excess of riot. And shall any that 
 fear the Lord run with the world to this excess of pride in 
 apparel, that so the world may not think strange of them? 
 God forbid. 
 
 But secondly, We are in expectation of such a general 
 conviction (from the Lord) amongst the saints in this matter^ 
 that ere long it will be a shame to a saint to be found in 
 Babylon ? s deckings in the outward man, as well as in spiritual 
 things. But we desire not be tedious. We hope a word 
 to the wise, through the blessing of God, may be enough. 
 Only we commend to you further:— 
 
 First. That the name of the Lord is much concerned in it. 
 What advantage doth Satan and his instruments take to reproach 
 the truth , from the vanity and pride of professing people in this 
 matter. 
 
 Secondly. It is a sin that is attended with many other sins, 
 as covetousness, oppression, &c., to maintain it. 
 
 Thirdly. It is a sin most of all abhorred of God. All that 
 are proud in heart are an abomination to him. He resisteth 
 the proud, but giveth grace to the humble. 
 
 Fourthly. It was the sin and cause of the condemnation of 
 the devil, 1 Tim. iii. 6. It was the sin and cause of the fall 
 of man from his first estate, Gen. iii. 5, Ye shall be as gods , 
 knowing good and evil; and this prevailed to draw on to dis¬ 
 obedience. 
 
 Fifthly, and finally. It is that for which men must stand 
 liable to the burning flame, when the great and terrible day 
 
EPISTLE DEDICATORY. 
 
 71 
 
 of our Lord comes; which day we believe to be near 
 at hand. 
 
 When the day cometh that shall burn like an oven, Mai. iv. 
 1, then proud persons must be the fuel of that fire. Oh ! 
 therefore give us leave to cry aloud unto you to take heed 
 and beware of this sin of pride, both in heart and in the out¬ 
 ward man. Take heed and beware of covetousness. Take 
 heed and beware of hypocrisy, and of all those abominations 
 by which men are fitted for the everlasting burnings: for even 
 our God is a consuming fire. 
 
 Object . It may be some may fear they should be accounted 
 covetous by the world, if they should set about such a reform¬ 
 ation as we here mind. 
 
 We say that God hath appointed other ways for his people 
 wherein they may give convincing testimonies of their libe- 
 jllity ; that is, in clothing the backs and refreshing the bowels 
 of the poor and needy, and not in decking their own backs 
 with needless vanities, and that too, it may be, when the poor 
 and needy are crying for want. Oh ! that it may be your 
 care and ours for the future, to show forth the life and virtues 
 of Christ, by our good works, to the praise and glory of God. 
 
 4. Let it be your care to seek after things that make for 
 peace, and things wherein you may edify one another. Follow 
 peace with all men , and holiness , without which none shall 
 see the Lord, Heb. xii. 14. As God is the God of peace, 
 and Jesus Christ is the Prince of peace, so let the Lord’s 
 people manifest themselves to be indeed the sons of peace. 
 But if any be contentious, let no such custom be owned in 
 the churches of Christ. 
 
 5. Let it be your care in this evil day to cleave close to the 
 principles of truth, the want of which we judge to be the 
 cause of falling from the truth, souls not being grounded in 
 principles. For we judge that there are such doctrinal princi¬ 
 ples of truth, left by the Lord unto and wrought in his people, 
 
72 
 
 CONFESSIONS OF FAITH. 
 
 that if an angel from heaven should come and preach contrary 
 unto it, they might let him be accursed; some of which we 
 believe to be, that Jesus Christ crucified was raised again by 
 the power of God, and is the way, the truth, and the life; 
 that we are justified by faith in his blood ; that a person justi¬ 
 fied is to live to him and obey him, according to his will in 
 scripture; that he is ascended into the heavens, and is with 
 the Father, making intercession for his people ; that he will 
 come again, and change and raise his people, and judge, and 
 reign, and rule, &c., and his people shall reign with him, &c. 
 
 6. Let it be your care in all things to live holily in this 
 world; to be holy in all manner of conversation, 1 Pet. i. 15 ; 
 that both you and we may have our conversation in heaven, 
 from whence we look for a Saviour, &c. Phil. iii. 20. 
 
 7. Let it be much upon our hearts (to the end that it may 
 be so) to be much in the expectation of, and [in] the exercise 
 of faith on the promises of God, for the pouring forth of a 
 greater measure of the Holy Spirit. 
 
 And, lastly. Oh! that the glorious appearing and king¬ 
 dom of our Lord Jesus might be much upon your hearts and 
 ours, which is the blessed hope of saints, Tit. ii. 13. Then 
 what manner of persons should we be in all manner of holy 
 conversation, &c. For he that hath this hope in him purifieth 
 himself \ as he is pure, 1 John iii. 3. But lest we should be 
 thought too tedious, we shall proceed no further. Only 
 mind a word to the reader; for his help in the narrative, w r e 
 have set down for the most part the scriptures between every 
 clause or branch of the article, and most of the scriptures 
 are set down at length. For the benefit of the reader, the 
 articles are in the same letters and characters as this epistle 
 is, and what is in a different character from these, they are 
 the scriptures in proof of tlie foregoing article. 
 
 Thus, dear friends, having given some account of the 
 reasons of our publishing this narrative at this time, we com- 
 
APPENDIX TO CONFESSION. 
 
 73 
 
 mend it to you as it is; desiring it may be useful to that 
 end for which it is intended. We have not desired either to 
 follow cunningly devised fables, nor to use the excellency of 
 speech, which man’s wisdom teacheth; but to bring forth 
 the truth of our faith, in the plainness and simplicity of our 
 hearts, and what we believe according to the truth as it is in 
 Jesus ; in whose hands we leave it for a blessing upon it to 
 you. Fare ye well. 
 
 Signed, in the name and by the appointment of the several 
 churches, by us whose names are as followeth:— 
 
 In the County of Somerset. 
 
 Of the church of Christ meeting at 
 Bridgewater, Alexander Atkins, 
 and Tobias Wells. 
 
 Of the church meeting at Taunton 
 Thomas Mercer. 
 
 Of the church meeting at Ryden, 
 Robert Adridge. 
 
 Of the church meeting at Hatch, 
 George Parsons. 
 
 Of the church meeting at Chard, 
 Robert Channon and John Sprake. 
 
 Of the church meeting at Somer- 
 ton, William Scriven and William 
 Anger. 
 
 Of the church meeting at Wells, 
 David Barret and Thomas Savery. 
 
 Of the church meeting at Wed- 
 more, Thomas Urch and Richard 
 Coals. 
 
 Of the church meeting at Stoak, 
 William Hare. 
 
 Of the church meeting at Wincan- 
 ton, Blaze Allen and Ambrose 
 Brook. 
 
 Of the church meeting at Munticue, 
 Tho. Bud. 
 
 In the County of Wilts. 
 
 Of the church meeting at North 
 Bradley, William Crab and Ni¬ 
 cholas Elliot. 
 
 In the County of Devon. 
 
 Of the church meeting at Luppit, 
 Edmund Burford and Samuel 
 Ham. 
 
 In the County of Gloucester. 
 
 Of the church meeting at Sedbury, 
 James Nobs. 
 
 Of the church meeting at Bristol, 
 Henry Hineham. 
 
 In the County of Dorset. 
 
 Of the church meeting in and near 
 Lime, Abraham Podger. 
 
 Thomas Collier. 
 
74 
 
 CONFESSIONS OF FAITH. 
 
 A 
 
 CONFESSION OF THE FAITH 
 
 OF 
 
 SEVERAL CONGREGATIONS OF CHRIST IN THE COUNTY OF 
 SOMERSET, AND SOME CHURCHES IN THE COUNTIES 
 
 NEAR ADJACENT. 
 
 I. 
 
 We believe that there is but one God. 1 Cor. viii. 6. But 
 to us there is but one God, who is immortal, eternal, in¬ 
 visible, only wise : 1 Tim. i. 17, Now unto the King , eternal , 
 immortal , invisible , only wise , &c. Holy, Lev. xi, 44, And ye 
 shall be holy , for I am holy. Almighty, Gen. xvii. 1, I am 
 the Almighty God. Infinite, 1 Kings viii. 27, Behold , the 
 heaven and heaven of heavens are not able to contain thee. 
 Isa. xl. 28, There is no searching of his understanding. Ps. 
 cxlvii. 5, Great is our Lord , and of great power , his under¬ 
 standing is infinite. A Spirit, John iv. 24, God is a spirit. 
 Glorious in holiness, Exod. xv. 11, Who is like thee glorious 
 in holiness. Just, merciful, gracious, long-suffering, abun¬ 
 dant in mercy and truth, Exod. xxxiv. 6 , 7, The Lord , the 
 Lord God , merciful and gracious , long-suffering , and abundant 
 in goodness and truth. Faithful in all things, Deut. vii. 9, 
 The Lord thy God , he is God , the faithful God. 
 
 II. 
 
 That this God, who is so in himself, did according to his 
 own will, in time, create all things by and for Jesus Christ, 
 
CONFESSION OF SOMERSETS. 
 
 75 
 
 Heb. i. 2, By whom also he made the icorlds. Col. i. 16, For 
 by him were all things created that are in heaven, and that are 
 in earth, &c. All things were created by him and for him, 
 John ii. 3. Who is the word of God, John i. 1, In the begin¬ 
 ning ivas the ivord, and the word was with God, and the word 
 was God; and upholds all things by the word of his power, 
 Heb. i. 3. 
 
 III. 
 
 That God made man after his own image ; Gen. i. 37, So 
 God created man in his own image, in the image of God created 
 he him. In an estate of righteousness and human perfection; 
 Eccles. vii. 29, Lo, this only have I found, that God hath made 
 man upright. 
 
 IV. 
 
 That God gave Adam a just law, requiring obedience 
 under the penalty of death; Gen. ii. 17, But of the tree of the 
 knowledge of good and evil , thou shalt not eat of it, for in the 
 day that thou eatest thereof thou shalt surely die. Which law 
 he brake, and brought himself and his posterity under the 
 guilt and judgment denounced, Gen. iii. 6, And when the 
 woman saiv that the tree was good for food, & c., she took of the 
 fruit thereof and did eat, who gave also unto her husband wi h 
 her, and he did eat. Rom. v. 12, Wherefore as by one man 
 sin entered the world, and death by sin, and so death passed 
 up)on all men, for that all have sinned. Rom. v. 17—19, For 
 if by one man’s offence death reigned by one—Therefore as by 
 the offence of one judgment came upon all men to condemna¬ 
 tion — For as by one man’s disobedience many were made 
 sinners. 
 
 y. 
 
 Man being in this undone estate, God did in the riches ol 
 
76 
 
 CONFESS rONS OF FAI'I'H. 
 
 his mercy hold forth Christ in a promise; Gen. iii. 15, And 
 I will put enmity between thee and the woman, and between thy 
 seed and her seed, it shall bruise thy head, and thou shalt bruise 
 his heel. 
 
 VI. 
 
 That in process of time God gave forth his laws by the 
 hand of Moses, Exod. xx.; John i. 17 ; to fallen man, Gal. 
 iii. 19. The law, it was added because of transgressions , not for 
 justification to eternal life. Gal. iii. 17. Rom. iii. 20, There¬ 
 fore by the deeds of the law there shall no flesh be justified in 
 his sight; but that all might appear guilty before the Lord 
 by it, Rom. iii. 19, Now we know that what things soever 
 the law saith, it saith to them that are under the law, that 
 every mouth may be stopped, and all the world may become 
 guilty before God. Rom. v. 20, Moreover, the law entered 
 that the offence might abound. 
 
 VII. 
 
 That out of this condition none of the sons of Adam were 
 able to deliver themselves, Rom. viii. 3, For what the law 
 could not do, in that it was weak through the flesh. Eph. ii. 1, 5, 
 And you hath he quickened, who were dead in trespasses and 
 sins, even when we were dead in sins hath quickened us together 
 with Christ, by grace ye are saved. Rom. v. 6, For when ive 
 were yet without strength, Christ died for the ungodly. 
 
 VIII. 
 
 That God continued and renewed the manifestation of his 
 grace and mercy in Christ, after the first promise made in 
 Gen. iii., in other promises, Gen. xxii. 18, with Gen. xii. 3; 
 Gal. iii., 16, And in thy seed shall all the nations of the earth 
 be blessed. And in types, as the passover, Exod. xi. 8, And they 
 shall eat the flesh in that night roast ivith fire, and unleavened 
 bread. And ver. 13, with 1 Cor. v. 7, For even Christ our 
 passover is sacrificed for us. And the brazen serpent, Numb. 
 
CONFESSION OF SOMERSETS. 
 
 xxi. 9, And Moses made a serpent of brass, and put it upon a 
 pole, and it came to pass that if a serpent had bitten any man, 
 when he beheld the serpent of brass he lived. Compared with 
 John iii. 14, And as Moses lifted up the serpent in the wilder¬ 
 ness, even so must the Son of man be lifted up. With the 
 ministry and ministration of Moses and Aaron, the sacrifices, 
 &c., being all figures of Christ, Heb. vii. 8, and chapter ix. 
 And in prophecies, as Isa. ix. 6, For unto us a child is born, 
 unto us a son is given, and the government shall be upon his 
 shoulder, and his name shall be called Wonderful, Counsellor, 
 the Mighty God, the Everlasting Father, the Prince of Peace. 
 And Isa. xi. 1, 2, And there shall come forth a rod out of the 
 stem of Jesse, and a branch shall grow out of his roots, and the 
 spirit of the Lord shall rest upon him , the spirit of wisdom and 
 understanding , the spirit of counsel and might, the spirit of 
 knowledge and of the fear of the Lord. Isa. liii. 6, All we like 
 sheep have gone astray, we have turned every one to his own 
 way, and the Lord hath laid on him the iniquity of us all. 
 Compared with 1 Pet. ii. 24, Who, his own self, bare our sins 
 in his own body on the tree. With 1 Cor. xv. 3, Christ died 
 for our sins according to the scriptures. 
 
 IX. 
 
 That God in his Son did freely, without respect to any 
 work done, or to be done by them as a moving cause, elect 
 and choose some to himself before the foundation of the 
 world. Eph. i. 3, 4, Accor ding as he hath chosen us in him, 
 before the foundation of the world. 2 Tim. i. 9, Who hath 
 saved us, and called us with an holy calling, not according to 
 our works, but according to his own purpose and grace which 
 was given us in Christ Jesus before the world began. Whom 
 he in time hath, doth, and will call, justify, sanctify, and 
 glorify. Pom. vm. 29, 30, For whom he did foreknow he also 
 did, predestinate to be conformable to the image of his Son, that 
 
78 
 
 CONFESSIONS OF FAITH. 
 
 he might he the first-horn amongst many brethren. Moreover, 
 whom he did predestinate , them he also called; and whom he 
 called, them he also justified ; and whom he justified, them he 
 also glorified. 
 
 X. 
 
 That those who were thus elected and chosen in Christ, 
 were by nature [before conversion] children of wrath even as 
 others. Eph. ii. 3, Among whom also we all had our conversa¬ 
 tion in times past in the lusts of our flesh, fulfilling the desires 
 of the flesh and of the mind, and were by nature the children of 
 wrath, even as others. Rom. iii. 9, What then ? Are we better 
 than they? No, in no wise; for we have before proved both Jews 
 and Gentiles, that they are all under sin . 
 
 XL 
 
 \ 
 
 That those that are chosen of God, called and justified, 
 shall never finally fall from him, but being born from above 
 are kept by the power of God through faith unto salvation. 
 John vi. 39, And this is the Father’s will which hath sent me, 
 that of all which he hath given me I should lose nothing, but 
 should raise it up again at the last day. John x, 28, And I 
 give unto them eternal life, and they shall never perish, neither 
 shall any man pluck them out of my hand. John xi. 26, And 
 whosoever liveth and believeth in me shall never die. 1 Pet. 
 i. 5, Who are kept by the power of God through faith unto sal¬ 
 vation. Psa. lxxxix. 30—34, If his children forsake my laivs, 
 and walk not in my judgments, if they break my statutes, and 
 keep not my commandments, then will I visit their transgressions 
 with the rod, and their iniquity with stripes. Nevertheless my 
 lovingkindness will I not utterly take from him, nor suffer my 
 faithfulness to fail; my covenant will I not break, nor alter the 
 thing that is gone out of my lips. 1 John iii. 9, Whosoever is 
 
CONFESSION OF SOMERSETS. 
 
 79 
 
 born of God doth not commit sin, for his seed remaineth in him, 
 and he cannot sin, because he is born of God. John xiv. 19, 
 Because I live, ye shall live also. Heb. xii. 2, Boohing unto 
 Jesus, the author and finisher of our faith. Jer. xxxi. 3, I 
 have loved thee with an everlasting love, therefore with loving¬ 
 hindness have I drawn thee. John x. 29, My Father which 
 gave them me is greater than all, and no man is able to pluck 
 them out of my Father's hand. Psa. xxxvii. 28, For the Lord 
 loveth judgment, and forsaheth not his saints: they are pre¬ 
 served for ever. Jer. xxxii. 40, And I will mahe an everlast- 
 ing covenant. Pom. viii. 39, Nor height, nor depth, nor any 
 other creature, shall be able to separate us from the love of 
 God which is in Christ Jesus our Lord. 1 Cor. i. 8, 9, Who 
 shall also confirm you unto the end — God is faithful. Pom. 
 
 viii. 30, Whom he justified, them he also glorified. Being con¬ 
 fident of this very thing, that he which hath begun a good work 
 in you, will perform it until the day of Jesus Christ. Psa. 
 xlviii. 14, For this God is our God for ever and ever, he will 
 be our guide even to death. 
 
 XII. 
 
 / 
 
 That when the fulness of time was come, God sent forth his 
 Son, made of a woman , Gal. iv. 4, 5, according to the pro¬ 
 mises and prophecies of the scriptures; who was conceived in 
 the womb of Mary, the virgin, by the power of the Holy 
 Spirit of God, Luke i. 35; Matt. i. 20. And by her born 
 in Bethlehem, Matt. ii. 11; Luke ii. 6, 7. 
 
 XIII. 
 
 We believe that Jesus Christ is truly God, Isa. ix. 6, His 
 name shall be called the mighty God. Heb. i. 8, But unto the 
 Son he saith, Thy throne, O God, is for ever and ever. Pom. 
 
 ix. 5, Who is over all, God blessed for ever. And truly man, 
 of the seed of David. 1 Tim. ii. 5, There is one mediator 
 
80 
 
 CONFESSIONS OF FAITH. 
 
 between God and man, the man Christ Jesus. Acts xiii. 23, Of 
 this mans seed hath God, according to his promise, raised unto 
 Israel a Saviour Jesus. Rom. i. 3, Made of the seed of David 
 according to the flesh. 
 
 XIV. 
 
 That after he came to be about thirty years of age, 
 being baptized, he manifested himself to be the Son of God, 
 Luke iii. 21, 23, with John ii. 7, 11; the promised Mes¬ 
 siah, by doing such works both in his life and in his death 
 which were proper unto, and could be done by none but the 
 Son of God, the true Messiah. John i. 49, Thou art the Son 
 of God, thou art the king of Israel. John vi. 9, &c. 
 
 \ 
 
 XY. 
 
 That this man, Christ Jesus, suffered death under Pilate, 
 at the request of the Jews, Luke xxiii. 24. Bearing the sins 
 of his people on his own body on the cross. 1 Pet. ii. 24, 
 Who his oum self hare our sins in his own body on the tree, 
 according to the will of God. Isa. liii. 6 , The Lord hath laid 
 on him the iniquity of us all Being made sin for us ; 2 Cor. 
 v. 11, For he hath made him to be sin for us. And so was 
 also made a curse for us. Gal. iii. 13, 14, Christ hath re¬ 
 deemed, us from the curse of the law, being made a curse for us , 
 1 Pet. iii. 18, For Christ also hath once suffered for sin, that 
 we might be made the righteousness of God in him. 2 Cor. 
 v. 11. And by his death upon the cross, he hath obtained 
 eternal redemption and deliverance for his church. Col. i. 14, 
 In whom we have redemption through his blood, even the for¬ 
 giveness of sins. Eph. i. 7, In whom we have redemption 
 through his blood, the forgiveness of sins, according to the riches 
 of his grace. Acts xx. 28, Feed the church of God, which he 
 hath purchased with his own blood. Heb. ix. 12, By his own 
 
CONFESSION OF SOMERSETS. 
 
 81 
 
 blood he entered in once into the holy place, having obtained 
 eternal redemption for us. 1 Pet. i. 18, 19, Forasmuch as ye 
 know ye were not redeemed with coj'ruptible things, &c. but with 
 the precious blood of Christ , as of a lamb without blemish and 
 without spot. 
 
 XYI. 
 
 That this same Jesus having thus suffered death for our 
 sins, was buried. Matt, xxvii. 59, 60, And when Joseph had 
 taken the body, he wrapped it in a clean linen cloth , and laid it 
 in his own new tomb, which he had hewn out of the rock , and 
 he rolled a great stone to the door of the sepulcre and departed. 
 And was also raised by the power of God ; Eph. i. 19, And 
 what is the exceeding greatness of his power to us-ward who 
 believe , according to the working of his mighty power which he 
 wrought in Christ when he raised him from the dead; the third 
 day according to the scriptures. 1 Cor. xv. 3,4, For I de¬ 
 livered unto you first of all that which I also received , how that 
 Christ died for our sins according to the scriptures, and that he 
 ivas buried, and that he rose again the third day according to 
 the scriptures. For our justification. Rom. iv. 25, Who was 
 delivered for our offences, and was raised, again for our justi¬ 
 fication. 
 
 XVII. 
 
 That after he had been seen forty days upon the earth 
 manifesting himself to his disciples. Acts i. 3, To whom lie 
 showed himself alive after his passion by many infallible proofs , 
 being seen of them forty days. He ascended into the heavens. 
 Acts i. 9—11 , And when he had spoken these things, while they 
 beheld, he was taken up, and a cloud received him out of their 
 sight: and while they looked stedfastly towards heaven, as he 
 went up, &c. Heb. iv. 14, Seeing then that we have a great 
 high-priest that is passed into the heavens, Jesus the Son of God. 
 And is set on the right hand of the throne of God. Heb. 
 
 G 
 
82 
 
 CONFESSIONS OF FAITH. 
 
 viii. 1, We have such an liigh-priest, who is set on the right 
 hand of the throne of the majesty in the heavens. Heb. i. 3, 
 When he had by himself purged our sins, sat down at the right 
 hand of the Majesty on high. Whom the heaven must re¬ 
 ceive until the times of the restitution of all things. Acts 
 iii. 21 , Whom the heaven must receive, until the times of the 
 restitution of all things, which God hath spoken by the mouth of 
 all his holy prophets since the world began. 
 
 XVIII. 
 
 That the Father having thus exalted him, and given him a 
 name above every name. Phil. ii. 9, Wherefore God also 
 hath highly exalted him, and given him a name above every 
 name. And hath made him who is mediator, 1 Tim. ii. 5. 
 Priest. Heb. x. 21, And having an high-priest over the house of 
 God. Heb. viii. 1 , We have such an high-priest. Prophet. 
 Acts iii. 22, A prophet shall the Lord your God raise up unto 
 you of your brethren, &c. And king to his people. Psa. ii. 6, 
 Yet have I set my king upon my holy hill of Zion. Rev. xv. 3, 
 Thou king of saints. As he is our priest, so is he our peace 
 and reconciliation. Eph. ii. 14, 15, For he is our peace. 
 Rom. iv. 9, 10, For if, when we were enemies, we were reconciled 
 to God, by the death of his Son, much more being reconciled, 
 we shall be saved by his life, &c. And being entered into the 
 holy place, even heaven itself, there to appear in the presence 
 of God, Heb. ix. 24. Making continual intercession for us, 
 Heb. viii. 24, 25, But this man because he continueth ever, hath 
 an unchangeable priesthood; wherefore he is able also to save 
 them to the uttermost, that come unto God by him, seeing he 
 ever liveth to make intercession for them. He is become our 
 advocate. 1 John ii. 1, We have an advocate with the Father, 
 Jesus Christ the righteous. By whom w r e have boldness and 
 access unto the throne of grace with acceptance. Heb. x. 19, 
 Having, therefore, brethren, boldness to enter into the holiest by 
 
CONFESSION OF SOMERSETS. 
 
 83 
 
 the blood of Jesus. Eph. iii. 12, In whom we have boldness 
 and access with confidence, by the faith of him. Heb. iv. 16 , 
 Let us therefore come boldly to the throne of grace, &c. As he 
 is our prophet, so he hath given us the scriptures, the Old 
 and New Testament, as a rule and direction unto us both for 
 faith and practice. John v. 39, Search the scriptures, for in 
 them ye think ye have eternal life, and they are they which tes¬ 
 tify of me. 1 Pet. i. 10—12 ; 2 Tim. iii. 16, All scripture is 
 given by inspiration of God, and is profitable for doctrine, for 
 reproof, for correction, for instruction in righteousness, &c. 
 2 Pet. ii. 19, 20, 21, JVe have also a more sure word of prophecy, 
 whereunto ye do well that ye take heed, as unto a light that shineth 
 in a dark place. Knowing this first, that no prophecy of the 
 scriptures is of any private interpretation. For the prophecy 
 came not in old time by the will of man : but holy men of God 
 spake as they were moved by the Holy Spirit . Eph. ii. 20, 
 And are built upon the foundation of the apostles and prophets, 
 Jesus Christ himself being the chief corner-stone. 1 Cor. xiv. 
 37, If any man thinheth himself to be a prophet, or spiritual, 
 let him acknowledge that the things that I write unto you are 
 the commandments of the Lord. Tit. i. 2, 3, In hope of eternal 
 life, which God, that cannot lie, promised before the world 
 beqan, but hath in due time manifested his word through preach¬ 
 ing, which is committed unto me, according to the commandment 
 of God our Saviour. And that he hath sent, doth and will 
 (according to his promise) send, his Holy Spirit, the Com¬ 
 forter, by whom he leadeth us into all truth. John xiv. 26, 
 But the Comforter, which is the Holy Spirit, whom the Father 
 will send in my name, he shall teach you all things, &c. John 
 xvi. 13. Howbeit , when the Spirit of truth is come, he will 
 guide you into all truth. And by bis continual presence with 
 us, and in us. John xiv. 16, 17, And I will pray the Father, 
 and he shall give you another Comforter, that he may abide with 
 you for ever, even the Spirit of truth, &c. He dwelleth with 
 
84 
 
 CONFESSIONS OF FAITH. 
 
 you and shall he in you; teaching, opening, and revealing the 
 mysteries of the kingdom and will of God unto us. 1 Cor. 
 ii. 10—13, But God hath revealed them unto us by his Spirit, 
 for the Spirit searcheth all things, yea, the deep things of God; 
 for what man knoweth the things of a man save the spirit of 
 man which is in him. Even so the things of God knoweth no 
 man, hut the Spirit of God; now we have received not the spirit 
 of the world, hut the Spirit which is of God, that we might 
 know the things that are freely given us of God, which things 
 also we speak, not in the words which man’s wisdom teacheth, 
 hut which the Holy Spirit teacheth. Rev. ii. 29, He that hath 
 an ear, let him hear what the Spirit saith to the churches. Rev. 
 v. 5, And one of the elders said unto me, Weep not, behold the 
 lion of the tribe of Judah, the root of David, hath prevailed, to 
 open the book and to loose the seven seals thereof. Giving gifts 
 in his church, for the work of the ministry and edifying the 
 body of Christ. Eph. iv. 8, 12, Wherefore he saith, When he 
 ascended up on high, he led captivity captive, and gave gifts unto 
 men—For the perfecting of the saints, for the work of the mi¬ 
 nistry, for the edifying of the body of Christ. 1 Cor. xii. 4—6, 
 Now there are diversities of gifts, but the same Spirit, and there 
 are differences of administrations, but the same Lord, and there 
 are diversities of operations, but it is the same God which work- 
 eth all in all; that through the powerful teachings of the 
 Lord, by his Spirit in his church, they might grow up in 
 him; Eph. iv. 15, be conformed to his will. Ezek. xxxvi. 
 27, And I will put my Spirit within you, and cause you to walk 
 in my statutes, and ye shall keep my judgments and do them. 
 1 Pet. i. 2, Elect according to the foreknowledge of God the 
 Father, through sanctification of the Spirit unto obedience. And 
 sing praises unto his name. Heb. ii. 12 , I will declare thy 
 name unto my brethren, in the midst of the church icill I sing 
 praise unto thee. 1 Cor. xiv. 15, What is it then? I will 
 pray with the spirit, and I will pray with the understanding 
 
CONFESSION OF SOMERSETS. 
 
 86 
 
 also ; I will sing with the spirit, and will sing with the under¬ 
 standing also. And as lie is our prophet and king, lord and 
 law-giver. Isa. xxxiii. 22, For the Lord is our judge, the 
 Lord is our law-giver, the Lord is our king. Iso. Iv. 4, Be¬ 
 hold, / have given him for a witness to the people, a leader and 
 commander to the people. Prince of life. Acts iii. 15, And 
 killed the Prince of life, whom God hath raised from the dead. 
 Prince of peace, Isa. ix. 6. Master of his people. Matt, 
 xxiii. 8, One is your master, even Christ. Head of his church. 
 Col. i. 18, And he is the head of the body the church. The 
 Almighty, Rev. i. 8. So he hath given rules unto us, by 
 the which he ruleth over us. Luke vi. 46, And why call ye 
 me Lord , and do not the things that L say? John x. 16 , And 
 other sheep L have, which are not of this fold, them also L must 
 bring, and they shall hear my voice. 1 John ii. 4, He that 
 saith I know him, and heepeth not his commandments, is a liar, 
 and the truth is not in him. John xiv. 15, If ye love me keep 
 my commandments. Matt, xxviii. 20, Teaching them to ob¬ 
 serve all things whatsoever L have commanded you. And ruleth 
 over all things for his church. Eph. i. 22, And hath put all 
 things under his feet, and gave him to be head over all things to 
 the church. Rev. xix. 16. And by the power of love ruleth 
 by his Spirit in us. 2 Cor. v. 14, For the love of Christ con- 
 straineth us. 1 John ii. 5, But whoso heepeth his word, in him 
 verily is the love of God perfected. Making us (in a measure) 
 both able and willing to honour him. Phil. iv. 13, L can do 
 all things through Christ that strengthenedi me. Heb. xiii. 21, 
 Make you perfect in every good work to do his will, working in 
 you that which is well pleasing in his sight, through Jesus 
 Christ. Eph, vi. 10, Finally, my brethren, be strong in the 
 Lord, and in the power of his might. Phil. ii. 13, For it is 
 God which ivorheth in you, both to will and to do of his good 
 pleasure. And bow before him, Psa. xcv. 6, O come, let us 
 worship and how down. Psa. cx. 3, Thy people shall be a will- 
 
80 
 
 CONFESSIONS OF FAITH. 
 
 ing people in the day of thy power. Rev. iv. 10, 11, The four 
 and twenty elders fall down before him that sat on the throne , 
 and worship him that liveth for ever and ever, and cast their 
 crowns before the throne, saying, Thou art worthy, O Lord, to 
 receive glory, and honour, and power. Submitting ourselves 
 to him alone in all his commands with joy. John xv. 14, 
 Ye are my friends, if ye do whatsoever I command you. Rev. 
 xiv. 4, These are they ivhich folloiv the Lamb whithersoever he 
 goeth. Rev. vii. 15, Therefore are they before the throne of 
 God, and serve him day and night in his temple. Psa. cxix. 
 2, 47, Blessed are they which keep his testimonies, and that seek 
 him with the whole heart—And I will delight myself in thy 
 commandments which L have loved. Rev. xv. 3, 4, And they 
 sung the song of Moses the servant of God, and the song of the 
 Lamb. Who shall not fear thee, O Lord, and glorify thy name? 
 for thou only art ivortliy . 
 
 XIX. 
 
 That the Spirit is administered by or through the word of 
 faith preached. Gal. iii. 2, This only ivould L learn of you; 
 received ye the Spirit by the works of the law, or by the hear¬ 
 ing of faith. Which was first declared by the Lord himself, 
 and was confirmed by them that heard him. TIeb. ii. 3, 
 How shall we escape if ive neglect so great salvation, which at 
 the first began to be spoken by the Lord, and was confirmed unto 
 us by them that heard him. Which word is called the gospel 
 of God’s grace, Acts xx. 24. The word of reconciliation, 
 2 Cor. v. 19. The sword of the Spirit, Eph. vi. 17. The 
 weapon of a Christian, 2 Cor. x. 4. A faithful, Rev. xxii. 6. 
 Quick, powerful, Heb. iv. 12. Plain, Prov. viii. 9. Com¬ 
 fortable, Rom. xv. 4. Pure, Psa. xii. 6. Right, true, Psa. 
 xxxiii. 4. Sound, Tit. ii. 8. And wholesome word, 1 Tim. 
 
CONFESSION OF SOMERSETS. 
 
 87 
 
 XX. 
 
 That this Spirit of Christ, being administered by the word 
 of faith, worketh in us faith in Christ, John iii. 5. 1 Pet* 
 
 i. 22, Seeing ye have purified your souls in obeying the truth 
 through the Spirit. Acts xvi. 14; Gral. v. 22, The fruit of 
 the Spirit is faith, he. Whose heart the Lord opened , that she 
 attended unto the things which were spohen of Paul. By virtue 
 of which we come to receive our sonship. Johni. 12, But as 
 many as received him, to them gave he power to become the sons of 
 God, even to them that believe on his name. Gal. iii. 26, For ye 
 are all the children of God by faith in Christ Jesus. And is 
 further administered unto us through faith in the promises of 
 God. Eph. i. 13, Also after that ye believed, ye were sealed with 
 that Holy Spirit of promise. Acts ii. 38, 39, Then Peter said 
 unto them, Repent, and be baptized every one of you, in the 
 name of Jesus Christ, for the remission of sins, and ye shall 
 receive the gift of the Holy Spirit. Acts i. 4, And being 
 assembled together ivith them, commanded them that they should 
 not depart from Jerusalem, but wait for the promise of the 
 Father, which, saith he, ye have heard of me. Waiting on him 
 in those ways and means that he hath appointed in his word. 
 John xiv. 15—17, If ye love me heep my commandments, and 
 I will pray the Father, and he shall give you another Com¬ 
 forter, that he may abide with you for ever, even the Spirit of 
 truth. Luke xi. 9, 13, And I say unto you, Ask, and it shall be 
 given unto you; seek, and ye shall find; knock, and it shall be 
 opened unto you—If ye, being evil, know how to give good gifts 
 unto your children, how much more shall your heavenly Father 
 give the Holy Spirit to them that ask him. This faith being 
 the ground of things hoped for, and the evidence of things not 
 seen, Heb. xi. 1. 
 
 XXI. 
 
 That justification is God’s accounting and declaring that 
 
88 
 
 CONFESSIONS OF FAITH. 
 
 man justified, from the guilt and condemnation of all his sin, 
 who hath received Jesus Christ, and doth believe in him (in 
 truth and power) according to the record given of him by 
 God in scripture. Rom. iv. 5, But to him that worhetli not, 
 hut helieveth on him that justifieth the ungodly, his faith is 
 counted f or righteousness. 1 John v. 10, 11, He that helieveth 
 
 on the Son of God r , hath the witness in himself: he that he¬ 
 lieveth not God, hath made him a liar , because he helieveth not 
 the record that God gave of his Son. But this is the record, 
 that God hath given to us eternal life, and this life is in his 
 Son, John iii. 36, 
 
 XXIL 
 
 That justification from the guilt and condemnation of sin is 
 only obtained through faith in Jesus Christ, by man crucified 
 at Jerusalem, and by God raised from the dead. Rom v. 1, 9, 
 Therefore being justified by faith, we have peace with God 
 through our Lord Jesus Christ. Much more, being now justi¬ 
 fied by his blood, ive shall be saved from wrath through him. 
 Acts xiii. 38, 39; Rom. iv. 25, Who was delivered for our 
 offences, and was raised again for our justification. And chap, 
 x. 9, That if thou shalt confess with thy mouth the Lord Jesus, 
 and shalt believe in thine heart that God hath raised him from 
 the dead , thou shalt be saved. And that those who brino* in 
 
 O 
 
 any other way of justification, do therein make void, and 
 acquit themselves of having any interest in the gospel and 
 grace of Christ. Gal. ii. 21, and v. 4, Whosoever of you is 
 justified by the law, is fallen from grace. 
 
 XXIII. 
 
 That this faith, being wrought in truth and power, it doth 
 not only interest us in our justification, sonship, and glory, 
 but it produceth, as effects and fruits, a conformity, in a mea¬ 
 sure, to the Lord Jesus, in his will, graces, and virtues. 
 
CONFESSION OF SOMERSETS. 
 
 89 
 
 Rom. v. 3, 4, And not only so, but ice glory in tribulations 
 also, knowing that tribulation worheth patience, and patience 
 experience, and experience hope. 1 John iii. 23, 24, And this 
 is his commandment, that we should believe on the name of his 
 Son Jesus Christ, and love one another , as he gave us command¬ 
 ment, and he that heepetli his commandments divelleth in him, 
 and he in him ; and hereby we know that he abideth in us, by the 
 Spirit which he hath given us. 2 Pet. i. 5—7, And besides this, 
 giving all diligence, add to your faith virtue, and to virtue 
 knowledge, and to knowledge temperance, and to temperance 
 patience, and to patience godliness, and to godliness brotherly 
 kindness, and to brotherly kindness charity. Gal. v. 6; Acts 
 xxvi. 18 ; 1 Thess. i. 3. 
 
 XXIV. 
 
 That it is the duty of every man and woman, that have 
 repented from dead works, and have faith towards God, to be 
 baptized. Acts ii. 38, Then Peter said unto them, Repent and 
 be baptized, every one of you, in the name of Jesus Christ, for 
 the remission of sins. Acts viii. 12, 37, 38, But when they 
 believed Philip preaching the things concerning the kingdom of 
 God, and the name of Jesus Christ, they were baptized both 
 men and women.—And Philip said, If thou believest with all 
 thine heart, thou mayest, and he commanded the chariot to stand 
 still, and they went down both into the water, both Philip and 
 the eunuch, and he baptized him: that is, dipped or buried 
 under the water. Rom. vi. 3, 4, Know ye not, that so many 
 of us as ivere baptized into Jesus Christ, were baptized into his 
 death? Therefore ice are buried with him by baptism into death. 
 Col. ii. 12, Buried with him in baptism. In the name of our 
 Lord Jesus. Acts viii. 16, Only they were baptized in the 
 name of the Lord Jesus. Or in the name of the Father, Son, 
 and Holy Spirit. Matt, xxviii. 19, Go ye, therefore, and 
 teach all nations, baptizing them in the name of the Father, 
 
90 
 
 CONFESSIONS OF FAITH. 
 
 and of the Son, and of the Holy Spirit. Therein to signify and 
 represent a washing away of sin. Acts xxii. 16, Arise, and 
 he baptized, and ivash away thy sins. And their death, burial, 
 and resurrection with Christ. Rom. vi. 5, For if we have 
 been planted together in the likeness of his death, we shall be 
 also in the likeness of his resurrection. Col. ii. 12, Buried with 
 him in baptism, wherein also you are risen with him through the 
 faith of the operation of God, who hath raised him from the 
 dead. And being thus planted in the visible church or body 
 of Christ, 1 Cor. xii. 3, who are a company of men and 
 women separated out of the world by the preaching of the 
 gospel. Acts ii. 41, Then they that glady received his word 
 were baptized, and the same day there were added unto them 
 about three thousand souls ■> 2 Cor. vi. 17, Wherefore, come out 
 from among them, and be ye separate, saith the Lord. Do 
 walk together in communion, in all the commandments of 
 Jesus. Acts ii. 42, And they continued stedfastly in the 
 apostles' doctrine and fellowship, and in breaking of bread, and 
 in prayers. Wherein God is glorified, and their souls com¬ 
 forted. 2 Thess. i. 11, 12, Wherefore we also pray always for 
 you, that our God would count you worthy of this calling, and 
 fulfil the good pleasure of his goodness, and the work of faith with 
 power, that the name of our Lord Jesus Christ may be glorified 
 in you. 2 Cor. i. 4, Who comforteth us in cdl our tribulation, 
 that we may be able to comfort them which are in any trouble 
 by the comfort wherewith we ourselves are comforted. 
 
 XXV. 
 
 That we believe some of those commandments further to 
 be as followeth:— 
 
 1. Constancy in prayer, Col. ii. 23, 24. 
 
 2. Breaking of bread, 1 Cor. xi. 23, 24. 
 
 3. Giving of thanks, Eph. v. 20. 
 
 4. Watching over one another, Heb. xii. 15. 
 
CONFESSION OF SOMERSETS. 
 
 91 
 
 5. Caring one for another, 1 Cor. xii. 25, by visiting one 
 another, especially in sickness and temptations, Matt, 
 xxv. 36. 
 
 6. Exhorting one another, Heb. iii. 13. 
 
 7. Discovering to each other, and bearing one another’s 
 burdens, Gal. vi. 2. 
 
 8. Loving one another, Heb. xiii. 1. 
 
 9. Reproving when need is one another, Matt, xviii. 15. 
 
 10. Submitting one to another in the Lord, 1 Pet. v. 5. 
 
 11. Administering one to another according to the gift 
 received, whether it be in spirituals or temporals, 1 Pet. 
 iv. 10. 
 
 12. The offender to seek reconciliation, as well as the 
 offended, Matt. v. 23, 24. 
 
 13. Love our enemies and persecutors, and pray for them, 
 Matt. v. 44. 
 
 14. Every one to work if he be able, and none to be idle, 
 2 Thess. iii. 10—12. 
 
 15. The women in the church to learn in silence, and in 
 all subjection, 1 Tim. ii. 11; 1 Cor. xiv. 37. 
 
 16. Private admonition to a brother offending another; 
 and if not prevailing, to take one or two more; if he hear 
 not them, then to tell it to the church; and if he hear not 
 them, to be accounted as an heathen and publican, Matt, 
 xviii. 15. 
 
 17. Public rebuke to public offenders, 1 Tim. v. 20. 
 
 18. The brethren in ministering forth their gifts, ought to 
 do it decently and in order, one by one, that all may learn 
 and all may be comforted, 1 Cor. xiv. 3], 40. 
 
 19. A special care to assemble together, that their duty 
 ' to God and the church may not be neglected, Heb. x. 
 
 24, 25. 
 
 20. And all things in the church done in the name and 
 power of the head, the Lord JcsusChrist, Col. m. 17. 
 
92 
 
 CONFESSIONS OF FA1TII. 
 
 21. That in admitting of members into the church of 
 Christ, it is the duty of the church and ministers whom it 
 concerns, in faithfulness to God, that they be careful they 
 receive none but such as do make forth evident demonstra¬ 
 tion of the new birth, and the work of faith with power. 
 John iii. 3, Jesus answered and said unto him, Verily , verily, I 
 say unto thee, Except a man he horn ayain s he cannot see the 
 kingdom of God. Matt. iii. 8, 9, Bring forth therefore fruits 
 worthy amendment of life. Acts viii. 37, And Philip said , If 
 thou helievest with all thy hearty thou mayest. Ezek. xliv. 6, 7, 
 Let it suffice you of all your abominations , in that ye have 
 brought into my sanctuary, strangers uncircumcised in heart 
 and uncircumcised in fleshy to be in my sanctuary to pollute it . 
 Acts ii. 38, Then Peter said unto them , Repent and be bap¬ 
 tized, every one of you, in the name of Jesus Christ. 2 Cor. 
 ix. 14, Be ye not unequally yoked together with the unbelievers, 
 for ivhatfellow ship hath righteousness with unrighteousness ; and 
 what communion hath light with darkness f Psa. xxvi. 4, 5, I 
 have not sat with vain persons, neither will I go in with dissem¬ 
 blers : I have hated the congregation of evil-doers, and will not 
 sit with the wicked. Psa. ci. 7, He that worheth deceit shall 
 not dwell within mine house. 
 
 XXVI. 
 
 That those that truly repent, and believe, and are baptized 
 in the name of the name of the Lord Jesus, are in a fit 
 capacity to exercise faith, in full assurance to receive a 
 greater measure of the gifts and graces of the Holy Spirit. 
 Acts ii. 38, 39, Then Peter said unto them, Repent and be bap¬ 
 tized every one of you, in the name of Jesus Christ, for the 
 remission of sins, and ye shall receive the gifts of the Holy 
 Spirit; for the promise is unto you and to your children, and to 
 all that are afar off, even as many as the Lord our God shall 
 call. Eph. i. 13, In whom ye also trusted, after that ye heard 
 
CONFESSION OF SOMERSETS. 
 
 93 
 
 the word of truth, the gospel of your salvation, in whom also 
 after ye believed ye were sealed with that Holy Spirit of pro¬ 
 mise. 
 
 XXVIII. 
 
 That it is the duty of the members of Christ in the order 
 of the gospel, though in several congregations and assemblies 
 (being one in the Head), if occasion be, to communicate each 
 to other, in things spiritual and things temporal. Rom. xv. 
 26, For it hath pleased them of Macedonia, and Achaia, to 
 make a certain contribution for the poor saints which are at 
 Jerusalem. Acts xi. 29, Then the disciples, every man accord¬ 
 ing to his ability, determined to send relief unto the brethren 
 which dwelt in Judea. Acts xv. 22, Then pleased it the 
 apostles and elders, with the whole church, to send chosen men 
 of their own company to Antioch, with Paul and Barnabas, 
 namely Judas, surnamed Barsabas, and Silas, chief among the 
 brethren. Acts xi. 22, Then tidings of these things came to the 
 ears of the church which ivas in Jerusalem, and they sent forth 
 Barnabas, that he should go as far as Antioch. 
 
 XXIX. 
 
 That the Lord Jesus Christ, being the foundation and 
 corner-stone of the gospel church, whereon his apostles 
 built; Eph. ii. 20, And are built upon the foundation of the 
 apostles and prophets , Jesus Christ himself being the chief 
 corner-stone. Heb. ii. 3. He gave them power and abilities 
 to propagate, to plant, to rule and order. Matt, xxviii. 19, 
 20, A ll power is given me in heaven and in earth, go ye there¬ 
 fore, and teach all nations in his name. Luke x. 16, He that 
 heareth you heareth me, and he that despiseth you despiseth me. 
 For the benefit of that his body, by which ministry he did 
 show forth the exceeding riches of his grace, by his kindness 
 towards it in the ages to come, Eph. ii. 7, which is according 
 
94 
 
 CONFESSIONS OF FAITH. 
 
 to his promise. Matt, xxviii. 20, And, lo, I am ivith you 
 alway, even unto the end of the world. 
 
 XXX. 
 
 That this foundation and ministration aforesaid is a sure 
 guide, rule, and direction, in the darkest time of the anti- 
 christian apostacy, or spiritual Babylonish captivity, to direct, 
 inform, and restore us in our just freedom and liberty, to the 
 right worship and order belonging to the church of Jesus 
 Christ. 1 Tim. iii. 14, 15, These things ivrite I unto thee, hoping 
 to come unto thee shortly ; hut if I tarry long, that thou mayest 
 know how thou oughtest to hehave thyself in the house of God. 
 2 Tim. iii. 15—17, All scripture is given by inspiration of God, 
 and is profitable for doctrine, for reproof, for correction, for in¬ 
 struction in righteousness , that the man of God may be perfect, 
 thoroughly furnished unto cdlgood works. John xvii. 20, Neither 
 pray I for these cdone, but for them also which shall believe on me 
 through their word. Isa. lix. 21, As for me, this is my covenant 
 with them, saith the Lord, my Spirit that is upon thee, and my 
 words which I have put in thy mouth, shall not depart out of thy 
 mouth, nor out of the mouth of thy seed, nor out of the mouth 
 of thy seed’s seed, saith the Lord, from henceforth and for ever. 
 Bev. ii. 24, But that which ye have already, hold fast till L 
 come. Isa. xl. 21, Have ye not known? Have ye not heard? 
 Hath it not been told you from the beginning ? Have ye not 
 understood? Rev. ii. 5, Bemember therefore whence thou art 
 fallen , and repent, and do the first works. 1 Cor. xiv. 37, If 
 any man think himself to be a prophet, or spiritual; let him 
 acknowledge that the things that I write unto you are the com¬ 
 mandments of the Lord. Bev. i. 3, Blessed is he that readeth, 
 and they that hear the words of this prophecy. 2 Thess. iii. 14, 
 And if any man obey not our word by this epistle, note that 
 man, and have no company with him, that he may be ashamed. 
 Bev. ii. 11, He that hath an ear, let him hear what the Spirit 
 
CONFESSION OF SOMERSETS. 
 
 95 
 
 saith to the churches. 1 Pet. i. 25, But the word of the Lord 
 endureih for ever, and this is the word which hy the gospel is 
 preached unto you. 1 John iv. 6, We are of God; he that 
 hnoweth God heareth us: hereby hnow we the spirit of truth , 
 and the spirit of error. 2 Pet. i. 15, 16, Moreover, / will en¬ 
 deavour that you may be able after my decease, to have these 
 things always in remembrance, for we have not followed cun¬ 
 ningly devised fables, when we made known unto you the power 
 and coming of our Lord Jesus Christ, but were eye-witnesses of 
 his majesty. Isa. lviii. 11, 12, And they that shall be of thee, 
 shcdl build the old waste places, thou shalt raise up the foun¬ 
 dations of many generations : and thou shcdt be called the re¬ 
 pairer of the breach, the restorer of paths to dwell in. 2 Pet. 
 iii. 2, That ye may be mindful of the words which were spoken 
 by the holy prophets, and of the commandments of us the apos¬ 
 tles of the Lord and Saviour. Isa. viii. 20. 
 
 XXXI. 
 
 That the church of Jesus Christ, with its ministry, may from 
 among themselves, make choice of such members, as are fitly 
 gifted and qualified by Christ, and approve and ordain sncli by 
 fasting, prayer, and laying on of hands. Acts xiii. 3, And when 
 they had fasted and prayed, and laid their hands on them. Acts 
 xiv. 23, And, when they had ordained them elders in every 
 church, and had prayed with fasting, they commended them to 
 the Lord, on whom they believed. For the performance of the 
 several duties whereunto they are called, Acts xx. 28 ; Pom. 
 xii. 6—8; 2 Tim. iv. 2 ; Acts vi. 3, Wherefore, brethren, look 
 ye out among you seven men of honest report, full of the Holy 
 Spirit and wisdom, whom we may appoint over this business. 
 
 XXXIII. 
 
 That such a ministry labouring in the word and doctrine, 
 have a power to receive a livelihood of their brethren, whose 
 
96 
 
 CONFESSIONS OF FAITH. 
 
 duty it is to provide a comfortable subsistence for them, if 
 they be able, to whom for Christ’s sake they are servants. 
 1 Cor. ix. 4, 7; 1 Tim. v. 17, 18, Let the elders that rule well 
 he counted worthy of double honour, especially they who labour 
 in the word and doctrine; for the scripture saith, Thou shalt 
 not muzzle the mouth of the ox that treadeth out the corn: and, 
 The labourer is worthy of his hire. Yet it is commendable in 
 cases of necessity, for them, for example’s sake, and that they 
 may be able to support the weak, to labour and work with 
 their hands. Acts xx. 24, 25, Ye yourselves know that these 
 hands have ministered unto my necessities, and to them that were 
 with me; I have showed you all things, how that so labouring 
 ye ought to support the iveah, and to remember the words of the 
 Lord Jesus, hoiv he said, Lt is more blessed to give than to 
 receive. 
 
 XXXIII. 
 
 That the authority of Christ in an orderly ministry in his 
 church, is to be submitted unto. Heb. xiii. 17, Obey them 
 that have rule over you, and submit yourselves, for they watch 
 for your souls. 2 Thess. iii. 14, And if any man obey not our 
 word by this epistle , note that man, and have no company with 
 him, that he may be ashamed. 
 
 XXXIY. 
 
 That as it is an ordinance of Christ, so it is the dutv of his 
 church, in his authority to send forth such brethren as are 
 fitly gifted and qualified through the Spirit of Christ, to 
 preach the gospel to the world. Acts xiii. 1—3, The Holy 
 Spirit said, Separate me Barnabas and Saul, for the work 
 whereunto L have called them : and when they had fasted and 
 prayed, they sent them away. Acts xi. 22, and viii. 14. 
 
 XXXV. 
 
 That it is the duty of us believing Gentiles, not to be 
 
CONFESSION OF SOMERSETS. 
 
 97 
 
 ignorant of that blindness that yet lieth on Israel, that none 
 of us may boast. Rom. xi. 25, For I would not, brethren, 
 that you should be ignorant of this mystery , lest you should be 
 wise in your own conceit, that blindness in part is happened to 
 Israel, until the fulness of the Gentiles be come in. But to 
 have bowels of love and compassion to them, praying for 
 them. Rom. x. 1 , Brethren, my heards desire and prayer to 
 God for Israel is, that they might be saved. Expecting their 
 calling, and so much the rather, because their conversion 
 will be to us life from the dead. Rom. xi. 15, For if the cast¬ 
 ing away of them be the reconciling of the world, what shall the 
 receiving of them be, but life from the dead? 
 
 XXXYI. 
 
 That it is the will of the Lord, and it is given to the saints 
 not only to believe in him, but to suffer for his name. John 
 xvi. 13, In the world ye shall have tribulation* Phil. i. 26, For 
 unto you it is given in behalf of Christ, not only to believe on 
 him, but also to suffer for his sake. And so to pass through 
 many tribulations into the kingdom of God. Acts xiv. 22, 
 Confirming the souls of the disciples, and exhorting to continue 
 in the faith, and that we must through much tribulation enter 
 into the kingdom of God. 2 Tim. iii. 12 , Yea, and all that will 
 live godly in Christ Jesus shall suffer persecution. 2 Tim. 
 ii. 12, If we suffer we shall also reign with him; if we deny 
 him, he will also deny us. 
 
 XXXVII. 
 
 That the angels of the Lord are ministering spirits, sent 
 forth for the good of those that shall be the heirs of salvation. 
 Pleb. i. 14, Are they not all ministering spirits, sent forth to 
 minister for them who shall be heirs of salvation ? Psa. xci. 
 11, 12, For he shall give his angels charge over thee, to keep 
 thee in all thy ivays; they shall bear thee up in their hands, lest 
 
 ii 
 
98 
 
 CONFESSIONS OF FAITH. 
 
 thou dash thy foot against a stone. Acts xxvii. 23, For there 
 stood by me this night, the angel of God , whose I am, and 
 whom I serve, saying, Fear not, Paul. Luke xxii. 43, ArctZ 
 there appeared unto him an angel from heaven strengthening 
 him. 
 
 XXXVIII. 
 
 That the wicked angels.—Psa. lxxviii. 49, He cast upon 
 them the fierceness of his anger, wrath, and indignation, and 
 trouble, by sending evil angels among them —kept not their 
 first estate in which they were created. Jude 6, And the 
 angels which kept not their first estate, but left their own habita¬ 
 tion, he hath reserved in everlasting chains. The prince of 
 whom is called the devil. Matt. viii. 28, And when he was 
 come to the other side into the country of the Gergesenes, there 
 met him two possessed with devils. And the great dragon, and 
 the old serpent, and Satan. Rev. xii. 9, And the great dragon 
 was cast out, that old serpent called the devil, and Satan. And 
 the accuser of our brethren, Rev. xii. 10 , And I heard a loud 
 voice in heaven, saying, Now is come salvation, for the accuser 
 of our brethren is cast dozen. And the prince of this world. 
 John xiv. 30, j Hereafter I will not talk much with you, for the 
 prince of this world cometh. And a prince that ruleth in the 
 air, a spirit working in the children of disobedience. Eph. 
 ii. 2, Wherein in times past ye ivalked according to the course 
 of this zvorld, according to the prince of the power of the air, 
 the spirit that now worketh in the children of disobedience. 
 And our adversary. 1 Pet. v. 8, Be sober, be vigilant, because 
 your adversary the devil, as a roaring lion, ivalheth about seek¬ 
 ing whom he may devour. Whose children the wicked are. 
 Matt. xiii. 39; John viii. 44, The tares are the children of the 
 zvicked one, the enemy that sowed them is the devil. To him we 
 ought not to give place. Eph. iv. 27. Whose power Christ 
 
CONFESSION OF SOMERSETS. 
 
 99 
 
 hath overcome for ns. Heb. ii. 14, Forasmuch then, as the 
 children are partakers of flesh and blood, he also himself like- 
 ivise took part of the same, that through death he might destroy 
 him that had the power of death, that is the devil. And for him 
 and his angels everlasting fire is prepared. Matt. xxv. 41, 
 Then shall he say unto them on the left hand, Depart from me, 
 ye cursed, into everlasting fire, prepared for the devil and his 
 angels . 
 
 XXXIX. 
 
 That it is onr assured expectation, grounded upon promises, 
 that the Loid Jesus Christ shall the second time appear with¬ 
 out sin unto salvation, unto his people, to raise and change 
 the vile bodies of all his saints, to fashion them like unto his 
 glorious body, and so to reign with him, and judge over all 
 nations on the earth in power and glory. Phil. iii. 20, 21, 
 For our conversation is in heaven, from whence also we look for 
 the Saviour, the Lord Jesus Christ, who shall change our vile 
 body, that it may be fashioned like unto his glorious body, ac¬ 
 cording to the working whereby he is able even to subdue all 
 things unto himself Heb. ix. 28, And unto them that look for 
 him shall he appear the second time without sin unto salvation. 
 Acts iii. 19—21, That your sins may be blotted out, when the 
 time of refreshing shall come from, the presence of the Lord. 
 And he shall send Jesus Christ, which before was preached unto 
 you, whom the heaven must receive until the times of restitu¬ 
 tion of all things, which Gad hath spoken by the mouth of all 
 his holy prophets since the world began. Matt. xix. 28, And 
 Jesus said unto them, Verily I say unto you, That ye that have 
 followed me in the regeneration, when the Son of man shall sit 
 on the throne of his glory , ye shall also sit on twelve thrones, 
 judging the twelve tribes of Israel. Rev. ii. 26, 27, And he that 
 overcometh and keepeth my works unto the end, to him will I 
 give power over the nations, and he shall rule them with a rod 
 
 H 2 
 
100 
 
 CONFESSIONS OF FAITH. 
 
 of iron; as the vessels of a potter shall they he broken to shivers, 
 even as I received of my Father. 1 Cor. vi. 2, Do ye not hnoio 
 that the saints shall judge the world? Psa. Ixxii. 8, 11. He 
 shall have dominion also from sea to sea, and from the river un¬ 
 to the ends of the earth ; yea, all kings shall fall down before 
 him, all nations shall serve him. Dan. vii. 27, And the king¬ 
 dom and dominion, and the greatness of the kingdom under the 
 whole heaven, shall be given to the people of the saints of the 
 Most High: whose kingdom is an everlasting kingdom, and all 
 dominions shall serve and obey him. Zech. xiv. 9, And the 
 Lord shall be king over all the earth. In that day there shall 
 be one Lord, and his name one. Psa. ii. 8, 9, Ask of me, and 
 I will give thee the heathen for thine inheritance, and the utter¬ 
 most part of the earth for thy possession; thou shalt break them 
 ivith a rod of iron ; thou shalt dash them in pieces like a potteds 
 vessel. Jer. xxiii. 5, 6, Behold the day is come, saith the Lord, 
 that I will raise unto David a righteous branch, and a king 
 shall reign and prosper, and shall execute judgment and justice 
 in the earth. In his days Judah shall be saved, and Israel 
 shall dwell safely: and this is his name whereby he shall be 
 called, The Lord our Righteousness. Ezek. xxi. 26, 27, Thus 
 saith the Lord God, Remove the diadem and take off the crown ; 
 this shall not be the same ; exalt him that is low, and abase him 
 that is high ; I will overturn, overturn, overturn it, and it shall 
 be no more until he come whose right it is, and I will give it 
 him. Isa. xxxii. 1, Behold a king shall reign in righteousness, 
 and princes shall rule in judgment. Pev. xi. 15, And the 
 seventh angel sounded, and there were great voices in heaven, 
 saying, The kingdoms of the world are become the kingdoms of 
 our Lord and of his Christ, and he shall reign for ever and 
 ever. Psa. lxxxii. 8, Arise, O God, judge the earth, for thou 
 shalt inherit all nations. Pev. v. 9, 10, And they sung a new 
 song, saying, Thou art worthy to take the book, and to open the 
 seals thereof; for thou wast slain, and hast redeemed us to God 
 
CONFESSION OF SOMERSETS. 
 
 101 
 
 by thy blood, out of every kindred and tongue, and people, and 
 nation, and hast made us unto our God kings and priests, and 
 we shall reign on the earth. Rev. xx. 6, Blessed and holy is 
 lie that hath part in the first resurrection, on such the second 
 death hath no power, but they shall bo, priests of God, and of 
 Christ, and shall reign with him a thousand years. 
 
 XL. 
 
 That there is a day appointed, when the Lord shali raise 
 the unjust as well as the righteous, and judge them all in 
 righteousness. John v. 28, 29, Marvel not at this , for the 
 hour is coming, in the which all that are in the graves shall hear 
 his voice, and shall come forth; they that have done good unto 
 the resurrection of life, and they that have done evil unto the 
 resurrection of damnation. Acts xxiv. 15, And have hope to¬ 
 wards God, which they themselves also allow, that there shall be 
 a resurrection of the dead, both of the just and unjust. (But 
 every man in his own order j 1 Cor. xv. 23; 1 Thess. iv. 16, 
 Taking vengeance on them that know not (rod, arid obey not 
 the gospel of our Lord Jesus Christ, whose punishment will be 
 everlasting destruction f rom the presence of the Lord. 2 Thess. 
 \ m 7 —10; Jude 14, 15, And Enoch also, the seventh from 
 Adam, prophesied of these, saying, Behold the Lord cometh ivith 
 ten thousand of his saints, to execute judgment upon all, and to 
 convince all that are ungodly among them of all their ungodly 
 deeds which they have ungodly committed, and of all their hard 
 speeches which ungodly sinners have spoken against him. Rev. 
 
 XXr i i_14 ? And L saw a great white throne, and him that sat 
 
 on it, from whose face the earth and the heavens fled away, and 
 there was found no place for them. And I saw the dead, small 
 and great, stand before God; and the boohs were opened, and 
 another book was opened which is the book of life, and the dead 
 were judged of those things which were written in the books, 
 
102 
 
 CONFESSIONS OF FAITH. 
 
 according to their works. And the sea gave up the dead which 
 were in it; and death and hell delivered up the dead which were 
 in them, and they were judged every man according to their 
 works, and death and hell were cast into the lake of fire. This is 
 the second death, and whosoever was not found written in the 
 booh of life teas cast into the lake of fire. 
 
 XLI. 
 
 v_ 
 
 That there is a place into which the Lord will gather 
 all his elect, to enjoy him for ever, usually in scripture 
 called heaven. 2 Cor. v. 1 , For we know, that if our earthly 
 house of this tabernacle were dissolved, we have a building of 
 God, an house not made with hands, eternal in the heavens. 
 John xiv. 2, 3, In my Father s house are many mansions; if it 
 were not so I would have told you ; I go to prepare a place for 
 you; and if I go and prepare a place for you, I will come again, 
 and receive you unto myself, that where I am there you may be 
 also. 
 
 XLII. 
 
 That there is a place into which the Lord will cast the 
 devil, his angels, and wicked men, to be tormented for ever, 
 from his presence and the glory of his power, usually in scrip¬ 
 ture called hell. Mark ix. 43—45, And if thy hand offend 
 thee, cut it off; it is better for thee to enter into life maimed, than 
 having two hands to go to hell, into the fire that never shall be 
 quenched, where their worm dieth not, and the fire is not 
 quenched. And if thy foot offend thee, cut it off; it is better for 
 thee to enter halt into life, than having two feet to be cast into 
 hell, into the fire that shall never be quenched Psalm ix. 17, 
 The wicked shall be turned into hell, and all the nations that, 
 forget God. Matt. xxv. 41, Then shall he say also to them 
 on the left hand, Depart from me,ye cursed,into everlasting fire, 
 
CONFESSION OF SOMERSETS. 
 
 103 
 
 prepared for the devil and his angels. Matt. x. 28, And fear 
 not them which kill the body , but are not able to kill the soul; 
 but rather fear him , which is able to destroy both soul and body 
 in hell. Matt, xxiii. 33, Ye serpents; ye generation of vipers ; 
 how can ye escape the damnation of hell ? Luke x. 15, And 
 thou Capernaum , which art exalted to heaven , shalt be thrust 
 down to hell. Luke xvi. 23, And in hell he lift up his eyes , 
 being in torment. 
 
 XLIII. 
 
 That it is both the duty and privilege of the church of 
 Christ (till his coming again), in their fellowship together in 
 the ordinances of Christ, to enjoy, prize, and press after, 
 fellowship through and in the Spirit with the Lord, and each 
 with other. Acts ii. 42, And they continued stedfastly in the 
 apostles ’ doctrine and fellowship, and in breaking of bread , and 
 in prayers. 1 Cor. xi. 26, For as often as ye eat this bread , and 
 drink this cup , ye do sheiv the Lord's death till he come. Eph. 
 ii. 21, 22, In whom all the building fitly framed, groweth unto 
 an holy temple, in whom also ye are builded together for an 
 habitation of God through the Spirit. Eph. iv. 3—6, Endea¬ 
 vouring to keep the unity of the Spirit in the bond of peace. 
 There is one body , and one Spirit, even as ye are called in one 
 hope of your calling ; one Lord , one faith, and one baptism; one 
 God and Father of all, who is above all, and through all, and 
 in you all. 1 Cor. xii. 13, For by one Spirit are we all baptized 
 into one body, whether we be Jews or Gentiles, whether we be 
 bond or free; and have been all made to drink into one Spirit. 
 Noiv ye are the body of Christ, and members in particular. 
 Eph. iii. 9, And to make all men see , what is the fellowship of 
 the mystery, which from the beginning of the world hath been hid 
 in God, who created all things by Jesus Christ. Col. ii. 2, 
 That their hearts might be comforted, being knit together in love, 
 
104 
 
 CONFESSIONS OF FAITH. 
 
 and unto the riches of the full assurance of understanding, to 
 the acknowledgment of the mystery of God, and of the Father, 
 and of Christ. Which we believe to be attained through the 
 exercise of faith in the death, resurrection, and life of Christ. 
 2 Cor. v. 14—16, For the love of Christ constraineth us, because 
 we thus judge, that if one died for all, then were all dead, that 
 they which live should not henceforth live unto themselves, but 
 unto him which died for them, and rose again'. Wherefore hence¬ 
 forth know we no man after the flesh, yea, though ice have known 
 Christ after the flesh, yet now henceforth know we him no more. 
 Col. ii. 12, Buried with him in baptism, wherein ye also are risen 
 with him through the faith of the operation of God, who hath 
 raised him from the dead. Phil. iii. 9— 11 , And be found in him , 
 not having mine own righteousness, which is of the law, but that 
 which is through the faith of Christ, the righteousness which is of 
 God by faith, that I may know him and the power of his resur¬ 
 rection, and the fellowship of his sufferings, being made conform¬ 
 able unto his death ; if by any means I might attain unto the 
 resurrection of the dead. 1 Pet. ii. 5, Ye, also, as lively stones , 
 are built up a spiritual house, an holy priesthood, to offer up 
 spiritual sacrifices, acceptable to God by Jesus Christ. 
 
 XLIY. 
 
 That the ministry of civil justice (being for the praise of 
 them that do well, and punishment of evil-doers) is an ordi¬ 
 nance of God, and that it is the duty of the saints to be 
 subject thereunto, not only for fear but for conscience 5 sake. 
 Horn. xiii. 1, 2, 3, 4, 5, Let every soul be subject unto the 
 higher powers, for there is no power but of God; the powers 
 that be are ordained of God: whosoever, therefore, resisteth the 
 power resisteth the ordinance of God , and they that resist shall 
 receive to themselves damnation, for rulers are not a terror to 
 good works, but to the evil. Wilt thou then not be afraid of the 
 power l do that which is good, and thou shaft have praise of the 
 
CONFESSION OF SOMERSETS. 
 
 105 
 
 same , for lie is the minister of God to thee for good ; but if thou 
 do that which is evil, be afraid, for he beareth not the sword in 
 vain, for he is the minister of God, a revenger to execute wrath 
 upon him that doeth evil; wherefore ye must needs be subject, not 
 only for wrath, but also for conscience'' sake. 1 Pet. ii. 13, 14. 
 Submit yourselves to every ordinance of man for the Lord's sake, 
 whether it be to the king as supreme, or unto governors, as unto 
 them, that are sent by him, for the punishment of evil-doers, and, 
 for the praise of them that do well. And that for such, prayers 
 and supplications are to be made by the saints. 1 Tim. ii. 1, 2, 
 I exlioi't, therefore, that first of all, supplications, prayers, inter¬ 
 cessions, and giving of thanks, be made for all men ; for kings, 
 and for all that are in authority, that we may lead a quiet and 
 peaceable life, in all godliness and honesty. 
 
 XLV. 
 
 That nothing doth come to pass by fortune or chance, but 
 all things are disposed by the hand of God, and all for good 
 to his people. Gen. xlv. 5, Now, therefore, be not grieved 
 nor angry with yourselves, that ye sold me hither, for God did 
 send me before you to preserve life. Gen. 1. 20, But as for you, 
 ye thought evil against me; but God meant it unto good, to 
 bring to pass as it is this day, to save much people alive. 
 Rom. viii. 28. And we know that all things work together for 
 good to them that love God, to them that are the called, accord¬ 
 ing to his purpose. Eph. i. 11, In whom also we have obtained 
 an inheritance, being predestinated according to the purpose of 
 him who worketh all things after the counsel of his own will. 
 Job xiv. 5, Are not his days determined ? The number of his 
 months are icith thee , thou hast appointed his bounds which he 
 cannot pass. Isa. xlv. 7, I form the light, and create dark¬ 
 ness ; I make peace and create evil; I the Lord do all these 
 things. 
 
106 
 
 CONFESSIONS OF FAITH . 
 
 XL VI. 
 
 And that a church so believing and so walking, though 
 despised and of low esteem, is no less in the accou t of her 
 Lord and King, than, though— 
 
 Black, yet comely, Cant. i. 5. 
 
 Fairest, without spot, Cant. iv. 7. 
 
 Precious, Isa. xliii. 4. 
 
 Beautiful, Cant. vii. 1. 
 
 Holy, without blemish, Eph. v. 27. 
 
 Pleasant, Cant. i. 15. 
 
 Whose soul loveth Christ, Cant. i. 7. 
 
 Runners after Christ, Cant. i. 4. 
 
 Honourable, Isa. xliii. 4. 
 
 The desire of Christ, Cant. vii. 10, 
 
 Complete in Christ, Col. ii. 10, 
 
 Lovers of the Father, John xvi. 27. 
 
 The blessed of the Father, Matt. xxv. 34. 
 
 Kept by the Lord, 1 Pet. i. 5 ; Isa. xxvii. 3. 
 
 Graven on the palms of his hands, Isa. xlix. 16. 
 
 Tender to the Lord as the apple of his eye, Zech. ii. 8. 
 Taught of the Lord, Isa. liv. 13. 
 
 One that hath obtained mercy, 1 Pet. ii. 10. 
 
 One that hath a redemption, Eph. i. 7. 
 
 The gates of hell shall not prevail against it, Matt. xvi. 18. 
 
 In that church be glory unto God by Jesus Christ, through¬ 
 out all ages , ic or Id without end. Amen. Eph, iii. 21. 
 
A. BRIEF 
 
 CONFESSION 
 
 OR 
 
 DECLAEAT1ON 
 
 OF 
 
 FAITH: 
 
 Set forth by many of us, who are (falsely) 
 called Ana-Baptists, to inform all Men 
 (in these dayes of scandal and reproach) of our inno- 
 cent Belief and Practise ; for which we are not on¬ 
 ly resolved to suffer Persecution, to the loss, of 
 our Goods, hut also Life it self, rather 
 than to decline the same. 
 
 Subscribed by certain Elders, Deacons, and Brethren, met at London , in the 
 first Month (called March , 1660.) in the behalf of themselves, and many 
 others unto whom they belong, in London, and in several Counties of this 
 Nation, who are of the same Faith with us. 
 
 After the Way which men call Heresie, so Worship ive the God of our Fathers; 
 Believing all things which are written in the Law, and in the Prophets, 
 
 Acts 24. 14. 
 
 LONDON, 
 
 Printed by Q. D. for F. Smith, at the Elephant and Castle, near Temple- 
 
 Bar r, 1660. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 • 
 
 
 r 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 4 | 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
A BRIEF CONFESSION 
 
 OR 
 
 DECLARATION OF FAITH , 1 
 
 Set out by many of us, who are (falsely) called Anabaptists, 
 to inform all men (in these days of scandal and reproach) 
 of our innocent belief and practice: for which we are not 
 only resolved to suffer persecution, to the loss of our 
 goods, but also life itself, rather than to decline the same. 
 
 1. We believe and are verily confident, that there is but one 
 God the Father, of whom are all things, from everlasting 
 to everlasting, glorious, and unwordable in all his attributes* 
 1 Cor. viii. 6; Isa. xl, 28. 
 
 2. That God in the beginning made man upright, and put 
 him into a state and condition of glory, without the least 
 mixture of misery, from which he by transgression fell, and 
 so came into a miserable and mortal estate, subject unto the 
 first death. Gen. i. 31 ; Eccles. vii. 29; Gen. ii. 17, iii. 17, 
 18, 19. 
 
 3. That there is one Lord Jesus Christ, by whom are all 
 things, who is the only begotten Son of God, born of the 
 Virgin Mary; yet as truly David’s Lord and David’s root, 
 as David’s Son and David’s offspring. Luke xx. 44 ; Rev. 
 xxii. 16; Whom God freely sent into the world (because of 
 his great love unto the world), who as freely gave himself a 
 ransom for all, 1 Tim. ii. 5, 6, tasting death for every man 
 
 0 [Crosby inserts here, “ Lately presented to King Charles the Second.”] 
 
110 
 
 CONFESSIONS OF FAITH. 
 
 Heb. ii. 9, a 'propitiation for our sins ; and not for ours only, 
 but also for the sins of the whole world. 1 John ii. 2. 
 
 4. That God is not willing that any should perish, but that 
 
 all should come to repentance, 2 Pet. iii. 9, and the knowledge 
 of the truth, that they might be saved. 1 Tim. ii. 4. For 
 which end, Christ hath commanded that the gospel (to wit), 
 the glad tidings of remission of sins) should be preached 
 
 to every creature. Mark xvi. 15. So that no man shall 
 
 eternally suffer in hell (that is, the second death) for want of 
 a Christ that died for them ; but, as the scripture saith, for 
 denying the Lord that bought them. 2 Pet. ii. 1; or because 
 they believe not in the name of the only begotten Son of God, 
 John iii. 18. 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. John i. 7; 
 
 Acts xvii. 30; Mark vi. 6; Heb. iii. 10, 18, 19; 1 John v. 
 
 10; John iii. 7. 
 
 5. That such who first orderly come into, and are brought 
 up in the school of Christ's church, and waiting there, come 
 to degrees of Christianity, rightly qualified, and considerably 
 gifted by God’s Spirit, ought to exercise their gifts not only 
 in the church, but also (as occasion serves) to preach to the 
 world (they being approved of by the church so to do) 
 Acts ii. 22, 23, 24; Acts ii. 19, 20; and that among such 
 some are to be chosen by the church, and ordained by fasting, 
 prayer, and laying on of hands, for the work of tha ministry. 
 Acts xiii. 2, 3 ; Acts i. 23. Such so ordained (and abiding 
 faithful in their work) we own as ministers of the gospel; 
 but all such who come not first to repent of their sins, believe 
 on the Lord Jesus, and so baptized in his name for the remis¬ 
 sion of sins, but are only brought up in the schools of human 
 learning, to the attaining human arts and variety of languages, 
 
LONDON CONFESSION. 
 
 Ill 
 
 with many vain curiosities of speech. 1 Cor. i. 19, 21 ; ii. 1, 
 4, 5; seeking rather the gain of large revenues than the 
 gain of souls to God: such (we say) we utterly deny, being 
 such as have need rather to be taught themselves, than fit to 
 teach others. Rom. ii. 21. 
 
 6. That the way set forth by God for men to be justified 
 in, is by faith in Christ. Rom. v. 1. 
 
 That is to say, 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, therefore, is most worthy their constant 
 affections, and subjection to all his commandments, and 
 therefore resolve with purpose of heart so to subject unto 
 him in all things, and no longer unto themselves. 2 Cor. v. 15. 
 
 And so shall (with godly sorrow for the sins past) com¬ 
 mit themselves to his grace, confidently depending upon him 
 for that which they believe is to be had in him: such so 
 believing are justified from all their sins, their faith shall be 
 accounted unto them for righteousness. Rom. iv. 22, 23, 24 ; 
 Rom. iii. 25, 26. 
 
 7. That there is one Holy Spirit, the precious giftof God, 
 freely given to such as obey him, Eph. iv. 4; Acts v. 32 ; 
 that thereby they may be throughly sanctified, and made 
 able (without which they are altogether unable) to abide 
 steadfast in the faith, and to honour theFather and his Son 
 Christ, the author and finisher of their faith. 1 Cor. vi. 11. 
 There are three that bear record in heaven, the Father, 
 the Word, the Holy Spirit, and these three are one ; which 
 Spirit of promise such have not yet received (though they 
 speak much of him) that are so far out of love , peace , long- 
 suffering, gentleness , goodness , meekness , and temperance , (the 
 fruits of the Spirit. Gal. v. 22, 23); as that they breathe out 
 much cruelty, and great envy against the liberties and 
 
112 
 
 CONFESSIONS OF FAITH. 
 
 peaceable living of such as are not of their judgment, 
 though holy as to their conversations. 
 
 8. That God hath even before the foundation of the world 
 chosen (or elected) to eternal life, such as believe, and so are 
 in Christ, John, iii. 16; Eph. i. 4, 2; Thess. ii. 13 ; yet con¬ 
 fident we are, that the purpose of God according to election, 
 was not in the least arising from foreseen faith in, or works 
 of righteousness done by the creature, but only from the 
 mercy, goodness, and compassion dwelling in God, and so it 
 is of him that calleth, Rom. ix. 11, whose purity and un- 
 wordable holiness cannot admit of any unclean person (or 
 thing) to be in his presence, therefore his decree of mercy 
 reaches only the godly man, whom (saith David) God hath 
 set apart for himself. Psa. iv. 3. 
 
 9. That men, not considered simply as men, but un¬ 
 godly men, were of old ordained to condemnation , considered 
 as such, who turn the grace of God into wantonness, and 
 deny the only Lord God, and our Lord Jesus Christ. 
 Jude 4. God indeed sends a strong delusion to men, that 
 they might be damned; but we observe that they are such 
 (as saith the apostle) that received not the love of the truth , 
 that they might he saved. 2 Thess. ii. 10, 11, 12; and so the 
 indignation and wrath of God is upon every soul of man 
 that doth evil (living and dying therein), for there is no 
 respect of persons with God. Rom. ii. 9, 10, 11. 
 
 10. That all children dying in infancy, having not actually 
 transgressed against the law of God in their own persons, are 
 only subject to the first death, which comes upon them by 
 the sin of the first Adam, from whence they shall be all 
 raised by the second Adam; and not that any one of them 
 (dying in that estate) shall suffer for Adam’s sin eternal 
 punishment in hell (which is the second death), for of such 
 is the kingdom of heaven , 1 Cor. xv. 22; Matt. xix. 14; 
 
LONDON CONFESSION. 
 
 113 
 
 not daring to conclude with that uncharitable opinion of 
 others, who though they plead much for the bringing of 
 children into the visible church here on earth by baptism, yet 
 nevertheless, by their doctrine that Christ died but for some, 
 shut a great part of them out of the kingdom of heaven, 
 for ever. 
 
 11. That the right and only way of gathering churches 
 (according to Christ’s appointment, Matt, xxviii. 19, 20), is 
 first to teach, or preach the Gospel, Mark xvi. 16, to the 
 sons and daughters of men; and then to baptize (that is in 
 English, to dip) in the name of the Father, Son, and Holy 
 Spirit, or in the name of the Lord Jesus Christ, such only 
 of them, as profess repentance towards God , and faith towards 
 our Lord Jesus Christ. Acts ii. 38 ; viii. 12 ; xviii. 8. And 
 as for all such who preach not this doctrine, but instead 
 thereof, that scriptureless thing of sprinkling of infants 
 (falsely called baptism), whereby the pure word of God is 
 made of no effect, and the New Testament way of bringing 
 in members, into the church by regeneration, cast out: when, 
 as the bond-woman and her son, that is to say, the Old 
 Testament way of bringing in children into the church by 
 generation, is cast out, as saith the scripture, Gal. iv. 30, 
 22, 23, 24; Matt. iii. 8, 9; all such we utterly deny, for¬ 
 asmuch as we are commanded to have no fellowship with 
 the unfruitful worhs of darkness , hut rather to reprove them. 
 
 Epli. v. 11. 
 
 12. That it is the duty of all such who are believers bap¬ 
 tized, to draw nigh unto God in submission to that principle 
 of Christ’s doctrine, to wit, prayer and laying on of hands, 
 that they may receive the promise of the Holy Spirit, 
 Heb. vi. 1, 2; Acts viii. 12, 15, 17; xix. 6; 2 Tim. i. 6; 
 whereby they may mortify the deeds of the body, Rom. viii. 
 13 ; and live in all things answerable to their professed in- 
 
 i 
 
114 
 
 CONFESSIONS OF FAITH, 
 
 tent-ions, and desires, even to the honour oi‘ him, who hath 
 called them out of darkness into his marvellous light. 
 
 13. That it is the duty of such who are constituted as 
 aforesaid, to continue stedfastly in Christ’s and the apostles’ 
 doctrines, and assembling together, in fellowship, in breaking 
 of bread, and prayers. Acts ii. 42. 
 
 14. That 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 
 form and order of Christ’s doctrine, shall also beautify the 
 same with a holy and wise conversation, in all godliness and 
 honesty; the profession of the visible form will be rendered 
 to them of no effect; for without holiness no man shall see the 
 Lord. Heb. xii. 14; Isa. i. 11, 12, 15, 16. 
 
 15. That the elders or pastors which God hath appointed 
 to oversee and feed his church (constituted as aforesaid) are 
 such who, first being of the number of disciples, shall in 
 time appear to be vigilant, sober, of good behaviour, given to 
 hospitality, apt to teach, &c., not greedy of filthy lucre (as 
 too many national ministers are); but patient, not a brawler, 
 not covetous, &c. ; and as such, chosen, and ordained to 
 office (according to the order of scripture. Acts xiv. 23), who 
 are to feed the flock with meat in due season, and in much 
 love to rule over them, with all care seeking after such as 
 go astray. But as for all such who labour to feed themselves 
 with the fat, more than to feed the flock, Ezek. xxxiv. 2, 3, 
 seeking more after theirs than them, expressly contrary to 
 the practice of the ministers of old, who said, We seek not 
 yours , hut you. 2 Cor. 12, 14. — all such we utterly deny, 
 and hereby bear our continued testimony against them, as 
 such whom the prophets of old bore testimony against. 
 Ezek. xxxiv. 
 
 16. That the ministers of Christ, that have freely received 
 
LONDON CONFESSION. 
 
 115 
 
 from God, ought freely to minister to others, 1 Cor. ix. 17, 
 and that such who have spiritual things freely ministered 
 unto them, ought freely to communicate necessary things to 
 the ministers (upon the account of their charge) 1 Cor. ix. 
 11; Gal. vi. 6. And as for tithes, or any forced mainte¬ 
 nance, we utterly deny to be the maintenance of gospel 
 ministers. 
 
 17. That the true church of Christ ought, after the first and 
 second admonition, to reject all heretics. Tit. iii. 10, 11, and 
 in the name of the Lord to withdraw from all such as pro¬ 
 fess the way of the Lord, but walk disorderly in their 
 conversations, 2 Thes. iii. 6, or any ways cause divisions, 
 or offences, contrary to the doctrine (of Christ) which they 
 have learned. Rom. xvi. 17. 
 
 18. That such who are true believers, even branches in 
 Christ the vine (and that in bis account, whom he exhorts to 
 abide in him, John xv. 1, 2, 3, 4, 5); or such who have 
 charity out of a pure heart, and of a good conscience, and of 
 faith unfeigned, 1 Tim. i. 5, may, nevertheless, for want of 
 watchfulness, swerve and turn aside from the same, verses 6, 
 7, and become as withered branches, cast into the fire and 
 burned. John xv. 6. But such who add unto their faith 
 virtue, and unto virtue knowledge, and unto knowledge tem¬ 
 perance, &c. 2 Pet. i. 5, 6, 7, such shall never fall, verses 8, 
 9, 10 ; it is impossible for all the false Christs, and false 
 prophets, that are and are to come, to deceive such, for they 
 are kept by the power of God, through faith unto salvation . 
 1 Pet. i. 5. 
 
 19. That the poor saints belonging to the church of Christ 
 are to be sufficiently provided for by the churches, that they 
 neither want food or raiment, and this by a free and volun¬ 
 tary contribution (and not of necessity, or by the constraint 
 or power of the magistrate), 2 Cor. ix. 7; 1 Cor. viii. 11,12, and 
 this through the free and voluntary help of the deacons 
 
 i 2 
 
116 
 
 CONFESSIONS OF FAITH. 
 
 (called overseers of the poor), being faithful men, chosen by 
 the church, and ordained by prayer and laying on of hands 
 to that work. Acts vi. 1, 2, 3, 4, 5, 6. So that there is no 
 need in the church of Christ of a magisterial compulsion in 
 this case, as there is among others, who, being constituted in 
 a fleshly and generational way, are necessitated to make use 
 of a carnal sword, to compel even a small, mean, and short 
 maintenance for their poor; when, as many other members 
 of their churches can and do part with great and large sums 
 of money, to maintain their vain fashions, gold, pearls, and 
 costly array, which is expressly contrary to the word of God. 
 
 1 Tim. ii. 9, 10 ; 1 Pet. iii. 13. Alas, what will such do, 
 when God riseth up ? and. when he visiteth, what will they answer 
 him? Job xxxi. 14. 
 
 20. That there shall be (through Christ who was dead, but 
 is alive again from the dead) a resurrection of all men from 
 the graves of the earth, Isa. xxvi. 19, both the just and the 
 unjust. Acts xxiv. 15 ; that is, the fleshly bodies of men, sown 
 into the graves of the earth, corruptible, dishonourable, 
 weak, natural (which so considered, cannot inherit the king¬ 
 dom 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, reigning together with 
 Christ. 1 Cor. xv. 21, 22, 42, 43, 44, 49. 
 
 21. That there shall be after the resurrection from the 
 graves of the earth, an eternal judgment, at the appearing of 
 Christ and his kingdom, 2 Tim. iv. 1 ; Heb. ix. 27; at which 
 time of judgment, which is unalterable and irrevocable, every 
 man shall receive according to the things done in his body , 
 
 2 Cor. v. 10. 
 
 22. That the same Lord Jesus who showed himself alive 
 after his passion, by many infallible proofs, Acts i. 3, which 
 was taken up from the disciples, and carried up into heaven, 
 
LONDON CONFESSION. 
 
 117 
 
 Luke xxiv. 51, shall so come in like manner as he teas seen go 
 into heaven , Acts i. 9, 10, 11. And when Christ who is our 
 life shall appear , we shall also appear with him in glory . 
 Col. iil. 4. For then shall he be King of kings, and Lord 
 of lords, Rev. xix. 16; for the kingdom is his, and he is the 
 governor among the nations, Psa. xxii 28, and king over all 
 the earth, Zech. xiv. 9, and ice shall reign (with him) on the 
 earth , Rev. v. 10; the kingdoms of this world (which men so 
 mightily strive after here to enjoy) shall become the king¬ 
 doms of our Lord and his Christ, Rev. xi. 15, for all is yours 
 (O ye that overcome this world), for ye are Christ's , and Christ 
 is God's , 1 Cor. iii. 22, 23. For unto the saints shall he given 
 the kingdom , and the greatness of the kingdom , under (mark 
 that) the whole heaven , Dan. vii. 27. Though (alas) now 
 many men be scarce content that the saints should have so 
 much as a being among them; but when Christ shall appear, 
 then shall be their day, then shall be given unto them power 
 over the nations, to rule them with a rod of iron, Rev. ii. 
 26, 27, then shall they receive a crown.of life, which no man 
 shall take from them, nor they by any means turned or over¬ 
 turned from it, for the oppressor shall be broken in pieces, 
 Psal. lxxii. 4, and their now vain rejoicings turned into 
 mourning and bitter lamentations, as it is written, Job xx. 
 5, 6, 7, The triumphing of the wicked is short , and the joy of 
 the hypocrite hut for a moment; though his excellency mount 
 lip to the heavens , and his head reach unto the clouds , yet shall 
 he perish for ever , like his own dung; they which have seen 
 him , shall say, Where is he ? 
 
 23. That 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 unto salvation, through 
 faith in Christ Jesus, profitable for doctrine, for reproof, for 
 instruction in righteousness, that the man of God may be 
 
118 
 
 CONFESSIONS OF FAITH. 
 
 perfect, throughly furnished unto all good works. 2 Tim. iii. 
 15, 16, 17 ; John xx. 31 ; Isa. viii. 20. 
 
 24. That it is the will and mind of God (in these gospel 
 times) that all men should have the free liberty of their own 
 conscience in matters of religion, or worship, without the 
 least oppression or persecution, as simply upon that account; 
 and that for any in authority otherwise to act, we confidently 
 believe is expressly contrary to the mind of Christ, who 
 requires that whatsoever men would that others should do 
 unto them, they should even so do unto others, Matt. vii. 12, 
 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), Matt. xiii. 29, 30, 38, 39. 
 
 25. We believe that there ought to be civil magistrates in 
 all nations, for the 'punishment of evil doers, and for the praise 
 of them that do well, 1 Pet. ii. 14, and that all wicked lewd¬ 
 ness and fleshly filthiness, contrary to just and wholesome 
 (civil) laws, ought to be punished according to the nature of 
 the offences; and this without respect of any 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, Tit. iii. 1, and to submit to every ordinance 
 of man, for the Lord's sake, as saith Pet. ii. 13. 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 with Peter also do say, that we 
 ought (in such cases) to obey God rather than men. Acts v. 29, 
 and accordingly do hereby declare our whole, and holy intent 
 and purpose, that (through the help of grace) we will not yield, 
 nor (in such cases) in the least actually obey them ; yet humbly 
 purposing (in the Lord’s strength) patiently to suffer whatso¬ 
 ever shall be inflicted upon us, for our conscionable forbearance. 
 
 These things (O ye sons and daughters of men) we verily 
 be lieve to be the Lord’s willand mind, and, therefore, cannot 
 
LONDON CONFESSION. 
 
 119 
 
 but speak, and if herein we differ from many, yea from mul¬ 
 titudes, from the learned, the wise, and prudent of this world, 
 we (with Peter and John) do herein make our solemn and 
 serious appeal, namely, whether it he right in the sight of God 
 to hearken unto men (of a contrary persuasion) more than unto 
 God? Oh, let the judicious judge righteous judgment! 
 Acts iv. 19, 20. 
 
 And in the belief and practice of these things (it being the 
 good old apostolical way), our souls have found that rest and 
 soul-peace, which the world knows not, and which they cannot 
 take from us. Of whom then should we be afraid ? God is 
 become our strength, our light, our salvation; therefore are 
 we resolved (through grace), to seal the truth of these things 
 in way of suffering persecution, not only to the loss of our 
 goods, freedoms, or liberties, but with our lives also (if called 
 thereunto). 
 
 Moreover we do utterly, and from our very hearts, in the 
 Lord’s fear, declare against all those wicked and devilish 
 reports, and reproaches, falsely cast upon us, as though some 
 of us (in and about the city of London) had lately gotten 
 knives, hooked knives, and the like, and great store of arms 
 besides what was given forth by order of parliament, intend¬ 
 ing to cut the throats of such as were contrary minded to us 
 in matters of religion, and that many such knives, and arms, 
 for the carrying on some secret design, hath been found in 
 some of our houses by search; we say, from truth of heart, 
 in the Lord’s fear, that we do utterly abhor and abominate 
 the thoughts thereof, and much more the actions; and do 
 hereby challenge both city and country (in our innocency 
 herein) as being not able to prove the things whereof they 
 accuse us; and do for evermore declare the inventors of such 
 reports to be liars, and wicked devisers of mischief, and cor¬ 
 rupt designs. God that is above all will justify our inno- 
 
120 
 
 CONFESSIONS OF FAITH. 
 
 cency herein, who well knows our integrity, in what we here 
 declare. The Lord lay it not to their charge. 
 
 In the time of building the decayed house of God, Sanballat 
 and Tobiah (wicked counsellors) hired Shemaiah to make 
 good ISTehemiah afraid, and laboured against him that they 
 might have matter for an evil report, that they might re¬ 
 proach him and hinder the building of the house of God, 
 Neh. vi. 12. For I have heard (saith the prophet) the de¬ 
 faming of many: report , say they , and we will report it , 
 Jer. xx. 10. 
 
 Subscribed by certain elders, deacons, and brethren met at 
 London, in the first month (called March, 1660), in the behalf 
 of themselves, and many others unto whom they belong, in 
 London, and in several counties of this nation, who are of 
 the same faith with us. 
 
 Joseph Wright. 
 
 William Jeffery. 
 
 Thomas Monk. 
 
 John Hartnoll. 
 
 Benj amine Morley. 
 
 ^Francis Stanley. 
 
 George Hammon. 
 
 William Smart. 
 
 John Reeve. 
 
 Thomas Parrot. 
 
 John Wood. 
 
 Francis Smith. 
 
 Edward Jones. 
 
 Humphrey Jones. 
 
 Matthew Caffen. 
 
 Samuel Loveday. 
 
 John Parsons, sen. 
 
 Thomas Stacy. 
 
 Edward Stanley. 
 
 Jonathan Gennings. 
 
 1 [Among the above names, Crosby 
 inserts the name of Thomas Grant¬ 
 ham, and also adds the following sen- 
 
 John Hammersly. 
 
 William Russell. 
 
 Joseph Keeich. 
 
 Nicholas Newberry. 
 
 Samuel Lover. 
 
 George Wright. 
 
 John Parsons, jun. 
 
 John Claton. 
 
 Thomas Seele. 
 
 Michael Whiticar. 
 
 Giles Browne. 
 
 John Wells. 
 
 Stephen Torie. 
 
 Thomas Lathwel. 
 
 William Chadwel. 
 
 William Raph. 
 
 Henry Brown. 
 
 William Paine. 
 
 Richard Bo win. 
 
 Thomas Smith. 1 
 
 tence :—“Owned and approved by 
 more than twenty thousand.”] 
 
AN 
 
 ORTHODOX CREED, 
 
 OR 
 
 A PROTESTANT CONFESSION OF FAITH, 
 
 &c., &c., &c. 
 
 BEING AN 
 
 ESSAY TO UNITE AND CONFIRM ALL TRUE 
 
 PROTESTANTS 
 
 IN THE FUNDAMENTAL ARTICLES OF THE CHRISTIAN RELIGION, 
 AGAINST THE ERRORS AND HERESIES OF ROME. 
 
 1678. 
 
123 
 
 AN ORTHODOX CREED, 
 
 I. Article. 
 
 Of the Essence of God. 
 
 We verily believe, that there is but one only living and 
 true God; whose subsistence is in and of himself, whose 
 essence cannot be comprehended by any but himself; a most 
 pure, spiritual, or invisible substance ; who hath an absolute, 
 independent, unchangeable, and infinite being; without 
 matter or form, body, parts, or passions; Deut. vi. 4, v. 26; 
 Ps. xlii. 2; Jer. x. 10; Exod. iii. 14; Ps. cxlvii. 5; Hab. 
 i. 13; Deut. iv. 15, 16; Col. i. 15; Acts xvii. 28; Luke 
 xxiv. 39. 
 
 For I am the Lord , I change not. God is a Spirit. Noiv 
 unto the King eternal, immortal , invisible , the only wise God , be 
 honour and glory , for ever and ever , Amen. Ye heard a voice , 
 but saw no similitude. Mai. iii. 6; John iv. 24; 1 Tim. i. 
 17; Deut. xiv. 12. 
 
 II. Article. 
 
 Of the divine Attributes in God. 
 
 Every particle of being in heaven and earth, leads us to 
 the infinite being of beings, namely God, who is simplicity, 
 viz. one mere and perfect act, without all composition, and an 
 immense sea of perfections; who is the only eternal being, 
 everlasting without time, whose immense presence is always 
 everywhere present, having immutability without any altera¬ 
 tion in being, or will; in a word, God is infinite, of universal. 
 
124 
 
 CONFESSIONS OF FAITH. 
 
 unlimited, and incomprehensible perfection, most holy, wise, 
 just, and good; whose wisdom is his justice, whose justice is 
 his holiness, and whose wisdom, justice, and holiness is him¬ 
 self. Most merciful, gracious, faithful, and true, a full 
 fountain of love, and who is that perfect, sovereign, divine 
 will, the alpha of supreme being. John v. 26 ; 1 John i. 5 ; 
 Matt. v. 48 ; Exod. vi. 3 ; Isa. xl. 28 ; Ps. xc. 2; xxxix. 7 ; 
 Heb. vi. 17 ; James i. 17 ; Mai. iii. 6 ; Num. xxiii. 19 ; Lev. 
 xx. 26; Pom. xvi. 27 ; Ps. cxix. 68; Deut. xxxii. 4; Exod. 
 xxxiv. 6; Isa. xli. 4 ; Job xxxiii. 13. 
 
 Is it true, indeed, that God will dwell on the earth ? Behold, 
 the heaven , and heaven of heavens, cannot contain thee: how 
 much less this house which I have built. Great is the Lord, 
 and worthy to be praised, and his greatness is incompre¬ 
 hensible. 1 Kings viii. 27; Ps. cxlv. 3. 
 
 III. Article. 
 
 Of the Holy Trinity. 
 
 In this divine and infinite Being, or unity of the Godhead, 
 there are three persons, or subsistences, the Father, the Word 
 or Son, and the Holy Spirit, of one substance, power, eternity, 
 and will, each having the wdiole divine essence, yet the essence 
 undivided. The Father is of none, neither begotten nor pro¬ 
 ceeding; the Son is eternally begotten of the Father; the 
 Holy Ghost is of the Father and the Son proceeding. All 
 infinite, without beginning, therefore but one God, who is 
 indivisible, and not to be divided in nature, or being, but 
 distinguished by several properties and personal relations; 
 and we wmrship and adore a Trinity in Unity, and a Unity in 
 Trinity, three persons, and but one God; which doctrine of 
 the Trinity, is the foundation of all our communion with 
 God, and comfortable dependence on him. 1 John v. 7; John 
 xv. 26 ; 2 Cor. xiii. 13 ; Gen. i. 26 ; Matt. iii. 16, 17 ; John 
 
ORTHODOX CREED. 
 
 125 
 
 v. 17 ; Gal. i. 3 ; Matt. xvi. 16 ; xii. 32 ; Heb. i. 3 ; Gen. i. 
 2, 26 ; llev. i. 8; John i. 5 ; 1 Cor. xii. 6, 11; John xiv. 
 11; 1 John v. 7, 26; Gal. iv. 6 ; 1 Pet. i. 11; 2 Cor. xiii. 
 14. 
 
 And there are three that hear record in heaven, the Father , 
 the Word, and the Holy Spirit, and, these three are one . Bap¬ 
 tizing them in the name of the Father, Son, and Holy Ghost, 
 &c. 1 John v. 7 ; Matt, xxviii. 19. 
 
 IV. Article. 
 
 Of the divine nature, or godhead of Christ. 
 
 We confess and believe, that the Son of God, or the 
 eternal Word, is very and true God, having his personal sub- 
 sistance of the Father alone, and yet for ever of himself as 
 God; and of the Father as the Son, the eternal Son of an 
 eternal Father; not later in beginning. There was never any 
 time when he was not, not less in dignity, not other in sub¬ 
 stance, begotten without diminution of his Father that begat, 
 of one nature and substance with the Father; begotten of the 
 Father, while the Father communicated wholly to the Son, 
 [that] which he retained wholly in himself, because both were 
 infinite, without inequality of nature, without division of 
 essence, neither made, nor created, nor adopted, but begotten 
 before all time; not a metaphorical, or subordinate God; 
 not a God by office, but a God by nature, co-equal, co-essential, 
 and co-eternal with the Father and the Holy Ghost. Johnv. 
 20,i. 1,2, 3; Heb. i. 3; 1 Cor. xv. 16, 17; Col. i. 2, 9; Mic. 
 v. 2. Gnolam, or Eternity. Matt. ii. 6 ; Prov. viii. 22, 23, 
 35; Phil. ii. 6; John xvi. 27, 28; i. 18; Isa. xl. 11, 12, 
 22 ; Kev. i. 8, 11; Phil. ii. 6 ; John x, 30; Isaiah ix. 6 ; 
 John xvii. 5. 
 
 Jesus said unto them, Verily, verily, I say unto you, before 
 Abraham was, I am. Jesus Christ, the same yesterday, and to - 
 
126 
 
 CONFESSIONS OF FAITH. 
 
 day, and for ever. David therefore calleth him Lord, how is 
 
 he then his son ? John viii. 58 ; Heb xiii. 8 ; Luke xx. 44. 
 
 % 
 
 V. Article. 
 
 & 
 
 Of the second Person of the holy Trinity taking our flesh. 
 
 We believe that the only begotten Son of God, the second 
 person in the sacred Trinity, took to himself a true, real, and 
 fleshly body and reasonable soul, being conceived in the 
 fulness of time, by the Holy Ghost, and born of the virgin 
 Mary, and became very and true man like unto us in all 
 things, even in our infirmities, sin only excepted, as appeareth 
 by his conception, birth, life, and death. He was of a 
 woman, and by the power of the Holy Ghost, in a supernatural 
 and miraculous manner, was formed of the only seed, or sub¬ 
 stance of the virgin Mary, in which respect he hath the 
 name of the Son of man, and is the true son of David, the 
 fruit of the virgin’s womb, to the end that he might die for 
 Adam. 1 John v. 7 ; Isaiah vii. 14; John i. 14; Luke i. 31, 
 32 ; Heb. ii. 16, 17 ; John xix. 34, 36 ; Matt. xxvi. 38 ; 
 Luke ii. 6, 7, i. 35 ; Matt. i. 18, 20, xxiii. 25; Gal. iv. 4 ; 
 Heb. iv. 15, ii. 13, 14 ; Luke ii. 52; Gal. iv. 4 ; Rom. i. 3,4 ; 
 Luke iii. 23, 24; Heb. vii. 14 ; Gen. xxvi. 17 ; Heb. ii. 16. 
 
 VI. Article. 
 
 Of the union of the two natures in Christ. 
 
 We believe the person of the Son of God, being a person 
 from all eternity existing, did assume the most pure nature of 
 man, wanting all personal existing of its own, into the unity 
 of his person, or Godhead, and made it his own; the pro¬ 
 perties of each nature being preserved, and this inseparable 
 and indissoluble union of both natures, and was made by 
 the Holy Ghost, sanctifying our nature in the virgin’s womb, 
 
ORTHODOX CREED. 
 
 127 
 
 without change of either nature, or mixture of both, and of 
 two natures is one Christ, God-man or Immanuel, God with 
 us. Which mystery exceeds the conception of men, and is 
 the wonder of angels; one only mediator, Jesus Christ, the 
 Son of God. Heb. ii. 14, 16; Acts xx. 28; Matt. i. 20; 
 Luke i. 35; Rom. i. 3, 4 ; Matt. i. 23 ; 1 Tim. iii. 16, ii. 5. 
 
 VII. Article. 
 
 Of the communication of properties. 
 
 We believe that the two natures in Christ, continue still 
 distinct in substance, properties, and actions, and remain one 
 and the same Christ; for the properties of the Godhead 
 cannot agree to the properties of the manhood, nor the pro¬ 
 perties of the manhood to the properties of the Godhead; 
 for as the Godhead or divine nature cannot thirst or be 
 hungry, no more can the manhood be in all, or many places 
 at once. Therefore, we believe the Godhead was neither 
 turned nor transfused into the manhood, nor the manhood 
 into the Godhead; but both the divine nature keepeth entire 
 all his essential properties to itself, so that the humanity 
 is neither omnipotent, omniscient, nor omnipresent: and the 
 human also keepeth his properties, though often that which 
 is proper to the one nature is spoken of the person denomi¬ 
 nated from the other, which must be understood by the 
 figure synecdoche, viz., a part being taken for the whole, by 
 reason of the union of both natures into one person. John 
 x. 30, v. 26, 27, &c. ; 1 John iv. 9; Matt. ix. 6; John 
 vii. 42; Acts xx. 28 ; 1 Cor. ii. 8; John iii. 13 ; Mark ii. 10. 
 
 Hereby perceive we the love of God, because he laid down his 
 life for us. 1 John iii. 16, 
 
 VIII. Article. 
 
 Of the Holy Spirit. 
 
 We believe that there is one Holy Spirit, the third person 
 
128 
 
 CONFESSIONS OF FAITH. 
 
 subsisting in the sacred Trinity, one with the Father and 
 Son, who is very and true God, of one substance or nature 
 with the Father and Son, co-equal, co-eternal, and co¬ 
 essential with the Father and Son, to whom, with the Father 
 and Son, three persons, and but one eternal and almighty 
 God, be by all the hosts of saints and angels, ascribed eternal 
 glory and hallelujahs. Amen. John v. 7 ; Matt, xxviii. 19; 
 Gen. i. 26; Acts v. 4 ; 2 Cor. xiii. 13 ; 1 Cor. xii. 6, 11; 
 Isaiah vi. 8, 9; Acts xxviii. 25, 26; Isaiah vi. 3. 
 
 •n 
 
 IX. Article. 
 
 Of predestination and election. 
 
 The decress of God are founded on infinite wisdom, and 
 situate in eternity, and are crowned with infallibility as to 
 the event. Xow predestination unto life is the everlasting 
 purpose of God, whereby, before the foundation of the world 
 was laid, he hath constantly decreed in his counsel secret to 
 us, to deliver from curse and damnation, those whom he hath 
 chosen in Christ, and bring them to everlasting salvation, as 
 vessels made to honour through Jesus Christ, whom he 
 elected before the foundation of the world, and is called 
 God’s elect, in whom his soul delighteth, being the Lamb 
 foreordained, and so predestinated unto the superlative glory 
 of the hypostatical union. And this is not for any fore¬ 
 seen holiness in his human nature, sith all that did flow out 
 of the hypostatical union, being elected of mere grace, as are 
 all the members of his mystical body. And God the Father 
 gave this his elected and beloved Son, for a covenant to the 
 people, and said, that his covenant shall stand fast with him ; 
 and his seed shall endure for ever. And albeit God the 
 Father be the efficient cause of all good things he intended 
 to us, yet Christ is the meriting cause of all those good 
 things God intended to us in election, viz., repentance, faith, 
 
ORTHODOX CREED. 
 
 129 
 
 and sincere obedience to all God’s commandments. And so 
 God the Father, that he might bring about the eternal sal¬ 
 vation of his elect, chose the man Christ, with respect to 
 his human nature, out of the fallen lump of mankind, which 
 in the fulness of time he made of a woman, made under the 
 law, to redeem those that were under it, that we might 
 receive the adoption of sons. And though Christ came from 
 Adam, as Eve did, yet not by Adam, as Cain did, viz., by natu¬ 
 ral propagation, [he was) therefore without any stain of sin. 
 And this second Adam, being by God’s eternal decree ex¬ 
 cepted out of the first covenant, as being neither God the 
 Father, who was justly offended, nor yet sinful Adam, who 
 had offended him in breaking of it:—therefore Christ, the 
 second Adam, was a fit mediator between God and man, to 
 reconcile both in himself, by the shedding and sprinkling of 
 his blood, according to God’s eternal purpose in electing of 
 Christ, and of all that do, or shall believe in him. Which 
 eternal election, or covenant transaction between the Father 
 and Son, is very consistent with his revealed will in the 
 gospel; for we ought not to oppose the grace of God in 
 electing of us, nor yet the grace of the Son in dying for all 
 men, and so for us, nor yet the grace of the Holy Ghost in 
 propounding the gospel, and persuading us to believe it. 
 For until we do believe, the effects of God’s displeasure are 
 not taken from us; for the wrath of God abideth on all them 
 that do not believe in Christ. For the actual declaration in 
 the court of conscience is by faith as an instrument, not for 
 faith as a meriting cause. For Christ is the meriting cause of 
 eternal life to all that believe, but not of God’s will to give 
 eternal life to them, nor yet of God’s decree to save us, 
 albeit we are chosen in Christ before the foundation of the 
 world. Now faith is necessary as the way of our salvation, 
 as an instrumental cause: but the active and passive obe¬ 
 dience of Christ, is necessary as a meriting cause of our 
 
 K 
 
130 
 
 CONFESSIONS OF FAITH. 
 
 salvation ; therefore God’s eternal decree doth not oppose his 
 revealed will in the gospel, it being but one, not two diverse 
 or contrary wills. For his decree, as king, decreeth the 
 event, or what shall be done infallibly ; but his command as 
 a lawgiver, showeth not what shall be done, but what is the 
 duty of man to do, and leave undone. Therefore God hath, 
 we believe, decreed, that faith as the means, and salvation as 
 the end, shall be joined together, that where one is the other 
 must be also: for it is written, He that believeth shall be saved; 
 also, Believe in the Lord Jesus Christy and thou shalt be saved. 
 Now here is a great mystery indeed, for God so administereth 
 his absolute decree that he leaveth us much place for an 
 efficacious conditional dispensation, as if the decree itself 
 were conditional. Isaiah xlvi. 10; Acts xv. 18, xvii. 26; 
 Eph. i. 11; Matt. xxv. 34 ; 1 Tim. i. 9 ; John vi. 37, x. 28, 
 29 ; Eph. i. 4; Rom. xi. 33, viii. 30, ix. 29 ; 1 Thess. i. 4 ; 
 Tit. i. 1 ; 1 Pet. i. 19, 20; Isaiah xlii. 1 ; Matt. xii. 17, 18 ; 
 1 Pet. ii. 6; Luke xxiii. 35 ; 1 Pet. i. 19 ; John i. 14 ; Heb. 
 ii. 16 ; Col. ii. 9; 1 Tim. i. 9 ; Ps. Ixxxix. 23, &c.; John iii. 
 16; 1 John iv. 9, 10, 19; Rom, iii. 24, 25, viii. 3; 1 Cor. 
 viii. 30; Eph. ii. 8—10; Heb. vii. 14, x. 5, 6, &c.; Gal. 
 iv. 3 ; Eph. i. 5 ; Gen. ii. 21, &c., iv. 1, v. 3 ; Matt. i. 18, 19; 
 
 Luke i. 35 ; 2 Tim. ii. 5; Heb. ix. 1.5; Eph. ii. 13, &c. ; 
 
 Isaiah xlix. 6, &c. ; 2 Thess. ii. 13 ; Eph. i. 17, &c.; 1 Cor. 
 
 ii. 13; 1 Thess. i. 5; John iii. 18, 36; Rom. iii. 30; Gal. 
 
 iii. 8, 11; Phil. iii. 9; Rom. v. 1, 2 ; 1 John iv. 9, 10, 19; 
 Heb. xi. 6 ; John i. 11, 12 ; Acts xiii. 39, xx. 28; Eph. i. 14; 
 Rom. v. 9, &c.; John vi. 40; 1 Tim. ii. 3, 4; Job. xxiii. 13; 
 Ps. cxv. 3; Job xlii. 2; Isaiah xxxiii. 22; John iii. 36 ; 
 Mark xvi. 16; Acts xvi. 31; Isaiah xiv. 24; Ps. cxv. 3, 
 xxxii. 11, 12, Ixxxix. 30, 31, &c. 
 
ORTHODOX CREED. 
 
 131 
 
 X. Article. 
 
 Of preferition , or reprobation. 
 
 We do believe, that known unto God are all his works 
 from eternity; therefore he foresaw Adam’s fall, but did not 
 decree it, yet foreseeing it in his eternal counsel and wisdom, 
 did elect and choose Jesus Christ, and all that do or shall 
 believe in him, out of that fallen lump of mankind; and 
 hath manifested his love and grace by Jesus Christ, his elect 
 or beloved Son, through the gospel means, to all; and hath 
 given us his word and oath, to assure us that he desires not 
 the death of the wicked, but rather that they repent, or 
 return to him, and live; and if any do perish, their destruction 
 is of themselves : and hath decreed to punish all those wicked, 
 or ungodly, disobedient, and unbelieving or impenitent 
 sinners that have, or shall despise his grace, love, and wooings, 
 or strivings of the Holy Ghost, or long- suffering, whether by 
 a total and continued rejection of grace, or by an universal 
 and final apostacy; and such persons, so living and dying, 
 shall be punished with everlasting destruction in hell-fire, 
 with the fallen angels or devils, and shall be fixed in an 
 irrecoverable state of damnation, irrevocable under the wrath 
 of God, they being the proper objects of it; and shall remain 
 under his inexpressible wrath and justice, in inconceivable 
 torment, soul and body, to all eternity. Acts xv. 18 ; Ezek. 
 xviii. 23, 32, xxxiii. 11; Hos. xiii. 9; Jam. i. 13, 14; 2 Thess. 
 i. 9, 10, ii. 12; Heb. x. 26, &c.; Isa. xxx. 33, lxvi. 24; 
 Mark ix. 45, 46; Jude 4; Matt, xxv.41,46; Rev. xx. 13, 14. 
 
 XI. Article. 
 
 Of creation. 
 
 In the beginning it pleased God, the Father, Son, and 
 Holy Ghost, according to his eternal and immutable decree, 
 for the manifestation of the glory of his eternal power, 
 
 k 2 
 
132 
 
 CONFESSIONS OF FAITH. 
 
 * 
 
 wisdom, and goodness, to create, or make out of nothing, the 
 world, and all things therein, whether visible or invisible 
 and created man male and female, with a fleshly body, and a 
 reasonable and invisible, or spiritual, angelical, and immortal 
 soul, made after the image of God, in knowledge, righteous¬ 
 ness, and true holiness, having the law written in his heart, 
 and power or liberty of will to fulfil it, yet mutable, or under 
 a possibility of transgressing, being left to the liberty of 
 their own will, which was subject to change ; and also gave 
 them command not to eat of the tree of knowledge of good 
 and evil, and while they kept this command, they enjoyed 
 most happy communion with God, and had dominion over 
 the creatures. And all this wonderful work of creation, 
 both in heaven and in earth, was finished in the space of six 
 days, and all very good, and although reason cannot conceive 
 nor comprehend it, yet God’s word hath plainly revealed it, 
 and faith believes it. Gen. i. 1; Rom. xi. 36 ; Rev. iv. 11; 
 Heb. xi. 3; Col. i. 16 ; Gen. v. 1, 2, ii. 7 ; Matt. x. 28, xxii. 
 31, 32 ; Rev. vi. 9; Luke xxiii. 46; Acts vii. 59 ; Gen. i. 27, 
 ix. 6; Eph. iv. 24 ; Rom. ii. 14, 15; Eccles. vii. 29 ; Gen. 
 iii. 6, ii. 16, 17 ; Gen. i. 1, 2, 31. 
 
 XII. Article. 
 
 Of divine providence. 
 
 The Almighty God, that created all things, and gave them 
 their being, by his infinite power and wisdom, doth sustain 
 and uphold, and move, direct, dispose, and govern all crea¬ 
 tures and things, from the greatest to the least, according to 
 the counsel of his own good will and pleasure, for his own 
 glory, and his creatures’ good. Heb. i. 3; Job xxxviii. 11, 
 xxvi. 7, &c.; Ps. cxxxv. 5, 6 ; Matt. x. 19, &c. ; Ps. lxv. 8, 
 &c. ; Eph. i, 11. 
 
I 
 
 ORTHODOX CREED. 133 
 
 XIII. Article. 
 
 Of the first covenant . 
 
 The first covenant was made between God and man, before 
 man had sinned in eating of the forbidden fruit, in which 
 covenant God required of man perfect obedience to all the 
 commands thereof, and in case he did so obey he promised 
 to be his God. And on the other part, man promised to 
 perform entire and perfect obedience to all God’s holy com¬ 
 mands in that covenant, by that strength wherewith God 
 endowed him in his first creation; by the improvement of 
 which he might have attained unto eternal life, without faith 
 in the blood of the mediator of the new covenant of grace ; 
 but he sinning against this covenant, which consisted in two 
 roots, viz. To love God above all things , and his neighbour as 
 himself it being the substance of that law which was after¬ 
 wards written in two tables of stone, and delivered unto 
 Moses upon mount Sinai; and fell under the just sentence of 
 eternal death, which was the punishment that God had 
 appointed for the breach of it. And under this righteous 
 judgment of God, Adam and his natural posterity had for 
 ever remained, as the fallen angels do, had not God of his 
 infinite grace and love, provided his Son to take unto him¬ 
 self our nature, and so became a fit mediator between God 
 the Father, who was offended, and man who had offended 
 him in breaking his holy law and covenant. Hos. vi. 7, 
 viii. 1; Deut. xxvi. 17—19; Matt. xxii. 37, 40; Rom. ii. 
 14, 15; Gen. iii. 12, 13; Deut. xxix. 19—21; Eph. ii. 3; 
 Rom. i. 20, 32; Rom. v. 12, 18; Eph. ii. 13, 14. 
 
 XIY. Article. 
 
 Of the fall of man , of his sin , and of the punishment thereof. 
 
 The first man Adam, in eating voluntarily of the for¬ 
 bidden fruit, incurred the curse of God upon himself and all 
 
134 
 
 CONFESSIONS OF FAITH. 
 
 his posterity, that came of him by natural propagation, viz. 
 corporal and spiritual death, in body and soul eternally ; but 
 this covenant was not only made with him, but with his seed 
 also, which should descend from his loins by natural genera¬ 
 tion ; he standing ns a public, person in the stead of all 
 mankind. And, as St. Paul saith, By him came sin , and death 
 by sin , &c., and so deprived himself and all his posterity of 
 that original righteousness, which God created him in. Rom. 
 v. 12, 14 ; Gen. iii. 10, 12 ; Eph. ii. 1, 3 ; Rom. v. 15, 16, 17 ; 
 Heb. vii. 9, 10; Ps. li. 5; Gen. vi. 5 ; Rom. vii. 7 ; James 
 i. 14. 
 
 XV. Article. 
 
 Of original , or birth , sin. 
 
 Original sin, is the fault and corruption of the nature of 
 every man, that naturally descendeth from Adam by natural 
 generation, by means of which, man has not only lost that 
 original righteousness that God created him in, but is na¬ 
 turally inclined to ail manner of evil, being conceived in sin, 
 and brought forth in iniquity ; and, as St. Paul saith, The 
 flesh lusteth against the spirit. And therefore every man 
 justly deserveth God’s wrath and damnation. And this con¬ 
 cupiscence, or indwelling lust, remaineth even in the regene¬ 
 rate, that they cannot love nor obey God perfectly in this 
 life, according to the tenor of the first covenant. Rom. 
 vii. 21; Gen. vi. 5 ; Tit. i. 15; Rom. iii. 23; Gen. v. 3; 
 Jer. xvii, 9; Ps. li. 4, 5 ; Job xiv. 4 ; Gal. v. 16, 17 ; 1 Cor. 
 xv. 22 ; Rom. vi. 23; Gen. ii. 17 ; John v. 24; Ps. lxiv. 6; 
 Gal. iii. 10; Rom. vii. 17, 21, 22, ii. 14, 15 ; Gal. iii. 21, 22; 
 Matt. xii. 33. 
 
 XVI. Article. 
 
 Of the new covenant of grace. 
 
 'Hie first covenant being broken bv man’s disobedience? 
 
ORTHODOX CREED. 
 
 135 
 
 and by his sin, he was excluded from the favour of God, and 
 eternal life, in which deplorable condition of his, God being 
 pleased out of his free grace and love to fallen man, in order 
 to his recovery out of this sinful and deplorable estate, hath 
 freely offered him a second, or a new covenant of grace; 
 which new covenant of grace is Jesus Christ, in remission of 
 sins, through faith in his blood, which God hath promised to 
 give to all them that do obey and submit to the conditions 
 of this covenant; which covenant of grace, and eternal salva¬ 
 tion annexed to it, is freely and fully offered unto all men, 
 upon the terms of the gospel, viz. repentance and faith. 
 And the benefits of this covenant, by God’s free grace, 
 through the redemption that is in Jesus Christ, whom God 
 has set forth to be a propitiation through faith in his blood, 
 to declare his righteousness for the remission of sins that are 
 past through the forbearance of God, that he might be just, 
 and the justifier of him that believeth in Jesus. Therefore, 
 we conclude, that a man is justified by faith, without the 
 deeds of the law ; for by faith we receive that righteousness 
 that the law, or the first covenant, required of the first Adam ; 
 which righteousness Christ hath fulfilled in our nature which 
 he took of the virgin Mary, by his active obedience, and is, 
 by God’s free donation, made over to us by imputation ; for 
 He hath made him to us wisdom , righteousness, and sancti¬ 
 fication. For as by one man's disobedience, many were made 
 sinners, so by the obedience oj one, that is Christ, shall many 
 be made righteous. For Christ hath not only fulfilled the 
 sanction of the law, viz., to love God with all his heart, and 
 his neighbour as himself, but hath also voluntarily suffered 
 
 <D 
 
 the curse of the law, being made a curse for us, that we 
 might receive the olessing of Abraham, and the piomise of 
 the Spirit, through faith in his blood. And now, albeit the 
 essential righteousness of Christ, as he is God equal with 
 his Father, be not imputed unto us, nor yet his personal 
 
136 
 
 CONFESSIONS OF FAITH. 
 
 righteousness, as he was or is man only, yet we believe his 
 mediatorial righteousness as God-man, is imputed, reckoned, 
 or made over to us, upon the terms of this new covenant of 
 grace; and so being justified by his grace, we are thereby 
 made heirs according to the hope of eternal life : for as St. 
 Paul saith, If righteousness come by the law , then Christ is 
 dead in vain. Dent, xxvii. 26; Col. i. 13; 2 Cor. iv. 4; 
 John iii. 16; Jer. xxxi. 31, 32; Pom. iii. 23, 24; Gal. 
 iii. 21, 22; Pom. iii. 31 ; Heb. viii. 7; Gen. iii. 15: Luke 
 xxiv. 47 ; Eph. i. 7; Ps. xx. 3 ; Acts x. 43, iii. 19, xxvi. 18, 
 
 ii. 37, 38; Mark i. 15 ; Gal. iii. 11, 17 ; Jer. xxxii. 40 ; Isa. 
 xlii. 6; Pom. iii. 23, &e.; Acts x. 43 ; Isa. xciii. 11 ; Pom. 
 v. 9, iii. 20; Gal. iii. 8, ii. 16; Rom. v. 10, 19, x. 4; Matt. 
 
 iii. ; 2 Cor. v. 21 ; 1 Cor. i. 30; Gal. iii. 13; 1 Pet. ii. 24 ; 
 Isa. liii. 6, 7, 8 ; Phil. ii. 7, 8; Gal. iii. 13, 14; Heb. vii. 26; 
 Matt. iii. 15; Pom. v. 18; Gal. iv. 6, 7; Pom. iv. 3, 4, 23, 
 iii. 25, 28 ; Tit. iii. 7, i. 2. 
 
 XVII. Article. 
 
 Of Christ and his mediatorial office. 
 
 It pleased God, in his eternal purpose, to choose and 
 ordain the Lord Jesus Christ, his only begotten Son, accord¬ 
 ing to the covenant made between them both, to be the 
 alone mediator between God and man, viz., God the Father, 
 who was by Adam’s sin justly offended, and Adam our 
 common parent, the person offending. Now, in order to 
 reconcile God to man, and man to God, who were at a 
 distance, Christ Jesus, the second person in the Trinity, 
 being very God, of the same substance with his Father, did, 
 when the fulness of time was come, take unto him man’s 
 nature, with all the essential properties and common in¬ 
 firmities, sin only excepted, being made of a woman, of the 
 seed of Abraham and David; and although he came from 
 
ORTHODOX CREED. 
 
 1 07 
 
 1.0 l 
 
 Adam, and had truly the nature of man, yet not by Adam ; 
 and the person of Christ took our nature into union with the 
 divine nature, but lie did not take the person of Adam 
 which sinned, therefore we believe he was neither the 
 covenantee, nor yet the covenanter, and so, by consequence, 
 neither the creditor nor the debtor. And being concerned 
 by this office, or appointment of the Father, to make peace, it 
 plainly appears, that he is the only fit mediator between God 
 and man, who is very God, and very man; yet one Christ, 
 who was sanctified, and anointed with the Holy Spirit above 
 measure, and was superlatively and admirably fitted for and 
 called unto this office by his Father, who put all judgment 
 into his hand, and power to execute the same; and he 
 willingly undertook the same, and being made under the 
 law, did perfectly fulfil or keep it, and underwent the 
 punishment due to us, which we should have suffered ; our 
 sin, and the punishment of it being reckoned or imputed to 
 him, he being made a curse for us; and underwent and trod 
 the winepress of his Father’s wrath for us, in dolorous pangs 
 and agony of soul, and painful sufferings in his body; was 
 crucified, dead, and buried, or remained in the state of the 
 dead, yet saw no corruption, and on the third day he arose 
 from the dead, with the same body in which he suffered, with 
 which he also ascended, and there sitteth at the right hand 
 of his Father, making intercession for his saints, and shall 
 return to judge men and angels at the end of the world. 
 And the same Lord Jesus, by his perfect obedience to the 
 whole law, and sacrifice of himself, which he, through the 
 eternal Spirit offered up unto God the Father, hath fully 
 satisfied the justice of God, and reconciled him to us; and 
 hath purchased an everlasting inheritance in the kingdom of 
 heaven for all those that the Father hath given unto him, 
 and now, by a continued act of intercession in heaven, doth 
 apply the benefits he hath purchased unto the elect. And in 
 
138 
 
 CONFESSIONS OF FAITH. 
 
 this office of mediator, he hath the dignity of three offices, 
 viz., priest, prophet, and king: all which offices are necessary 
 for the benefit of his church, and without which we can 
 never be saved. For in respect of our ignorance, we stand in 
 need of his prophetical office, and in respect of our alienation 
 from God, and imperfect services, and God’s wrath and 
 justice, we stand in need of his priestly office, to reconcile 
 God to us and us to God; and in respect of our bondage to 
 sin and Satan, and averseness to return to God, we need his 
 kingly office to subdue our enemies, and deliver us captives 
 out of the kingdom and power of sin, and preserve us to his 
 heavenly kingdom. And thus, in our nature, he living the 
 life of the law, and suffering the penalty due to us, con¬ 
 tinually presents us at the throne of grace; so is a most 
 wonderful and complete mediator for his elect. Zech. vi. 12, 13; 
 Gal. iii. 17; Psa. lxxix. 28, cix. 10; Gal. iii. 19, 20; Heb. 
 x. 15, xii. 24; 1 Tim. ii. 5; Job ix. 33; any days-man be¬ 
 twixt us, &c. ; Gal in. 16; Gen. iii. 15 ; 1 Chron. xvii. 11 ; 
 Luke i. 35; Heb. vii. 26; Pom. ix. 5; Heb. v. 5, vii. 21; 
 
 &c.; Eph. ii. 14; Psa. xlii. 1, 6 ; 1 Pet i. 19, 20; Heb. ix. 
 
 15, i. 9; Psa. xlv. 7; Isa. lxi. 1; Col. ii. 3; Heb. v. 5; 
 John v. 22, 27; Pom. 10, 4 ; 2 Cor. v. 21; Gal. iii. 13; 
 
 Luke xxii, 44, 45 ; Isa. liii. 10, 11, 12; 1 Pet. ii. 24 ; Matt, 
 
 xxvii. 46, xxvi. 37, 38 ; Acts xiii. 28, &c. ; Luke xxiv. 7 ; 
 John xx. 25,27; Acts i. 9, 10, 11; Mark xvi. 19; Pom. viii. 34 • 
 Matt. xxv. 31, &c.; Heb. ix. 14, 15 ; Eph. ii. 14, &c. ; John 
 xvii. 2; 1 Pet. i. 2, &c.; Heb. vii. 17 ; Acts iii. 22 ; Psa. 
 xlv. 5, &c.; Acts iv. 11, 12 ; 2 Tim. iv. 18 ; Col. i. 13, 14; 
 Heb. iv. 14, &c. 
 
 XVIII. Article. 
 
 Of Christ dying for all mankind. 
 
 God the Father, out ot his royal bounty and fountain of 
 
ORTHODOX CREED. 
 
 139 
 
 love, when all mankind was fallen by sin, in breaking of the 
 first covenant of works made with them in Adam, did choose 
 Jesus Christ, and sent him into the world to die for Adam, 
 or fallen man. And God’s love is manifest to all mankind, in 
 that he is not willing, as himself hath sworn, and abundantly 
 declared in his word, that mankind should perish eternally, 
 but would have all to be saved, and come to the knowledge 
 of the truth. And Christ died for all men, and there is a 
 sufficiency in his death and merits for the sins of the whole 
 world, and hath appointed the gospel to be preached unto all, 
 and hath sent forth his Spirit to accompany the word, in order 
 to beget repentance and faith: so that if any do perish, it’s 
 not for want of the means of grace manifested by Christ to 
 them, but for the non-improvement [of the grace of God, 
 offered freely to them through Christ in the gospel. Rom. v. 
 8 ; Matt. xx. 28 ; Rom. viii. 3 ; Heb. ix. 15 ; Ezek. xviii. 
 23 ; Heb. ii. 9; 1 John ii. 2 ; 1 Tim. ii. 3, &c.; Heb. x 12, &c,; 
 Mark xvi. 16 ; Tit. ii 11, 12 ; 1 Thess. i. 5, 6, 7 ; John v. 
 39, 40,* Matt, xxiii. 37, 38, xxiv. 12; Acts xiii. 46, 48. 
 
 XIX. Article. 
 
 Of the agreement between the Old and New Testament. 
 
 The gospel, or new covenant, was held forth or preached 
 to the fathers, from Adam to Christ’s coming in the flesh, 
 though it was revealed by sundry degrees, and in diverse 
 manners, in types and shadows, darkly; yet it was the same 
 gospel, the same Christ, the same faith for kind, and the 
 very same covenant that they were justified and saved by, 
 before Christ took flesh of the virgin, that we have now, and 
 is to continue to the end of the world. For as the church 
 of the Jews, in their gospel types, had a priest, and an altar, 
 
140 
 
 CONFESSIONS OF FAITH. 
 
 and a lamb, and a lire, and without all these no sacrifice 
 could, or was accepted of God, then, or now, without faith in 
 the anti-type, Christ, whose human nature is the true lamb, 
 the union of natures, the high priest, the divine nature, the 
 altar, and the Holy Ghost, the heavenly fire. And again: 
 The blood shed upon the brazen altar may be applied to our 
 justification, and the sprinkling of it upon the incense altar 
 may be applied to the work of sanctification by Christ’s 
 Spirit, sprinkling his blood upon us. And the blood that 
 was carried within the vail, into the most holy place, is ap¬ 
 plied to our glorification in heaven. And as they had in 
 their church the ark, a figure of Christ’s presence, so have 
 we the promise of his presence to the end of the world. And 
 as they had the tables of the old covenant or law, in the ark, 
 so have we the law fulfilled by Christ; and meeting God in 
 Christ, it’s handed forth by Christ now to us, as the only rule 
 of our sanctification and obedience through his grace. And as 
 they had the manna to nourish them in the wilderness to 
 Canaan, so have we the sacraments, to nourish us in the 
 church, and in our wilderness condition, till we come to 
 heaven. And as they had the rod that corrected them, so 
 have w r e the church censures now to correct us, when we 
 offend his law ; and their burnt offerings may be applied to 
 Christ, killing of original sin in us; and their sin offering 
 
 o o O 
 
 may be applied to Christ, killing, or taking away our actual 
 sins; and their peace offering may be applied to our recon¬ 
 ciliation with God in Christ by his Spirit; and so all the rest 
 of those gospel anti-types maybe applied. And thus the Old 
 and New Testaments, like the faces of the cherubim, look 
 one toward another, and hold forth the self-same gospel sal¬ 
 vation to them and us. Gal. iii. 8 ; Gen. xii. 3 ; Heb. iv. 2, 
 3, i. 1, 2, x. 1 ; Heb. ix. 10, and xi. chap. ; Heb. ix. 14 ; Eph. 
 v. 2; 1 Pet. i. 2 ; Heb. ix. 7, &c. ; Matt, xviii. 20, xxviii. 
 
ORTHODOX CREET). 
 
 141 
 
 19, 20; Rom. iii. 31, viii. 3, 4, x. 4 ; 1 John ii. 6, 7, 8; 
 James iv. 12 ; John xvi. 14, 15 ; 1 Cor. iv. 19, &c. 
 
 XX. Article. 
 
 Of free-will in man. 
 
 God hath endued the will of man with that natural liberty 
 and power of acting upon choice, that it is neither forced, nor 
 by any necessity of nature determined, to do good or evil; 
 but man, in the state of innocency, had such power and 
 liberty of will to choose and perform that which was accept- 
 table and well pleasing to God, according to the requirement 
 of the first covenant; but he falling from his state of inno¬ 
 cency, wholly lost all ability, or liberty of will, to any 
 spiritual good for his eternal salvation, his will being now in 
 bondage under sin and Satan, and therefore not able of his 
 own strength to convert himself, nor prepare himself there¬ 
 unto, without God’s grace taketh away the enmity out of his 
 will, and by his special grace freeth him from his natural 
 bondage under sin, enabling him to will freely and sincerely 
 that which is spiritually good, according to the tenure of the 
 new covenant of grace in Christ; though not perfectly, 
 
 according to the tenure of the first covenant, which perfec- 
 
 * 
 
 tion of will is only attainable in the state of glory, after 
 the redemption, or resurrection of our fleshy bodies. Matt, 
 xvii. 12; Eccles. vii. 29 ; Rom. v. 6, viii. 7, 8; John viii. 44; 
 Eph. ii. 8, &c.; Phil. ii. 13; Rom. vii. 14, &c., viii. 23; 
 Eph. iv. 13. 
 
 XXL Article. 
 
 Of vocation and effectual calling. 
 
 Vocation, or calling, general or common, is, when God by 
 the means of his word and Spirit, freely of his own grace and 
 
142 
 
 CONFESSIONS OF FAITH. 
 
 goodness, doth ministerially acquaint mankind v/itli his 
 gracious good purpose of salvation, by Jesus Christ; inviting 
 and wooing them to come to him, and to accept of Christ, 
 revealing unto them the gospel covenant; and those that with 
 cordial hearts do improve this common grace, he in time 
 worketh unfeigned faith and sincere repentance in them ; 
 and by his grace they come to accept of Christ as their only 
 Lord and Saviour, with their whole heart, and God becomes 
 their father in Christ, and they being then effectually called, 
 are by faith united to Jesus Christ by grace unto salvation. 
 Matt. xi. 28; Acts xx. 21 ; Rom. xvi. 25, 26; Tit. ii. 11 ; 
 Acts v. 31, xi. 18 ; Rom. viii. 28, 30, xi. 5, 7 ; Eph. i. 11, 
 &c.; Rom. v. 1 ; Eph. ii. 8 ; Rom. iv. 16. 
 
 XXII. Article. 
 
 Of evangelical repentance. 
 
 Unfeigned repentance is an inward and true sorrow of 
 heart for sin, with sincere confession of the same to God, 
 especially that we have offended so gracious a God and so 
 loving a father, together with a settled purpose of heart, and a 
 careful endeavour to leave all our sins, and to live a more holy 
 and sanctified life, according to all God’s commands. Or it 
 is a turning, or change of the whole man to God, with en¬ 
 deavour through his grace to mortify the indwelling lust or 
 corruptions, and obtain a great reformation both in the out¬ 
 ward and inward man, according to the will of God; and this 
 repentance, for the nature of it, must be continued through¬ 
 out the whole course of our lives, and is wrought in us by the 
 Spirit of God, by the ministry of the law and gospel, in 
 order to our obedience to Christ, or being baptized in his 
 name. But this repentance unto life is not wrought without 
 faith in the soul; for by faith we receive that grace that per¬ 
 fects or carrieth on the work of repentance in the soul, from 
 
ORTHODOX CREED- 
 
 143 
 
 first to last. Tit, ii. 3—5 ; Acts ii. 37, 38 ; 2 Cor. vii. 10, 
 11 ; Acts xvii. 30 ; Ps. ii. 4 ; Luke xv. 17, &c.; Ezek. xviii. 
 30; Eph. ii. 10; Rom. viii. 13 ; Eph. iv. 20, &c.; John viii. 
 31, &c.; Rom. viii. 13; 1 Thess. i. 5, 6 ; Acts iii. 19, 26, 
 ii. 38 ; ITeb. xi. 6 ; Cal. iii. 26, &c. 
 
 XXIII. Article. 
 
 Of justifying and saving faith. 
 
 Faith is an act of the understanding, giving a firm assent 
 to the things contained in the holy scriptures. But justify¬ 
 ing faith is a grace, or habit, wrought in the soul by the 
 Holy Ghost through preaching the word of God, whereby 
 we are enabled to believe not only that the Messias is offered 
 to us, but also to take and receive him as a Lord and Saviour, 
 and wholly and only to rest upon Christ for grace and eternal 
 salvation. Rom. x. 14, 17 ; Matt. xiii. 20, 21 ; Acts xxiv. 
 14 ; Ps. xix. 7, &c., cxix. 72 ; 2 Pet. i. 1 ; 1 John v. 4, 5 ; 
 2 Cor. iv. 13 ; Eph. ii. 8; Acts xxxi. 31, xv. 11 ; 2 Pet. i. 
 5, 11 ; Phil. iii. 8, 9 ; Acts viii. 37. 
 
 XXIV. Article. 
 
 Of justification by Christ. 
 
 Justification is a declarative or judicial sentence of God 
 the Father, whereby he of his infinite love and most free 
 grace, for the alone and mediatorial righteousness of his own 
 Son, performed in our nature and stead, which righteousness 
 of God-man the Father imputing to us, and by effectual 
 faith received and embraced by us, doth free us by judicial 
 sentence from sin and death, and accept us righteous in 
 Christ our surety unto eternal life; the active and passive obe¬ 
 dience of Christ being the accomplishment of all that righte¬ 
 ousness and sufferings the law or justice of Christ required ; 
 
144 
 
 CONFESSIONS OF FAITH. 
 
 and this being perfectly performed by our Mediator in the very 
 nature of us men, and accepted by the Father in our stead, ac¬ 
 cording to that eternal covenant transaction between the 
 Father and the Son. And hereby we have deliverance from 
 the guilt and punishment of all our sins, and are accounted 
 righteous before God, at the throne of grace, by the alone 
 righteousness of Christ the Mediator, imputed or reckoned 
 unto us through faith; for we believe there are six necessary 
 causes of man’s justification or salvation, viz. : First, The 
 efficient cause of our justification is God’s free grace. Se¬ 
 condly, The meritorious cause is the blood of Christ. 
 Thirdly, The material cause is Christ’s active obedience. 
 Fourthly, The imputation of Christ, his obedience for us, is 
 the formal cause. Fifthly, The instrumental cause is faith. 
 Sixthly, God’s glory and man’s salvation is the final cause. 
 Now we principally apply the first and last to God the 
 Father; the second and third to Christ the Mediator; the 
 fourth and fifth to the blessed Comforter, the Holy Ghost; 
 hence it is we are baptized in the name of the Father, of 
 the Son, and Holy Ghost, and so we worship a trinity in 
 unity, and unity in trinity. Acts xiii. 38, 39 ; Rom. viii. 34, 
 35, iii. 23, &c., iv. 22, &c. ; 1 Cor. i. 30, 31; 2 Thess. i. 3, 4; 
 Acts xv. 9; Gal. v. 6; Rom. viii. 1, iv. 6—8 ; Gal. iii. 13, 
 14 ; John v. 24; Rom. iii. 22, 30, v. 19 ; 2 Cor. i. 30 ; Eph. 
 i. 7 ; Rom. v. 9, x. 4 ; Gal. iii. 13; Heb. ii. 9, &c.; 2 Cor. 
 v. 21; Isaiah liii. 10, &c.; Rom. iii. 24, Rom. v. 9, v. 19, iv. 6, 
 v. 1; Eph. i. 11, 12; Matt, xxviii. 19; 2 Cor. xiii. 14; 1 
 John v. 7. 
 
 XXV. Article. 
 
 Of reconciliation and sonship by Christ. 
 
 Two privileges flow out of our justification by faith in 
 Christ, viz., our reconciliation, and adoption, or sonship. 
 
ORTHODOX CREED. 
 
 145 
 
 Reconciliation is a gracious privilege, whereby we that were 
 enemies are made friends; or, we that were enemies, rebels, 
 and aliens, are received into favour, or brought near to God 
 through faith in Christ Jesus. And adoption is that power 
 and privilege to be the sons of God, through faith in Christ 
 our surety, who being the eternal Son of God, became by 
 incarnation our brother, that by him God might bring many 
 sons unto glory, according to his eternal decree of preserving 
 the human nature of Christ, that it never fell in Adam. 
 And so we are by faith, according to God’s free grace, and 
 Christ’s purchase, or redemption, and the Holy Spirit’s appli¬ 
 cation of it to us, made heirs and joint heirs with Christ, our 
 elder brother, of the same kingdom, and stupendous and 
 unutterable glory, for ever and ever. Rom. v. 8, &c.; 
 Eph. ii. 12, &c., i. 5 ; Gal. iv. 4, 5, 6 ; Rom. viii. 16, 17 ; 
 Heb. ii. 10, &c., iv. 15; Matt. i. 18; Heb. vii. 26; Rom. 
 viii. 16, 17. 
 
 XXVI. Article. 
 
 Of sanctification and good works. 
 
 Those that are united unto Christ by effectual faith, are 
 regenerated, and have a new heart and spirit created in them, 
 through the virtue of Christ’s death, resurrection, and in- 
 tercession, and by the efficacy of the Holy Spirit, received 
 by faith, and are sanctified by the word and Spirit of truth, 
 dwelling: in them, by destroying and pulling down the strong¬ 
 holds, or dominion of sin and lust, and more and more 
 quickened and strengthened in all saving graces, in the 
 practice of holiness, without which no man shall see the 
 Lord. And this sanctification is throughout the whole man, 
 though imperfect in this life, there abiding still in the best 
 saints, some remnants of corruption, which occasions a con¬ 
 tinual war in the soul, the flesh lusting against the Spirit, and 
 
 L 
 
146 
 
 CONFESSIONS OF FAITH. 
 
 the Spirit against the flesh; yet through the continual sup¬ 
 ply of strength from Christ, which flows from him to be¬ 
 lievers by means of the covenant of grace, or hypostatical 
 union with our nature, the regenerate part doth overcome, 
 pressing after a heavenly life, in evangelical obedience to all 
 the commands that Christ, their king and law-giver, hath 
 commanded them in his word, or holy scriptures, which are 
 the only rule and square of our sanctification and obedience in 
 good works and piety. And sith our only assistance to good 
 works, such as God hath commanded, is of God, who 
 worketh in us both to will and to do, we have no cause to 
 boast, nor ground to conclude we merit anything thereby, 
 we receiving all of free and undeserved grace, and when 
 we have done the most yet we are unprofitable servants,,and 
 do abundantly Mi short; and the best duties that we can 
 now perform will not abide the judgment of God. Neither 
 do any good works whatsoever, that are done by unregene¬ 
 rate men, or without faith in and love to Christ, please God, 
 or are accepted of him. Yet good works are of great ad¬ 
 vantage, being done in faith and love, and wrought by the 
 Holy Spirit, and are to be done by us, to show our thank¬ 
 fulness to God for the grace of the new covenant by Christ, 
 and to fit us more and more for glory. And in this sense the 
 ten commandments, as handed forth by Christ the mediator, 
 are a rule of life to a believer, and show us our duty to God 
 and man, as also our need of the grace of God and merit of 
 Christ. Ezek. xxxvi. 26; Epli. iv. 24; 2 Cor. v. 17; 
 1 John iii. 9; Tit. iii. 5; 1 Cor. iv. 15; 2 Cor. iii. 18; 
 1 Tim. ii. 20; Psa. cx. 3; 2 Cor. x. 4, 5, v. 17 ; John xvii. 
 
 17, xvi. 14, 15; Heb. xii. 14; Rom. vii. 20; Gal. v. 16, 17; 
 1 John iii. 8, ii. 20; Rom. vi. 14; Eph. iv. 15; 2 Cor. iii. 
 
 18, vii. 1; Psa. cxii. 1, cxix. 48; John xv. 4, 6; Isa. xliii. 
 13, xxvi. 12; Phil. ii. 13; 2 Cor. iii. 5; Job ix. 2, 3, 20, 
 xxv. 4; Gal. ii. 16; James ii. 9, 10, iii. 2; Heb. xi. 6 ; 
 
ORTHODOX CREED. 
 
 147 
 
 Isa. lxiv. 6; Prov. viii. 17; 1 Cor. xvi. 22; James i. 18, 
 &c.; Gal. v. 22, 23 ; John iv. 14, v. 25 ; Gal. v. 6 ; 1 Cor. 
 vi. 9, &c.; f Heb. xii. 28, 29 ; 1 Cor. xiii. 2, 3 ; Psa. 1. 14. 
 
 XXVII. Article. 
 
 Of baptism and the Lord’s supper. 
 
 These two sacraments, viz., baptism and the Lord’s 
 supper, are ordinances of positive, sovereign, and holy 
 institution, appointed by the Lord Jesus Christ, the only 
 lawgiver, to be continued in his church to the end of the 
 world; and to be administered by those only who are rightly 
 qualified, and thereunto called, according to the command of 
 Christ. Matt, xxviii. 19, 20; 1 Cor. xi. 26, iv. 1. 
 
 XXVIII. Article. 
 
 Of the right subjects and administration of holy baptism. 
 
 Baptism is an ordinance of the Xew Testament, ordained 
 by Jesus Christ, to be unto the party baptized or dipped, a 
 sign of our entrance into the covenant of grace, and in¬ 
 grafting into Christ, and into the body of Christ, which is 
 his church; and of remission of sin in the blood of Christ, 
 and of our fellowship with Christ in his death and resurrec¬ 
 tion, and of our living or rising to newness of life. And 
 orderly none ought to be admitted into the visible church of 
 Christ, without being first baptized; and those which do 
 really profess repentance towards God, and faith in and 
 obedience to our Lord Jesus Christ, are the only proper 
 subjects of this ordinance, according to our Lord’s holy insti¬ 
 tution, and primitive practice; and ought by the minister, 
 or administrator, to be done in a solemn manner, in the name 
 of the Father, Son, and Holy Ghost, by immersion or 
 dipping of the person in the element of water; this being 
 
 l 2 
 
148 
 
 CONFESSIONS OF FAITH. 
 
 necessary to the due administration of this holy sacrament, 
 as holy scripture showeth, and the first and best antiquity 
 witnesseth for some centuries 3 of years. But the popish 
 doctrine which they teach and believe, that those infants that 
 die without baptism, or have it not actually, or in desire, are 
 not, nor cannot be saved, we do not believe. Nor yet their 
 practice of admitting persons only upon an implicit faith of 
 the church, nor their superstitious and popish ceremonies of 
 salt and spittle, and breathing on the face of the party 
 baptized, together with their chrisms and hallowed lights. 4 
 Neither do we believe, that infants dying in infancy, without 
 baptism, go to purgatory or limbus infantum, as they er¬ 
 roneously teach. Nor do we believe that the pope of Borne, 
 or any other persons whomsoever, have power to alter or 
 change this ordinance of Christ, as they have done by this 
 superstitious ajid such like idolatrous inventions and practices 
 of the Bomish church. All which superstitions of theirs 
 are contrary to Christ’s institution, or the apostles’ practice 
 of holy baptism. Bom. vi, 3, 4, 5 ; 1 Cor. xii. 13; Gal. iii. 
 27 ; Mark xvi. 16; Matt. iii. 11 ; Acts ii. 38 ; Bom. vi. 1, 
 &c.; Matt, xxviii. 19; Acts viii. 37 ; Matt. iii. 6; Heb. vi. 
 1, 2; Acts ii. 37, 38, viii. 35, 36, &c.; Matt, xxviii. 19; 
 John i. 2, 8, 31, iii. 22, 23; Mark i. 9, 10. 
 
 XXIX. Article. 
 
 Of the invisible catholic church of Christ. 
 
 There is one holy catholic church, consisting of, or made 
 up of the whole number of the elect, that have been, are, or 
 shall be gathered in one body under Christ, the only head 
 thereof; which church is gathered by special grace, and the 
 
 3 See Mr. H. Danver’s Treatise of 4 See tlie Popish Catechism, p. 184, 
 Baptism. &c. 
 
ORTHODOX CREED. 
 
 149 
 
 powerful and internal work of the Spirit; and are effectually 
 united unto Christ their head, and can never fall away. 
 Heb. xii. 22, 23; Rev. xiv. 1, &c.; Col. i. 18; Eph. i. 10, 
 22, v. 23, 26, 27; John x. 16; Gal. iii. 28; Psa. lxxii. 17, 
 cii. 28 ; Rev. xiii. 8. 
 
 XXX. Article. 
 
 Of the catholic church as visible. 
 
 Nevertheless, we believe the visible church of Christ on 
 earth is made up of several distinct congregations, which 
 make up that one catholic church or mystical body of Christ. 
 And the marks by which she is known to be the true spouse 
 of Christ are these, viz., where the word of God is rightly 
 preached, and the sacraments truly administered, according 
 to Christ’s institution and the practice of the primitive 
 church ; having discipline and government duly executed by 
 ministers or pastors of God’s appointing, and the church’s 
 election, that is a true constituted church; to which church, 
 and not elsewhere, all persons that seek for eternal life, 
 should gladly join themselves. And although there may be 
 many errors in such a visible church, or congregation, they 
 being not infallible, yet those errors being not fundamental, 
 and the church in the major, or governing part, being not 
 guilty, she is not thereby unchurched; nevertheless she 
 ought to detect those errors, and to reform, according to 
 God’s holy word, and from such visible church, or congrega¬ 
 tion, no man ought by any pretence whatever, schismatically 
 to separate. Gal. iii. 26, &c.; Acts ii. 41, &c.; Eph. ii. 19, 
 &c.; 1 Cor. xi. 23, &c.; Gal. iii. 1 ; Eph. iii. 21 ; Acts xviii. 
 8; 1 Cor. xii. 13; 1 John ii. 19; Rev. ii. 2, 14, &c.; Tit. 
 iii. 10, 11 ; Jude 17, 18, 19; Jam. iii. 13, &c.; 1 Tim. iv. 
 1 ; 2 Tim. i. 13, &c.; Acts xx. 29, &c. ; 1 Cor. xii. 25. 
 
150 
 
 CONFESSIONS OF FAITH. 
 
 XXXI. Article. 
 
 Of officers in the church of Christ. 
 
 The visible church of Christ, being completely gathered 
 and organised, according to the mind of Christ, consists of 
 officers and members; and the officers, appointed by Christ 
 to be chosen by his church, for the peculiar administration of 
 ordinances, and execution of the power and duty Christ 
 hath enjoined them to the end of the world, are these three, 
 viz. bishops, 5 or messengers; and elders, or pastors; and 
 deacons, or overseers of the poor; and the way appointed 
 by Christ, for the calling of any person fitted and gifted by 
 the Holy Ghost, unto the office of bishop or messenger, in 
 the churches, is, viz., that he be chosen thereunto by the 
 common suffrage of the church, and solemnly set apart by 
 fasting and prayer, with imposition of hands, by the bishops 
 of the same function, ordinarily; and those bishops, so or¬ 
 dained, have the government of those churches that had 
 suffrage in their election, and no other ordinarily; as also to 
 preach the word or gospel to the world, or unbelievers. 
 And the particular pastor, or elder, in like manner is to be 
 chosen by the common suffrage of the particular congregation, 
 and ordained by the bishop or messenger God hath placed in 
 the church he hath charge of; and the elder, so ordained, is 
 to watch over that particular church; and he may not minis¬ 
 terially act in any other church before he be sent; neither 
 ought his power or office any way to infringe the liberty, or 
 due power, or office of his bishop, 6 God being a God of 
 order, having ordained things most harmoniously, tending 
 every way to unity. The deacons are in like manner to be 
 chosen by election and ordination, and are in their particular 
 congregations to receive the charity and free benevolence of 
 
 5 See the EIKQN BA2IAIKH. p. 149, to p. 160. 
 
 fi Or overseer, or shepherd. 
 
ORTHODOX CREED. 
 
 151 
 
 the people. And the bishops and elders so chosen and or¬ 
 dained to the work of God, ought to be enabled and capaci¬ 
 tated thereunto, by a sufficient and honourable maintenance 
 of the people that chose them, answerable to the dignity of 
 their places and charge committed to them, without which 
 they cannot discharge their duty as they ought to do, in 
 studying to divide the word of God aright, as St. Paul adviseth 
 Timothy, and also to give themselves wholly to it; and this 
 maintenance is to be given out of the labours, profits, and 
 estates of the people, by equality, and proportionable to their 
 ability, in liberality, God having reserved a portion for all 
 his labourers out of all the members’ worldly goods and posses¬ 
 sions. Acts i. 20, xiv. 23, &c.; xiii, 2, 3; xiv. 23; xx. 17, 18; 
 vi. 3—6; i. 23, 24, &c.; ^tiporovyjaavreg St avroig 7 rptafiurtpovg 
 Kar’ tKKXrjalav 'KpoGtv^aptvoi, &c. Quumque ipsis per stiffragio ,, 
 &c. 1 Tim. i. 3 ; Tit. i. 5; Rev. ii. 1, 2, &c.; Matt, xxviii. 
 19 ; Mark xvi. 16 ; Acts i. 22; 2 Tim. iv. 2; Acts xiv. 23 ; 
 Rom. x. 15 ; Acts xiii. 2—4 ; 1 Cor. xvi. 16 ; 1 Tim. i. 3 ; 
 Acts xx. 28; 1 Cor. xi. 34 ; Tit. i. 5; Heb. xiii. 17; 1 Cor. 
 xiv. 33 ; Acts vi. 1, 2, &c.; 1 Tim. iii. 8, &c.; 1 Cor. iii. 9; 
 
 1 Tim. iii. 5, iv. 6, 16 ; 2 Tim. iv. 5; Tit. i. 7 ; 1 Cor. ix. 
 1, &c.; Phil. iv. 15, &c. ; 1 Tim. v. 17, 18 ; Gal. vi. 6, 10 ; 
 Deut, xxv. 4 ; 2 Cor. xi. 7, 8; 1 Tim. iii. 5, &c.; xi. 13, &c.; 
 
 2 Tim. 1, 2, &c.; iii. 14, &c. ; iv. 1, 2, 5; Col. iv. 11, 17 ; 2 
 Cor. viii. 12, &c.; 2 Cor. ix. 5, 6, &c. 
 
 XXXII. Article. 
 
 Of prayer, with Laying on of hands. 
 
 Prayer, with imposition of hands by the bishop, or elder, 
 on baptized believers, as such, for the reception of the holy 
 promised Spirit of Christ, we believe is a principle of Christ’s 
 doctrine, and ought to be practised and submitted to by every 
 baptized believer, in order to receive the promised Spirit of the 
 
152 
 
 CONFESSIONS OF FAITH. 
 
 Father and Son. Acts viii. 12, &c.; xix. 6, 7 ; 2 Tim. i. 6, 7; 
 Heb. vi. 2; John xiii. 16, &c.; xvi. 7; Eph. i. 13, 14; 2 
 Tim. i. 6 ; Acts ii. 38, 39. 
 
 XXXIII. Article. 
 
 Of the end and right administration of the Lord's supper. 
 
 The supper of the Lord Jesus was instituted by him the 
 same night wherein he was betrayed; to be observed in his 
 church to the end of the world, for the perpetual remembrance 
 and showing forth the sacrifice of himself in his death ; and 
 for the confirmation of the faithful believers in all the benefits 
 of his death and resurrection, and spiritual nourishment and 
 growth in him, sealing unto them their continuance in the 
 covenant of grace ; and to be a band and pledge of communion 
 with him, and an obligation of obedience to Christ, both pass¬ 
 ively and actively, as also of our communion and union each 
 with other, in the participation of this holy sacrament. And 
 the outward elements of bread and wine, after they are set 
 apart by the hand of the minister, from common use, and 
 blessed, or consecrated, by the word of God and prayer, the 
 bread being broken and wine poured forth, signify to the 
 faithful, the body and blood of Christ, or holdeth forth Christ 
 
 and him crucified; and the minister distributing the bread 
 and wine to the communicants, who are to take, or receive, 
 both the bread and wine at the hands of the minister, applying 
 it by faith, with thanksgiving to God the Father for so great 
 a benefit; and no unbaptized, unbelieving, or open profane, 
 or wicked heretical persons, ought to be admitted to this or¬ 
 dinance to profane it. Luke xxii. 17, &c.; Matt. xxvi. 26, 
 &c.; 1 Cor. xi. 23, &c.; Matt, xxviii. 20; Gal. iii. 1 ; 1 Cor. 
 x. 16, 17; Gal. iii. 1 ; 1 Cor. xi. 27, &c.; Matt, xxvi. 30 ; 1 
 Cor. v. 7, 8, 13; Acts ii. 41, &c. 
 
ORTHODOX CREED. 
 
 153 
 
 Neither is that popish doctrine of transubstantiation to be 
 admitted of, nor adoration of the unbloody sacrifice of the 
 mass, as they call it, together with their denying of the cup 
 to the laity, and many more idolatrous and superstitious prac¬ 
 tices, decreed in the popish councils of Lateran and Trent. 
 In opposition to which, and such like idolatry of Rome, many 
 of our worthy and famous ancients, and renowned protestants, 
 lost their lives by fire and faggot in England, whose spirits 
 we hope are now in heaven, as worthy martyrs and witnesses 
 of Christ, in bearing a faithful testimony to this holy ordinance 
 of their Lord and master. Neither may we admit of consub- 
 stantiation, it being not consonant to God’s word. Nor are 
 little infants, that cannot examine themselves, nor give ac¬ 
 count of their faith, nor understand what is signified by the 
 outward signs of bread and wine, to be admitted to this sa¬ 
 crament. Though St. Austin taught so from John vi. 63. 
 and many of the Greek churches so believe and practise to 
 this day. And this holy ordinance ought to be often cele¬ 
 brated among the faithful, with examination of themselves, 
 viz. of their faith, and love, and knowledge of these holy and 
 divine mysteries, lest they eat and drink their own damnation, 
 for profaning of God’s holy ordinance, as many, we fear, have 
 done, and yet do at this day; whose hard and blind hearts the 
 Lord in mercy open, if it be his blessed will. See the popish 
 catechism, p. 286,. &c ; ib. p. 197, &c.; see Mr. Fox’s Book 
 of Martyrs; 1 Cor. xi. 18, &c. 
 
 XXXI Y. Article. 
 
 Of the discipline and government of the church of Christ. 
 
 We believe that the great king and lawgiver, Christ, the 
 universal and only head of his church, hath given to his 
 visible church, a subordinate power, or authority, for the well¬ 
 being, ordering, and governing of it, for his own glory, and 
 
154 
 
 CONFESSIONS OF FAITH. 
 
 the church’s profit and good, the executive part of which de¬ 
 rivative power of discipline and government is committed to 
 his ministers, proportionable to their dignities and places in 
 the church, in a most harmonious way, for the beauty, order, 
 government, and establishment of the same, and consisteth in 
 the exercise and execution of the censures, or rod of correction, 
 he hath appointed therein, for the purgation or pruning of 
 the same, in order to prevent scandals and offences, both 
 public and private. And in case of personal and private tres¬ 
 passes between party and party, that the member so offended 
 tell his offence to his brother, between them alone ; and if he 
 shall not hear him, to take one or two more; if he will not 
 hear him then, to tell it unto the church; and the ministers 
 of Christ ought to rebuke them sharply that sin before them 
 in the church; and in case there there be any wicked, public, 
 and scandalous sinners, or obstinate heretics, that then the 
 church ought speedily to convene such her members, and 
 labour to convict them of their sin and heresy, schism, and 
 profaneness, whatsoever it be ; and after such regular suspen¬ 
 sion and due admonition, if such sinners repent not, that 
 then for the honour of God, and preserving the credit of re¬ 
 ligion, and in order to save the sinner’s soul, and good of the 
 church, in obedience to God’s law to proceed and excommu¬ 
 nicate the sinner, by a judicial sentence in the name of Christ 
 and his church, tendering an admonition of repentance to him, 
 with gravity, love, and authority, and all this without hypo¬ 
 crisy or partiality, praying for the sinner, that his soul may 
 be saved in the day of the Lord; and under this second de¬ 
 gree, of withdrawing, or excommunication, to account him as a 
 heathen or publican, that he may be ashamed. But upon the 
 third, and highest act of excommunication, it being a most 
 dreadful thunderclap of God’s judgment, it is most difficult 
 for any church now to proceed in, it being difficult to know r 
 when any man hath sinned the unpardonable sin, and so to 
 
ORTHODOX CREED. 
 
 155 
 
 incur a total cutting of from the church. Isaiah ix. 6; Matt, 
 xxviii. 18 ; xviii. 17, 11 ; Rev. ii. 3 ; 1 Cor. v. 4; Heb. xiii. 
 7, 17 ; 2 Thess. iii. 6 ; 1 Thess. v. 12, &c.; 2 Cor. ii. 5—7 ; 
 Lev. xix. 17, 18; Matt, xviii. 15, &c.; 1 Tim. v. 20; 2 Tim. 
 ii. 14 ; Tit. i. 12—14 ; Lev. xiii. 1, &c.; Numb. xii. 14, 15 ; 
 2 Thess. iii. 3 ; 1 Cor. v. 4, &c.; Tit. iii. 10; Rev. ii. 14, 20, 
 &c.; Matt, xviii. 17 ; 1 Cor. xvi. 22. 
 
 XXXY. Article. 
 
 Of communion of saints , and giving to the poor. 
 
 All Christians that have been baptized into one faith, and 
 united in one true visible way of worshipping the true God, 
 by Christ Jesus our Lord, should keep the unity of the Spirit, 
 in the bond of peace, seeing there is but one mystical body 
 of Christ, and should have fellowship and communion in each 
 other’s sufferings, or afflictions, for if one member suffer all 
 are pained with it. Hence it is also they partake of each 
 other’s gifts in great variety, which make the harmony of de¬ 
 pendency on each other, seeing a need of every member, for 
 the public use and common profit of the whole, both in the 
 private as well as more public and solemn worship of God’s 
 house; as also an interest in each other’s goods and posses¬ 
 sions, so far as comports with necessity and charity, according 
 to the charter privileges, or law of their King; and though 
 no equality of property be pleaded for, yet the works of 
 charity and mercy must be minded as a duty, to lend to the 
 Lord, and pity and relieve the Lord’s poor, weekly laying out 
 for them, as God hath prospered us, according to our ability 
 in freedom, liberality, and charity, according to our brethren’s 
 necessity, whether sick, or in prison, to visit and relieve them, 
 and not only within the church, but to all as we have oppor¬ 
 tunity and ability to be doing good, Eph. iv. 5 ; Col. iii. 
 
156 
 
 CONFESSIONS OF FAITH. 
 
 15; Acts ii. 46; Eph. iv. 3, 4, &c.; 1 Cor. xii. 12, 13; Acts 
 iv. 32 ; 1 Cor. xii. 26; xii. 4, 5, &c.; 2 Cor. viii. 9, 11, &c.; 
 Psalm xxxvii. 26; Prov. xi. 25; xix. 17; xxii. 22; Deut. 
 xv. 10; Eph. iv. 28 ; 1 Cor. xvi. 1, 2 ; iii. 14, 15 ; Deut. 
 xv. 7, &c.; Matt. xxv. 35, &c. 
 
 XXXYI. Article. 
 
 Of 'perseverance . 
 
 Those that are effectually called, according to God’s eternal 
 purpose, being justified by faith, do receive such a measure of 
 the holy unction from the Holy Spirit, by which they shall 
 certainly persevere unto eternal life. Pom. viii. 28; Gal. ii. 
 14; John i. 12, 13; John xvii. 12, 21 ; x. 28, 29; Pom. i. 
 17 ; Jer. xxxi. 33, 34; Pom. viii. 30. 
 
 XXXVII. Article. 
 
 Of the sacred scripture. 
 
 The authority of the holy scripture dependeth not upon 
 the authority of any man, but only upon the authority of God, 
 who hath delivered and revealed his mind therein unto us, 
 and containeth all things necessary for salvation; so that what¬ 
 soever is not read therein, nor may be proved thereby, is not 
 to be required of any man, that it should be believed as an 
 article of the Christian faith, or be thought requisite to salva¬ 
 tion. Neither ought we, since we have the scriptures delivered 
 to us now, to depend upon, hearken to, or regard the pretended 
 immediate inspirations, dreams, or prophetical predictions, bv 
 or from any person whatsoever, lest we be deluded by them. 
 Nor yet do we believe, that the works of creation, nor the law 
 written in the heart, viz. natural religion, as some call it, or 
 the light within man, as such, is sufficient to inform man of 
 Christ the mediator, or of the way to salvation, or eternal 
 
ORTHODOX CREED. 
 
 157 
 
 life by him; but the holy scriptures are necessary to instruct 
 all men in the way of salvation, ancl eternal life. And we 
 do believe, that all people ought to have them in their mother 
 tongue, and diligently and constantly to read them in their 
 particular places and families, for their edification, and 
 comfort; and endeavour to frame their lives, according to 
 the direction of God’s word, both in faith and practice, the 
 holy scriptures being of no private interpretation, but ought 
 to be interpreted according to the analogy of faith, and 
 is the best interpreter of itself, and is sole judge in controversy. 
 And no decrees of popes or councils, or writings of any 
 person whatsoever, are of equal authority with the sacred 
 scriptures. And by the holy scriptures we understand, the 
 canonical books of the Old and New Testament, as they are 
 now translated into our English mother tongue, of which 
 there hath never been any doubt of their verity and author¬ 
 ity in the protestant churches of Christ to this day. 2 Pet. 
 i. 19, &c.; 2 Tim. iii. 15, &c. ; John xx. 30, 31 ; xxi. 25; 
 Matt. xxii. 29 ; John v. 39, 46, 47 ; x. 35 ; xvii. 12 ; Prov. 
 xxx. 5, 6 ; Joshua i. 7 ; Rev. xxii. 18 ; Deut. xii. 32; Isaiah 
 viii. 20; 2 Pet. i. 19; 2 John vii. 8—10; Matt. xxiv. 23, 
 &c.; 2 Thess. ii. 7, &c.; 1 Cor. i. 20, &c.; ii. 6,7, &c.; Rom. 
 xv. 4, 5 ; xvi. 25, 26 ; i. 16, &c.; Gal. v. 22; Rom. xi. 31 
 32 ; x. 13, &c.; 1 Cor. xiv. 4, 9, &c.; Col. iii. 16 ; 2 Pet. i. 
 20, 21; Acts xv. 15, 16; Matt. xxii. 29, 30; Acts xvii. 10, 
 &c. ; xviii. 28. 
 
 [Then follows the names of the books of the Old and New 
 Testament, as acknowledged in all protestant confessions, 
 after which follow these words:] 
 
 All which are given by the inspiration of God, to be the 
 rule of faith and life. 
 
158 
 
 CONFESSIONS OF FA1T1I. 
 
 XXXVIII. Article. 
 
 Of the three creeds. 
 
 The three creeds, viz. the Nicene creed, Athanasius’s creed, 
 and the Apostles’ creed, as they are commonly called, ought 
 thoroughly to be received, and believed. For we believe, 
 they may be proved, by most undoubted authority, of holy 
 scripture, and are necessary to be understood of all Christians; 
 and to be instructed in the knowledge of them, by the min¬ 
 isters of Christ, according to the analogy of faith, recorded 
 in sacred scriptures, upon which these creeds are grounded; 
 and catechistically opened and expounded in all Christian 
 families, for the edification of young and old, which might be 
 a means to prevent heresy in doctrine, and practice, these 
 creeds containing all things in a brief manner that are neces- 
 sary to be known, fundamentally, in order to our salvation; 
 to which end they may be considered, and better understood 
 of all men, we have here printed them under their several 
 titles as folioweth, viz. 
 
 The Apostles ’ Creed. 
 
 I believe in God, the Father almighty, &c. 
 
 The Nicene Creed. 
 
 We believe in one God, the Father almighty, &c. 
 
 Athanasius Creed. 
 
 Whosoever will be saved, before all things, &c. 
 
 § 
 
 (I have omitted inserting the creeds at length, they being 
 to be found in every Common Prayer-book, and only observe, 
 that upon the article in the Apostles’ creed, he descended into 
 hell , they thus comment, “ Not that he, to wit, Christ, went 
 into the place of the damned, but that he went absolutely 
 
ORTHODOX CREED. 
 
 159 
 
 into the state of the dead.” See Dr. Usher in his Body of 
 Divinity, p. 174, and Mr. Perkins, on the Creed.) 
 
 XXXIX. Article. 
 
 O f general councils , or assemblies. 
 
 General councils, or assemblies, consisting of bishops, 
 elders, and brethren, of the several churches of Christ, and 
 being legally convened, and met together out of all the churches, 
 and the churches appearing there by their representatives, 
 make but one church, and have lawful right and suffrage in 
 this general meeting, or assembly, to act in the name of 
 Christ, it being of divine authority, and is the best means 
 under heaven to preserve unity, to prevent heresy, and su¬ 
 perintendency among, or in any congregation whatsoever 
 within its own limits, or jurisdiction. And to such a meeting, 
 or assembly, appeals ought to be made, in case any injustice 
 be done, or heresy, and schism countenanced, in any particular 
 congregation of Christ; and the decisive voice in such general 
 assemblies is the major part, and such general assemblies 
 have lawful power to hear and determine, as also to excom¬ 
 municate. Acts xv. 1, &c.; Acts xv. 11, &c.; Matt, xviii. 
 20; Acts xv. 30, 31; Matt, xviii. 18, 19; 1 Cor. v. 4—6. 
 
 XL. Article. 
 
 Of religious worship and the sabbath day. 
 
 The light of nature showeth there is a God, who hath a 
 sovereignty over all; but the holy scripture hath fully re¬ 
 vealed it, as also that all men should worship him, according 
 to God’s own institution and appointment. And hath limited 
 us, by his own revealed will, that he may not be worshipped 
 according to the imaginations and devices of men, or the 
 suggestions of Satan, under any visible representations what- 
 
160 
 
 CONFESSIONS OF FAITH. 
 
 soever, or any other way not prescribed in the holy scrip¬ 
 tures ; and all religious worship is to be given to the Father, 
 Son, and Holy Ghost; and to God alone, not to angels, 
 saints, or any other creature, and since the fall not without 
 a mediator, nor in the mediation of any other but Christ 
 alone; nor is this worshipping of God now, under the gospel, 
 tied to any place, or made more acceptable by one place than 
 another. Yet the assembly of the church ought not to be 
 neglected by any. And in order to his being worshipped 
 and served, God hath instituted one day in seven for his 
 sabbath to be kept holy unto him, which from the resur¬ 
 rection of Christ, is the first day of the week, which is 
 called the Lord’s day, and is to be observed and continued to 
 the end of the world, as a Christian sabbath, the last day of 
 the week being abolished. And this Christian sabbath is to 
 be kept after a due and reverent manner, in preparing of 
 our hearts, and ordering of affairs so beforehand that we 
 may rest that day from worldly and carnal employments, and 
 frequent the solemn assemblies of the church, and in all public 
 and private duties of religion, as hearing, meditating, and 
 conferring, and reading in or of the holy scriptures, together 
 with prayer, public and private, and in the duties of necessity, 
 charity, and mercy, and not in any vain or worldly discourse, 
 or idle recreations whatsoever. Horn. i. 19, 20, ii. 15; 1 Chron. 
 xvi. 29 ; Ps. xcv. 6, 7, 8, xcvii. 7, xcix. 5; Deut. viii. 6; 
 Ps. ciii. 7, xiv. 6 ; Mark vii. 7 ; Ps. xcix. 8, 9, cvi. 29, 39 ; 
 John iv. 24; Pev. ix. 20; Exod. xxxiv. 14; 1 Cor. viii. 4; 
 Matt, xxviii. 19; Deut. v. 26, &c.; John xiv. 6; Gal. iii. 9 ; 
 Heb. ix. 15; 1 Tim. ii. 5; Matt, xviii. 20; John iv. 21; 
 Mai. i. 11 ; 1 Tim. ii. 8 ; Heb. x. 25; Acts ii. 42; Exod. 
 xx. 8; 1 Cor. xvi. 1, 2; Acts xx. 7; Rev. i. 10; Isaiah 
 lviii. 13; Neh. xiii. 15, &c.; Heb. x. 25; Rev. i. 3; James 
 i. 23, 25; Rom. x. 14; Ps. cxix. 15 ; Zech. vii. 2 ; Luke xxi. 
 36 ; Acts xvi. 13, 16; Isa. lvi. 2, 6. 
 
ORTHODOX CREED. 
 
 161 
 
 XLI. Article. 
 
 Of public and private prayer. 
 
 Prayer is a holy, religious, and sacred ordinance of God, 
 and the duty of all men to perform by the law of God; and 
 to God alone, and no other, whether saint or angel, and in 
 the name of Christ the mediator, and in his name alone, and 
 no other, whether saint or angel, or any other creature; 
 and that for all men living, except they have sinned the 
 unpardonable sin, both high and low; especially for ministers 
 and magistrates : and not for dead saints, nor infernal spirits. 
 And prayer is to be made in a tongue understood by the 
 people. And we ought to pray for all things necessary, ac¬ 
 cording to the will of God in Christ Jesus, in a solemn and 
 reverent manner, every way suitable and agreeable to the 
 platform, or manner of prayer, which Christ taught his 
 disciples and us, in his holy gospel, which is the only perfect 
 rule of all prayers ; and by the assistance of the Holy Spirit 
 of God, without which we cannot pray aright. And this 
 religious worship all men are bound and required to serve 
 God in both public and private, at least two times a day, in 
 all Christian families, by prayers and supplications, inter¬ 
 cessions, and giving of thanks to God the Father, in the 
 name and mediation of Christ Jesus our Lord. Matt. vi. 7; 
 Jude 20; Heb. xii. 28 ; Isaiah Iv. 6 ; Jer. xxix. 12, x. 6, 25; 
 Ps. xxxii. 6; Matt. xxvi. 41; Isa. xxx. 2; Hos. iv. 12; 
 James i. 5 ; John xiv. 13, 14, xv. 16, xvi. 23; 1 Tim. ii. 1, 
 2, 3; James v. 16; 1 Thess. v. 17, 25; 2 Thess. iii. 1, 2; 
 Matt. ix. 38 ; 1 Cor. xiv. 14, &c.; Matt. vi. 6, &e.; Rom. 
 viii. 26, 27 ; 1 Thess. v. 18; Isa. xvii. 65 ; Jer. xviii. 14, 15; 
 Hos. v. 4; Ps. Ixix. 6 ; Dan. vi. 10; Ps. v. 2, 3; Ps. Iv. 15, 
 16, 17; Zach. viii. 21; Phil. i. 4, 6 ; 1 Tim. iv. 5; Isa. 
 i. 15 ; Rev. v. 8. 
 
 M 
 
162 
 
 CONFESSIONS OF FAITH. 
 
 XLII. Article. 
 
 Of public humiliation by fasting and prayer. 
 
 Public humiliation by fasting and prayer, is an ordinance 
 of God, appointed for his church and people. And it being 
 an extraordinary duty, especially as it hath respect to the 
 church generally, or the nation as such, and therefore we 
 must have due regard to the grounds, ends, and manner, of 
 its being performed; confessing of and reforming from sin, 
 both in public as well as private fasts ; abstaining from our 
 pleasures, as also our common food, in a sensible and real 
 afflicting of our souls before the Lord; or to seek to God 
 by prayer and fasting for some spiritual or temporal good 
 that God hath promised us, or that we stand in need of, 
 having due regard to God’s word and glory, in this solemn 
 or divine ordinance. Joel i. 14, 15, ii. 12, 13, &c.; 2 Chron. 
 xx. 3 ; Lev. xxiii. 27, &c.; Ezra viii. 21, ix. 4, x. 1 ; Xeh. 
 ix. 1, 2, 3; Isa. lviii. 3, 4, &c.; Jonah iii. 4, 6, &c. ; Zech. 
 vii. 5 ; Matt. vi. 16, &c.; 2 Sam. xii. 21, 22 ; Esther iv. 16. 
 
 XLIII. Article. 
 
 Of family or relative duties therein. 
 
 Parents and masters are a sort of subordinate governors 
 and rulers, in their respective jurisdictions and families, in 
 their respective relative places, according to their capacities 
 and opportunities; and are engaged from God’s word to 
 take the charge of their families, and rule and govern them 
 according to the word of God, both husbands, parents, 
 masters, and all others concerned in any such relation; and 
 by their godly and religious example, instruct their families, 
 they being found carefully keeping of the sabbath-day, in 
 the holy and religious services of hearing the word preached 
 
ORTHODOX CREED. 
 
 163 
 
 with public and private prayer. As also requiring and 
 instructing their families and relations to follow their godly 
 and religious example, in the private and public exercises of 
 religion; and calling them to an account how they spend the 
 sabbath and other times, and mercies they enjoy; especially 
 the reading of the scriptures, and hearing the word preached 
 with public prayer with them and for them, in order to a 
 blessing for them and their families. The neglect of which 
 duty, or power of godliness and religion in families, is one 
 main cause of that wicked atheism and impiety in the world 
 and families, and of the carnal lukewarmness and ignorance 
 in churches, together with contempt of government; because 
 many professors make so little account or conscience of per¬ 
 forming any duty at home in their own families. Gen. xviii. 
 19; 1 Sam. ii. 23, &c.; Prov. xxx. 11, &c.; 1 Tim. v. 8 ; 
 Matt. vii. 9, 10; Col. iv. 1 ; Eph. iv. 25, &c., v. 4; Josh, 
 xxiv. 15; Eph. v. 19, &c., vi. 1, 2, &c.; Prov. i. 1; Acts 
 x. 30, 33; 1 Tim. iii. 4; 1 Kings ii. 1, 2, 3; Gen. xlix. 
 28, 29; Job i. 5 ; 1 Chron. xxix. 19; Prov. xxii. 6, 15; 
 2 Kings ii. 24 ; Prov. xxix. 15, 21 ; 2 Tim. iii. 15. 
 
 XLIY. Article. 
 
 Of children dying in infancy. 
 
 We do believe, that all little children dying in their 
 infancy, viz., before they are capable to choose either good 
 or evil, whether born of believing parents or unbelieving 
 parents, shall be saved by the grace of God and merit of 
 Christ their Redeemer, and the work of the Holy Ghost, and 
 so being made members of the invisible church shall enjoy life 
 everlasting; for our Lord Jesus saith, of such belongs the 
 kingdom of heaven. Ergo, we conclude, that that opinion 
 is false, which saith, that those little infants dying before 
 baptism, are damned. Isa. vii. 16, viii. 4; 2 Sam. xii. 19, &c.; 
 
 m 2 
 
164 
 
 CONFESSIONS OP FAITH. 
 
 Ezek. xviii. 4, &c.; 1 Kings xiv. 13 ; Matt, xviii. 2, 3, 4 ; Jer. 
 xxxi. 29, 30; Dent. i. 39; Matt. xix. 13, 14; Mark x. 13, 
 
 &c. 
 
 XLY. Article. 
 
 Of the civil magistrate . 
 
 The supreme lord and king of all the world hath ordained 
 civil magistrates, to be under him over the people for his own 
 glory and the public good. And the office of a magistrate 
 may be accepted of and executed by Christians, when law¬ 
 fully called thereunto; and God hath given the power of the 
 sword into the hands of all lawful magistrates for the defence 
 and encouragement of them that do well, and for the punish¬ 
 ment of evil doers, and for the maintenance of justice and 
 peace, according to the wholesome laws of each kingdom and 
 commonwealth, and they may wage war upon just and 
 necessary occasions. And subjection in the Lord ought to 
 be yielded to the magistrates in all lawful things commanded 
 by them, for conscience’ sake, with prayers for them for a 
 blessing upon them, paying all lawful and reasonable custom 
 and tribute to them, for the assisting of them against foreign, 
 domestical, and potent enemies. Rom. xiii. 1, &e.; Prov. viii. 
 15; 1 Pet. ii. 14; Prov. xx. 26; 2 Sam. xxiii. 3; Ps. lxxxii. 
 3, 4 ; lxxii. 4, 7 ; Ecc. iii. 8 ; Prov. xx. 18 ; Luke iii. 15 ; 
 Acts x. 22; 1 Chron. v. 22; Prov. xxiv. 6; Tit. iii. 1; 2 Pet. 
 ii. 13, 17 ; Ecc. x. 20; Prov. xxi. 22 ; Rom. xiii. 5 ; 1 Tim. 
 ii. 1, 2 ; Matt. xxii. 17, 21 ; xvii. 15, 17 1 Sam. xxi. 16, 
 
 17 ; xxiii. 15, 16. 
 
 XLVI. Article. 
 
 Of liberty of conscience. 
 
 The Lord Jesus Christ, who is King of kings, and Lord of 
 all by purchase, and is judge of quick and dead, is the only lord 
 
ORTHODOX CREED. 
 
 165 
 
 of conscience, having a peculiar right so to be; he having 
 died for that end, to take away the guilt, and to destroy the 
 filth of sin, that keeps the consciences of all men in thraldom 
 and bondage, till they are set free by his special grace. And 
 therefore he would not have the consciences of men in 
 bondage to or imposed upon by any usurpation, tyranny, or 
 command whatsoever, contrary to his revealed will in his 
 word, which is the only rule he hath left for the consciences 
 of all men to be ruled, and regulated, and guided by, through 
 the assistance of his Spirit. And therefore the obedience to 
 any command or decree, that is not revealed in or consonant 
 to his word, in the holy oracles of scripture, is a betraying of 
 the true liberty of conscience. And the requiring of an im¬ 
 plicit faith, and an absolute blind obedience, destroys liberty 
 of conscience, and reason also, it being repugnant to both, and 
 that no pretended good end whatsoever, by any man, can make 
 that action, obedience, or practice, lawful and good, that is 
 not grounded in, or upon the authority of holy scripture, or 
 right reason agreeable thereunto. 1 Tim. vi. 15; Acts x. 36; 
 iv. 17, &c.; James iv. 12; Rom. xiv. 4 ; Acts v. 29; 1 Cor. 
 vii. 23; Matt. xv. 9; xxiv. 9 ; Col. ii. 20, &c.; 1 Cor. xi 23; 
 1 Pet. v. 2, 3 ; Matt. xv. 14; Deut. xii. 32; Micah vi. 6—8; 
 Acts xvii. 25, &c. ; Deut. iv. 17, 19; 1 Cor. x. 18; 1 Sam. 
 xv. 3, &c.; Rom. xiv. 10, 12 ; Gal. i. 14 ; Phil. iii. 6 ; John 
 iv. 22 ; 2 Sam. iii. 6, &c. 
 
 XLYI1. Article. 
 
 Of marriage. 
 
 Marriage is to be between one man and one woman; neither 
 is it lawful for any man to have more than one wife, nor for 
 any woman to have more than one husband, at the same time. 
 And it is lawful for all sorts of people to marry, who are able 
 of judgment to give their consent. But marriage must not 
 
166 
 
 CONFESSIONS OF FAITH. 
 
 be within the degrees of consanguinity or affinity, forbidden 
 in the word, nor can any such incestuous marriages ever be 
 made lawful by any law of man, or consent of parties, to live 
 together as man and wife. And it is the duty of Christians 
 to marry in the Lord, and therefore those that profess the 
 true religion ought not to marry with infidels, or idolaters, 
 nor profane wicked persons in their life, nor yet with any that 
 maintain damnable heresies. Matt. xix. 5, 6 ; Gen. ii. 24 : 
 Mai. ii. 15; 1 Cor. vii. 36; Heb. xiii. 4; 1 Tim. iv. 3; 
 Exod. xxii. 16, 17 ; Gen. xxix. 23; Lev. xviii. 6, &c.; 2 Sam. 
 xiii. 14; Gen. xxxviii. 16; Deut. xxii. 28 ; Eph. v. 3 ; 1 Cor. 
 vii. 2 ; v. 1, 4, 13 ; Gen. vi. 2; 1 Cor. vii. 39 ; Numb. xxv. 
 1,2; 2 Cor. vi. 14, &c. 
 
 XLVIII. Article. 
 
 Of the lawfulness of an oath. 
 
 A lawful oath is a part of religious worship, wherein the 
 person swearing in truth, righteousness, and judgment, so¬ 
 lemnly calleth God to witness what he sweareth, and to judge 
 him according to the truth or falseness thereof. And we are 
 to swear by no other name, but by the name of God only, 
 when we are called before a lawful magistrate, upon a lawful 
 matter, warranted by God’s holy word; and an oath is to be 
 taken in the plain and common sense of the words, without 
 
 equivocation or mental reservation, in a solemn and reverent 
 using of God s holy name; and such an oath w r e believe all 
 Christians, when lawfully called thereunto by the magistrate, 
 may take. But the foolish monastical vows of papists, and 
 all idle and vain swearing, is an abominable, and wicked pro¬ 
 faning of the holy name of God. Exod. xx. 17; Deut. vi. 13; 
 x. 20 ; Jer. iv. 2 ; Psalm xv. 4 ; Zech. v. 4; 2 Chron. vi. 22, 
 23 ; Isa. lxv. 16 ; Jer. xii. 16 ; Matt. v. 34 ; Nell. xiii. 25 ; 
 2 Lings xi. 4, 1 / ; I salm xxiv. 4 ; Ileb. vi. 16 ; Jer. xxiii. 
 
ORTHODOX CREED. 
 
 167 
 
 10 ; Lev. xix. 12 ; Eph. iv. 28; Amos viii. 14; Jamesv. 12; 
 1 Sam. xiv. 29; 2 Kings vi. 31 ; Isaiah xlviii. 1 ; Zeph. i. 5. 
 
 XLIX. Article. 
 
 Of the state of man after death , and of the resurrectiou of the 
 
 dead. 
 
 The bodies of men after death return to dust and see cor¬ 
 ruption; but their souls, or spirits, which neither die nor sleep, 
 having an immortal subsistence, immediately return to God 
 who gave them ; the souls of the righteous being then made 
 perfect in holiness, are received into paradise, where they are 
 with Christ, and behold the face of God in light and glory, 
 waiting for the full redemption of their bodies ; and the souls 
 of the wicked are cast into hell, where they remain in torment 
 and utter darkness, reserved to the judgment of the great day. 
 And besides these two places for souls separated from their 
 bodies, the holy scripture mentions none. And at the last 
 day, such of the saints as shall be found alive, shall not sleep, 
 but be changed, and all the dead shall be raised up with the 
 self-same bodies and none other, although with different qua¬ 
 lities, which shall be united to their souls for ever and ever; 
 but the bodies of the unjust, shall by the power of Christ, as 
 a severe and just judge, be raised to dishonour: and the bodies 
 of the just and righteous, by his Spirit, as he is head of the 
 catholic church, unto honour, and be made conformable with 
 his glorious body, and shall enjoy everlasting life, in singing 
 perpetual praises and hallelujahs to God for ever and ever. 
 Amen. Gen. iii. 19 ; Acts xiii. 36; Eccles. xii. 7; Acts vii. 
 59; Luke xxiii. 43; 2 Cor. v. 1, 6, 8; Phil. i. 13; Heb. xii. 13; 
 Jude 6 ; 1 Pet. iii. 19; Luke xvi. 13, 14 ; 1 Cor. xv. 51, 52 ; 
 
 1 Thess. iv. 17 ; Job xix. 26, 27 ; 1 Cor. xv. 42, &c.; John 
 v. 28, 29 ; Dan. xii. 2 ; 1 Cor. xv. 21, &.; Rev. xx. 5, 6 ; 
 Acts xxiv. 15 ; Phil. iii. 21 ; Rev. xix. 1, &c. ; xiv. 37. 
 
168 
 
 CONFESSIONS OF FAITH. 
 
 L. Article. 
 
 Of the last judgment 
 
 And lastly, we believe, God hath appointed a day, wherein 
 he will judge the world in righteousness, by Jesus Christ, to 
 whom all power and judgment is given of the Father; in 
 which day, not only the apostate angels shall be judged, but 
 likewise all persons that have lived upon the earth shall ap¬ 
 pear before the tribunal of Christ, to give an account of their 
 thoughts, words, and deeds, and shall receive a just sentence, 
 according to what they have done in their bodies, whether 
 good or evil; when God, according to his purpose, will mani¬ 
 fest the glory of his mercy, in the salvation of his elect, and 
 of his justice in the eternal damnation of the wicked and dis¬ 
 obedient. For then shall the righteous go into everlasting life, 
 and receive the fulness of joy and glory ; but the wicked, who 
 know not God, nor obey the gospel offered them in Christ, 
 shall be cast into eternal torments, and punished with ever¬ 
 lasting destruction from the presence of the Lord, and from 
 the glory of his power. Amen. Acts xvii. 31; John v. 22. 
 27; Korn. ii. 16; 2 Tim. iv. 1; 1 Cor. vi. 3; Jude 6; Matt, 
 xii. 36; 2 Cor. v. 10; Eccles. xii. 14; Rom. xiv. 10, 12; 
 Matt. xxv. 32; Luke xxi. 28 ; 1 Thess. iv. 17 ; Psalm xvi. 
 11 ; Luke xii. 32 ; Matt. xxv. 46 ; Psalm lviii. 10; 2 Tim. 
 iv. 8 ; Luke xvi. 28 ; Rev. xiv, 11 ; John viii. 24 ; 2 Thess. 
 i. 1, &c.; Rev. xx. 10, 11, &c.; xxii. 11, 15. 8 
 
 [ H This Confession is reprinted from Crosby, the editor having failed in his 
 attempts to obtain an edition of the original work.” 
 
A 
 
 CONFESS I 0N 
 
 OF 
 
 F A I T H, 
 
 Put forth by the 
 
 ELDERS AND BRETHREN 
 
 Of many 
 
 CONGREGATIONS 
 
 OF 
 
 CHRISTIANS, 
 
 (Baptized upon Profession of their Faith) 
 
 IN 
 
 London and the Country. 
 
 With an 
 
 APPENDIX CONCERNING BAPTISM. 
 
 ? 
 
 With the Heart man helieveth unto Righteousness, and with the Mouth Confession 
 is made unto Salvation, Rom. 10, 10. 
 
 Search the Scriptures, John 5, 39. 
 
 London . Printed for John Harris, at the Harrow against the Church in the 
 
 Poultrey. 1038. 
 
171 
 
 [ The following notice Was prefixed to many copies of the 
 edition of 1688, and to all subsequent editions. 
 
 We, the ministers and messengers of, and concerned for, 
 upwards of one hundred baptized congregations in England 
 and Wales (denying Arminianism), being met together in 
 London, from the third of the seventh month to the eleventh 
 of the same, 1689, to consider of some things that might be 
 for the glory of God, and the good of these congregations; 
 have thought meet (for the satisfaction of all other Christians 
 that differ from us in the point of baptism) to recommend to 
 their perusal the Confession of our Faith, printed for and 
 sold by Mr. John Harris , at the Harrow in the Poultry. 
 Which Confession we own, as containing the doctrine of our 
 faith and practice; and do desire that the members of our 
 churches respectively do furnish themselves therewith. 
 
 Hanserd Knollys. 
 William Kiffin. 
 John Harris. 
 William Collins. 
 Hercules Collins. 
 Robert Steed. 
 Leonard Harrison. 
 George Barret. 
 Isaac Lamb. 
 Richard Adams. 
 Benj. Reach. 
 Andrew Gilford 
 Tho. Vaux. 
 
 Tho. Winnel. 
 James Hitt. 
 Richard Tidmarsh. 
 William Facey. 
 Samuel Buttall. 
 Christopher Price. 
 
 Daniel Finch. 
 
 John Ball. 
 
 Edmond White. 
 William Piitchard. 
 Paul Fruin. 
 Richard Ring. 
 
 John Tomkins. 
 Toby Willes. 
 
 John Carter. 
 
 James Web. 
 Richard Sutton. 
 Robert Knight. 
 Edward Price. 
 William Phips. 
 William Hawkins. 
 Samuel Ewer. 
 Edward Man. 
 Charles Archer. 
 
 In the name and behalf of the whole assembly. 
 
172 
 
 j To the fifth edition, 1720, was prefixed the following :—] 
 
 ADVERTISEMENT. 
 
 This Confession of our Faith, together with the brief 
 Instructions of the Principles of Christian Religion, or the 
 Catechisms, both with the proofs in the margin, and also that 
 with the words of the scriptures at length; with this Con¬ 
 fession, put forth by the ministers, elders, and brethren of 
 above one hundred congregations of Christians, baptized on 
 profession of their faith in England and Wales, denying 
 Arminianism, owning the doctrine of personal election and 
 final perseverance: having sold the property, right and title 
 of the printing thereof, to John Marshall, bookseller, at the 
 Bible in Gracechurch Street, by us, William Collins and 
 Benjamin Reach, it is desired that all persons desirous to 
 promote such useful books, do apply themselves to him. 
 
 
178 
 
 TO THE JUDICIOUS AND IMPARTIAL 
 
 READER. 
 
 Courteous Reader,— It is now many years since divers 
 of us (with other sober Christians then living and walk¬ 
 ing in the way of the Lord, that we profess), did conceive 
 ourselves to be under a necessity of publishing a Confession 
 of our Faith, for the information and satisfaction of those that 
 did not thoroughly understand what our principles were, or 
 had entertained prejudices against our profession, by reason 
 of the strange representation of them, by some men of note, 
 who had taken very wrong measures, and accordingly led 
 others into misapprehensions of us and them: and this was 
 first put forth about the year 1643, in the name of seven 
 congregations then gathered in London ; since which time, 
 divers impressions thereof have been dispersed abroad, and 
 our end proposed in good measure answered, inasmuch as 
 many (and some of those men eminent both for piety and 
 learning), were thereby satisfied that we were no way guilty 
 of those heterodoxies and fundamental errors which had too 
 frequently been charged upon us, without ground or occasion 
 given on our part. And forasmuch as that Confession is not 
 now commonly to be had, and also that many others have 
 since embraced the same truth which is owned therein, it was 
 judged necessary by us to join together in giving a testimony 
 to the world of our firm adhering to those wholesome prin¬ 
 ciples, by the publication of this which is now in your hand. 
 
 And forasmuch as our method and manner of expressing 
 our sentiments in this doth vary from the former (although 
 the substance of the matter is the same), we shall freely 
 
CONFESSIONS OF FAITH. 
 
 ‘ 174 
 
 impart to you the reason and occasion thereof. One thing 
 that greatly prevailed with us to undertake this work, was 
 (not only to give a full account of ourselves to those Chris¬ 
 tians that differ from us about the subject of baptism, but 
 also) the profit that might from thence arise unto those that 
 have any account of our labours, in their instruction and 
 establishment in the great truths of the gospel; in the clear 
 understanding and steady belief of which, our comfortable 
 walking with God. And fruitfulness before him in all our 
 ways, is most nearly concerned. And therefore we did con¬ 
 clude it necessary to express ourselves the more fully and 
 distinctly, and also to fix on such a method as might be 
 most comprehensive of those things which we designed to 
 explain our sense and belief of; and finding no defect in this 
 regard in that fixed on by the Assembly, and after them by 
 those of the Congregational way, we did readily conclude it 
 best to retain the same order in our present Confession. And 
 also when we observed that those last mentioned did, in their 
 Confession (for reasons which seemed of weight both to 
 themselves and others), choose not only to express their 
 mind in words concurrent with the former in sense, concern¬ 
 ing all those articles wherein they were agreed, but also for 
 the most part without any variation of the terms, we did in 
 like manner conclude it best to follow their example, in 
 making use of the very same words with them both, in those 
 articles (which are very many) wherein our faith and doctrine 
 is the same with theirs. And this we did the more abundantly 
 to manifest our consent with both, in all the fundamental 
 articles of the Christian religion, as also with many others 
 whose orthodox confessions have been published to the world, 
 on the behalf of the protestants in divers nations and cities; 
 and also to convince all that we have no itch to clog religion 
 with new words, but do readily acquiesce in that form of 
 sound words which hath been in consent with the holy scrip- 
 
TO THE READER. 
 
 175 
 
 tures, used by others before us; hereby declaring before God, 
 angels, and men, our hearty agreement with them, in that 
 wholesome protestant doctrine, which with so clear evidence 
 of scriptures they have asserted. Some things, indeed, are in 
 some places added, some terms omitted, and some few 
 changed ; but these alterations are of that nature, as that we 
 need not doubt any charge or suspicion of unsoundness in 
 the faith, from any of our brethren upon the account of 
 them. 
 
 In those things wherein we differ from others, we have 
 expressed ourselves with all candour and plainness, that none 
 might entertain jealousy of aught secretly lodged in our 
 breasts, that we would not the world should be acquainted 
 with; yet we hope we have also observed those rules of 
 modesty and humility as will render our freedom in this 
 respect inoffensive, even to those whose sentiments are 
 different from ours. 
 
 We have also taken care to affix texts of scripture in the 
 margin, for the confirmation of each article in our Confession; 
 in which work we have studiously endeavoured to select such 
 as are most clear and pertinent for the proof of what is 
 asserted by us; and our earnest desire is, that all into whose 
 hands this may come would follow that (never enough com¬ 
 mended) example of the noble Bereans, who searched the 
 scriptures daily that they might find out whether the 
 things preached to them were so or not. 
 
 There is one thing more which we sincerely profess, and 
 earnestly desire credence in, viz., that contention is most 
 remote from our design in all that we have done in this 
 matter; and we hope the liberty of an ingenuous unfolding 
 our principles and opening our hearts unto our brethren, 
 with the scripture-grounds on which our faith and practice 
 leans, will by none of them be either denied to us, or taken 
 ill from us. Our whole design is accomplished if we may 
 
176 
 
 CONFESSIONS OF FAITH. 
 
 obtain that justice, as to be measured in our principles and 
 practice, and the judgment of both by others, according to 
 what we have now published, which the Lord (whose eyes 
 are as a flame of fire) knoweth to be the doctrine, which with 
 our hearts we most firmly believe, and sincerely endeavour to 
 conform our lives to. And oh ! that other contentions being 
 laid asleep, the only care and contention of all upon whom 
 the name of our blessed Redeemer is called, might, for the 
 future, be to walk humbly with their God, and in the exer¬ 
 cise of all love and meekness towards each other, to perfect 
 holiness in the fear of the Lord, each one endeavouring to 
 have his conversation such as becometh the gospel; and also, 
 suitable to his place and capacity, vigorously to promote in 
 others the practice of true religion, and undefiled in the sight 
 of God our Father. 1 And that in this backsliding day we 
 might not spend our breath in fruitless complaints of the 
 evils of others, but may every one begin at home, to reform 
 in the first place our own hearts and ways, and then to 
 quicken all that we may have influence upon to the same 
 work ; that if the will of God were so, none might deceive 
 themselves by resting in and trusting to a form of godliness, 
 without the power of it, and inward experience of the efficacy 
 of those truths that are professed by them. 
 
 And verily there is one spring and cause of the decay 0 * 
 religion in our day which we cannot but touch upon, and 
 earnestly urge a redress of: and that is, the neglect of the 
 worship of God in families, by those to whom the charge and 
 conduct of them is committed. May not the gross ignorance 
 and instability of many, with the profaneness of others, be 
 justly charged upon their parents and masters, who have not 
 trained them up in the way wherein they ought to walk when 
 they were young; but have neglected those frequent and 
 solemn commands which the Lord hath laid upon them so to 
 
 [God and our Father,” let edit.] 
 
 1 
 
TO THE READER. 
 
 177 
 
 catechise and instruct them, that their tender years might be 
 seasoned with the knowledge of the truth of God, as revealed 
 in the scriptures; and also by their own omission of prayer 
 and other duties of religion in their families, together with 
 the ill example of their loose conversation, have inured them 
 first to a neglect and then contempt of all piety and religion; 
 we know this will not excuse the blindness or wickedness of 
 any, but certainly it will fall heavy upon those that have 
 been thus the occasion thereof; they indeed die in their sins, 
 but will not their blood be required of those under whose 
 care they were, who yet permitted them to go on without 
 warning, yea led them into the paths of destruction ? and 
 will not the diligence of Christians, with respect to the dis¬ 
 charge of these duties, in ages past, rise up in judgment 
 against and condemn many of those who would be esteemed 
 such now? 
 
 We shall conclude with our earnest prayer, that the God 
 of all grace will pour out those measures of his Holy Spirit 
 upon us, that the profession of truth may be accompanied 
 with the sound belief and diligent practice of it by us, that 
 his name may in all things be glorified, through Jesus Christ 
 our Lord. Amen. 
 
 N 
 

 178 
 
 CONTENTS. 
 
 CHAP. PAGE 
 
 I. Of the Holy Scriptures . . . .179 
 
 II. Of God and of the Holy Trinity . . .182 
 
 III. Of God’s decrees . 184 
 
 IY. Of Creation . . . . . .186 
 
 Y. Of Divine Providence .... 187 
 
 YI. Of the Fall of Man, of Sin, and of the Punishment 
 
 thereof . . . . . .189 
 
 VII. Of God’s Covenant . . . . .191 
 
 VIII. Of Christ the Mediator . . . .192 
 
 IX. Of Free Will.196 
 
 X. Of Effectual Calling.197 
 
 XI. Of Justification . . . . .198 
 
 XII. Of Adoption . . . . . .200 
 
 XIII. Of Sanctification ..... 200 
 
 XIY. Of Saving Faith ..... 201 
 
 XV. Of Eepentance unto Life and Salvation . . 203 
 
 XYI. Of Good Works.204 
 
 XVII. Of Perseverance of the Saints . . . 206 
 
 XVIII. Of the Assurance of Grace and Salvation . . 207 
 
 XIX. Of the Law of God ..... 209 
 
 XX. Of the Gospel, and of the extent of the Grace thereof. 211 
 
 XXI. Of Christian Liberty, and Liberty of Conscience . 212 
 
 XXII. Of Religious Worship, and the Sabbath Day . . 214 
 
 XXIII. Of Lawful Oaths and Vows .... 216 
 
 XXIV. Of the Civil Magistrate . . . .217 
 
 XXV. Of Marriage ...... 219 
 
 XXVI. Of the Church . . . . .219 
 
 XXVII. Of the Communion of Saints .... 224 
 
 XXVIII. Of Baptism and the Lord’s Supper . . . 225 
 
 XXIX. Of Baptism ...... 226 
 
 XXX. Of the Lord’s Supper .... 226 
 
 XXXI. Of the state of Man after Death, and of the Resurrec¬ 
 tion of the Dead . 229 
 
 XXXII. Of the Last Judgment . . . .230 
 
 An Appendix concerning Baptism . . . 231 
 
A 
 
 CONFESSION OF FAITH. 
 
 CHAP. I. 
 
 Of the holy scriptures. 
 
 1. The holy scripture is the only sufficient, certain, and 
 infallible (2 Tim. iii. 15, 16, 17 ; Isa. viii. 20; Luke xvi. 29, 
 31 ; Eph. ii. 20.) rule of all saving knowledge, faith, and 
 obedience; 1 although the (Rom. i. 19, 20, 21, &c.; eh. ii. 14, 
 15 ; Ps. xix. 1, 2, 3) light of nature and the works of crea¬ 
 tion and providence do so far manifest the goodness, wisdom, 
 and power of God, as to leave men unexcusable; yet are they 
 not sufficient to give that knowledge of God and his will, 
 which is necessary unto salvation. (Heb. i. 1.) Therefore 
 it pleased the Lord at sundry times and in divers manners, 
 to reveal himself, and to declare that his will unto his church; 
 and afterward, for the better preserving and propagating of 
 the truth, and for the more sure establishment and comfort 
 of the church against the corruption of the flesh, and the 
 malice of Satan, and of the world, to commit the same wholly 
 unto (Prov. xxii. 19, 20, 21; Rom. xv. 4; 2 Pet. i. 19, 20) 
 writing; which maketh the holy scriptures to be most neces¬ 
 sary, those former ways of God’s revealing his will unto his 
 people being now ceased. 
 
 2. Under the name of holy scripture, or the word of God 
 written, are now contained all the books of the Old and New 
 Testament, which are these :— 
 
 1 [This first sentence is not to be found in the Westminster or Savoy Con¬ 
 fession.] 
 
 N 2 
 
180 
 
 CONFESSIONS OF FAITH. 
 
 Of the Old Testament. 
 
 Genesis, Exodus, Leviticus, Numbers, Deuteronomy, 
 Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 
 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, 
 Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, 
 Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, 
 Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, 
 Haggai, Zechariah, Malachi. 
 
 Of the Neiv Testament. 
 
 Matthew, Mark, Luke, John, The Acts of the Apostles, 
 Paul’s Epistles to the Romans, 1 Corinthians, 2 Corinthians, 
 Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 
 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, 
 the Epistle to the Hebrews, the Epistle of James, the first 
 and second Epistles of Peter, the first, second, and third 
 Epistles of John, the Epistle of Jude, the Revelation. All 
 which are given by the (2 Tim. iii. 16) inspiration of God, to 
 be the rule of faith and life. 
 
 3. The books commonly called Apocrypha, not being of 
 (Luke xxiv. 27, 44; Rom. iii. 2) divine inspiration, are no 
 part of the canon (or rule) of the scripture, and therefore are 
 of no authority to the church of God, nor to be any otherwise 
 approved or made use of, than other human writings. 
 
 4. The authority of the holy scripture, for which it ought 
 to be believed, dependeth not upon the testimony of any man 
 or churcb, but wholly upon (2 Pet. i. 19, 20, 21 ; 2 Tim. iii. 
 16 ; 2 Thess. ii. 13 ; 1 John v. 9) God (who is truth itself), 
 the author thereof; therefore it is to be received, because it 
 is the word of God. 
 
 5. We may be moved and induced by the testimony of the 
 church of God to an high and reverent esteem of the holy 
 scriptures ; and the heavenliness of the matter, the efficacy of 
 
CONFESSION OF ASSEMBLY. 
 
 181 
 
 the doctrine, anu the majesty of the style, the consent of all 
 the parts, the scope of the whole (which is to give all glory 
 to God), the full discovery it makes of the only way of man’s 
 salvation, and many other incomparable excellencies, and 
 entire perfections thereof, are arguments whereby it doth 
 abundantly evidence itself to be the word of God; yet, not¬ 
 withstanding, our (John xvi. 13, 14; 1 Cor. ii. 10, 11, 12 ; 1 
 John ii. 2, 20. 27) full persuasion, and assurance of the infal¬ 
 lible truth, and divine authority thereof, is from the inward 
 work of the Holy Spirit, bearing witness by and with the 
 word in our hearts. 
 
 6. The whole counsel of God concerning all things (2 Tim. 
 lii. 15, 16, 17 ; Gal. i. 8, 9) necessary for his own glory, 
 man’s salvation, faith, and life, is either expressly set down 
 or necessarily contained in the holy scripture; unto which 
 nothing at any time is to be added, whether by new revela¬ 
 tion of the Spirit, or traditions of men. 
 
 Nevertheless we acknowledge the (John vi. 45 ; 1 Cor. ii. 
 9, 10, 11, 12) inward illumination of the Spirit of God, to be 
 necessary for the saving understanding of such things as are 
 revealed in the word; and that there are some circumstances 
 concerning the worship of God and government of the 
 church, common to human actions and societies, which are 
 to be (1 Cor. xi. 13, 14 and ch. xiv. 26 and 40) ordered by 
 the light of nature, and Christian prudence, according to the 
 general rules of the word, which are always to be observed. 
 
 7. All things in scripture are not alike (2 Pet. iii. 16) 
 plain in themselves, nor alike clear unto all; yet those things 
 which are necessary to be known, believed, and observed for 
 salvation, are so (Psal. xix. 7 and cxix. 130) clearly pro¬ 
 pounded and opened in some place of scripture or other, that 
 not only the learned but the unlearned, in a due use of 
 ordinary means, may attain to a sufficient understanding of 
 them. 
 
182 
 
 CONFESSIONS OF FAITH. 
 
 8. The Old Testament in (Rom. iii. 2) Hebrew (which 
 was the native language of the people of God of old) and the 
 New Testament in Greek (which at the time of the writing 
 of it was most generally known to the nations), being imme¬ 
 diately inspired by God, and by his singular care and provi¬ 
 dence kept pure in all ages, are therefore (Isa. viii. 20) 
 authentical; so as in all controversies of religion, the church 
 is finally to appeal unto them (Act. xv. 15). But because 
 these original tongues are not known to all the people of God, 
 who have a right unto and interest in the scriptures, and are 
 commanded in the fear of God to read (John v. 39) and search 
 them, therefore they are to be translated into the vulgar 
 language of every nation, unto which they (1 Cor. xiv. 6, 9, 
 11, 12, 24, 28) come, that the word of God dwelling (Col. 
 iii. 16) plentifully in all, they may worship him in an accept¬ 
 able manner, and through patience and comfort of the scrip¬ 
 tures may have hope. 
 
 9. The infallible rule of interpretation of scripture is the 
 (2 Pet. i. 20, 21; Act. xv. 15, 16) scripture itself. And 
 therefore, when there is a question about the true and full 
 sense of any scripture (which is not manifold but one), it must 
 be searched by other places that speak more clearly. 
 
 10. The supreme judge by which all controversies of 
 religion are to be determined, and all decrees of councils, 
 opinions of ancient writers, doctrines of men, and private 
 spirits, are to be examined, and in whose sentence we are to 
 rest, can be no other but the holy scripture delivered by the 
 Spirit, into which (Matt. xxii. 29, 31 ; Eph. ii. 20; Acts, 
 xxviii. 23) scripture so delivered our faith is finally resolved. 
 
 CHAP. II. 
 
 Of God and of the Holy Trinity. 
 
 1. 1 he Lord our God is but (1 Cor. viii. 4, 6 ; Deut. vi.4) 
 
CONFESSION OF ASSEMBLY. 
 
 183 
 
 one only living and true God; whose (Jcr. x. 10; Isai. xlviii, 
 12) subsistence is in and of himself (Exod. iii. 14), infinite in 
 being and perfection, whose essence cannot be comprehended 
 by any but himself; (Jolmiy. 24) a most pure Spirit, (1 Tim. 
 i. 17 ;Deut. iv.l5,16)invisible, without body, parts, or passions, 
 who only hath immortality, dwelling in the light which no 
 man can approach unto, who is (Mai. iii. 6 ) immutable, (1 
 Kings viii. 27 ; Jer. xxiii. 23) immense, (Psal. xc. 2) eternal, 
 incomprehensible, (Gen. xvii. 1) Almighty, every way infinite, 
 (Isa. vi. 3) most holy, most wise, most free, most absolute, 2 
 (Ps. cxv. 3; Isa. xlvi. 10) working all things according to 
 the counsel of his own immutable and most righteous will 
 (Prov. xvi. 4 ; Horn. xi. 36) for his own glory, most loving, 
 gracious, merciful, long-suffering, abundant in goodness and 
 truth, forgiving iniquity, transgression, and sin (Exod. xxxiv. 
 6, 7 ; Heb. xi. 6), the rewarder of them that diligently seek 
 him, and withal most just, (Neh. ix. 32, 33) and terrible in 
 his judgments, (Ps. v. 5, 6) hating all sin, and who will by 
 no means clear the (Exod. xxxiv. 7 ; Nahum i. 2, 3) guilty. 
 
 2. God, having all (John v. 26) life, (Ps. cxlviii. 14) glory, 
 (p s . cxix. 68) goodness, blessedness, in and of himself, is alone 
 in, and unto himself all-sufficient, not (Job. xxii. 2, 3) stand¬ 
 ing in need of any creature which he hath made, nor deriving 
 any glory from them, but only manifesting his own glory in, 
 by, unto, and upon them; he is the alone fountain of all being, 
 (Korn. xi. 34, 35, 36) of whom, through whom, and to whom 
 are all things, and he hath most sovereign (Dan. iv. 25, and 
 v. 34, 35) dominion over all creatures, to do by them, for 
 them, or upon them, whatsoever himself pleaseth; in his 
 sight (Heb. iv. 13) all things are open and manifest, his know- 
 
 2 [The Westminster and Savoy body, parts, or passions; immutable, 
 Confessions read :—“ There is but one immense, eternal, incomprehensible, 
 only living and true God; who is almighty; most wise, most holy, 
 infinite in being and perfection; a most free, most absolute.” &c.] 
 most pure Spirit, invisible, without 
 
184 
 
 CONFESSIONS OF FAITH. 
 
 ledge is (Ezek. xi. 5 ; Acts xv. 18) infinite, infallible, and 
 independent upon the creature, so as nothing is to him con¬ 
 tingent, or uncertain ; he is most holy in all his counsels, in 
 (Psal. cxlv. 17) all his works, and in all his commands; to 
 him is due (Rev. v. 12, 13, 14) from angels and men, what¬ 
 soever worship, service, or obedience, as creatures they owe 
 unto the Creator, and whatever he is further pleased to require 
 of them. 
 
 3. In this divine and infinite Being there are three sub¬ 
 sistences, (1 John v. 7 ; Mat. xxviii. 19; 2 Cor. xiii. 14) the 
 Father, the Word (or Son), and Holy Spirit, of one substance, 
 power, and eternity, 3 each having the whole divine essence, 
 (Exod. iii. 14; Joh. xiv. 11 ; 1 Cor. viii. 6) yet the essence 
 undivided; the Father is of none, neither begotten nor pro¬ 
 ceeding, the Son is (John i. 14, 18) eternally begotten of the 
 Father, the Holy Spirit (John xv. 26 ; Gal. iv. 6) proceeding 
 from the Father and the Son; all infinite, 4 without beginning, 
 therefore but one God, who is not to be divided in nature 
 and being, but distinguished by several peculiar, relative pro¬ 
 perties, and personal relations ; 2 which doctrine of the Trinity 
 is the foundation of all our communion with God, and com¬ 
 fortable dependence on him. 
 
 CHAP. III. 
 
 Of Go(Ts decrees. 
 
 1. God hath (Isa. xlvi. 10; Eph. i. 11; Heb. vi. 17; 
 Rom. ix. 15, 18) decreed in himself, from all eternity, by the 
 most wise and holy counsel of his own will, freely and un¬ 
 changeably, all things whatsoever come to pass; yet so as 
 thereby is God neither the author of sin (Jam. i. 15, 17 ; 1 
 
 3 [The Savoy Confession reads: God the Son, and God the Holy 
 “ In the unity of the Godhead there Ghost,” &c.] 
 
 be three persons, of one substance, 4 [“All infinite” &c. This sentence 
 power, and eternity, God the Father, is not in the Savoy Confession.] 
 
CONFESSION OF ASSEMBLY. 
 
 185 
 
 John i. 5) nor hath fellowship with any therein, nor is vio¬ 
 lence offered to the will of the creature, nor yet is the liberty 
 or contingency of second causes taken away, but rather (Acts 
 iv. 27, 28 ; John xix. 11) established; in which appears his 
 wisdom in disposing all things, and power, and faithfulness 
 ( Numb, xxiii. 19 ; Eph. i. 3, 4, 5) in accomplishing his decree. 
 
 2. Although God knoweth whatsoever may, or can come 
 to pass upon all (Act. xv. 18) supposed conditions: yet hath 
 he not decreed anything, (Rom. ix. 11, 13, 16, 18) because 
 he foresaw it as future, or as that which would come to pass 
 upon such conditions. 
 
 3. By the decree of God, for the manifestation of his glory, 
 (1 Tim. v. 21; Mat. xxv. 41) some men and angels are pre¬ 
 destinated or foreordained to eternal life, through Jesus 
 Christ, to the (Eph. i. 5, 6) praise of his glorious grace ; 
 others being left to act in their sin to their (Rom. ix. 22, 
 23 ; Jude 4) just condemnation, to the praise of his glorious 
 justice. 5 
 
 4. These angels and men thus predestinated, and fore¬ 
 ordained, are particularly and unchangeably designed; and 
 their (2 Tim. ii. 19 ; Joh. xiii. 18) number so certain, and 
 definite, that it cannot be either increased or diminished. 
 
 5. Those of mankind (Eph. i. 4, 9, 11; Rom. viii. 30; 2 
 Tim. i. 9 ; 1 Thess. v. 9) that are predestinated to life, God, 
 before the foundation of the world was laid, according to his 
 eternal and immutable purpose and the secret counsel and 
 good pleasure of his will, hath chosen in Christ unto ever¬ 
 lasting glory, out of his mere free grace and love; (Rom. 
 xix. 13, 16; Eph. i. 6, 12) without any other thing in the 
 creature as a condition or cause moving him thereunto. 0 
 
 5 [Instead of the sentence fol- 6 [“ Without any foresight of faith, 
 lowing, the Westminster and Savoy or good works, or perseverance in 
 Confessions read, “ and others fore- either of them, or any other thing in 
 ordained to everlasting death.”] the creature, as conditions or causes 
 
186 
 
 CONFESSIONS OF FAITH. 
 
 6. As God hath appointed the elect unto glory, so he hath, 
 by the eternal and most free purpose of his will, fore-ordained 
 (1 Pet. i. 2; 2 Thess. ii. 13) all the means thereunto, where¬ 
 fore they who are elected, being fallen in Adam (1 Thess. v. 
 9, 10), are redeemed by Christ, are effectually (Horn. viii. 
 30; 2 Thess. ii. 13) called unto faith in Christ, by his 
 Spirit working in due season, are justified, adopted, sanctified, 
 and kept by his power through faith (1 Pet. i. 5) unto salva¬ 
 tion ; neither are any other redeemed by Christ, or effectu¬ 
 ally called, justified, adopted, sanctified, and saved, but the 
 elect (John x. 26; xvii. 9 ; vi. 64) only. 
 
 7. The doctrine of this high mystery of predestination is 
 to be handled with special prudence and care; that men 
 attending the will of God revealed in his word and yielding 
 obedience thereunto, may, from the certainty of their effectual 
 vocation, be assured of their (1 Thess. i. 4, 5 ; 2 Pet. i. 10,) 
 eternal election ; so shall this doctrine afford matter (Ephes 
 i. 6 ; Rom. xi. 33) of praise, reverence, and admiration of 
 God, and (Rom. xi. 5, 6) of humility, diligence, and abun¬ 
 dant (Luke x. 20) consolation to all that sincerely obey the 
 gospel J 
 
 CHAP IV. 
 
 Of Creation . 
 
 1. In the beginning it pleased God the Father (John i. 2, 3 ; 
 Heb. i. 2 ; Job xxvi. 13), Son, and Holy Spirit, for the mani¬ 
 festation of the glory of (Rom. i. 20) his eternal power, 
 
 moving him thereunto, and all to the 
 praise of his glorious grace.” West, 
 and Savoy Conf.] 
 
 7 [Under this article, the following 
 paragraph is found in the West¬ 
 minster and Savoy Confessions : “ 7. 
 The rest of mankind, God was pleased 
 according to the unsearchable counsel 
 
 of his own will, whereby he extendeth 
 or wi’thholdeth mercy as he pleaseth, 
 for the glory of his sovereign power 
 over his creatures, to pass by and to 
 ordain them to dishonour and wrath 
 for their sin, to the praise of his 
 glorious justice.”] 
 
CONFESSION OF ASSEMBLY. 
 
 187 
 
 wisdom, and goodness, to create or make 8 the world, and all 
 things therein (Col. i. 16; Gen. ii. 1, 2), whether visible or 
 invisible, in the space of six days, and all very good. 
 
 2. After God had made all other creatures, he created 
 (Gen. i. 27) man, male and female, with (Gen. ii. 7) reason¬ 
 able and immortal souls, rendering them fit unto that life to 
 God for which they were created ; being (Eccles. vii. 29 ; 
 Gen. i. 26) made after the image of God, in knowledge, 
 righteousness, and true holiness; having the law of God 
 (Rom. ii. 14, 15) written in their hearts, and power to fulfil 
 it; and yet under a possibility of transgressing, being left to 
 the liberty of their own will, which was (Gen, iii. 6) subject 
 to change. 
 
 3. Besides the law written in their hearts, they received 
 (Gen. vi. 17, iii. 8—10) a command not to eat of the tree of 
 knowledge of good and evil; which whilst they kept, they 
 were happy in their communion with God, and had dominion 
 (Gen. i. 26, 28) over the creatures. 
 
 CHAP. V. 
 
 Of divine providence. 
 
 1. God, the good Creator of all things, in his infinite power 
 and wisdom doth (Heb. i. 3; Job xxxviii. 11; Isa. xlvi. 10, 
 11 ; Psa. cxxxv. 6) uphold, direct, 9 dispose, and govern all 
 creatures and things, from the greatest even to the (Matt. x. 
 29—31) least, by his most wise and holy providence, to the 
 end for the which they were created, according unto his in¬ 
 fallible foreknowledge, and the free and immutable counsel of 
 his (Eph. i. 11) own will; to the praise of the glory of his 
 wisdom, power, justice, infinite goodness, and mercy. 
 
 8 [“ Of nothing —West, and Savoy things, doth uphold,” &c. ; West, and 
 
 Conf.] Savoy Conf.'J 
 
 9 [“God, the great Creator of all 
 
.188 
 
 CONFESSIONS OF FAITH. 
 
 2. Although in relation to the foreknowledge and decree 
 of God, the first Cause, all things come to pass (Acts ii. 23) 
 immutably and infallibly; so that there is not any thing be¬ 
 falls any (Prov. xvi. 33) by chance, or without his providence; 
 yet by the same providence he ordereth them to fall out 
 according to the nature of second causes, either (Gen. viii. 
 22 ) necessarily, freely, or contingently. 
 
 3. God in his ordinary providence (Acts xxvii. 31,44; Isa. 
 lv. 10, 11) maketh use of means; yet is free (IIos. i. 7) to 
 work without, (Pom. iv. 19, 20, 21) above, and (Dan. iii. 27) 
 against them at his pleasure. 
 
 4. The almighty power, unsearchable wisdom, and infi¬ 
 nite goodness of God so far manifest themselves in his provi¬ 
 dence, that his determinate counsel (Pom. xi. 32,33,34; 2 Sam. 
 xxiv. 1; 1 Chron. xxi. 1) extendeth itself even to the first 
 fall, and all other sinful actions 1 , both of angels and men ; and 
 that not by a bare permission, which also he most wisely and 
 powerfully (2 Kings xix. 28; Psa. Ixxvi. 10,) boundeth, and 
 otherwise ordereth, and governeth, in a manifold dispensation 
 to his most holy (Gen. 1. 20 ; Isa. x. 6, 7, 12) ends : yet so, as 
 the sinfulness of their acts proceedeth only from the creatures, 
 and not from God ; who being most holy and righteous, 
 neither is nor can be the author or (Psa. 1. 21; 1 Joh. ii. 16,) 
 approver of sin. 
 
 5. The most wise, righteous, and gracious God doth often¬ 
 times leave for a season his own children to manifold tempta¬ 
 tions and the corruptions of their own heart, to chastise them 
 for their former sins, or to discover unto them the hidden 
 strength of corruption and deceitfulness of their hearts (2 
 Chron. xxxii. 25, 26, 31 ; Sam. xxiv. 1 ; 2 Cor. xii. 7—9,) 
 that they may be humbled; and to raise them to a more close 
 and constant dependence for their support upon himself; and 
 
 4“ Other sina; ” —West, and Savoy Conf.] 
 
CONFESSION OF ASSEMBLY. 
 
 189 
 
 to make them more watchful against all future occasions of 
 sin, and for other just and holy ends. 
 
 So that whatsoever befalls any of his elect is by his ap¬ 
 pointment, for his glory (Rom. viii. 28) and their good. 2 
 
 6. As for those wicked and ungodly men, whom God as a 
 righteous judge, for former sin doth (Rom. i. 24, 26, 28 ; 
 xi. 7, 8) blind and harden; from them he not only with~ 
 holdeth his (Deut. xxix. 4) grace, whereby they might have 
 been enlightened in their understanding 'and wrought upon 
 in their hearts ; but sometimes also withdraweth (Matt. xiii. 
 12) the gifts which they had, and exposeth them to such 
 (Deut. ii. 30; 2 Kings viii. 12, 13) objects as their corrup¬ 
 tions make occasion of sin ; and withal (Psa. lxxxi. 11, 12 ; 
 2 Thess. ii. 10, 11, 12) gives them over to their own lusts, the 
 temptations of the world, and the power of Satan, whereby it 
 comes to pass that they (Exod. viii. 15, 32 ; Isai. vi. 9, 10 ; 
 1 Pet. ii. 7, 8) harden themselves, even under those means 
 which God useth for the softening of others. 
 
 7. As the providence of God doth in general reach to all 
 creatures, so after a more special manner it taketh care of his 
 (1 Tim. iv. 10; Amos ix. 8, 9 ; Isai. xliii. 3, 4, 5) church, and 
 disposeth of all things to the good thereof, 
 
 CHAP. VI. 
 
 Of the fall of man , of sin, and of the punishment thereof 
 
 1. Although God created man upright and perfect, and 
 gave him a righteous law, which had been unto life had he 
 kept it (Gen. ii. 16, 17), and threatened death upon the breach 
 thereof, yet he did not long abide in this honour (Gen. iii. 12, 
 x. 13 ; 2 Cor. i. 1, 3); Satan using the subtlety of the serpent 
 to seduce Eve, then by her seducing Adam, who without any 
 
 [ 2 The last sentence is not found in the West, and Sav. Confessions.] 
 
190 
 
 CONFESSIONS OF FAITH. 
 
 any compulsion, did wilfully transgress the law of their cre¬ 
 ation and the command given unto them, in eating the for¬ 
 bidden fruit, which God was pleased according to his wise 
 and holy counsel to permit, having purposed to order it to his 
 own glory.3 
 
 2. Our first parents by this sin fell from their (Rom. iii. 
 23) original righteousness and communion with God, and we 
 in them, whereby death came upon all (Rom. v. 12, &c.); all 
 becoming dead in sin and wholly defiled (Tit. i. 15; Gen. vi. 
 5; Jer. xvii. 9; Rom. iii. 10—19,) in all the faculties and 
 parts of soul and body. 
 
 3. They being the (Rom. v. 12—19; 1 Cor. xv. 21, 22, 
 45, 49) root, and by God’s appointment, standing in the room 
 and stead of all mankind, the guilt of the sin was imputed 
 and corrupted nature conveyed to all their posterity, descend¬ 
 ing from them by ordinary generation, being now (Psa. li. 5; 
 Job xiv. 4) conceived in sin and by nature children (Eph. 
 ii. 3) of wrath, the servants of sin, the subjects (Rom. vi. 20, 
 v. 12) of death, and all other miseries, spiritual, temporal, 
 and eternal, unless the Lord Jesus (Heb. ii. 14; 1 Thess, i. 
 10) set them free. 4 
 
 4. From this original corruption, whereby we are (Rom. 
 viii. 7 ; Col. i. 21) utterly indisposed, disabled, and made 
 opposite to all good, and wholly inclined to all evil, do 
 (James i. 14, 15 ; Matt. xv. 19) proceed all actual trans¬ 
 gressions . 
 
 3 [Westminster Conf. “ 1. Our 
 first parents being seduced by the 
 subtlety and temptation of Satan, 
 sinned in eating the forbidden fruit. 
 This their sin God was pleased, ac¬ 
 cording to his wise and holy counsel, 
 to permit, having purposed to order 
 it to his own glory.” Savoy Conf. 
 “ 1. God having made a covenant of 
 
 works, and life thereupon, with our 
 first parents, and all their posterity 
 in them, they being seduced by the 
 subtlety and temptation of Satan did, 
 wilfully, transgress the law of their 
 creation, and break the covenant, in 
 eating the forbidden fruit.”] 
 
 L 4 “ Being now,” &c.; not in West, 
 or Sav. Conf.”] 
 
CONFESSION OF ASSEMBLY. 
 
 191 
 
 5. This corruption of nature, during this life, doth (Rom. 
 vii. 18, 23; Eccles, vii. 20; 1 John i, 8) remain in those 
 that are regenerated ; and although it be through Christ 
 pardoned, and mortified, yet both itself, and the first motions 
 thereof, are truly and properly (Rom. vii. 24, 25; Gal. v. 17) 
 sin. 
 
 CHAP. VII. 
 
 Of GocCs covenant . 
 
 1. The distance between God and the creature is so great, 
 that although reasonable creatures do owe obedience unto 
 him as their Creator, yet they could never have attained the 
 reward of life, but by some (Luke xvii. 10; Job xxxv. 7, 8) 
 voluntary condescension on God’s part, which he hath been 
 pleased to express, by way of covenant. 5 
 
 2. Moreover, man having brought himself (Gen. ii. 17 ; 
 Gal. iii. 10 ; Rom. iii. 20, 21) under the curse of the law by 
 his fall, it pleased the Lord to make a covenant of grace, 
 wherein he freely offereth unto sinners (Rom. viii. 3; Mark 
 xvi. 15, 16 ; John iii. 16) life and salvation by Jesus Christ, 
 requiring of them faith in him, that they may be saved; and 
 (Ezek. xxxvi. 26, 27 ; John vi. 44, 45 ; Psa. cx. 3) pro¬ 
 mising to give unto all those that are ordained unto eternal 
 life, his Holy Spirit, to make them willing and able to 
 believe/’ 
 
 3. This covenant is revealed in the gospel; first of all to 
 Adam in the promise of salvation by the (Gen. iii. 15) seed 
 
 5 [The West, and Savoy Conf. add 
 the following : “ 2. The first cove¬ 
 nant made with man was a ‘ covenant 
 of works,’ wherein life was promised 
 to Adam, and in him to his posterity, 
 upon condition of perfect and per¬ 
 sonal obedience.”] 
 
 0 [This paragraph is substituted 
 for two others in the West. and Savoy 
 Conf. The Confession of Savoy also 
 departing from that of the West¬ 
 minster divines.] 
 
192 
 
 CONFESSIONS OF FAITH. 
 
 of the woman, and afterwards by farther steps, until the full 
 (Heb. i. 1) discovery thereof was completed in the New Tes¬ 
 tament ; and it is founded in that (2 Tim. i. 9 ; Tit. i. 2) 
 eternal covenant transaction that was between the Father 
 and the Son, about the redemption of the elect; and it is 
 alone by the grace of this covenant, that all of the posterity 
 of fallen Adam, that ever were (Heb. ii. 6, 13; Pom. iv. 1, 
 2, &c.; Acts iv. 12 ; John viii. 56) saved, did obtain life and 
 a blessed immortality; man being now utterly uncapable of 
 acceptance with God upon those terms, on which Adam 
 stood in his state of innocence. 7 
 
 CHAP. VIII. 
 
 Of Christ the Mediator. 
 
 1. It pleased God, in his eternal purpose, to choose and 
 ordain the Lord Jesus, his only begotten Son, according to 
 the covenant made between them both (Isa. xlii. 1 ; 1 Pet. 
 xix. 20), to be the mediator between God and man; the 
 (Acts iii. 22) prophet, (Heb. v. 5, 6) priest and (Psal. ii. 6; 
 Luke i. 33; Eph. i. 23; Heb. i. 2; Acts xvii. 31) king; 
 head and Saviour of his church, the heir of all things, and 
 judge of the world: unto whom he did from all eternity 
 (Isa. liii. 10; John xvii. 6; Pom. viii. 30) give a people to 
 be his seed, and to be by him in time redeemed, called, justi¬ 
 fied, sanctified, and glorified. 
 
 2. The Son of God, the second person in the Holy Trinity, 
 being very and eternal God, the brightness of the Father’s 
 glory, of one substance and equal with him: who made the 
 world, who upholdeth and governeth all things he hath made; 
 
 A 7 [The West, and Savoy Conf. begiu was pleased to make a second, com- 
 this sentence thus : “ Man, by his monly called the covenant of grace ; 
 fall, having made himself incapable \vherein, &c. 
 of life by that covenant, the Lord 
 
CONFESSION OF ASSEMBLY. 
 
 193 
 
 did, when the fulness of time was come, take upon him 
 (John i. 1,14 ; Gal. iv. 4) man’s nature, with all the essential 
 properties and common infirmities thereof, (Rom. viii. 3 ; 
 Heb. ii. 14, 16, 17; iv. 15) yet without sin; being conceived 
 by the Holy Spirit in the womb of the Virgin Mary, the 
 Holy Spirit coming clown upon her, and the power of the 
 Most High overshadowing her, (Luke i. 27, 31, 35) and so 
 was made of a woman, of the tribe of Judah, of the seed of 
 Abraham and David, according to the scriptures; 8 so that 
 two whole, perfect, and distinct natures were inseparably 
 joined together in one person, without conversion, composi¬ 
 tion, or confusion ; which person is very God, and very man, 
 yet one (Rom. ix. 5 ; 1 Tim. ii. 5) Christ, the only mediator 
 between God and man. 
 
 3. The Lord Jesus, in his human nature thus united to the 
 divine in the person of the Son, was sanctified, and anointed 
 (Psal. xlv. 7; Acts x. 38; John iii. 34) with the Holy 
 Spirit, above measure; having in him (Col. ii. 3) all the 
 treasures of wisdom and knowledge; in whom it pleased the 
 Father, that (Col. i. 19) all fulness should dwell; to the end, 
 that being (Heb. vii. 26) holy, harmless, undefiled, and full 
 (John i. 14) of grace and truth, he might be thoroughly fur¬ 
 nished to execute the office of a mediator, and (Heb. vii. 22) 
 surety; wffiich office he took not upon himself, but was 
 thereunto (Heb. v. 5) called by Iris Father, who also put 
 (John v. 22, 27; Matt, xxviii. 18 ; Acts ii. 36) all power 
 and judgment in his hand, and gave him commandment to 
 execute the same. 
 
 4. This office the Lord Jesus did most (Psa. xl. 7, 8; 
 Heb. x. 5—11 ; John x. 18) willingly undertake, which that 
 he might discharge he was made under the law (Gal. iv. 4 ; 
 
 « [West, and Savoy Conf. read : her substance without the rest of 
 “ in the womb of the Virgin Mary, of the sentence.] 
 
 O 
 
194 
 
 CONFESSIONS OF FAITH. 
 
 Matt. iii. 15) and did perfectly fulfil it, and underwent the 
 (Gal. iii. 13 ; Isa. liii. 6 ; 1 Pet. iii. 18) punishment due to 
 us, which we should have borne and suffered, being made 
 (2 Cor. v. 21) sin and a curse for us; enduring most grievous 
 sorrows 9 (Matt. xxvi. 37, 38; Luke xxii. 44; Matt, xxvii. 46) 
 in his soul, and most painful sufferings in his body; was 
 crucified, and died, and remained in the state of the dead 
 yet saw no (Acts xiii. 37) corruption; on the (1 Cor. xv. 
 3, 4) third day he arose from the dead, with the same (John 
 xx. 25, 27) body in which he suffered; with which he also 
 (Mark xvi. 19 ; Acts i. 9, 10, 11) ascended into heaven; and 
 there sitteth at the right hand of his Father, (Rom. viii. 34 ; 
 Heb. ix. 24) making intercession; and shall (Acts x. 42 ; 
 Rom,, xiv. 9, 10 ; Acts i. 10) return to judge men and angels, 
 at the end of the world. 
 
 5. The Lord Jesus, by his perfect obedience and sacrifice 
 of himself, which he through the eternal Spirit once offered 
 up unto God (Heb. ix. 14; x. 14; Rom. iii. 25, 26), hath 
 fully satisfied the justice of God, procured reconciliation, and 
 purchased an everlasting inheritance in the kingdom of 
 heaven (John xvii. 2; Heb. ix. 15) for all those whom the 
 Father hath given unto him. 
 
 6. Although the price of redemption was not actually 
 paid by Christ, 2 till after his incarnation (1 Cor. iv. 10; Heb. 
 iv. 2; 1 Pet. i. 10, 11), yet the virtue, efficacy, and benefit 
 thereof were communicated to the elect in all ages succes¬ 
 sively, from the beginning of the world, in and by those 
 promises, types, and sacrifices wherein he was revealed, and 
 signified to be the seed of the woman, which should bruise 
 
 9 [Savoy Conf. inserts here, “ im- 2 [West, and Savoy Conf. read, 
 mediately from God.”] “Although the work of redemption 
 
 1 [West and Savoy Conf. read, was not actually wrought by Christ.”] 
 “ remained under the power of 
 death.” ] 
 
CONFESSION OF ASSEMBLY. 
 
 195 
 
 the serpent’s head, (Rev. xiii. 8) and the Lamb slain from the 
 foundation of the world; (Heb. xiii. 8) being the same 
 yesterday , and to-day , and for ever. 
 
 7. Christ in the work of mediation acteth according to 
 both natures, by each nature doing that which is proper to 
 itself; yet by reason of the unity of the person, that which 
 is proper to one nature is sometimes in scripture attributed 
 to the person (John iii. 13 ; Acts xx. 28) denominated by the 
 other nature. 
 
 8. To all those for whom Christ hath obtained eternal 
 redemption, he doth certainly and effectually (John vi. 37, 
 x. 15, 16, xvii: 9 ; Rom. v. 10) apply, and communicate the 
 same, making intercession for them; uniting them to himself 
 by his Spirit (John xvii. 6 ; Eph. i. 9; 1 John v. 20) re¬ 
 vealing unto them, in and by the word, the mystery of 
 salvation, persuading them to believe, and obey (Rom. viii. 
 9, 14); governing their hearts by his word and Spirit, and 
 (Ps. cx. 1 ; 1 Cor. xv. 25, 26) overcoming all their enemies 
 by his almighty power and wisdom; in such manner and 
 ways as are most consonant to his wonderful and (John iii. 8; 
 Eph. i. 8) unsearchable dispensation; and all of free and 
 absolute grace, without any condition foreseen in them, to 
 procure it. 3 
 
 9. This office of mediator between God and man, is proper 
 (1 Tim. ii. 5) only to Christ, who is the prophet, priest, and 
 king of the church of God; and may not be either in whole, 
 or any part thereof transferred from him to any other. 
 
 10. This number and order of offices is necessary ; for in 
 in respect of our (John i. 18) ignorance, we stand in need of 
 his prophetical office; and in respect of our alienation from 
 God (Col. i. 21 ; Gal. v. 17) and imperfection of the best 
 of our services, we need his priestly office, to reconcile us, 
 
 3 [“ And all of free,” &c., not in West, and Savoy Conf.] 
 
196 
 
 CONFESSIONS OF FAITH. 
 
 and present us acceptable unto God : and in respect of' our 
 averseness and utter inability to return to God, and for our 
 rescue and security from our spiritual adversaries, we need 
 his kingly office (John xvi. 8 ; Ps. cx. 3 ; Luke i. 74, 75) to 
 convince, subdue, draw, uphold, deliver, and preserve us to 
 his heavenly kingdom. 4 
 
 CHAP. IX. 
 
 Of free will. 
 
 1. God hath indued the will of man with that natural 
 liberty and power-of acting upon choice, that it is (Matt, 
 xvii. 12; Jam. i. 14; Deut. xxx. 19) neither forced, nor by 
 any necessity of nature determined to do good or evil. 
 
 2. Man in his state of innocency, had freedom, and power, 
 to will and to do that (Eccl. vii. 29) which was good, and 
 well-pleasing to God; but yet (Gen. iii. 6) was mutable, so 
 that he might fall from it. 
 
 3. Man, by his fall into a state of sin, hath wholly lost 
 (Pom. v. 6, viii. 7) all ability of will to any spiritual good 
 accompanying salvation; so as a natural man, being alto¬ 
 gether averse from that good, (Epli. ii. 1, 5) and dead in sin, 
 is not able, by his own strength, to (Tit. iii. 3, 4, 5 ; John vi. 
 44) convert himself, or to prepare himself thereunto. 
 
 4. When God converts a sinner, and translates him into 
 the state of grace, (Col. i. 13; John 8, 36) he freeth him 
 from his natural bondage under sin, and by his grace alone 
 enables him (Phil. ii. 13) freely to will and to do that which 
 is spiritually good ; yet so as that, by reason of his (Pom. 
 vii. 15, 18, 19, 21, 23) remaining corruptions, he doth not 
 perfectly nor only will that which is good, but doth also will 
 that which is evil. 
 
 4 [The two last paragraphs are not constitute the 13th and 14th articles 
 in the West, and Sayoj'- Conf., but of the Confession of 164G. See cmteJ] 
 
CONFESSION OF ASSEMBLY. 
 
 197 
 
 5. The will of man is made (Eph. iv. 13) perfectly and 
 immutably free to God alone in the state of glory only. 
 
 CHAP. X. 
 
 Of effectual calling. 
 
 1. Those whom God hath predestinated unto life he is 
 pleased, in his appointed and accepted time, (Rom. viii. 30, 
 xi. 7 ; Eph. i. 10, 11; 2 Thess. iii. 13, 14) effectually to 
 call by his word and Spirit, out of that state of sin and 
 death in which they are by nature, to grace and salvation 
 (Eph. i. 1—6), by Jesus Christ; enlightening their minds, 
 spiritually and savingly, to (Acts xxvi. 18 ; Eph. i. 17, 18) 
 understand the things of God; taking away their (Ezek. 
 xxxvi. 26) heart of stone, and giving unto them a heart of 
 flesh; renewing their wills, and by his almighty power de¬ 
 termining them (Deut. xxx. 6; Ezek. xxxvi. 27; Eph. i. 19) 
 to that which is good, and effectually drawing them to Jesus 
 Christ; yet so as they come [(Psa. cx. 3 ; Cant. i. 4) most 
 freely, being made willing by his grace. 
 
 2. This effectual call is of God’s free and special grace alone 
 (2 Tim. i. 9; Eph. ii. 8), not from anything at all foreseen in 
 man, nor from any power or agency in the creature, co~working 
 with his special grace (1 Cor. ii. 14; Eph. ii. 5; John v. 25), 
 the creature being wholly passive therein, being dead in sins 
 and trespasses, until, being quickened and renewed by the 
 Holy Spirit, he is thereby enabled to answer this call, and to 
 embrace the grace offered and conveyed in it, and that by no 
 less (Eph. i. 19, 20) power than that which raised up Christ 
 from the dead. 
 
 3. Elect infants dying in infancy, are (John iii. 3, 5, 6) 
 regenerated and saved by Christ through the Spirit; who 
 worketh when, and where, and (John iii. 8) how he pleaseth; 
 
198 
 
 CONFESSIONS OF FAITH. 
 
 so also are all other elect persons, who are incapable of being 
 outwardly called by the ministry of the word. 
 
 4. Others not elected, although they may be called by the 
 ministry of the word (Matt. xxii. 14; xiii. 20, 21 ; Heb. vi. 
 4, 5), and may have some common operations of the Spirit, 
 yet not being effectually drawn by the Father, they neither 
 will nor can truly (John vi. 44, 45, 65 ; 1 John ii. 24, 25) come 
 to Christ ; 5 and therefore cannot be saved : much less can 
 men that receive not the Christian religion (Acts iv. 12 ; 
 John iv. 22 ; xvii. 3) be saved; 0 be they never so diligent to 
 frame their lives according to the light of nature and the law 
 of that religion they do profess. 
 
 CHAP. XI. 
 
 Of justification. 
 
 1. Those whom God effectually calleth, he also freely 
 (Rom. iii. 24; viii. 30) justifieth, not by infusing righteous¬ 
 ness into them, but by (Rom. iv. 5, 6, 7, 8 ; Eph. i. 7) par¬ 
 doning their sins, and by accounting and accepting their 
 persons as (1 Cor. i. 30, 31; Rom. v. 17, 18, 19) righteous; 
 not for anything wrought in them, or done by them, but for 
 Christ’s sake alone, not by imputing faith itself, the act of 
 believing, or any other (Phil. iii. 8, 9 ; Eph. ii. 8, 9, 10) 
 evangelical obedience to them, as their righteousness; but 
 by imputing Christ’s active obedience unto the whole law, 
 and passive obedience in his death, for their whole and sole 
 righteousness, they (John i. 12; Rom. v. 17) receiving, and 
 resting on him, and his righteousness, by faith ; which faith 
 they have not of themselves, it is the gift of God. 
 
 5 [West. Conf., “ Yet they never 6 [West, and Savoy Conf. read, 
 truly come unto ChristSavoy Conf. “men not professing the Christian 
 ** They neither do nor can come unto religion be saved in any other way 
 Christ.”] whatsoever.”] 
 
CONFESSION OF ASSEMBLY. 
 
 199 
 
 2. Faith thus receiving and resting; on Christ, and his 
 righteousness, is the (Rom. iii. 28) alone instrument of jus¬ 
 tification: yet it is not alone in the person justified, but is 
 ever accompanied with all other saving graces, and is no dead 
 faith, (Gal. v. 6 ; James ii. 17, 22, 26) but worketh by love. 
 
 3. Christ, by his obedience and death, did fully discharge 
 the debt of all those that are justified; and did by the sacri¬ 
 fice of himself, in the blood of his cross, undergoing in their 
 stead the penalty due unto them, make a proper, real, and 
 full satisfaction (Heb. x. 14; 1 Pet. i. 18, 19; Isa. liii. 5, 6) 
 to God’s justice in their behalf; yet inasmuch as he was given 
 by the Father for them, and his obedience and satisfaction 
 accepted in their stead, and both (Rom. viii. 32 ; 2 Cor. v. 21) 
 freely, not for anything in them, their justification is only of 
 free grace, that both the exact justice and rich grace of God 
 might be (Rom. iii. 26; Eph. i. 6, 7; ii. 7) glorified in the 
 justification of sinners. 
 
 4. God did from all eternity decree to (Gal. iii. 8 ; 1 Pet. 
 i. 2; 1 Tim. ii. 6) justify all the elect, and Christ did in the 
 fulness of time die for their sins, and rise (Rom. iv. 25) again 
 for their justification ; nevertheless they are not just ified per¬ 
 sonally, until the Holy Spirit doth in due time (Col. i. 21, 22 ; 
 Tit. iii. 4, 5, 6, 7) actually apply Christ unto them. 
 
 5. God doth continue to (Matt. vi. 12; 1 John i. 7, 9) 
 forgive the sins of those that are justified, and although they 
 can never fall from the state of (John x. 28) justification, yet 
 they may by their sins fall under God’s (Psa. lxxxix. 31, 32, 33) 
 fatherly displeasure ; and in that condition, they have not 
 usually the light of his countenance restored unto them, 
 until they (Psa. xxxii. 5, 51; Matt. xxvi. 75) humble them¬ 
 selves, confess their sins, beg pardon, and renew their faith 
 
 and repentance. m 
 
 6. The justification of believers under the Old Testament, 
 
 was in all these respects (Gal. iii. 9; Rom. iv. 22, 23, 24) 
 
200 
 
 CONFESSIONS OF FAITH. 
 
 one and the same with the justification of believers under the 
 New Testament. 
 
 CHAP. XII. 
 
 Of adoption. 
 
 All those that are justified, God vouchsafed in and for the 
 sake of his only Son Jesus Christ, to make partakers of the 
 grace (Eph. i. 5; Gal. iv. 4, 5) of adoption; by which they 
 are taken into the number, and enjoy the liberties, and (John 
 i, 12; Pom. viii. 17) privileges of children of God; have his 
 (2 Cor. vi. 18; Pev. iii. 12,) name put upon them (Pom. viii. 
 15), receive the spirit of adoption (Gal. iv. 6; Eph. ii. 18), 
 have access to the throne of grace with boldness ; are enabled 
 to cry, Abba, Father; are (Psa. ciii. 13) pitied, (Prov. xiv. 
 26) protected, (1 Pet. v. 7) provided for, and (Heb. xii. 6) 
 chastened by him, as by a father; yet never (Isa. liv. 8, 9; 
 Lam. iii. 31) cast off, but sealed (Eph. iv. 30) to the day of 
 redemption, and inherit the promises, (Heb. i. 14 ; vi. 12) as 
 heirs of everlasting salvation. 
 
 CHAP. XIII. 
 
 Of sanctification. 
 
 1. They who are united to Christ, effectually called, and 
 regenerated, having a new heart and a new spirit created in 
 them, through the virtue of Christ’s death and resurrection; 
 are also (Acts xx. 32 ; Pom. vi. 5, 6) further sanctified, really, 
 and personally, through the same virtue (John xvii. 17; Eph. 
 iii. 16, 17, 18, 19; 1 Thess. v. 21, 22, 23), by his word and 
 Spirit dwelling in them; (Pom. vi. 14) the dominion of the 
 whole body of sin is destroyed, (Gal. v. 24) and the several 
 
CONFESSION OF ASSEMBLY. 
 
 201 
 
 lusts thereof are more and more weakened and mortified; and 
 they more and more quickened, and (Col. i. 11) strengthened 
 in all saving graces, to the (2 Cor. vii. 1; Heb. xii. 14) practice 
 of all true holiness, without which no man shall see the 
 Lord. 
 
 2. This sanctification is (1 Thess. v. 23) throughout, in 
 the whole man, yet imperfect (Rom. vii. 18, 23) in this life; 
 there abideth still some remnants of corruption in every part, 
 whence ariseth a (Gal. v. 17; 1 Pet. ii. 11) continual, and 
 irreconcilable war; the flesh lusting against the spirit, and 
 the spirit against the flesh. 
 
 3. In which war, although the remaining corruption for a 
 time may much (Rom. vii. 23) prevail, yet, through the 
 continual supply of strength, from the sanctifying Spirit of 
 Christ, the (Rom. vi. 14) regenerate part doth overcome; 
 and so the saints grow in grace, perfecting holiness in the 
 fear of God (Eph. iv. 15, 16; 2 Cor. iii. 18, vii. 1), pressing 
 after an heavenly life, in evangelical obedience to all the 
 commands which Christ, as head and king, in his word hath 
 prescribed to them. 7 8 
 
 CHAP. XIV. 
 
 Of saving faith. 
 
 1. The grace of faith, whereby the elect are enabled to 
 believe to the saving of their souls, is the work of the Spirit 
 of Christ (2 Cor. iv. 13 ; Eph. ii. 8) in their hearts, and is 
 ordinarily wrought by the ministry of the (Rom. x. 14, 17) 
 word; by which also, and by the administration of baptism, 
 and the Lord’s supper, prayer 9 , and other means appointed of 
 
 7 [“ Pressing after,” &c., not in tration of the sacraments and prayer,” 
 
 West, or Savoy Conf.] &c. Savoy Conf. : “ By the adminis- 
 
 8 [West. Conf.: “ By the adminis- tration of the seals, prayer, &c.”] 
 
202 
 
 CONFESSIONS OF FAITH. 
 
 God, it is increased (Luke xvii. 5; 1 Pet. ii. 2; Actsxx. 32) 
 and strengthened. 
 
 2. By this faith, a Christian believeth to be true (Acts 
 xxiv. 14) whatsoever is revealed in the word, for the 
 authority of God himself; and also apprehendeth an 
 excellency therein (Psa. xix. 7, 8, 9, 10, cxix. 72) above all 
 other writings, and all things in the world; as it bears forth 
 the glory of God in his attributes, the excellency of Christ 
 in his nature and offices, and the power and fulness of the 
 Holy Spirit in his workings and operations; and so is enabled 
 to (2 Tim. i. 12) cast his soul upon the truth thus believed. 9 
 And also acteth differently upon that which each particular 
 passage thereof containeth; yielding obedience to the (John 
 xv. 14) commands, trembling at the (Isa. lxvi. 2) threatenings, 
 and embracing the (Heb. xi. 13) promises of God, for this 
 life and that which is to come. But the principal acts of 
 saving faith have immediate relation to Christ, accepting, 
 receiving, and resting upon (John i. 12 ; Acts xvi. 31; Gal. 
 ii. 20; Acts xv. 11) him alone, for justification, sanctifica¬ 
 tion, and eternal life, by virtue of the covenant of grace. 
 
 3. This faith, although it be different in degrees, and may 
 be weak (Heb. v. 13, 14; Matt. vi. 30; Bom. iv. 19, 20), or 
 strong, yet it is in the least degree of it different in the kind, 
 or nature of it (as is all other saving grace) from the faith 
 (2 Pet. i. 1) and common grace of temporary believers; and 
 therefore though it may be many times assailed, and 
 weakened, yet it gets (Eph. vi. 16; 1 John v. 4, 5) the 
 victory, growing up in many, to the attainment of a full 
 (Heb. vi. 11, 12; Col. ii. 2) assurance through Christ, who 
 is both the author (Heb. xii. 2) and finisher of our faith. 
 
 9 [“Also apprehendeth an excellency,” &c., not in the West, and Savoy 
 Conf.] 
 
CONFESSION OF ASSEMBLY. 
 
 £03 
 
 CHAP. XV. 
 
 Of repentance unto life and salvation. 
 
 1. Such of the elect as are converted at riper years, having 
 (Tit. iii. 2, 3, 4, 5) sometime lived in the state of nature, 
 and therein served divers lusts and pleasures, God in their 
 effectual calling giveth them repentance unto life. 
 
 2. Whereas there is none that doth good, and sinneth 
 (Eccles. vii. 20) not, and the best of men may, through the 
 power and deceitfulness of their corruption dwelling in them, 
 with the prevalency of temptation, fall into great sins and 
 provocations, God hath in the covenant of grace mercifully 
 provided that believers so sinning and falling (Luke xxii. 31, 
 32) be renewed through repentance unto salvation. 
 
 3. This saving repentance is an (Zech. xii. 10; Acts xi. 18) 
 evangelical grace, whereby a person, being by the Holy 
 Spirit made sensible of the manifold evils of his sin, doth, 
 by faith in Christ, humble himself for it with godly sorrow, 
 detestation of it, and self-abhorrency; (Ezek. xxxvi. 31 ; 
 2 Cor. vii. 11) praying for pardon and strength of grace, 
 with a purpose and endeavour by supplies of the Spirit to 
 (Ps. cxix. 6, 128) walk before God unto all well-pleasing in 
 all things. 
 
 o 
 
 4. As repentance is to be continued through the whole 
 course of our lives, upon the account of the body of death, 
 and the motions thereof; so it is every man’s duty to repent 
 of his (Luke xix. 8 ; 1 Tim. i. 13, 15) particular known sins 
 particularly. 
 
 5. Such is the provision which God hath made through 
 Christ in the covenant of grace, for the preservation of 
 believers unto salvation, that although there is no sin so 
 small but it deserves (Kom. vi. 23) damnation; yet there is 
 no sin so great, that it shall bring damnation on them that 
 
204 
 
 CONFESSIONS OF FAITH. 
 
 (Isa. i. 16, 18, lv. 7) repent; which makes the constant 
 preaching of repentance necessary. 
 
 CH VP. XVI. 
 
 Of good works . 
 
 1. Good works are only such as God hath (Mic. vi. 8 ; Heb. 
 xiii. 21) commanded in his holy word, and not such as 
 without the warrant thereof are devised by men, out of 
 blind zeal (Matt. xv. 9; Isa. xxix. 13) or upon any pretence 
 of good intentions. 
 
 2. These good works, done in obedience to God’s com¬ 
 mandments, are the fruits and evidences (James ii. 18, 22) 
 of a true and lively faith; and by them believers manifest 
 their (Ps. cxvi. 12, 13; 1 John ii. 3, 5 ; 2 Pet. i. 5—11) 
 assurance, edify their (Matt. v. 16) brethren, adorn the pro¬ 
 fession of the gospel, stop the mouths of the adversaries, and 
 glorify (1 Tim. vi. 1; 1 Pet. ii. 15 ; Phil. i. 11) God, whose 
 workmanship they are, created in Christ Jesus (Eph. ii. 10) 
 thereunto, that having their fruit unto holiness, they may 
 have the end (Rom. vi. 22) eternal life. 
 
 3. Their ability to do good Avorks is not at all of them¬ 
 selves, but wholly from the Spirit (John xv. 4, 6) of Christ; 
 and that they may be enabled thereunto, besides the graces 
 they have already received, there is necessary an (2 Cor. 
 iii. 5 ; Phil. ii. 13) actual influence of the same Holy Spirit, 
 to work in them to will and to do of his good pleasure; 
 yet are they not hereupon to grow negligent, as if they Avere 
 not bound to perform any duty, unless upon a special motion 
 of the Spirit, but they ought to be diligent in (Phil. ii. 12 ; 
 Heb. vi. 11, 12; Isa. lxiv. 7) stirring up the grace of God 
 that is in them. 
 
 4. They Avho in their obedience attain to the greatest 
 
CONFESSION OF ASSEMBLY. 
 
 205 
 
 height which is possible in this life, are so far from being 
 able to supererogate and to do more than God requires, as 
 that (Job ix. 2, 3 ; Gal. v. 17; Luke xvii. 10) they fall short 
 of much which in duty they are bound to do. 
 
 5. We cannot by our best works merit pardon of sin or 
 eternal life at the hand of God, by reason of the great 
 disproportion that is between them and the glory to come, 
 and the infinite distance that is between us and God, whom 
 by them we can neither profit nor satisfy, for the debt of 
 our (Rom. iii. 20 ; Eph. ii. 8, 9; Rom. iv. 6) former sins ; 
 but when we have done all we can, we have done but our 
 duty, and are unprofitable servants; and because as they are 
 good they proceed from his (Gal. v. 22, 23) Spirit, and as 
 they are wrought by us they are defiled (Isa. Ixiv. 6 ; Ps. 
 cxliii. 2) and mixed with so much weakness and imperfection, 
 that they cannot endure the severity of God’s judgment. 
 
 6. Yet, notwithstanding, the persons of believers being 
 accepted through Christ, their good works also are accepted 
 in (Eph. i. 6 ; 1 Pet. ii. 5) him; not as though they were in 
 this life wholly unblameable and unreproveable in God’s 
 sight, but that he, looking upon them in his Son, is pleased 
 to accept and reward that which is (Matt. xxv. 21, 23 ; Heb. 
 vi. 10) sincere, although accompanied with many weaknesses 
 and imperfections. 
 
 7. Works done by unregenerate men, although for the 
 matter of them they may be things which God commands, 
 and of good use both to themselves and (2 Kings x. 30; 
 1 Kings xxi. 27, 29) others; yet because they proceed not 
 from a heart purified by (Gen. iv. 5; Heb. xi. 4, 6) faith, 
 nor are done in a right manner according to the (1 Cor. 
 xiii. 1) word, nor to a right end, the (Matt. vi. 2, 5) glory of 
 God, they are therefore sinful and cannot please God, nor 
 make a man meet to receive grace from (Amos v. 21, 22 ; 
 Rom. ix. 16 ; Tit. iii. 5) God; and yet their neglect of them 
 
20C 
 
 CONFESSIONS OF FAITH. 
 
 is more sinful and (Job xxi. 14, 15 ; Matt. xxv. 41, 42, 43) 
 displeasing to God. 
 
 CHAP. XVII. 
 
 Of perseverance of the saints. 
 
 1. Those whom God hath accepted in the Beloved, 
 effectually called and sanctified by his Spirit, and given the 
 precious faith of his elect unto, can neither totally nor finally 
 fall from the state of grace (John x. 28, 29; Phil. i. 6; 
 2 Tim. ii. 19; 1 John ii. 19); but shall certainly persevere 
 therein to the end and be eternally saved, seeing the gifts 
 and callings of God are without repentance (whence he still 
 begets and nourisheth in them faith, repentance, love, joy, 
 hope, and all the graces of the Spirit unto immortality); and 
 though many storms and floods arise and beat against them, 
 yet they shall never be able to take them off that foundation 
 and rock which by faith they are fastened upon; notwith¬ 
 standing, through unbelief and the temptations of Satan, the 
 sensible sight of the light and love of God may for a time 
 be clouded and obscured from (Ps. lxxxix. 31, 32 ; 1 Cor. 
 xi. 32) them, yet he is still the same (Mai. iii. 6), and they 
 shall be sure to be kept by the power of God unto salvation, 
 where they shall enjoy their purchased possession, they being 
 engraven upon the palm of his hands, and their names having 
 been written in the book of life from all eternity. 1 
 
 2. This perseverance of the saints depends not upon their 
 own free will, but upon the immutability of the decree of 
 (Rom. viii. 30, ix. 11, 16) election, flowing from the free and 
 unchangeable love of God the Father ; upon the efficacy of the 
 merit and intercession of Jesus Christ (Rom. v. 9, 10; John 
 
 1 [“ Seeing the gifts and callings of Conf. See Art. 23 of Conf. of 1G46, 
 God/’ &c.; not in the West, or Savoy ante .] 
 
CONFESSION OF ASSEMBLY. 
 
 207 
 
 xiv. 19) and union with him, the (Heb. vi. 17, 18) oath of 
 God, the abiding of his Spirit, and the (1 John iii. 9) seed of 
 God within them, and the nature of the (Jer. xxxii. 40) 
 covenant of grace ; from all which ariseth also the certainty 
 and infallibility thereof. 
 
 3. And though they may, through the temptation of Satan 
 and of the world, the prevalency of corruption remaining in 
 them, and the neglect of the means of their preservation fall 
 into grievous (Matt. xxvi. 70, 72, 74) sins, and for a time 
 continue therein, whereby they incur (Isa. Ixiv. 5, 9; Eph. 
 iv. 30) God’s displeasure, and grieve his Holy Spirit, come 
 to have their graces and (Ps. li. 10, 12) comforts impaired, 
 have their hearts hardened and their consciences wounded, 
 (Ps. xxxii. 3, 4) hurt and scandalize others, and bring tem¬ 
 poral judgments (2 Sam. xii. 14) upon themselves, yet they 
 shall renew their (Luke xxii. 32, v. 61, 62) repentance and 
 be preserved, through faith in Christ Jesus, to the end. 2 
 
 CHAP. XVIII. 
 
 Of the assurance of grace and salvation. 
 
 1. Although temporary believers and other unregenerate 
 men, may vainly deceive themselves with false hopes and 
 carnal presumptions of being in the favour of God, and [in a] 
 state of salvation (Job viii. 13, 14 ; Matt. vii. 22, 23), which 
 hope of theirs shall perish; yet such as truly believe in the 
 Lord Jesus, and love him in sincerity, endeavouring to walk 
 in all good conscience before him, may in this life be certainly 
 assured (1 John ii. 3, iii. 14, 18, 19, 21, 24, v. 13) that they 
 are in the state of grace ; and may rejoice in the hope of the 
 
 2 [Savoy Conf. reads: “Yet they of God through faith unto salva- 
 are, and shall he, kept by the power tion.”] 
 
208 
 
 CONFESSIONS OF FAITH. 
 
 glory of God, which hope shall never make them (Rom. v. 
 2, 5) ashamed. 
 
 2. This certainty is not a bare conjectural and probable 
 persuasion, grounded upon (Heb. vi. 11, 19) a fallible hope, 
 but an infallible assurance of faith, founded on the blood 
 and righteousness of Christ (Heb. vi. 17, 18) revealed in the 
 gospel; and also upon the inward (Pet. i. 4, 5, 10, 11) evidence 
 of those graces of the Spirit unto which promises are made, 
 and on the testimony of the (Rom. viii. 15, 16) Spirit of 
 adoption, witnessing with our spirits that we are the children 
 of God; and as a fruit thereof, keeping the heart both 
 (1 John iii. 1, 2, 3) humble and holy. 
 
 3. This infallible assurance doth not so belong to the 
 essence of faith, but that a true believer may wait long, and 
 conflict with many difficulties, before he be (Isa. 1. 10; Ps. 
 lxxxviii., lxxvii. 1—12) partaker of it; yet being enabled 
 by the Spirit, to know the things which are freely given him 
 of God, he may without extraordinary revelation in the 
 right use of means (1 John iv. 13; Pleb. vi. 11, 12) attain 
 thereunto; and therefore it is the duty of every one to give 
 all diligence to make their calling and election sure, that 
 thereby his heart may be enlarged in peace and joy in the 
 Holy Spirit, in love and thankfulness to God, and in strength 
 and cheerfulness in the duties of obedience, the proper (Rom. 
 v. 1,2, 5, xiv. 17 ; Ps. cxix. 32) fruits of this assurance; so 
 far is it (Rom. vi. 1, 2 ; Tit. ii. 11,12, 14) from inclining men 
 to looseness. 
 
 4. True believers may have the assurance of their sal¬ 
 vation divers ways shaken, diminished, and intermitted; as 
 (Cant. v. 2, 3, 6) by negligence in preserving of it, by (Ps. 
 li. 8, 12, 14) falling into some special sin, which woundeth 
 the conscience, and grieveth the Spirit, by some sudden or 
 (Ps. cxvi. 11, lxxvii. 7, 8, xxxi. 22) vehement temptation, by 
 God’s withdrawing the (Ps. xxx. 7) light of his countenance, 
 
CONFESSION OF ASSEMBLY. 
 
 209 
 
 and suffering even such as fear him to walk in darkness and 
 to have no light; yet are they never destitute 3 of the (1 John 
 iii. 9) seed of God, and life (Luke xxii. 32) of faith, that 
 love of Christ and the brethren, that sinceritv of heart, and 
 conscience of duty, out of which, by the operation of the 
 Spirit, this assurance may in due time be (Ps. xlii. 5, 11) 
 revived, and by the which in the mean time they are (Lam. 
 in. 26, 27—31) preserved from utter despair. 
 
 CHAP. XIX. 
 
 Of the law of God. 
 
 1. God gave to Adam a law of universal obedience (Gen. i. 17; 
 Eccles. vii. 29) written in his heart, and a particular precept of 
 not eating the fruit of the tree of knowledge of good and evil; 4 
 by which he bound him, and all his posterity to personal, 
 entire, exact and perpetual (Rom. x. 5) obedience; promised 
 life upon the fulfilling, and (Gal. iii. 10, 12) threatened 
 death upon the breach of it, and endued him with power 
 and ability to keep it. 
 
 2. The same law that was first written in the heart of 
 man (Rom. ii. 14, 15) continued to be a perfect rule of 
 righteousness after the fall, aud was delivered by God upon 
 mount Sinai in (Deut. x. 4) ten commandments, and written 
 in two tables, the four first containing our duty towards God, 
 and the other six our duty to man. 
 
 3. Besides this law, commonly called moral, God was 
 pleased to give to the people of Israel ceremonial laws, con¬ 
 taining several typical ordinances, partly of worship, (Heb. 
 x. 1 ; Col. ii. 17) prefiguring Christ, his graces, actions, 
 sufferings, and benefits; and partly holding forth divers 
 
 3 [West, and Savoy Conf.: “ Never 4 [West, and Savoy Conf. add, 
 utterly destitute.”] “ As a covenant of works.”] 
 
 P 
 
210 
 
 CONFESSIONS OF FAITH. 
 
 instructions (1 Cor. v. 7) of moral duties; all which cere¬ 
 monial laws being appointed only to the time of reformation, 
 are by Jesus Christ the true Messiah and only lawgiver, 
 who was furnished with power from the Father for that 
 end (Col. ii. 14, 16, 17; Epli. ii. 14, 16), abrogated and 
 taken away. 
 
 4. To them also he gave sundry judicial laws, which ex¬ 
 pired together with the state of that people, not obliging any 
 now by virtue of that institution; their general (1 Cor. ix. 
 8, 9, 10) equity only being of moral use. 
 
 5. The moral law doth for ever bind all (Rom. xiii. 8, 9, 
 10; James ii. 8, 10, 11, 12), as well justified persons as 
 others, to the obedience thereof, and that not only in regard 
 of the matter contained in it, but also in respect of the 
 (James ii. 10, 11) authority of God, the Creator, who gave 
 it; neither doth Christ in the gospel any way dissolve, (Matt, 
 v. 17, 18, 19; Rom. iii. 31) but much strengthen this 
 obligation. 
 
 6. Although true believers be not under the law, as a 
 covenant of works (Rom. vi. 14; Gal. ii. 16; Rom. viii. 1 ; 
 x. 4) to be thereby justified or condemned, yet it is of great 
 use to them, as well as to others, in that, as a rule of life, 
 informing them of the will of God and their duty, it directs 
 and binds them to walk accordingly (Rom. iii. 20; vii. 7, 
 &c.); discovering also the sinful pollutions of their natures, 
 hearts, and lives, so as examining themselves thereby, they 
 may come to further conviction of, humiliation for, and 
 hatred against, sin, together with a clearer sight of the need 
 they have of Christ and the perfection of his obedience; it 
 is likewise of use to the regenerate, to restrain their cor¬ 
 ruptions, in that it forbids sin; and the threatenings of it 
 serve to show what even their sins deserve, and what 
 afflictions in this life they may expect for them, although 
 freed from the curse and unallayed rigour thereof. The 
 
CONFESSION OF ASSEMBLY. 
 
 211 
 
 promises of it likewise show them God’s approbation of 
 obedience, and what blessings they may expect upon the 
 performance thereof, though not as due to them by the law 
 as a covenant of works; so as man's doing good and re¬ 
 fraining from evil, because the law encourageth to the one 
 and deterreth from the other, is no evidence of his being 
 (Rom. vi. 12—14; 1 Pet. iii. 8—13) under the law and not 
 under grace. 
 
 7. Neither are the forementioned uses of the law (Gal. iii. 
 21) contrary to the grace of the gospel, but do sweetly 
 comply with it, the Spirit of Christ subduing (Ezek. xxxvi. 
 27) and enabling the will of man to do that freely and 
 cheerfully, which the will of God revealed in the law 
 requireth to be done. 
 
 CHAP. XX. 
 
 Of the gospel , and of the extent of the grace thereof. 
 
 1. The covenant of works being broken by sin, and made 
 unprofitable unto life, God was pleased to give forth the 
 promise 5 of Christ (Gen. iii. 15), the seed of the woman, as 
 the means of calling the elect, and begetting in them faith 
 and repentance ; in this promise, the (Rev. xiii. 8) gospel, as 
 to the substance of it, was revealed, and [is] therein effectual, 
 for the conversion and salvation of sinners. 
 
 2. This promise of Christ, and salvation by him, is re¬ 
 vealed only by (Rom. i. 17) the word of God; neither do 
 the works of creation, or providence, with the light of 
 nature, (Rom. x. 14, 15, 17) make discovery of Christ, or of 
 orace bv him, so much as in a general or obscure way ; 
 much less that men, destitute of the revelation of him by the 
 
 5 [Savoy Conf. : “ To give unto the elect the promise.” 
 found in the West. Oouf.] 
 
 p 2 
 
 This article is not 
 
212 
 
 CONFESSIONS OF FAITH. 
 
 promise or gospel, (Prov. xxix. 18; Isa. xxv. 7, lx. 2, 3) 
 should be enabled thereby to attain saving faith or repent¬ 
 ance. 
 
 3. The revelation of the gospel unto sinners, made in 
 divers times, and by sundry parts, with the addition of 
 promises and precepts, for the obedience required therein, as 
 to the nations and persons to whom it is granted, is merely 
 of the (Ps. cxlvii. 20; Acts xvi. 7) sovereign will and good 
 pleasure of God; not being annexed by virtue of any pro¬ 
 mise, to the due improvement of men’s natural abilities, by 
 virtue of common light received without it, which none ever 
 did (Pom. i. 18, &c.) make, or can so do: and therefore in 
 all ages the preaching of the gospel hath been granted unto 
 persons and nations, as to the extent or straightening of it, 
 in great variety, according to the counsel of the will of God. 
 
 4. Although the gospel be the only outward means of 
 revealing Christ and saving grace, and is as such abundantly 
 sufficient thereunto, yet that men who are born in trespasses 
 may be born again, quickened, or regenerated, there is 
 moreover necessary an effectual, insuperable (Ps. cx. 3; 
 
 1 Cor. ii. 14 ; Eph. i. 19, 20) work of the Holy Spirit upon 
 the whole soul, for the producing in them a new spiritual 
 life; without which no other means will effect (John vi. 44 ; 
 
 2 Cor. iv. 4, 6) their conversion unto God. 6 
 
 CHAP. XXI. 
 
 Of Christian liberty , and liberty of conscience . 
 
 1. The liberty which Christ hath purchased for believers 
 under the gospel, consists in their freedom from the guilt of 
 sin, the condemning wrath of God, the rigour and (Gal. iii. 
 
 0 [Savoy Conf.: “No other means are sufficient for their conversion unto 
 God.”] 
 
CONFESSION OF ASSEMBLY. 
 
 213 
 
 13) curse of the law, and in their being delivered from this 
 present evil (Gal. i. 4) world, bondage to (Acts xxvi. 18) 
 Satan, and dominion (Rom. viii. 3) of sin, from the (Rom. 
 viii. 28) evil of afflictions, the fear, and sting (1 Cor. xv. 54, 
 55, 56, 57) of death, the victory of the grave, and (2 Thess. 
 
 i. 10) everlasting damnation ; as also in their (Rom. viii. 15) 
 free access to God, and their yielding obedience unto him, 
 not out of a slavish fear, (Luke i. 74, 75 ; 1 John iv. 18) but 
 a child-like love and willing; mind. 
 
 All which were common also to believers under the law 
 (Gal. iii. 9, 14) for the substance of them; but under the 
 New Testament, the liberty of Christians is further enlarged 
 in their freedom from the yoke of the ceremonial law, 7 to 
 which the Jewish church was subjected, and in greater bold¬ 
 ness of access to the throne of grace, and in fuller communi¬ 
 cations of the (John vii. 38, 39; Ileb. x. 19, 20, 21) free 
 Spirit of God, than believers under the law did ordinarily 
 partake of. 
 
 2. God alone is (James iv. 12 ; Rom. xiv. 4) Lord of the 
 conscience, and hath left it free from the doctrines and com¬ 
 mandments of men (Acts iv. 19, and v. 29 ; 1 Cor. vii. 23 ; 
 Matt. xv. 9) which are in any thing contrary to his word or 
 not contained in it. So that to believe such doctrines, or 
 obey such commands out of conscience, (Col. ii. 20, 22, 23) 
 is to betray true liberty of conscience; and the requiring of 
 an (1 Cor. iii. 5 ; 2 Cor. i. 24) implicit faith, and absolute 
 and blind obedience, is to destroy liberty of conscience and 
 reason also. 
 
 3. They who, upon pretence of Christian liberty, do 
 practise any sin, or cherish any sinful lust, as they do thereby 
 pervert the main design of the grace of the gospel (Rom. 
 
 7 [And “ the whole legal administration of the covenant of grace. ’ Savoy 
 Conf.] 
 
214 
 
 CONFESSIONS OF FAITH. 
 
 vi. 1, 2) to their own destruction, so they wholly destroy 
 (Gal. v. 13 ; 2 Pet. ii. 18—21) the end of Christian liberty ; 
 which is, that being delivered out of the hands of all our 
 enemies, we might serve the Lord without fear, in holiness 
 and righteousness before him, all the days of our life. 
 
 r* 
 
 CHAP. XXII. 
 
 Of religious worship, and the sabbath-day. 
 
 1. The light of nature shows that there is a God, who 
 hath lordship and sovereignty over all; is just, good, and 
 doth good unto all; and is therefore to be feared, loved, 
 praised, called upon, trusted in, and served, with all the 
 heart, and all the soul, (Jer. x. 7 ; Mark xii. 33) and with 
 all the might. But the acceptable way of worshipping the 
 the true God, is (Deut. xii. 32) instituted by himself, and so 
 limited by his own revealed will, that he may not be wor¬ 
 shipped according to the imaginations and devices of men, or 
 the suggestions of Satan, under any visible representations, 
 or (Exod. xx. 4, 5, 6) any other way not prescribed in the 
 holy scriptures. 
 
 2. Beligious worship is to be given to God the Father, 
 Son, and Holy Spirit, and to him (Matt. iv. 9, 10; John vi. 
 23; Matt, xxviii. 19) alone; not to angels, saints, or any 
 other (Bom. i. 25; Col. ii. 18; Bev. xix. 10) creatures; and 
 since the fall, not without a (John xiv. 6) mediator, nor in 
 the mediation of any other but (1 Tim. ii. 5) Christ alone. 
 
 3. Prayer, with thanksgiving, being one special part of 
 natural worship, is by God required of (Psal. xcv. 1—7 ; lxv. 
 2) all men. But that it may be accepted, it is to be made in 
 the (John xiv. 13, 14) name of the Son, by the help (Bom. 
 viii. 26) of the Spirit, according to (1 John v. 14) his will; 
 with understanding, reverence, humility, fervency, faith, 
 
CONFESSION OF ASSEMBLY. 
 
 215 
 
 love, and perseverance; and when with others, in a (1 Cor. 
 xiv. 16, 17) known tongue. 
 
 4. Prayer is to be made for things lawful, and for all sorts 
 of men living, (1 Tim, ii. 1, 2 ; Sam. vii. 29) or that shall 
 live hereafter; but not (2 Sam. xii. 21, 22, 23) for the dead, 
 nor for those of whom it may be known, that they have 
 sinned (1 John v. 16) the sin unto death. 
 
 5. The (1 Tim. iv. 13) reading of the scriptures, preaching, 
 and (2 Tim. iv. 2; Luke viii. 18) hearing the word of God, 
 teaching and admonishing one another in psalms, hymns, and 
 spiritual songs, singing with grace in our hearts to (Col. iii. 
 16 ; Eph. v. 19) the Lord ; as also the administration (Matt, 
 xxviii. 19, 20) of baptism and (1 Cor. xi. 26) the Lord’s 
 supper,are all parts of religious worship of God, to be per¬ 
 formed in obedience to him, with understanding, faith, 
 reverence, and godly fear; moreover, solemn humiliation, 
 (Esth. iv. 16; Joel ii. 12) with fastings, and thanksgivings, 
 upon (Exod. xv. 1, &c.; Psal. cvii.) special occasions, ought 
 to be used in an holy and religious manner. 
 
 6. Neither prayer, nor any other part of religious worship, 
 is now, under the gospel, tied unto, or made more acceptable 
 by, any place in which it is (John iv. 21; Mai.i. IT; 1 Tim. 
 ii. 8) performed, or towards which it is directed; but God 
 is to be worshipped every where in spirit and in truth; as 
 in (Acts x. 2) private families (Matt. vi. 11 ; Psal. Iv. 17) 
 daily, and (Matt. vi. 6) in secret each one by himself, so 
 more solemnly in the public assemblies, which are not care¬ 
 lessly, nor wilfully, to be (Heb. x. 25; Acts ii. 42) neglected 
 or forsaken, when God by his word or providence calleth 
 thereunto. 
 
 7. As it is of the law of nature, that in general a pro¬ 
 portion of time, by God’s appointment, be set apart for the 
 worship of God, so bydiis word, in a positive, moral, and per¬ 
 petual commandment, binding all men, in all ages, he hath 
 
216 
 
 CONFESSIONS OF FAITH. 
 
 particularly appointed one day in seven for a (Exod. xx. 8) 
 sabbath to be kept holy unto him, which from the beginning 
 of the world, to the resurrection of Christ, was the last day 
 of the week, and from the resurrection of Christ was 
 changed into the first day of the week, (1 Cor. xvi. 1,2; 
 Acts xx. 7 ; Rev. i. 10) which is called the Lord’s day ; and 
 is to be continued to the end of the world, as the Christian 
 sabbath; the observation of the last day of the week being 
 abolished. 
 
 8. The sabbath is then kept holy unto the Lord, when 
 men, after a due preparation of their hearts, and ordering 
 their common affairs aforehand, do not only observe an holy 
 (Isa. lviii. 13; Xeh. xiii. 15—23) rest all the day, from their 
 own works, words, and thoughts, about their worldly employ¬ 
 ment, and recreations, but also are taken up the whole time 
 in the public and private exercises of his worship, and in the 
 duties (Matt. xii. 1—13) of necessity and mercy. 
 
 CHAP. XXIII. 
 
 Of lawful oaths and vows. 
 
 1. A lawful oath is a part of religious worship, (Exod. xx. 
 7 ; Deut. x. 20 ; Jer. iv. 2) wherein the person swearing in 
 truth, righteousness, and judgment, solemnly calleth God to 
 witness what he sweareth, (2 Chron. vi. 22, 23) and to 
 judge him according to the truth or falseness thereof. 
 
 2. The name of God only is that by which men ought to 
 swear; and therein it is to be used, with all holy fear and 
 reverence; therefore to swear vainly or rashly by that glori¬ 
 ous and dreadful name, or to swear at all by any other thing, 
 is sinful, and to be (Matt. v. 34, 37 ; Jam. v. 12) abhorred ; 
 yet as in matter of weight and moment, for confirmation of 
 truth, (Heb. vi. 16 ; Cor. i. 23) and ending all strife, an oath 
 is warranted by the word of God; so a lawful oath being 
 
CONFESSION OF ASSEMBLY. 
 
 217 
 
 imposed, (Neh. xiii. 25) bylawful authority, in such matters, 
 ought to be taken. 
 
 3. Whosoever taketh an oath, warranted by the word of 
 God, ought duly to consider the weightiness of so solemn an 
 act, and therein to avouch nothing, but what he knoweth to 
 be truth; for that by rash, false, and vain oaths, the (Lev. 
 xix. 12 ; Jer xxiii. 10) Lord is provoked, and for them this 
 land mourns. 8 
 
 4. An oath is to be taken in the plain and (Psal. xxiv. 4) 
 common sense of the words, without equivocation or mental 
 reservation. 
 
 5. A vow, which is not to be made to any creature, but to 
 God alone, 9 (Psal. lxxvi. 11; Gen. xxviii. 20, 21, 22) is to 
 be made and performed with all religious care and faithful¬ 
 ness; but popish monastical vows, (1 Cor. vii. 2, 9) of per¬ 
 petual single life, professed (Eph. iv. 28) poverty, and 
 regular obedience, are so far from being degrees of higher 
 perfection, that they are superstitious, (Matt. xix. 11) and 
 sinful snares, in which no Christian may entangle himself. 
 
 CHAP. XXIV. 
 
 Of the civil magistrate. 
 
 1. God, the supreme Lord, and King of all the world, hath 
 ordained civil (Rom. xiii. 1, 2, 3, 4) magistrates to be under 
 him, over the people, for his own glory, and the public good; 
 and to this end hath armed them with the power of the 
 
 8 [“ Nothing, but what he is fully 
 persuaded is the truth ; neither may 
 any man bind himself by oath to any 
 thing but what is good and just, and 
 what he believeth so to be, and what 
 he is able and resolved to perform ; 
 yet it is a sin to refuse an oath touch¬ 
 
 ing anything that is good and just, 
 being lawfully imposed by authority.'’ 
 West, and Savoy Conf.] 
 
 9 [ ,( Ts of a like nature to a pro¬ 
 missory oath.” West, and Savoy 
 Conf.] 
 
218 
 
 CONFESSIONS OF FAITH. 
 
 sword, for defence and encouragement of them that do good, 
 and for the punishment of evil doers. 
 
 2. It is lawful for Christians to accept and execute the 
 office of a magistrate, when called thereunto; in the manage¬ 
 ment whereof, as they ought especially to maintain (2 Sam. 
 xxiii. 3 ; Psal. lxxxii. 3, 4) justice and peace, according to 
 the wholesome laws of each kingdom, and commonwealth; so 
 for that end they may lawfully now under the New Testa¬ 
 ment (Luke iii. 14) wage war, upon just and necessary 
 occasions. 
 
 3. Civil magistrates being set up by God, for the ends 
 aforesaid, subjection in all lawful things commanded by them 
 ought to be yielded by us in the Lord, not only for wrath, 
 (Rom. xiii. 5, 6, 7; 1 Pet. ii. 17) but for conscience’ sake; 
 and we ought to make supplications and prayers for kings 
 and all that are in authority, (1 Tim, ii. 1, 2) that under 
 them we may live a quiet and peaceable life, in all godliness 
 and honesty. 1 
 
 1 [This paragraph is not found in 
 the West, and Savoy Confessions. 
 (See Art. 48, Conf. of 1646.) Instead 
 of it, the divines of the Savoy affirm 
 the following important sentiments : 
 
 “ Although the magistrate is 
 bound to encourage, promote, and 
 protect the professors and profession 
 of the gospel, and to manage and order 
 civil administrations in a due sub¬ 
 serviency to the interest of Christ in 
 the world; and to that end to take 
 care that men of corrupt minds and 
 conversation do not licentiously pub¬ 
 lish and divulge blasphemy and errors, 
 in their own nature subverting the 
 faith, and inevitably destroying the 
 souls of- them that receive them ; yet 
 in such differences about the doctrines 
 of the gospel, or ways of the worship 
 of God, as may befall men exercising a 
 good concience, manifesting it in their 
 
 conversation, and holding the founda¬ 
 tion ; not disturbing others in their 
 ways or worship, that differ from 
 them ; there is no warrant for the 
 magistrate,under the gospel,to abridge 
 them of their liberty.” The Assem¬ 
 bly of Divines is still more peremptory, 
 in declaring the authority and duty 
 of the magistrate to be, “to take order, 
 that unity and peace be preserved in 
 the church, that the truth of God be 
 kept pure and entire; that all blas¬ 
 phemies and heresies be suppressed, 
 all corruptions and abuses in worship 
 and discipline prevented or reformed, 
 and all ordinances of God duly settled, 
 administered, and observed. . . . 
 
 He hath power to call synods, to be 
 present at them, and to provide that 
 whatever is transacted in them be ac¬ 
 cording to the mind of God.”] 
 
CONFESSION OF ASSEMBLY. 
 
 219 
 
 CHAP. XXV. 
 
 Of marriage . 
 
 1. Marriage is to be between one man and one woman; 
 (Gen. ii. 24; Mai. ii. 15; Matt. xix. 5, 6) neither is it lawful 
 for any man to have more than one wife, nor for any woman 
 to have more than one husband, at the same time. 
 
 2. Marriage was ordained for the mutual help (Gen. ii. 18) 
 of husband and wife, (Gen. i. 28) for the increase of mankind 
 with a legitimate issue, 2 and for (1 Cor. vii. 2, 9) prevent¬ 
 ing of uncleanness. 
 
 3. It is lawful for (Heb. xiii. 4; 1 Tim. iv. 3) all sorts of 
 people to marry, who are able with judgment to give their 
 consent; yet it is the duty of Christians (1 Cor. vii. 39) to 
 marry [only] in the Lord; and therefore such as profess the 
 true religion should not marry with infidels, (Neh. xiii. 25, 
 26, 27) or idolators ; neither should such as are godly be un¬ 
 equally yoked, by marrying with such as are wicked in their 
 life, or maintain damnable heresy. 
 
 4. Marriage ought not to be within the degrees of con- 
 sanguinity (Lev. xviii.) or affinity, forbidden in the word; 
 nor can such incestuous marriage ever be made lawful by 
 any law of man or consent of parties, (Matt. vi. 18 ; 1 Cor. 
 y. 1) so as those persons may live together as man and 
 wife. 
 
 CHAP. XXVI. 
 
 Of the church. 
 
 1. The catholic or universal church, which (with respect 
 to the internal work of the Spirit, and truth of grace) may 
 be called invisible, consists of the whole (Heb. xii. 23 ; Col. 
 
 2 [“And of the church with an holy seed.” West, and Savoy Conf.] 
 
220 
 
 CONFESSIONS OF FAITH. 
 
 i. 18; Eph. i. 20, 22, 23, and ch. v. 23, 27, 32) number of 
 the elect, that have been, are, or shall be gathered into one, 
 under Christ, the head thereof; and is the spouse, the body, 
 the fulness of him that filleth all in all. 
 
 2. All persons throughout the world, professing the faith 
 of the gospel, and obedience unto God by Christ according 
 unto it, not destroying their own profession by any errors 
 everting the foundation, or unholiness of conversation, 
 (1 Cor. i. 2 ; Acts xi. 26) are and may be called visible 
 saints; (Rom. i. 7; Eph. i. 20, 21, 22) and of such ought all 
 particular congregations to be constituted. 3 
 
 3. The purest churches under heaven are subject (1 Cor. 
 xv.; Rev. ii. and ch. iii.) to mixture and error; and some have 
 so degenerated as to become (Rev. xviii. 2; 2 Thess. ii. 11, 
 12) no churches of Christ, but synagogues of Satan; neverthe¬ 
 less Christ always hath had, and ever shall have a (Matt xvi. 
 8; Psal. lxxii. 17, and cii. 28 ; Rev. xii. 17) kingdom, 4 in this 
 world to the end thereof, of such as believe in him, and make 
 professions of his name. 
 
 4. The Lord Jesus Christ is the head of the church, 5 in 
 whom, by the appointment of the Father, (Col. i. 18; Matt, 
 xxviii. 18, 19, 20 ; Eph. iv. 21, 22) all power for the calling, 
 institution, order, or government of the church, is invested in 
 a supreme and sovereign manner; neither can the pope of 
 Rome, in any sense, be head thereof, but is (2 Thess. ii. 2—9) 
 [no other] than antichrist, that man of sin and son of per¬ 
 dition, that exalteth himself in the church against Christ, and 
 
 3 [“ Are and may be called the 
 visible catholic church of Christ; al¬ 
 though as such it is not entrusted 
 with the administration of any ordi¬ 
 nances, or have any offices [officers] 
 to rule or govern in or over the whole 
 body.” Savoy Conf.] 
 
 4 [“A visible kingdom.” Savoy 
 Conf.] 
 
 5 [“ There is no other Head of the 
 church but the Lord Jesus Christ.’ 
 Savoy Conf.] 
 
CONFESSION OF ASSEMBLY. 
 
 221 
 
 all that is called God; whom the Lord shall destroy with 
 the brightness of his coming. 
 
 5. In the execution of this power wherewith he is so en¬ 
 trusted, the Lord Jesus calleth out of the world unto himself, 
 through the ministry of his word, by his Spirit, (John x. 16, 
 ch. xii. 32) those that are given unto him by his Father, that 
 they may walk before him in all the (Matt, xxviii. 20) ways 
 of obedience, which he prescribeth to them in his word. 
 Those thus called, he commandeth to walk together in par¬ 
 ticular societies, or (Matt, xviii. 15—20) churches, for their 
 mutual edification, and the due performance of that public 
 worship, which he requireth of them in the world. 
 
 6. The members of these churches are (Horn. i. 7 ; 1 Cor. 
 1, 2) saints by calling, visibly manifesting and evidencing (in 
 and by their profession and walking) their obedience unto 
 that call of Christ; and do willingly consent to walk together 
 according to the appointment of Christ, giving up themselves 
 to the Lord and one to another, by the will of God, (Acts ii. 
 41, 42; ch. v. 13, 14; 2 Cor. ix. 13) in professed subjection 
 to the ordinances of the gospel. 
 
 7. To each of these churches thus gathered, according to 
 his mind declared in his word, he hath given all that (Matt, 
 xviii. 17, 18; 1 Cor. v. 4, 5, with v. 13; 2 Cor. ii. 6, 7, 8) 
 power and authority, which is any way needful, for their 
 carrying on that order in worship, and discipline, which he 
 hath instituted for them to observe, with commands and 
 rules for the due and right exerting and executing of that 
 power. 
 
 8. A particular church gathered, and completely orga¬ 
 nized, according to the mind of Christ, consists of officers, 
 and members : and the officers appointed by Christ to be 
 chosen and set apart by the church (so called and gathered) 
 for the peculiar administration of ordinances, and execution 
 of power or duty, which he entrusts them with or calls 
 
222 
 
 CONFESSIONS OF FAITH. 
 
 them to, to be continued to the end of the world, are (Acts 
 xx. 17, with v. 28; Phil. i. 1) bishops or elders, and 
 deacons. 6 
 
 9. The way appointed by Christ for the calling of any 
 person, fitted and gifted by the Holy Spirit, unto the office 
 of bishop or elder in the church is, that he be chosen there¬ 
 unto by the common (Acts xiv. 23 ; see the original) suffrage 
 of the church itself; and solemnly set apart by fasting and 
 prayer, with imposition of hands of the (1 Tim. iv. 14) elder¬ 
 ship of the church, if there be any before constituted therein: 
 and of a deacon, (Acts vi. 3, 5, 6) that he be chosen by the 
 like suffrage, and set apart by prayer, and the like imposition 
 of hands. 
 
 10. The work of pastors being constantly to attend the 
 service of Christ in his churches, in the ministry of the 
 word and prayer, (Acts vi. 4; Heb. xiii. 17) with watching 
 for their souls, as they that must give an account to him, it is 
 incumbent on the churches to whom they minister, not only 
 to give them all due respect, (1 Tim. v. 17, 18; Gal. vi. 6, 
 7) but also to communicate to them of all their good things, 
 according to their ability, so as they may have a comfortable 
 supply, without being themselves (2 Tim. ii. 4) entangled in 
 secular affairs; and may also be capable of exercising (1 Tim. 
 iii. 2) hospitality towards others; and this is required by the 
 (1 Cor. ix. 6—14) law of nature, and by the express order of 
 our Lord Jesus, who hath ordained, that they that preach 
 the gospel should live of the gospel. 7 
 
 11. Although it be incumbent on the bishops or pastors of 
 the churches to be instant in preaching the word by way of 
 office, yet the work of preaching the word is not so pecu¬ 
 liarly confined to them, but that others also, (Acts xi. 19, 20, 
 
 6 [“ Are pastors, teachers, elders, 7 [This paragraph is not found in 
 and deacons.” Savoy Conf.] the Savoy Conf.] 
 
confession of assembly. 
 
 228 
 
 21 ; 1 Pet. iv. 20, 21) gifted, and fitted by the Holy Spirit 
 for it, and approved, and called by the church, may and ought 
 to perform it. 8 
 
 12. As all believers are bound to join themselves to par¬ 
 ticular churches, when and where they have opportunity so 
 to do; so all that are admitted unto the privileges of a church, 
 are also (1 Thess. v. 14 ; 2 Thess. iii. 6, 14, 15) under the 
 censures and government thereof, according to the rule of 
 Christ. 
 
 13. No church members, upon any offence taken by them, 
 having performed their duty required of them towards the 
 person they are offended at, ought to disturb any church 
 order, or absent themselves from the assemblies of the church 
 or administration of any ordinances, upon the account of such 
 offence at any of their fellow members, but to wait upon 
 Christ, (Matt, xviii. 15, 16, 17; Eph. iv. 2, 3) in the further 
 proceeding of the church. 
 
 14. As each church, and all the members of it, are bound 
 to (Eph. vi. 18; Psal. cxxii. 6) pray continually, for the good 
 and prosperity of all the churches of Christ, in all places, and 
 upon all occasions to further it, (every one within the bounds 
 of their places and callings, in the exercise of their gifts and 
 graces) so the churches (when planted by the providence of 
 God so as they may enjoy opportunity and advantage for it) 
 ought to hold (Rom. xvi. 1, 2: 3 John 9, 10) communion 
 amongst themselves for their peace, increase of love, and 
 mutual edification. 
 
 15. In cases of difficulties or differences, either in point of 
 doctrine or administration, wherein either the churches in 
 general are concerned, or any one church, in their peace, 
 union, and edification; or any member or members of any 
 church are injured, in or by any proceedings in censures not 
 
 8 [“ So that they give themselves up thereunto.” Savoy Conf.] 
 
224 
 
 CONFESSIONS OF FAITH. 
 
 agreeable to truth and order: it is according to the mind of 
 Christ, that many churches holding communion together, do 
 by their messengers meet 9 to consider (Acts xv. 2, 4, 6, and 
 xxii. 23, 25) and give their advice in or about that matter in 
 difference, to be reported to all the churches concerned; 
 howbeit, these messengers 1 assembled, are not entrusted with 
 any church power properly so called; or with any jurisdiction 
 over the churches themselves, to exercise any censures either 
 over any churches or persons; or (2 Cor. i. 24; 1 John iv. 1) 
 to impose their determination on the churches, or officers. 2 
 
 CHAP. XXVII. 
 
 On the communion of saints. 
 
 1. All saints that are united to Jesus Christ their Head, 
 by his Spirit and faith, although they are not made thereby 
 one person with him, have (1 John i. 3; John i. 16; Phil, 
 iii, 10; Rom. vi. 5, 6) fellowship in his graces, sufferings, 
 death, resurrection, and glory; and being united to one 
 another in love, they (Eph. iv. 15, 16 ; 1 Cor. xii. 7 ; 1 Cor. 
 iii. 21, 22, 23) have communion in each other’s gifts and 
 graces, and are obliged to the performance of such duties, 
 public and private, in an orderly way (1 Thess. v. 11, 14; 
 Rom. i. 12; 1 John iii. 17, 18; Gal. vi. 10), as do conduce 
 to their mutual good, both in the inward and outward man. 
 
 2. Saints by profession are bound to maintain an holy 
 
 9 [“ In a synod or council.” Savoy 
 Conf. ] 
 
 1 [Synods Savoy Conf.] 
 
 3 [The divines of Savoy have ap¬ 
 pended to the Westminster Confes¬ 
 sion a lengthened statement of their 
 views on Church polity. A portion 
 is adopted iii the baptist confession 
 now before us. The omissions are 
 
 striking. Among them is a para¬ 
 graph affirming, that a church, in 
 which there happens to be no teach¬ 
 ing officers, cannot enjoy the admin¬ 
 istration of the seals, nor can it “ au¬ 
 thorise any so to do.” The whole of 
 the propositions may be seen in Han- 
 bury’s Hist. Mem. iii. pp. 545—548.] 
 
CONFESSION OF ASSEMBLY. 
 
 225 
 
 fellowship and communion in the worship of God, and in 
 performing such other spiritual services (Heb. x. 24, 25 ; 
 with ch. iii. 12, 13) as tend to their mutual edification; as 
 also in relieving each other in (Acts xii. 29, 30) outward 
 things, according to their several abilities and necessities; 
 which communion, according to the rule of the gospel, though 
 especially to be exercised by them, in the relations wherein 
 they stand, whether in (Eph. vi. 4) families, or (1 Cor. xii. 
 14—27) churches, yet, as God oifereth opportunity, is to be 
 extended to all the household of faith, even all those who in 
 every place call upon the name of the Lord Jesus; never¬ 
 theless their communion one with another as saints, doth not 
 take away or (Acts v. 4 ; Eph. iv. 28) infringe the title or 
 propriety which each man hath in his goods and possessions. 
 
 CHAP. XXVIII. 
 
 Of baptism and the Lord's supper . 3 
 
 1. Baptism and the Lord’s supper are ordinances of positive 
 and sovereign institution, appointed by the Lord Jesus, the 
 only lawgiver, to be continued in his church (Matt, xxviii. 
 19, 20 ; 1 Cor. xi. 26) to the end of the world. 
 
 2. These holy appointments are to be administered by those 
 only who are (qualified, and thereunto called, accoiding (jVlatt. 
 xxviii. 19 ; 1 Cor. iv. 1) to the commission of Christ. 4 
 
 3 [“ Of the sacraments:” West, 
 and Savoy Conf.] 
 
 4 [This article is framed on the 
 27th Article of the Confession of 
 1676. It will suffice to quote the 
 first sentence of the Savoy Confes¬ 
 sion : — “ Sacraments are holy signs 
 and seals of the covenant of grace, 
 immediately instituted by Christ to 
 
 represent him and his benefits; and 
 to confirm our interest in him, and 
 solemnly to engage us to the seivice 
 of God in Christ ao'-ording to his 
 word.” TheW^' ter Confession 
 
 defines the object w ...icraments to 
 be, “to put a visible difference be¬ 
 tween those that belong unto the 
 church, and the rest of the world. ] 
 
 Q 
 
226 
 
 CONFESSIONS OF FAITH. 
 
 CHAP. XXIX. 
 
 Of baptism. 
 
 1. Baptism is an ordinance of the New Testament, ordained 
 by Jesus Christ to be unto the party baptized a sign of his 
 fellowship with him in his death (Rom. vi. 3, 4, 5; Col. ii. 
 12; Gal. iii. 27) and resurrection; of his being engrafted into 
 him; of (Mark i. 4; Acts xxvi. 16) remission of sins; and of 
 his (Rom. vi. 2, 4) giving up unto God, through Jesus 
 Christ, to live and walk in newness of life. 
 
 2. Those who do actually profess (Mar. xvi. 16; Acts viii. 
 36, 37) repentance towards God, faith in and obedience to 
 our Lord Jesus, are the only proper subjects of this ordi¬ 
 nance. 
 
 3. The outward element to be used in this ordinance (Matt. 
 
 xxviii. 19, 20, with Acts viii. 38) is water, wherein the party 
 is to be baptized in the name of the Father, and of the Son, 
 and of the Holy Spirit. 
 
 4. Immersion, or dipping of the person (Matt. iii. 16; John 
 iii. 23) in water, is necessary to the due administration of this 
 ordinance. 5 6 
 
 CHAP. XXX. 
 
 Of the Lord's supper. 
 
 1. The supper of the Lord Jesus was instituted by him 
 the same night wherein he was betrayed, to be observed in 
 his churches unto the end of the world, for the perpetual 
 
 5 [“ Wherewith, the party .... by 
 a minister of the gospel lawfully 
 called.” West, and Savoy Conf.] 
 
 6 [The West, and Savoy Confes¬ 
 sions say : — u 3. Dipping of the 
 person into the water is not neces¬ 
 sary ; but baptism is rightly adminis¬ 
 
 tered by pouring or sprinkling w T ater 
 upon the person. 4. Not only those 
 that do actually profess faith in and 
 obedience unto Christ, but also in¬ 
 fants of one or both believing parents 
 are to be baptized; and those only.”] 
 
CONFESSION OF ASSEMBLY. 
 
 227 
 
 remembrance, and showing forth the sacrifice of himself in his 
 death, (1 Cor. xv. 23, 24, 25, 26) confirmation of the faith of 
 believers in all the benefits thereof, 7 their spiritual nourish¬ 
 ment and growth in him, their further engagement in and to 
 all duties which they owe unto him, (1 Cor. x. 16,17, 21) and 
 to be a bond and pledge of their communion with him and with 
 each other. 
 
 2. In this ordinance 8 Christ is not offered up to his Father, 
 nor any real sacrifice made at all, for remission of sin of the 
 quick or dead, but only a memorial of that (Heb. ix. 25, 26, 
 28) one offering up of himself by himself upon the 'cross, 
 once for all; and a spiritual oblation of all (1 Cor. xi. 24; 
 Matt. xxvi. 26, 27) possible praise unto God for the same. 
 So that the popish sacrifice of the mass (as they call it) is 
 most abominable, injurious to Christ’s own only sacrifice, the 
 alone propitiation for all the sins of the elect. 
 
 3. The Lord Jesus hath, in this ordinance, appointed his 
 ministers to pray, and bless the elements of bread and wine, 
 and thereby to set them apart from a common to an holy use, 
 and to take and break the bread; to take the cup (1 Cor. xi. 
 23, 24, 25, 26, &c.), and (they communicating also themselves) 
 to give both to the communicants. 
 
 4. The denial of the cup to the people, worshipping the 
 elements, the lifting them up, or carrying them about for 
 adoration, and reserving them for any pretended religious 
 use (Matt. xxvi. 26, 27, 28 ; Matt. xv. 9 ; Exod. xx.4, 5) are 
 all contrary to the nature of this ordinance, and to the insti¬ 
 tution of Christ. 
 
 5. The outward elements in this ordinance, duly set apart 
 to the uses ordained by Christ, have such relation to him 
 
 1 [“The sealing of all benefits 8 [“ SacramentWest, and Savoy 
 thereof unto true believers West. Conf.] 
 and Savoy Conf.] 
 
 Q 2 
 
228 
 
 CONFESSIONS OF FAITH. 
 
 crucified, as that truly, although in terms used figuratively , 1 
 they are sometimes called by the name of the things they 
 represent, to wit, the (1 Cor. xi. 27) body and blood of 
 Christ, albeit in substance and nature they still remain 
 truly and only (1 Cor. xi. 26; and v. 28) bread and wine as 
 they were before. 
 
 6. That doctrine which maintains a change of the sub¬ 
 stance of bread and wine, into the substance of Christ’s body 
 and blood (commonly called transubstantiation) by consecra¬ 
 tion of a priest, or by any other way, is repugnant not to 
 scripture (Acts iii. 21 ; Luke xxiv. 6; and v. 39) alone, but 
 even to common sense and reason, overthroweth the (1 Cor. 
 xi. 24, 25) nature of the ordinance, and hath been and is the 
 cause of manifold superstitions, yea, of gross idolatries. 
 
 7. Worthy receivers, outwardly partaking of the visible 
 elements in this ordinance, do then also inwardly by faith, 
 really and indeed, yet not carnally and corporally, but spi¬ 
 ritually receive, and feed upon Christ crucified (1 Cor. x. 16; 
 xi. 23—26), and all the benefits of his death; the body and 
 blood of Christ being then not corporally or carnally, but 
 spiritually present to the faith of believers in that ordinance, 
 as the elements themselves are to their outward senses. 
 
 8. All ignorant and ungodly persons, as they are unfit to 
 
 enjoy communion (2 Cor. vi. 14, 15) with Christ, so are they 
 unworthy of the Lord’s table, and cannot, without great sin 
 against him, while they remain such, partake of these holy 
 mysteries (1 Cor. xi. 29 ; Matt. vii. 6), or be admitted there¬ 
 unto ; yea, whosoever shall receive unworthily, are guilty of 
 the body and blood of the Lord, eating and drinking judg¬ 
 ment to themselves. • 
 
 1 [ <! As that truly, yet sacramentally only,” &c. West, and Savoy Conf.] 
 
CONFESSION OF ASSEMBLY. 
 
 229 
 
 CHAP. XXXI. 
 
 Of the state of man after death , and of the resurrection of tlie 
 
 dead. 
 
 1. The bodies of men after death return to dust (Gen. iii. 
 19; Acts xiii. 36) and see corruption; but their souls, 
 (which neither die nor sleep) having an immortal subsistence, 
 immediately (Eccl. xii. 7) return to God who gave them: the 
 the souls of the righteous, being then made perfect in holiness, 
 are received into paradise, where they are with Christ, and 
 behold 2 the face of God, in light (Luke xxiii. 43 ; 2 Cor. v. 
 1, 6, 8 ; Phil. i. 23 ; Heb. -xii. 23) and glory, waiting for the 
 full redemption of their bodies ; and the souls of the wicked 
 are cast into hell, where they remain in torment and utter 
 darkness, reserved to (Jude 6, 7 ; 1 Pet. iii. 19; Luke xvi. 
 23, 24) the judgment of the great day; besides these two 
 places for souls separated from their bodies, the scripture 
 acknowledged none. 
 
 2. At the last day, such of the saints as are found alive 3 
 shall not sleep, but be (1 Cor. xv. 51, 52; 1 Thess. iv. 17) 
 changed; and all the dead shall be raised up with the self¬ 
 same bodies, and (Job xix. 26, 27) none other; although 
 with different (1 Cor. xv. 42, 43) qualities, which shall be 
 united again to their souls for ever. 
 
 3. The bodies of the unjust shall, by the power of Christ, 
 be raised to dishonour; the bodies of the just, by his Spirit, 
 unto honour (Acts xxiv. 15; John v. 28, 29; Phil. iii. 21) 
 and be made conformable to his own glorious body. 
 
 2 [“ Are received into the highest 3 [“ Of the saints omitted in 
 heavens, where they behold,” &c. West, and Savoy Conf.] 
 
 West, and Savoy Conf.] 
 
230 
 
 CONFESSIONS OF FAITH. 
 
 CHAP. XXXII. 
 
 Of the last judgment. 
 
 ♦ 
 
 1. God hath appointed a day wherein he will judge the world 
 in righteousness, by (Acts xvii. 31 ; John v. 22, 27) Jesus 
 Christ, to whom all power and judgment is given of the 
 Father; in which, day not only the (l Cor. vi. 3 ; Jude 6) 
 apostate angels shall be judged, but likewise all persons that 
 have lived upon the earth shall appear before the tribunal of 
 Christ, (2 Cor. v. 10; Eccles. xii. 14; Matt. xii. 36; Rom. 
 xiv. 10, 12; Matt. xxv. 32, &c.) to give an account of their 
 thoughts, words, and deeds, and to receive according to what 
 they have done in the body, whether good or evil. 
 
 . 2. The end of God’s appointing this day, is for the mani¬ 
 festation of the glory of his mercy, in the eternal salvation of 
 the elect; (Rom. ix. 22, 23) and of his justice, in the eternal 
 damnation of the reprobate, who are wicked and disobedient; 
 for then shall the righteous go into everlasting life, and re¬ 
 ceive that fulness of joy and glory, with everlasting reward, 
 in the presence (Matt. xxv. 21, 34; 2 Tim. iv. 8) of the 
 Lord: but the wicked, who know not God and obey not the 
 gospel of Jesus Christ, shall be cast into eternal torments, 
 and (Matt. xxv. 46; Mark ix. 48; 2 Thess. i. 7—10) 
 punished with everlasting destruction, from the presence of 
 the Lord, and from the glory of his power. 
 
 3. As Christ would have us to be certainly persuaded that 
 there shall be a day of judgment, both (2 Cor. v. 10, 11) to 
 deter all men from sin, and for the greater (2 Thess. i. 3, 6, 
 7) consolation of the godly in their adversity, so will he 
 have that day unknown to men, that they may shake off all 
 carnal security, and be always watchful, because they know 
 not at what hour the (Mark xiii. 35—37; Luke xiii. 35, 36) 
 Lord will come, and may ever be prepared to say, (Rev. xxii. 
 20), Come , Lord Jesus ; come quickly . Amen. 
 
CONFESSION OF ASSEMBLY. 
 
 231 
 
 AN APPENDIX. 
 
 hosoeveb, reads and impartially considers what we 
 have in our foregoing confession declared, may readily per¬ 
 ceive that we do not only concentre with all other true 
 Christians on the word of God (revealed in the scriptures of 
 truth), as the foundation and rule of our faith and worship; 
 but that we have also industriously endeavoured to manifest, 
 that in the fundamental articles of Christianity we mind the 
 same things, and have therefore expressed our belief in the 
 same words that have on the like occasion been spoken by 
 other societies of Christians before us. 
 
 This we have done, that those who are desirous to know 
 the principles of religion which we hold and practise may 
 take an estimate from ourselves (who jointly concur in this 
 work), and may not be misguided, either by undue reports, 
 or by the ignorance or errors of particular persons, who 
 going under the same name with ourselves, may give an 
 occasion of scandalizing the truth we profess. 
 
 And although we do differ from our brethren who are 
 paedobaptists, in the subject and administration of baptism, 
 and such other circumstances as have a necessary dependence 
 on our observance of that ordinance, and do frequent our own 
 assemblies for our mutual edification, and discharge of those 
 duties and services which we* owe unto God, and, in his fear, 
 to each other; yet we would not be from hence miscon¬ 
 strued, as if the discharge of our own consciences herein 
 did any ways disoblige, or alienate our affections or conversa¬ 
 tions from any others that fear the Lord; but that we may 
 and do, as we have opportunity, participate of the labours of 
 those whom God hath endued with abilities above ourselves, 
 and qualified and called to the ministry of the word, earnestly 
 desiring to approve ourselves to be such as follow after peace 
 
232 
 
 CONFESSIONS OF FAITH. 
 
 with holiness; and therefore we always keep that blessed 
 Irenicum, or healing word of the apostle before our eyes; if 
 in any thing ye he otherwise minded, God shall reveal even this 
 unto you: nevertheless, whereto we have already attained, let us 
 walk by the same rule, let us mind the same thing, Phil. iii. 
 15, 16. 
 
 Let it not therefore be judged of us, (because much hath 
 been written on this subject, and yet we continue this our 
 practice different from others) that it is out of obstinacy; 
 but rather, as the truth is, that we do herein, according to 
 the best of our understandings, worship God out of a pure 
 mind, yielding obedience to his precept, in that method 
 which we take to be most agreeable to the scriptures of truth 
 and primitive practice. 
 
 It would not become us to give any such intimation as 
 should carry a semblance that what we do in the service of 
 God is with a doubting conscience, or with any such temper 
 of mind, that we do thus for the present with a reservation 
 that we will do otherwise hereafter upon more mature de¬ 
 liberation ; nor have we any cause so to do, being fully 
 persuaded that what we do is agreeable to the will of God. 
 Yet we do heartily propose this, that if any of the servants 
 of our Lord Jesus shall, in the spirit of meekness, attempt 
 to convince us of any mistake, either in judgment or prac¬ 
 tice, we shall diligently ponder his arguments, and account 
 him our chiefest friend that shall be an instrument to con¬ 
 vert us from any error that is in our ways, for we cannot 
 wittingly do any thing against the truth, but all things for 
 the truth. 
 
 And therefore we have endeavoured seriously to consider 
 what hath been already offered for our satisfaction in this 
 point; and are loth to say any more, lest we should be 
 esteemed desirous of renewed contests thereabout; yet, for¬ 
 asmuch as it may justly be expected that we show some 
 
CONFESSION OF ASSEMBLY. 
 
 233 
 
 reason why we cannot acquiesce in what hath been urged 
 against us, w'e shall, wfith as much brevity as may consist 
 with plainness, endeavour to satisfy the expectation of those 
 that shall peruse what we now publish in this matter also. 
 
 1. As to those Christians who consent with us, that repent¬ 
 ance from dead works and faith towards God and our Lord 
 Jesus Christ, is required in persons to be baptized; and do 
 therefore supply the defect of the infant (being incapable of 
 making confession of either) by others, who do undertake 
 these things for it. Although we do find by church history 
 that this hath been a very ancient practice, yet considering 
 that the same scripture (Rom. xiv. 4, 10, 12, 23) which does 
 caution us against censuring our brother, with whom we shall 
 all stand before the judgment-seat of Christ, does also instruct 
 us, that every one of us shall give an account of himself to 
 God, and whatsoever is not of faith is sin ; therefore we 
 cannot for our own parts be persuaded in our own minds to 
 build such a practice as this upon an unwritten tradition; 
 but do rather choose, in all points of faith and worship, to 
 have recourse to the holy scriptures for the information of 
 our judgment and regulation of our practice ; being well 
 assured that a conscientious attending thereto is the best 
 way to prevent and rectify our defects and errors. 2 Tim. iii. 
 16, 17. And if any such case happen to be debated between 
 Christians, which is not plainly determinable by the scrip¬ 
 tures, we think it safest to leave such things undecided, until 
 the second coming of our Lord Jesus: as they did in the 
 church of old, until there should arise a priest with Urim and 
 Thummim, that might certainly inform them of the mind of 
 God thereabout. Ezra ii. 62, 63. 
 
 2. As for those our Christian brethren, who do ground 
 their arguments for infants’ baptism, upon a presumed fcederal 
 holiness or church membership, we conceive they are deficient 
 j n this—that albeit this covenant holiness and membership 
 
234 
 
 CONFESSIONS OF FAITH. 
 
 should be as is supposed, in reference unto the infants of 
 believers, yet no command for infant baptism does imme¬ 
 diately and directly result from such a quality or relation. 
 
 All instituted worship receives its sanction from the pre¬ 
 cept, and is to be thereby governed in all the necessary 
 circumstances thereof. 
 
 So it was in the covenant that God made with Abraham 
 and his seed, the sign whereof was appropriated only to 
 the male, notwithstanding that the female seed, as well as 
 the male, were comprehended in the covenant and part of 
 the church of God; neither was this sign to be affixed to any 
 male infant till he was eight days old, albeit he was within 
 the covenant from the first moment of his life ; nor could the 
 danger of death, or any other supposed necessity, warrant the 
 circumcising of him before the set time, nor was there any 
 cause for it; the commination of being cut off from his 
 people being only upon the neglect or contempt of the 
 precept. 
 
 Righteous Lot was nearly related to Abraham in the flesh, 
 and contemporary with him, when this covenant was made ; 
 yet inasmuch as he did not descend from his loins, nor was of 
 his household family (although he was of the same household 
 of faith with Abraham), yet neither Lot himself nor any of 
 his posterity (because of their descent from him) were signed 
 with the signature of this covenant that was made with 
 Abraham and his seed. 
 
 This may suffice to show that where there v r as both an 
 express covenant and a sign thereof, such a covenant as did 
 separate the persons with whom it was made and all their 
 offspring from all the rest of the w r orld, as a people holy unto 
 the Lord, and did constitute them the visible church of God 
 (though not comprehensive of all the faithful in the world), 
 yet the sign of this covenant was not affixed to all the per¬ 
 sons that were within this covenant, nor to any of them till 
 
CONFESSION OF ASSEMBLY. 
 
 235 
 
 the prefixed season; nor to other faithful servants of God 
 that were not of descent from Abraham. And, consequently, 
 that it depends purely upon the will of the lawgiver to deter¬ 
 mine what shall be the sign of his covenant, unto whom, at 
 what season, and upon what terms it shall be affixed. 
 
 If our brethren do suppose baptism to be the seal of the 
 covenant which God makes with every believer (of which the 
 scriptures are altogether silent), it is not our concern to con¬ 
 tend with them herein; yet we conceive the seal of that 
 covenant is the indwelling of the Spirit of Christ in the 
 particular and individual persons in whom he resides, and 
 nothing else. Neither do they or we suppose that baptism is 
 in any such manner substituted in the place of circumcision, 
 as to have the same (and no other) latitude, extent, or terms 
 than circumcision had. For that was suited only for the male 
 children : baptism is an ordinance suited for every believer, 
 whether male or female. That extended to all the males 
 that were born in Abraham’s house, or bought with his 
 money, equally with the males that proceeded from his own 
 loins; but baptism is not so far extended in any true Chris¬ 
 tian church that we know of, as to be administered to all the 
 poor infidel servants that the members thereof purchase for 
 their service, and introduce into their families, nor to the 
 children born of them in their house. 
 
 But we conceive the same parity of reasoning may hold for 
 the ordinance of baptism as for that of circumcision (Exod. xii. 
 49), viz., one law for the stranger as for the home-born. If 
 any desire to be admitted to all the ordinances and privileges 
 of God’s house, the door is open; upon the same terms that 
 any one person was ever admitted to all or any of those 
 privileges that belong to the Christian church, may all per¬ 
 sons of right challenge the like admission. 
 
 As for that text of scripture (Rom. iv. 11), He received cir¬ 
 cumcision ,, a seal of the righteousness of the faith , which he had 
 
236 
 
 CONFESSION OF FAITH. 
 
 yet being uncircinncised; we conceive, if the apostle’s scope 
 in that place be duly attended to, it will appear that no 
 argument can be taken from thence to enforce infant bap¬ 
 tism. And forasmuch as we find a full and fair account of 
 those words given by the learned Dr. Lightfoot (a man not 
 to be suspected of partiality in this controversy), in his Hor. 
 Hebrai. on the 1 Cor. vii. 19, p. 42, 43, we shall transcribe 
 his words at large, without any comment of our own upon 
 them. 
 
 Circumcisio nihil est ratione liabita 
 temporis, jam enim evanuerat, adim- 
 pleto praecipue ejus fine ob quern 
 fuerat instituta ; istuin finem exhibet 
 apostolus in verbis istis, Bom. iv. 11. 
 acppaylda rr/g diKcuoffvvrjg Trjg 7ricr- 
 Ttcjg rr/g iv (ncpofivcrria. At vereor 
 ne a plerisque versionibus non satis 
 aptentur, ad finem circumcisionis, et 
 scopum apostoli, dum ab iis interseri- 
 tur aliquid de suo. 
 
 Circumcision is nothing, if we re¬ 
 spect the time, for now it was without 
 use, that end of it being especially 
 fulfilled for which it had been insti¬ 
 tuted : this end the apostle declares 
 in these words, Bom. iv. 11, <y<ppayi- 
 da, &c. But I fear that by most 
 translations they are not sufficiently 
 suited to the end of circumcision 
 and the scope of the apostle, whilst 
 something of their own is by them 
 inserted. 
 
 And after the doctor hath represented divers versions of 
 the words, agreeing for the most part in sense with that which 
 we have in our bibles, he thus proceeds:— 
 
 Alise in eundem sensum, ac si cir¬ 
 cumcisio daretur Abrahamo in sigil- 
 lum justitiae istius, quam ille habuit, 
 dum adhuc foret prscputiatus; quod 
 non negabimus aliqualiter verum esse, 
 at credimus circumcisionem longe 
 alio prsecipue respexisse. 
 
 Liceat mihi verba sic reddere : et 
 signum accepit circumcisionis, sigil- 
 lum justitiae fidei, quae futura in prac- 
 putio ; quoe futura dico, non quae 
 fuerat. Non quae 'fuerat Abrahamo 
 adhuc praeputiato, sed quae futura 
 
 Other versions are to the same pur¬ 
 pose ; as if circumcision was given to 
 Abraham for a seal of that righteous¬ 
 ness which he had, being yet uncir¬ 
 cumcised, which we will not deny to 
 be in some sense true ; but we believe 
 that circumcision had chiefly a far 
 different respect. 
 
 Give me leave thus to render the 
 words : —And he received the sign of 
 circumcision, a seal of the righteous¬ 
 ness of faith, which was to be in the 
 uncircumcision. Which was to be 
 (I say), not which had been ; not that 
 
CONFESSION OF ASSEMBLY. 
 
 237 
 
 semini ejus praeputiato, id est,genti- 
 libus, fidem olim Abrahami imitaturis. 
 
 Nunc adverte bene qua occasione 
 instituta Abrahamo circumcisio, po- 
 nens tibi ante oculos historiam ejus. 
 Gen. xvii. 
 
 Fit prim6 ei hsec promissio, Multa- 
 tarum gentium eris tu pater (quo- 
 nam sensu explicat apostolus, isto 
 capite) et subinde subjungitur duplex 
 sigillum rei corroborandse; immuta- 
 tio scilicet nominis Abrami in Abra- 
 hamum; et institutio circumcisionis: 
 ver. 4. Ecce mihi tecum est foedus, 
 eris tu pater multarum gentium. 
 Quare vocatum est nomen ejus Abra- 
 hamus ! In sigillationem hujus pro- 
 missionis. Tu pater eris multarum 
 gentium. Et quare instituta ei cir¬ 
 cumcisio ? In sigillationem ejusdem 
 promissionis. Tu pater eris multarum 
 gentium. Ita ut hie sit sensus apos- 
 toli, institutioni circumcisionis con- 
 gruentissimus; accepit signum cir¬ 
 cumcisionis, sigillum justitise fidei, 
 quam olim erat incircumcisio (vel 
 Gentiles) habitura et adeptura. 
 
 Duplex semen erat Abrahamo, na- 
 turale, Judseorum; et fidele, genti- 
 lium credentium : signatur naturale 
 signo circumcisionis, primo quidem in 
 sui distinctionem, ab omnibus aliis 
 gentibus, dum eae non adhuc forent 
 semen Abrahami ; at prtecipue in 
 memoriam justificationis gentium per 
 fidem, cum tandem forent ejus semen. 
 Cessatura ergo merito erat circumci¬ 
 sio, cum introducerentur Gentiles ad 
 
 which Abraham had whilst he was 
 yet uncircumcised, but that which his 
 uncircumcised seed should have, that 
 is, the Gentiles, who in time to come 
 should imitate the faith of Abraham. 
 
 Now consider well on what occasion 
 circumcision was instituted unto Ab¬ 
 raham, setting before thine eyes the 
 history thereof. Gen. xvii. 
 
 This promise is first made unto 
 him, Thou shalt be the father of ■ 
 many nations (in what sense the 
 apostle explaineth in that chapter), 
 and then there is subjoined a double 
 seal for the confirmation of the thing, 
 to wit, the change of the name 
 Abram into Abraham, and the institu¬ 
 tion of circumcision, ver. 4, Behold, as 
 for me, my covenant is with thee, and 
 thou shalt be the father of many na¬ 
 tions. Wherefore was his name 
 called Abraham ? For the sealing of 
 his promise. Thou shalt be the father 
 of many nations. And wherefore was 
 circumcision instituted to him ? For 
 the sealing of the same promise. 
 Thou shalt be the father of many 
 nations. So that this is the sense of 
 the apostle, most agreeable to the in¬ 
 stitution of circumcision; he received 
 the sign of circumcision, a seal of the 
 righteousness of faith, which in time 
 to come the uncircumcision (or the 
 Gentiles) should have and obtain. 
 
 Abraham had a twofold seed, natu¬ 
 ral, of the Jews; and, faithful, of the 
 believing Gentiles : his natural seed 
 was signed with the sign of circum¬ 
 cision, first, indeed, for the distin¬ 
 guishing of them from all other na¬ 
 tions, whilst they as yet were not the 
 seed of Abraham, but especially for 
 the memorial of the justification of 
 the Gentiles by faith, when at length 
 they should become his seed. There- 
 
23S 
 
 CONFESSIONS OP FAITH. 
 
 fidem, quippe quod tunc finem suum fore, circumcision was of right to 
 ultimum ac prsecipuum obtinuerat, et cease when the Gentiles were brought 
 perinde r) 7 rtpirofu) ovdev. into the faith, forasmuch as then it 
 
 had obtained its last and chief end, 
 and thenceforth circumcision is no¬ 
 thing. 
 
 Thus far he, which we earnestly desire may be seriously 
 weighed, for we plead not his authority, but the evidence of 
 truth in his words. 
 
 3. Of whatsoever nature the holiness of the children, 
 mentioned (1 Cor. vii. 12), be, yet they who do conclude that 
 all such children (whether infants, or of riper years), have 
 from hence an immediate right to baptism, do as we conceive, 
 put more into the conclusion than will be found in the 
 premises. 
 
 For although we do not determine positively concerning 
 the apostles’ scope in the holiness here mentioned, so as to 
 say, it is this, or that, and no other thing; yet, it is evident, 
 that the apostle does by it determine not only the lawfulness, 
 but the expedience also of a believer’s cohabition with an 
 
 i 
 
 unbeliever in the state of marriage. 
 
 And we do think that, although the apostle’s asserting of the 
 unbelieving yoke-fellow to be sanctified by the believer should 
 carry in it somewhat more than is in the bare marriage of two 
 infidels, because although the marriage covenant have a divine 
 sanction so as to make the wedlock of two unbelievers a lawful 
 action, and their conjunction and cohabition in that respect 
 undefiled, yet there might be no ground to suppose from 
 thence, that both or either of their persons are, thereby sanc¬ 
 tified; and the apostle urges the cohabition of a believer 
 with an infidel in the state of wedlock from this ground, that 
 the unbelieving husband is sanctified by the believing wife; 
 nevertheless, here you have the influence of a believer’s faith 
 ascending from au inferior to a superior relation; from the 
 
CONFESSION OF ASSEMBLY. 
 
 239 
 
 wife to the husband, who is her head, before it can descend 
 to their offspring. And, therefore, we say, whatever be the 
 nature or extent of the holiness here intended, we conceive 
 it cannot convey to the children an immediate right to bap¬ 
 tism ; because it would then be of another nature, and of 
 a larger extent, than the root and original from whence it is 
 derived. For it is clear, by the apostle’s argument, that holi¬ 
 ness cannot be derived to the child from the sanctity of one 
 parent only; if either father or mother be (in the sense 
 intended by the apostle) unholy or unclean, so will the child 
 be also; therefore, for the production of a holy seed, it is 
 necessary that both the parents be sanctified. And this the 
 apostle positively asserts in the first place to be done by the 
 believing parent although the other be an unbeliever, and 
 then, consequentially, from thence argues, the holiness of their 
 children. Hence, it follows, that as the children have no other 
 holiness than what they derive from their parents; so neither 
 can they have any right by this holiness to any spiritual privi¬ 
 lege, but such as both their parents did also partake of; and 
 therefore, if the unbelieving parent (though sanctified by the 
 believing parent) have not thereby a right to baptism, 
 neither can we conceive that there is any such privilege 
 derived to the children by their birth-holiness. 
 
 Besides, if it had been the usual practice in the apostles’ 
 days for the father or mother, that did believe, to bring all 
 their children with them to be baptized, then the holiness of 
 the believing Corinthians’ children would not at all have been 
 in question when this epistle was written; but might have 
 been argued from their passing under that ordinance, which 
 represented their new birth, although they had derived no 
 holiness from their parents by their first birth; and would 
 have lain as an exception against the apostle’s inference, else 
 weve your cliildven uiicleajiy &c. But of the sanctification 
 of all the children of every believer by this ordinance, or any 
 
240 
 
 CONFESSIONS OF FAITH. 
 
 other way than what is before mentioned, the scripture is 
 altogether silent. 
 
 This may be also added, that if this birth-holiness do 
 qualify all the children of every believer for the ordinance of 
 baptism; why not for all other ordinances ? for the Lord’s 
 supper, as was practised for a long time together? for if 
 recourse be had to Avhat th6 scriptures speak generally of this 
 subject, it will be found that the same qualities which do 
 entitle any person to baptism, do so also for the participation 
 of all the ordinances and privileges of the house of God that 
 are common to all believers. 
 
 Whosoever can and does interrogate his good conscience 
 towards God, when he is baptized (as every one must do that 
 makes it to himself a sign of salvation), is capable of doing 
 the same thing in every other act of worship that he performs. 
 
 4. The arguments and inferences that are usually brought 
 for or against infant baptism, from those few instances which 
 the scriptures afford us of whole families being baptized, are 
 only conjectural, and therefore cannot of themselves be con¬ 
 clusive on either hand; yet in regard most that treat on this 
 subject of infant baptism do (as they conceive) improve these 
 instances to the advantage of their argument, we think it 
 meet (in like manner, as in the cases before mentioned, so in 
 this) to shew the invalidity of such inferences. 
 
 Cornelius worshipped God with all his house. The jailor and 
 Crispus, the chief ruler of the synagogue, believed God with 
 each of their houses. The household of Stephanus addicted 
 themselves to the ministry of the saints: so that thus far 
 worshipping and believing runs parallel with baptism. And 
 if Lydia had been a married person when she believed, it is 
 probable her husband would also have been named by the 
 apostle, as in like cases, inasmuch as he would have been not 
 only a part, but the head of that baptized household. 
 
 Who can assign any probable reason why the apostle should 
 
CONFESSION OF ASSEMBLY. 
 
 241 
 
 make mention of four or five households being baptized and 
 no more ? or why he does so often vary in the method of his 
 salutations (Rom. i. 6), sometimes mentioning only particular 
 persons of great note, other times such and the church in 
 their house ? the saints that were with them; and them be¬ 
 longing to Narcissus, who were in the Lord ; thus saluting 
 either whole families, or part of families, or only particular 
 persons in families, considered as they were in the Lord. 
 For if it had been a usual practice to baptize all children with 
 their parents, there were then many thousands of the Jews 
 which believed, and a great number of the Gentiles, in most of 
 the principal cities in the world, and among so many thou¬ 
 sands, it is more than probable there would have been some 
 thousands of households baptized; why then should the 
 apostle in this respect signalize one family of the Jews and 
 three or four of the Gentiles, as particular instances in a case 
 that was common ? Whoever supposes that we do wilfully 
 debar our children from the benefit of any promise or privi¬ 
 lege that of right belongs to the children of believing parents, 
 they do entertain over-severe thoughts of us. To be without 
 natural affections is one of the characters of the worst of 
 persons in the worst of times. We do freely confess our¬ 
 selves guilty before the Lord, in that we have not with 
 more circumspection and diligence trained up those that 
 relate to us in the fear of the Lord; and do humbly and 
 earnestly pray, that our omissions herein may be remitted, 
 and that they may not redound to the prejudice of ourselves 
 or any of ours; but with respect to that duty that is incum¬ 
 bent on us, we acknowledge ourselves obliged by the pre¬ 
 cepts of God to bring up our children in the nurture and 
 admonition of the Lord, to teach them his fear, both by in¬ 
 struction and example; and should we set light by this 
 precept, it would demonstrate that we are more vile than the 
 unnatural heathen, that like not to retain God in their know- 
 
 R 
 
242 
 
 CONFESSIONS OF FAITH. 
 
 ledge; our baptism might then be justly accounted as no 
 baptism to us. 
 
 There are many special promises that do encourage us, as 
 well as precepts that do oblige us to the close pursuit of our 
 duty herein ; that God whom we serve, being jealous of his 
 worship, threatens the visiting of the father’s transgression 
 upon the children, to the third and fourth generation of them 
 that hate him; yet does more abundantly extend his mercy, 
 even to thousands (respecting the offspring and succeeding 
 generations) of them that love him and keep his commands. 
 
 When our Lord rebuked his disciples, for prohibiting the 
 access of little children that were brought to him that he might 
 pray over them, lay his hands upon them, and bless them, 
 [he] does declare, that of such is the kingdom of God. And 
 the apostle Peter, in answer to their inquiry that desired to 
 know what they must do to be saved, does not only instruct 
 them in the necessary duty of repentance and baptism, but 
 does also thereto encourage them, by that promise which had 
 reference both to them and their children. If our Lord Jesus 
 in the fore-mentioned place, do not respect the qualities 
 of children (as elsewhere) as to their meekness, humility, and 
 sincerity, and the like, but intend also, that those very 
 persons, and such like, appertain to the kingdom of God; and 
 if the apostle Peter, in mentioning the aforesaid promise, do 
 respect not only the present and succeeding generations of 
 those Jews that heard him (in which sense the same phrase 
 doth occur in scripture), but also the immediate offspring of 
 his auditors; whether the promise relate to the gift of the 
 Holy Spirit, or of eternal life, or any grace, or privilege 
 tending to the obtaining thereof; it is neither our concern, 
 nor our interest, to confine the mercies and promises of God, 
 to a more narrow, or less compass than he is pleased gra¬ 
 ciously to offer and intend them; nor to have a light esteem 
 of them; but are obliged in duty to God, and affection to 
 
CONFESSION OF ASSEMBLY. 
 
 \ 
 
 our children, to plead earnestly with God, and use our 
 utmost endeavours, that both ourselves and our offspring 
 may be partakers of his mercies and gracious promises. Yet 
 we cannot, from either of these texts, collect a sufficient 
 warrant for us to baptize our children before they are in¬ 
 structed in the principles of the Christian religion. 
 
 For, as to the instance in little children, it seems, by the 
 disciples forbidding them, that they were brought upon some 
 other account, not so frequent as baptism must be supposed 
 to have been, if from the beginning believers’ children had 
 been admitted thereto : and no account is given whether 
 their parents were baptized believers or not. And as to the 
 * instance of the apostle, if the following words and practice 
 may be taken as an interpretation of the scope of that pro¬ 
 mise, we cannot conceive it does refer to infant baptism, 
 because the text does presently subjoin, then they that gladly 
 received the word were baptized. 
 
 That there were some believing children of believing 
 parents in the apostles’ days is evident from the scriptures, 
 even such as were then in their father’s family, and under 
 their parents’ tuition and education ; to whom the apostle, in 
 several of his epistles to the churches, giveth commands to 
 obey their parents in the Lord; and does allure their tender 
 years to hearken to this precept, by reminding them that it 
 is the first command with promise. 
 
 And it is recorded by him for the praise of Timothy, and 
 encouragement of parents, betimes to instruct, and children 
 early to attend to godly instruction, that, cnro j5pi(povg, from 
 a child he had known the holy scriptures. 
 
 The apostle John rejoiced greatly when he found the 
 children of the elect lady walking in the truth: and the 
 children of her elect sister join with the apostle in his salu¬ 
 tation. 
 
 But that this was not generally so, that all the children of 
 
 E 2 
 
244 
 
 CONFESSIONS OF FAITH. 
 
 believers were accounted for believers (as they would have 
 been if they had been all baptized), may be collected from 
 the character which the apostle gives of persons fit to be 
 chosen to eldership in the church, which was not common to 
 all believers; among others, this is expressly one, viz. if 
 there be any having believing or faithful children, not ac¬ 
 cused of riot, or unruly; and we may, from the apostle’s 
 writings on the same subject, collect the reason of this qua¬ 
 lification, viz. that in case the person designed for this office, 
 to teach and rule in the house of God, had children capable 
 of it, there might be first a proof of his ability, industry, and 
 success in this work in his own family, and private capacity, 
 before he was ordained to the exercise of this authority in the 
 church, in a public capacity, as a bishop in the house of 
 God. 
 
 N 
 
 These things we have mentioned, as having a direct refer¬ 
 ence unto the controversy between our brethren and us; 
 other things that are more abstruse and prolix, which are 
 frequently introduced into this controversy, but do not ne¬ 
 cessarily concern it, we have purposely avoided, that the 
 distance between us and our brethren may not be by us 
 made more wide; for it is our duty and concern, so far as is 
 possible for us (retaining a good conscience towards God) to 
 seek a more entire agreement and reconciliation with them. 
 
 We are not insensible, that as to the order of God’s house, 
 and entire communion therein, there are some things wherein 
 we (as well as others) are not at a full accord among our¬ 
 selves ; as for instance, the known principle and state of the 
 consciences of divers of us, that have agreed in this confession 
 is such, that we cannot hold church communion with any 
 other than baptized believers, and churches constituted of 
 such ; yet some others of us have a greater liberty and free¬ 
 dom in our spirits that way; and therefore we have pur¬ 
 posely omitted the mention of things of that nature, that we 
 
CONFESSION OF ASSEMBLY. 
 
 245 
 
 might concur in giving this evidence of our agreement, both 
 among ourselves, and with other good Christians, in those 
 important articles of the Christian religion, mainly insisted 
 on by us; and this, notwithstanding we all esteem it our 
 chief concern, both among ourselves and all others that in 
 every place call upon the name of the Lord Jesus Christ our 
 Lord, both theirs and ours, and love him in sincerity, to 
 endeavour to keep the unity of the Spirit in the bond of 
 peace; and in order thereunto, to exercise all lowliness and 
 meekness, with long-suffering, forbearing one another in 
 love. 
 
 And we are persuaded, if the same method were introduced 
 into frequent practice between us and our Christian friends, 
 who agree with us in all the fundamental articles of the 
 Christian faith (though they do not so in the subject and 
 administration of baptism), it would soon beget a better 
 understanding and brotherly affection between us. 
 
 In the beginning of the Christian church, when the 
 doctrine of the baptism of Christ was not universally under¬ 
 stood, yet those that knew only the baptism of John were 
 the disciples of the Lord Jesus, and Apollos an eminent 
 minister of the gospel of Jesus. 
 
 In the beginning* of the reformation of the Christian 
 church, and recovery from that Egyptian darkness wherein 
 our forefathers for many generations were held in bondage, 
 upon recourse had to the scriptures of truth, different ap¬ 
 prehensions were conceived, which are to this time continued, 
 concerning the practice of this ordinance. 
 
 Let not our zeal herein be misinterpreted; that God 
 whom we serve is jealous of his worship. By his gracious 
 providence the law thereof is continued amongst us; and we 
 are forewarned, by what happened in the church of the Jews, 
 that it is necessary for every generation, and that frequently 
 in every generation, to consult the divine oracle, compare 
 
246 
 
 CONFESSIONS OF FAITH. 
 
 our worship with the rule, and take heed to what doctrines 
 we receive and practise. 
 
 If the ten commandments exhibited in the popish idola¬ 
 trous service-books had been received as the entire law of 
 God, because they agree in number with his ten commands, 
 and also in the substance of nine of them, the second com- 
 mandment, forbidding idolatry, had been utterly lost. 
 
 If Ezra and Nehemiah had not made a diligent search into 
 the particular parts of God’s law and his worship, the feast 
 of tabernacles (which for many centuries of years had not 
 been duly observed according to the institution, though it 
 was retained in the general notion) would not have been 
 kept in due order. 
 
 So may it be now as to many things relating to the 
 service of God, which do retain the names proper to them in 
 their first institution, but yet through inadvertency (where 
 there is no sinister design) may vary in their circumstances, 
 from their first institution. And if by means of any ancient 
 defection, or of that general corruption of the service of God 
 and interruption of his true worship and persecution of his 
 servants by the anti-christian bishop of Home, for many 
 generations, those who do consult the word of God cannot 
 yet arrive at a full and mutual satisfaction among themselves 
 what was the practice of the primitive Christian church, in 
 some points relating to the worship of God; yet inasmuch as 
 these things are not of the essence of Christianity, but that 
 we agree in the fundamental doctrines thereof, we do appre¬ 
 hend there is sufficient ground to lay aside all bitterness and 
 prejudice, and in the spirit of love and meekness to embrace 
 and own each other therein, leaving each other at liberty to 
 perform such other services, wherein we cannot concur, apart 
 unto God, according to the best of our understanding. 
 
 FINIS. 
 
The Baptist Catechism : 
 
 OR, A 
 
 B R I E F I N S T II U C T I 0 N 
 
 IN THE 
 
 PRINCIPLES 
 
 OF 
 
 CHRISTIAN RELIGION. 
 
 Agreeable to the Confession of Faith , put forth by 
 the ELDERS and BRETHREN of many Con¬ 
 gregations of Christians (baptized upon Profession 
 of their Paith) in London and the Country ; owning 
 the Doctrine of Personal ELECTION and Final 
 PEESEVEEANCE. 
 
 Deut. vi. 6, 7. And these words which I command thee this Day shall be in 
 thine Heart. And thou shall teach them diligently unto thy Children, and 
 shall talk of them when thou sittest in thine House, & c. 
 
 The Sixteenth Edition, Corrected. 
 
 LONDON: 
 
 Printed for, anti sold by Joseph Marshall, at the Bible in Newgate-Street. 
 
 Price Stitch’d 2d. 
 
249 
 
 TO THE READER. 
 
 Having a desire to show our near agreement with many 
 other Christians, of whom we have great esteem; we some 
 years since put forth a Confession of our Faith, almost in all 
 points the same with that of the Assembly and Savoy, which 
 was subscribed by the elders and messengers of many 
 churches baptized on profession of their faith; and do now 
 put forth a short account of Christian principles for the 
 instruction of our families, in most things agreeing with the 
 Shorter Catechism of the Assembly. And this we were the 
 rather induced to, because we have commonly made use of 
 that catechism in our families, and the difference being not 
 much, it will be more easily committed to memory. 
 
 The Confession of Faith, by the Elders and Brethren of many congregations 
 of' Christians, baptized upon Profession of their Faith, in London and the 
 Country; the 11th Edition, with almost forty ministers’ and messengers’ 
 names prefixed to it, concerned for upwards of one Imndred congregations in 
 Great Britain, denying Arminianism, and owning the doctrine of Personal 
 Election and final Perseverance. Also, a Catechism agreeable to this Con¬ 
 fession of Faith, necessary for the instruction of youth in the fundamentals 
 of religion. It is desired that all persons desirous to promote such useful 
 books, do apply themselves to Joseph Marshall, at the Bible in Newgate 
 Street; where likewise is sold all sorts of short hand books. 
 
 / 
 

 
 
 
 
 
 
 
 • ; 
 
 i 
 
 ' 
 
 
 
 
 
 
 
 
 
 
 
 
 ' 
 
 
 
 1 
 
 ■ 
 
 
 
 
 
 
 
 
 
 
 
 
 ■ 
 
 
 
 
 
 
 
 
 
 
 - 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 -0 
 
 
 
 
 
 
251 
 
 A 
 
 BRIEF INSTRUCTION IN THE PRINCIPLES OF 
 
 CHRISTIAN RELIGION, ETC. 
 
 # 7 
 
 Q. 1. Who is the first and chiefest being? 
 
 A. God is the first and chiefest being (Isa. xliv. 6; xlviii. 
 12 ; Psa. xcvii. 9). 
 
 Q. 2. Ought every one to believe there is a God? 
 
 A. Every one ought to believe there is a God (Ileb. xi. 
 6) ; and it is their great sin and folly who do not (Psa. 
 xiv. 1). 
 
 Q. 3. How may we know there is a God ? 
 
 A. The light of nature in man and the works of God 
 plainly declare there is a God (Rom. i. 19, 20; Psa. xix. 
 1, 2, 3 ; Acts xvii. 24) ; but his word and Spirit only do it 
 fully and effectually for the salvation of sinners (1 Cor. ii. 
 10; 2 Tim. iii. 15, 16). 
 
 Q. 4. What is the word of God ? 
 
 A. The holy scriptures of the Old and New Testament 
 are the word of God, and the only certain rule of faith and 
 obedience (2 Tim. iii. 16; Eph. ii. 20). 
 
 Q. 5. May all men make use of the holy scriptures ? 
 
 A. All men are not only permitted, but commanded and 
 exhorted to read, hear, and understand the holy scriptures 
 (John v. 38 ; Rev. xvii. 18, 19; i. 3 ; Acts viii. 30). 
 
 Q. 6. What things are chiefly contained in the holy scrip¬ 
 tures ? 
 
252 
 
 CONFESSIONS OF FAITH. 
 
 A. The holy scriptures chiefly contain what man ought to 
 believe concerning God, and what duty God requireth of 
 man (2 Tim. i. 13 ; iii. 15, 16). 
 
 Q. 7. What is God ? 
 
 A. God is a Spirit (John iv. 24), infinite (Job xi. 7, 8, 9), 
 eternal (Psa. cx. 2), and unchangeable (Jas. i. 17) in his 
 being (Exod. iii. 14), wisdom (Psa. clxvii. 5), power (Rev. iv. 
 8), holiness (Rev. xv. 4), justice, goodness, and truth (Exod. 
 xxxiv. 6). 
 
 Q. 8. Are there more gods than one ? 
 
 A. There is but one only, the living and true God (Deut. 
 vi. 4, 7; Jer. x. 10). 
 
 Q. 9. How many persons are there in the Godhead? 
 
 A. There are three persons in the Godhead, the Father, 
 the Son, and the Holy Spirit; and these three are one God, 
 the same in essence, equal in power and glory (1 John v. 7 ; 
 Matt, xxviii. 19). 
 
 Q. 10. What are the decrees of God? 
 
 A. The decrees of God are his eternal purpose according 
 to the counsel of his will, whereby, for his own glory, he 
 hath foreordained whatsoever comes to pass (Eph. i. 4, 11; 
 Rom. ix. 22, 23). 
 
 Q. 11. How doth God execute his decrees ? 
 
 A. God executeth his decrees in the works of creation and 
 providence. 
 
 Q. 12. What is the work of creation? 
 
 A. The work of creation is God’s making all things of 
 nothing, by the word of his power, in the space of six days, 
 and all very good (Gen. i. throughout; Heb. xi. 13). 
 
 Q. 13. How did God create man ? 
 
 A. God created man, male and female, after his own 
 image, in knowledge, righteousness, and holiness, with 
 dominion over the creatures (Gen. i. 26, 27, 28 ; Col. iii. 10; 
 Eph. iv. 24). 
 
THE BAPTIST CATECHISM. 
 
 253 
 
 Q. 14. What are God’s works of providence? 
 
 A. God’s works of providence are his most holy (Psa. 
 cxlv. 17 ; civ. 24), wise (Isa. xxviii. 29), and powerful pre¬ 
 serving (Heb. i. 3), and governing all his creatures, and all 
 their actions (Psa. ciii. 19; Matt. x. 29, 30, 31). 
 
 Q. 15. What special act of providence did God exercise 
 towards man in the estate wherein he was created ? 
 
 A. When God had created man, he entered into a cove¬ 
 nant of life with him upon condition of perfect obedience: 
 forbidding him to eat of the tree of the knowledge of good 
 and evil, upon pain of death (Gal. iii. 12 ; Gen. ii. 17). 
 
 Q. J 6. Did our first parents continue in the state wherein 
 they were created? 
 
 A. Our first parents being left to the freedom of their own 
 will, fell from the estate wherein they were created, by 
 sinning against God (Gen. iii. 6, 7, 8, 13 ; Ecc. vii. 29). 
 
 Q. 17. What is sin ? 
 
 A. Sin is any want of conformity unto, or transgression of, 
 the law of God (1 John iii. 4). 
 
 Q. 18. What was the sin whereby our first parents fell 
 from the estate wherein they were created ? 
 
 A. The sin whereby our parents fell from the estate 
 wherein they were created, was their eating the forbidden 
 fruit (Gen. iii. 16, 12). 
 
 Q. 19. Did all mankind fall in Adam’s first transgression ?' 
 
 A. The covenant being made with Adam, not only for 
 himself but for his posterity, all mankind descending from 
 him by ordinary generation sinned in him, and fell with him 
 in his first transgression (Gen. ii. 16, 17; Pom. v. 12 ; 1 Cor. 
 xv. 21, 22). 
 
 Q. 20. Into what estate did the fall bring mankind ? 
 
 A. The fall brought mankind into an estate of sin and 
 
 misery (Rom. v. 1, 2). 
 
 i 
 
254 
 
 CONFESSIONS OF FAITH. 
 
 Q. 21. Wherein consists the sinfulness of that estate 
 whereinto man fell ? 
 
 A. The sinfulness of that estate whereinto man fell, con¬ 
 sists in the guilt of Adam’s first sin, the want of original 
 righteousness, and the corruption of his whole nature, which 
 is commonly called original sin; together with all actual 
 transgressions which proceed from it (Rom. v. 12, to the end ; 
 Eph. ii. 1, 2, 3; James i. 14, 15; Matt. xv. 19). 
 
 Q. 22. What is the misery of that estate whereinto man 
 fell ? 
 
 A. All mankind by their fall lost communion with God 
 (Gen. iii. 8, 10, 24), are under his wrath and curse (EphMi. 
 2, 3 ; Gal. iii. 10), and so made liable to all miseries in this 
 life, to death itself, and to the pains of hell for ever (Lam. 
 iii. 39 ; Rom. vi. 23 ; Matt. xxv. 41, 46). 
 
 Q. 23. Did God leave all mankind to perish in the estate 
 of sin and misery ? 
 
 A. God having out of his mere good pleasure, from all 
 eternity, elected some to everlasting life (Eph. i. 4, 5), did 
 enter into a covenant of grace, to deliver them out of the 
 estate of sin and misery, and to bring them into an estate of 
 salvation by a Redeemer (Rom. iii. 20—22 ; Gal. iii. 21, 22). 
 
 Q. 24. Who is the Redeemer of God’s elect ? 
 
 A. The only Redeemer of God’s elect is the Lord Jesus 
 Christ (1 Tim. ii. 5, 6); who, being the eternal Son of God, 
 became man (John i. 14; Gal. iv. 4), and so was and con- 
 tinueth to be God and man in two distinct natures, and one 
 person for ever (Rom. ix. 5 ; Luke i. 35 ; Col. ii. 9; Heb. 
 vii. 24, 25). 
 
 Q. 25. How did Christ, being the Son of God, become 
 man ? 
 
 A. Christ the Son of God became man by taking to him¬ 
 self a true body (Heb. ii. 14, 16; x. 5), and a reasonable 
 
THE BAPTIST CATECHISM. 
 
 255 
 
 soul (Matt. xxvi. 38); being conceived by the power of the 
 Holy Spirit in the womb of the Virgin Mary, and born of 
 her (Luke i. 27, 31, 34, 35, 42 ; Gal. iv. 4), yet without sin 
 (Heb. iv. 15; vii. 26). 
 
 Q. 26. What offices doth Christ execute as our Redeemer? 
 
 A. Christ as our Redeemer executeth the offices of a 
 prophet, of a priest, and of a king, both in his state of humi¬ 
 liation and exaltation (Acts iii. 22; Heb. xii. 25 ; 2 Cor. 
 xiii. 3; Heb. v. 5, 6, 7; vii. 25; Psa. iii. 6 ; Isa. ix. 6, 7 ; 
 Matt. xxi. 5; Psa. ii. 8, 6, 10, 11). 
 
 Q. 27. How doth Christ execute the office of a prophet? 
 
 A. Christ executeth the office of prophet in revealing to us, 
 by his word and Spirit, the will of God for our salvation 
 (John i. 18; 2 Pet. i. 10, 11, 12; John xv. 15; and xx. 31). 
 
 Q. 28. How doth Christ execute the office of a priest? 
 
 A. Christ executeth the office of a priest in his once offer¬ 
 ing up himself a sacrifice to satisfy divine justice (Heb. ix. 
 14, 28), and reconcile us to God (Heb. ii. 17), and in making 
 continual intercession for us (Heb. vi. 24, 25). 
 
 Q. 29. How doth Christ execute the office of a king? 
 
 A. Christ executeth the office of a king, in subduing us to 
 himself (Acts xv. 14, 15, 16), in ruling (Isa. xxxiii. 22), and 
 defending ns (Isa. xxxii. I, 2), and in restraining and con¬ 
 quering all his and our enemies (1 Cor. xv. 25; Psa. cx. 
 throughout). 
 
 Q. 30. Wherein did Christ’s humiliation consist? 
 
 A. Christ’s humiliation consists in his being born, and that 
 in a low condition (Luke ii. 7); made under the law (Gal. iv. 
 4), undergoing the miseries of this life (Heb. xii. 2, 3 ; Isa. 
 liii. 2, 3), the wrath of God (Luke xxii. 44; Matt, xxvii. 46), 
 and the cursed death of the cross (Phil. ii. 8); in being 
 buried (1 Cor. xv. 4), and continuing under the power of 
 death for a time (Acts ii. 24, 25, 26, 27, 31; Matt. xii. 40). 
 
 Q. 31. Wherein consisteth Christ’s exaltation? 
 
256 
 
 CONFESSIONS OF FAITH. 
 
 A. Christ’s exaltation consisteth in his rising again from 
 the dead on the third day (1 Cor. xv. 4), in ascending up 
 into heaven (Mark xvi. 19), in sitting at the right hand of 
 God the Father (Eph. i. 20), and in coming to judge the 
 world at the last day (Acts i. 11 ; and xvii. 31). 
 
 Q. 32. How are we made partakers of the redemption 
 purchased by Christ ? 
 
 A. We are made partakers of the redemption purchased 
 by Christ, by the effectual application of it to us (John i. 11, 
 12) by his Holy Spirit (Tit. iii. 5, 6). 
 
 Q. 33. How doth the Spirit apply to us the redemption 
 purchased by Christ ? 
 
 A. The Spirit applieth to us the redemption purchased by 
 Christ, by working faith in us (Eph. i. 13, 14; John vi. 37, 
 39 ; Eph. ii. 8), and thereby uniting us to Christ, in our 
 effectual calling (Eph. iii. 17 ; 1 Cor. i. 9). 
 
 Q. 34. What is effectual calling ? 
 
 A. Effectual calling is the work of God’s Spirit (2 Tim. i. 
 9 ; 2 Thess. ii. 13, 14), whereby, convincing us of our sin 
 and misery (Acts ii. 37), enlightening our minds in the 
 knowledge of Christ (Acts ii. 18), and renewing our wills 
 (Ezek. xxxvi. 26, 27), he doth persuade and enable us to 
 embrace Jesus Christ freely offered to us in the gospel (John 
 vi. 44, 45 ; Phil. ii. 13). 
 
 Q."35. What benefits do they that are effectually called 
 partake of in this life ? 
 
 A. They that are effectually called do in this life partake 
 of justification (Pom. viii. 30), adoption (Eph. i. 5), sancti¬ 
 fication, and the several benefits which in this life do either 
 accompany or flow from them (1 Cor. i. 30). 
 
 Q. 36. What is justification ? 
 
 A. Justification is an act of God’s free grace, wherein he 
 pardoneth all our sins (Rom. iii. 24, 25; and iv. 6, 7, 8), and 
 accepteth us as righteous in his sight (2 Cor. v. 19, 21), only 
 
THE BAPTIST CATECHISM. 
 
 257 
 
 for the righteousness of Christ imputed to us (Rom. v. 17— 
 19), and received by faith alone (Gal. ii. 16; Phil. iii. 9). 
 
 Q. 37. What is adoption? 
 
 A. Adoption is an act of God’s free grace (1 John iii. 1), 
 whereby we are received into the number and have a right 
 to all the privileges of the sons of God (John i. 12; Rom. 
 viii. 14). 
 
 Q. 38. What is sanctification? 
 
 A. Sanctification is the work of God’s free grace (2 Thess. 
 ii. 13), whereby we are renewed in the whole man after the 
 image of God (Eph. iv. 23, 24), and are enabled more and 
 more to die unto sin, and live unto righteousness (Rom. vi. 
 4 , 6 ). 
 
 Q. 39. What are the benefits which in this life do accom¬ 
 pany or flow from justification, adoption, and sanctification ? 
 
 A. The benefits which in this life do accompany or flow 
 from justification, adoption, and sanctification, are assurance 
 of God’s love, peace of conscience (Rom. v. 1, 2, 5), joy in 
 the Holy Spirit (Rom. v. 5, 17), increase of grace (Prov. iv. 
 18), and perseverance therein to the end (1 John v. 13; 1 
 Pet. i. 5). 
 
 Q. 40. What benefits do believers receive from Christ at 
 their death ? 
 
 A. The souls of believers are at their death made perfect 
 in holiness (Heb. xii. 23), and do immediately pass into 
 glory (2 Cor. v. 1, 6, 8 ; Phil. i. 23 ; Luke xxiii. 43); and 
 their bodies being still united to Christ (1 Thess. iv. 14), do 
 rest in their graves (Isa. lvii. 2) till the resurrection (Job 
 xix. 26, 27). 
 
 Q. 41. What benefits do believers receive from Christ at 
 the resurrection ? 
 
 A. At the resurrection believers, being raised up in glory 
 (1 Cor. xv. 43), shall be openly acknowledged, and acquitted 
 in the day of judgment (Matt. xxv. 23; Matt. x. 32), and 
 
 s 
 
258 
 
 CONFESSIONS OF FAITH. 
 
 made perfectly blessed, both in soul and body, in the full 
 enjoyment of God (1 John iii. 2 ; 1 Cor. xiii. 12), to all 
 eternity (1 Thess. iv. 17, 18). 
 
 Q. 42. But what shall be done to the wicked at their 
 death ? 
 
 A. The souls of the wicked shall, at their death, be cast 
 into the torments of hell, and their bodies lie in their graves, 
 till the resurrection and judgment of the great day (Luke 
 xvi. 23, 24; Acts i. 24; Jude 5. 7; 1 Pet. iii. 19; Psa. 
 xlix. 14). 
 
 Q. 43. What shall be done to the wicked, at the day of 
 judgment? 
 
 A. At the day of judgment the bodies of the wicked, being 
 raised out of their graves, shall be sentenced, together with 
 their souls, to unspeakable torments with the devil and his 
 angels for ever (John v. 28, 29; Matt. xxv. 41, 46 ; 2 Thess. 
 i. 8, 9). 
 
 Q. 44. What is the duty which God requireth of man ? 
 
 A. The duty which God requireth of man is, obedience 
 to his revealed will (Mic. vi. 8 ; 1 Sam. xv. 22). 
 
 Q. 45. What did God at first reveal to man for the rule 
 of his obedience ? 
 
 A. The rule which God at first revealed to man for his 
 obedience, was the moral law (Pom. ii. 14, 15, and x. 5). 
 
 Q. 46. Where is the moral law summarily comprehended? 
 
 A. The moral law is summarily comprehended in the ten 
 commandments (Deut. x. 4 ; Matt. xix. 17). 
 
 Q. 47. What is the sum of the ten commandments? 
 
 A. The sum of the ten commandments is, to love the Lord 
 our God, with all our heart, with all our soul, with all our 
 strength, and with all our mind ; and our neighbour as our¬ 
 selves (Matt. xxii. 37—40). 
 
 Q. 48. What is the preface to the ten commandments? 
 
 A. The preface to the ten commandments is in these 
 
THE BAPTIST CATECHISM. 
 
 259 
 
 words ; I am the Lord thy God which have hr ought thee out of 
 the land of Egypt, out of the house of bondage (Exod. xx. 2). 
 
 Q. 49. What doth the preface to the ten commandments 
 teach us ? 
 
 A. The preface to the ten commandments teacheth us that 
 because God is the Lord, and our God and redeemer, there¬ 
 fore we are bound to keep all his commandments (Luke i. 
 74, 75; 1 Pet. i. 15—19). 
 
 Q. 50. Which is the first commandment ? 
 
 A. The first commandment is. Thou shalt have no other 
 gods before me (Exod. xx. 3). 
 
 Q. 51. What is required in the first commandment ? 
 
 A. The first commandment requireth us to know and ac¬ 
 knowledge God to be the only true God and our God (1 
 Chron. xxviii. 9 ; Deut. xxvi. 17), and to worship and glorify 
 him accordingly (Matt. iv. 10; Psa. xxix. 2). 
 
 Q. 52. What is forbidden in the first commandment ? 
 
 A. The first commandment forbiddeth the denying (Psa. 
 xiv. 1), or not worshipping and glorifying the true God 
 (Rom. i. 21), as God and our God (Psa. lxxxi. 10, 11), and 
 the giving that worship and glory to any other, which is due 
 unto him alone (Rom. i. 25, 26). 
 
 Q. 53. What are we especially taught by these words 
 before me, in the first commandment ? 
 
 A. These words before me, in the first commandment, 
 teach us, that God, who seeth all things, taketh notice of 
 and is much displeased with the sin of having any other god 
 (Ezek. viii. 5, to the end). 
 
 Q. 54. Which is the second commandment ? 
 
 A. The second commandment is, Thou shalt not make 
 unto thee any graven image, or the likeness of anything that is 
 in heaven above, or that is in the earth beneath, or that is in 
 the water under the earth ,* thou shalt not bow down thyself to 
 them, nor serve them: for I the Lord thy God am a Jealous 
 
 s 2 
 
260 
 
 CONFESSIONS OF FAITH. 
 
 God , visiting the iniquity of the fathers upon the children unto 
 the third and fourth generation of them that hate me; and 
 shewing mercy unto thousands of them that love me, and keep 
 my commandments (Exod. xx. 4, 5, 6.) 
 
 Q. 55. What is required in the second commandment ? 
 
 A. The second commandment requireth the receiving, 
 observing, and keeping pure and entire all such religious 
 worship and ordinances, as God hath appointed in his word 
 (Deut. xxxii. 46 ; Matt, xxiii. 20; Acts ii. 42). 
 
 Q. 56. What is forbidden in the second commandment? 
 
 A. The second commandment forbiddeth the worshipping 
 of God by images (Deut. iv. 15—19 ; Exod. xxxii. 5, 8), or 
 any other way not appointed in his word (Deut. xii. 31, 32.) 
 
 Q. 57. What are the reasons annexed to the second com¬ 
 mandment ? 
 
 A. The reasons annexed to the second commandment are, 
 God’s sovereignty over us (Ps. xcv. 2, 3, 6), his propriety in 
 us (Ps. xlv. 11), and the zeal he hath to his own worship 
 (Exod. xxxiv. 13, 14). 
 
 Q. 58. Which is the third commandment ? 
 
 A. The third commandment is, Thou shalt not take the 
 name of the Lord thy God in vain ; for the Lord will not hold 
 him guiltless that taketh his name in vain (Exod. xx. 7). 
 
 Q. 59. What is required in the third commandment? 
 
 A. The third commandment requireth the holy and re¬ 
 verent use of God’s names (Matt. vi. 9; Deut. xxiii. 58), 
 titles (Ps. lxviii. 4), attributes (Rev. xv. 3, 4), ordinances, 
 (Mai. i. 11, 14), word (Ps. cxxxvii. 1, 2) and works (Job 
 xxxvi. 24.) 
 
 Q. 60. What is forbidden in the third commandment ? 
 
 A. The third commandment forbiddeth all profaning and 
 abusing of any thing whereby God makes himself known 
 (Mai. i. 6, 7, 12, ii. 2, iii. 14.) 
 
 Q. 61. What is the reason annexed to the third command¬ 
 ment ? 
 
THE BAPTIST CATECHISM. 
 
 261 
 
 A. The reason annexed to the third commandment is, 
 that however the breakers of this commandment may escape 
 punishment from men, yet the Lord our God will not suffer 
 them to escape his righteous judgment (1 Sam. ii. 12, 17, 22, 
 24, 29, iii. 13 ; Deut. xxviii. 58, 59). 
 
 Q. 62. Which is the fourth commandment ? 
 
 A. The fourth commandment is. Remember the sabbath 
 day to keep it holy: six days shalt thou labour and do all thy 
 work ; but the seventh day is the sabbath of the Lord thy God, 
 in it thou shalt not do any work, thou, nor thy son, nor thy 
 daughter, thy man-servant nor thy maid-servant, nor thy cattle, 
 nor the stranger that is within thy gates : for in six days the 
 Lord made heaven and earth, the sea, and all that in them is, 
 and rested the seventh day; wherefore the Lord blessed the 
 sabbath day and hallowed it (Exod. xx. 8—11). 
 
 Q. 63. What is required in the fourth commandment ? 
 
 A. The fourth commandment requireth the keeping holy to 
 God one whole day in seven to be a sabbath to himself 
 (Exod. xx. 8—11; Deut. v. 12—14.) 
 
 Q. 64. Which day of the seven hath God appointed to be 
 the weekly sabbath ? 
 
 Ao Before the resurrection of Christ, God appointed the 
 seventh day of the week to be the weekly sabbath (Exod. 
 xx. 8—11 ; Deut. v. 12—14); and the first day of the week 
 ever since, to continue to the end of the world, which is the 
 Christian sabbath (Ps. cxviii. 24 ; Matt, xxviii. 1 ; Mark ii. 
 27, 28, xix. 20, 21, 26; Kev. i. 10, xvi. 2 ; Luke xxiv. 1, 
 30—36; John xx. 1; Acts;i, 3, ii. 1, 2, xx. 7 ; 1 Cor. 
 xvi. 1, 2). 
 
 Q. 65. How is the sabbath to be sanctified ? 
 
 A. The sabbath is to be sanctified by a holy resting all 
 that day (Exod. xx. 8, 10), even from such worldly employ¬ 
 ments and recreations as are lawful on other days (Exod. 
 
 i 
 
 xvi. 25—28 ; Neh. xiii. 15—22); and spending the whole 
 time in the public and private exercises of God’s worship 
 
262 
 
 CONFESSIONS OF FAITH. 
 
 f 
 
 (Luke iv. 16; Acts xx. 7 ; Ps. xcii. title; Isa. lxvi. 23), 
 except so much as is to be taken up in the works of necessity 
 and mercy (Matt. xii. 1—13). 
 
 Q. 66. What is forbidden in the fourth commandment ? 
 
 A. The fourth commandment forbiddeth the omission or 
 careless performance of the duties required (Ezek. xxii. 26 ; 
 Amos viii. 5 ; Mai. i. 13), and the profaning the day by idle¬ 
 ness (Acts xx. 7, 9), or doing that which is in itself sinful 
 (Ezek. xxiii. 38), or by unnecessary thoughts, words, or 
 works, about worldly employments or recreations (Jer. xvii. 
 24—27 ; Isa. lviii. 13). 
 
 Q. 67. What are the reasons annexed to the fourth com¬ 
 mandment ? 
 
 A. The reasons annexed to the fourth commandment, are 
 God’s allowing us six days of the week for our own lawful 
 employments (Exod. xx. 9), his challenging a special pro¬ 
 priety in a seventh, his own example, and his blessing the 
 sabbath day (Exod, xx. 11). 
 
 Q. 68. Which is the fifth commandment ? 
 
 A. The fifth commandment is, Honour thy father and thy 
 mother ; that thy days may be long in the land which the Lord 
 thy God giveth thee (Exod. xx. 12). 
 
 Q. 69. What is required in the fifth commandment? 
 
 A. The fifth commandment requireth the preserving the 
 honour and performing the duties belonging to every one in 
 their several places and relations, as superiors (Eph. v. 21), 
 inferiors (1 Pet. ii. 17), or equals (Pom. xii. 10). 
 
 Q. 70. What is forbidden in the fifth commandment? 
 
 A. The fifth commandment forbiddeth the neglect of, or 
 doing any thing against the honour and duty which belongeth 
 to every one in their several places and relations (Matt. xv. 
 4—6 ; Ezek. xxxiv. 2—4 ; Pom. xiii. 8). 
 
 Q. 71. What is the reason annexed to the fifth command¬ 
 ment ? 
 
 A. The reason annexed to the fifth commandment is a 
 
THE BAPTIST CATECHISM. 
 
 263 
 
 promise of long life and prosperity (as far as it shall serve 
 for God’s glory, and their own good) to all such as keep this 
 commandment (Deut. v. 16 ; Eph. vi. 2, 3). 
 
 Q. 72. What is the sixth commandment? 
 
 A. The sixth commandment is. Thou shall not hill (Exod. 
 xx. 13). 
 
 Q. 73. What is required in the sixth commandment? 
 
 A. The sixth commandment requireth all lawful endea¬ 
 vours to preserve our own life (Eph. v. 28, 29) and the life 
 of others (1 Kings xviii. 4). 
 
 Q. 74. What is forbidden in the sixth commandment? 
 
 A. The sixth commandment absolutely forbiddeth the 
 taking away of our own life, or the life of our neighbour 
 unjustly, or whatsoever tendeth thereunto (Acts xvi. 28; 
 Gen. ix. 9). 
 
 Jr 
 
 Q. 75. Which is the seventh commandment ? 
 
 A. The seventh commandment is, Thou shalt not commit 
 adultery (Exod. xx. 14). 
 
 Q. 76. What is required in the seventh commandment? 
 
 A. The seventh copimandment requireth the preservation 
 of our own and our neighbour’s chastity, in heart, speech, 
 and behaviour (1 Cor. vii. 2, 3, 5, 34, 36; Col. iv. 6 ; 1 Pet. 
 iii. 2). 
 
 Q. 77. What is forbidden in the seventh commandment? 
 
 A. The seventh commandment forbiddeth all unchaste 
 thoughts, words, and actions (Matt. xv. 19, and v. 28; Eph. 
 v, 3, 4). 
 
 Q. 78. Which is the eighth commandment ? 
 
 A. The eighth commandment is, Thou shalt not steal 
 (Exod. xx. 15). 
 
 Q. 79. What is required in the eighth commandment? 
 
 A. The eighth commandment requireth the lawful pro¬ 
 curing and furthering the wealth and outward estate of our¬ 
 selves and others (Gen. xxx. 30; 1 Tim. v. 8; Levit. xxv. 
 
264 
 
 CONFESSIONS OF FAITH. 
 
 35 ; Deut. xxii. 1, 2, 3, 4, 5 ; Exod. xxiii. 4, 5; Gen. xlvii. 
 14, 20). 
 
 Q. 80. What is forbidden in the eighth commandment ? 
 
 A. The eighth commandment forbiddeth whatsoever doth 
 or may unjustly hinder our own or our neighbour’s wealth or 
 outward estate (Prov. xxi. 17, and xxiii. 20, 21, and xxviii. 
 19; Eph. iv. 28). 
 
 Q. 81. Which is the ninth commandment ? 
 
 A. The ninth commandment is, Thou slialt not hear false 
 witness against thy neighbour (Exod. xii. 16). 
 
 Q. 82. What is required in the ninth commandment ? 
 
 A. The ninth commandment requiretli the maintaining and 
 promoting of truth between man and man (Zech. viii. 16), and 
 of our own and our neighbour’s good name (John v. 12), espe¬ 
 cially in witness-bearing (Prov. xiv. 5, 25). 
 
 Q. 83. What is forbidden in the ninth commandment ? 
 
 A. The ninth commandment forbiddeth whatsoever is pre¬ 
 judicial to the truth, or injurious to our own or our neigh¬ 
 bour’s good name (1 Sam. xvii. 28 ; Levit. xix. 16; Psa. xv. 
 5, 3). 
 
 Q. 84. Which is the tenth commandment ? 
 
 A. The tenth commandment is, Thou shalt not covet thy 
 neighbour's house, thou slialt not covet thy neighbour's wife, nor 
 his man-servant, nor his maid-servant, nor his ox, nor his ass, 
 nor anything that is thy neighbour s (Exod. xx. 17). 
 
 Q. 85. What is required in the tenth commandment ? 
 
 A. The tenth commandment requireth full contentment 
 with our own condition (Heb. xiii. 5 ; 1 Tim. vi. 6), with a 
 right and charitable frame of spirit toward our neighbour, and 
 all that is his (Job xxxi. 29; Rom. xii. 15; 1 Tim. i. 5 ; 
 1 Cor. xiii. 4, 7). 
 
 Q. 86. What is forbidden in the tenth commandment ? 
 
 A. The tenth commandment forbiddeth all discontentment 
 with our own estate (1 Kings xxi. 4 ; Esth. v. 13; 1 Cor. x. 
 
THE BAPTIST CATECHISM. 
 
 265 
 
 10), envying or grieving at the good of our neighbour (Gal. 
 v. 36 ; James iii. 14, 16), and all inordinate motions and 
 affections to anything that is his (Rom. vii. 7, 8, and xiii. 9; 
 Deut. v. 21). 
 
 Q. 87. Is any man able perfectly to keep the command¬ 
 ments of God ? 
 
 A. No mere man since the fall is able in this life perfectly 
 to keep the commandments of God (Eccles. vii. 20 ; 1 John i. 
 8, 10; Gal. v. 17), but doth daily break them in thought, 
 word, or deed (Gen. vi. 5, and viii. 21; Rom. iii. 9—21 ; 
 James iii. 2—43). 
 
 Q. 88. Are all transgressions of the law equally heinous ? 
 
 A. Some sins in themselves, and by reason of several 
 aggravations, are more heinous in the sight of God than 
 others (Ezek. viii. 6, 13, 15; 1 John v. 16; Psa. lxxviii. 17, 
 32, 56). 
 
 Q. 89. What doth every sin deserve? 
 
 A. Every sin deserveth God’s wrath and curse, both in 
 this life and that which is to come (Eph. v. 6 ; Gal. iii. 10; 
 Lam. iii. 39; Matt. xxv. 41 ; Rom. vi. 23). 
 
 Q. 90. What doth God require of us that we may escape 
 his wrath and curse, due to us for sin ? 
 
 A. To escape the wrath and curse of God due to us for 
 sin, God requireth of us faith in Jesus Christ, repentance 
 unto life (Acts xx. 21), with the diligent use of all the out¬ 
 ward means whereby Christ communicateth to us the benefits 
 of redemption (Prov. ii. 1—6, and viii. 33 to the end; Isa.lv. 
 2, 3). 
 
 Q. 91. What is faith in Jesus Christ ? 
 
 A. Faith in Jesus Christ is a saving grace (Heb. x. 39), 
 whereby we receive and rest upon him alone for salvation, as 
 he is offered to us in the gospel (John i. 12; Isa. xxvi. 3, 4 ; 
 Phil. iii. 9; Gal. ii. 16). 
 
 Q. 92. What is repentance unto life ? 
 
266 
 
 CONFESSIONS OF FAITH. 
 
 A. Repentance unto life is a saving grace (Acts xi. 28), 
 whereby a sinner, out of a true sense of his sin (Acts ii. 37, 38), 
 and apprehension of the mercy of God in Christ (Joel ii. 12 ; 
 Jer. iii. 22), doth, with grief and hatred of his sin, turn from 
 it unto God (Jer. xxxi. 18, 19; Ezek. xxxvi. 31), with full 
 purpose of and endeavour after new obedience (2 Cor 4 yii. 11; 
 Isa. i. 16, 17). 
 
 Q. 93. What are the outward means whereby Christ com- 
 municateth to us the benefits of redemption ? 
 
 A. The outward and ordinary means whereby Christ com- 
 municateth to us the benefits of redemption are his ordinances, 
 especially the word, baptism, the Lord’s supper, and prayer; 
 all which means are made effectual to the elect for salvation 
 (Matt, xxviii. 19, 20; Acts ii. 42, 46, 47). 
 
 Q. 94. How is the word made effectual to salvation ? 
 
 A. The Spirit of God maketh the reading, but especially 
 the preaching of the word, an effectual means of convincing 
 and converting sinners, and of building them up in holiness 
 and comfort through faith unto salvation (Neh. viii. 8; 
 1 Cor. xiv. 24, 25 ; Acts xxvi. 18 ; Psa. xix. 8 ; Acts xx. 32 ; 
 Rom. xv. 4; 1 Tim. iii. 15, 16, 17; Rom. x. 13, 14, 15, 16, 
 17, and i. 16). 
 
 Q. 95. How is the word to be read and heard, that it may 
 become effectual to salvation ? 
 
 A. That the word may become effectual to salvation, we 
 must attend thereunto with diligence (Prov. viii. 34), pre¬ 
 paration (1 Pet. ii. 1, 2), and prayer (Psa. cxix. 18); receive 
 it with faith and love (Heb. iv. 2; 2 Thess. ii. 10), lay it 
 up in our hearts (Psa. cxix. 18), and practise it in our lives 
 (Luke viii. 15 ; James i. 25). 
 
 Q. 96. How do baptism and the Lord’s supper become 
 effectual means of salvation ? 
 
 A. Baptism and the Lord’s supper become effectual 
 means of salvation, not for any virtue in them, or in 
 
THE BAPTIST CATECHISM. 
 
 267 
 
 - him that cloth administer them, blit only by the blessing of 
 Christ (1 Pet. iii. 21; Matt. iii. 11 ; 1 Cor. iii. 6, 7), and the 
 working of the Spirit in those that by faith receive them 
 (1 Cor. xii. 3; Matt, xxviii. 19). 
 
 Q. 97. What is baptism ? 
 
 A. Baptism is an ordinance of the New Testament insti¬ 
 tuted by Jesus Christ, to be unto the party baptized a sign of 
 his fellowship with him, in his death, burial, and resurrec¬ 
 tion ; of his being ingrafted into him (Bom. vi. 3, 4, 5 ; 
 Col. ii. 12 ; Gal. iii. 27); of remission of sins (Mark i. 4; 
 Acts ii. 38, and xxii. 16); and of his giving up himself unto 
 God through Jesus Christ, to live and walk in newness of 
 life (Bom. vi. 3, 4). 
 
 Q. 98. To whom is baptism to be administered ? 
 
 A. Baptism is to be administered to all those who actually 
 profess repentance towards God, faith in and obedience to 
 our Lord Jesus Christ, and to none other (Mark iii. 6, and 
 xxviii. 19 ; Mark xix. 16 ; Acts ii. 37, 38, and viii. 36, 37, 48). 
 
 Q. 99. Are the infants of such as are professing believers 
 to be baptized? 
 
 A. The infants of such as are professing believers are not 
 to be baptized, because there is neither command or example 
 in the holy scriptures, or certain consequence from them to 
 baptize such. 
 
 Q. 100. How is baptism rightly administered? 
 
 A. Baptism is rightly administered by immersion, or dip¬ 
 ping the whole body of the party in water, into the name of 
 the Father, and of the Son, and of the Holy Spirit, according 
 to Christ’s institution, and the practice of the apostles (Matt, 
 iii, 16; John iii. 23 ; Matt, xxviii. 19, 20; Acts viii. 38, and 
 x. 48; Bom. vi. 4; Col. ii. 12), and not by sprinkling or 
 pouring of water, or dipping some part of the body, after the 
 tradition of men. 
 
 Q. 101. What is the duty of such who are rightly baptized? 
 
268 
 
 CONFESSIONS OF FAITH. 
 
 A. It is the duty of such who are rightly baptized to give 
 up themselves to some particular and orderly church of 
 Jesus Christ, that they may walk in all the commandments 
 and ordinances of the Lord blameless (Acts ii. 41, 42, and 
 v. 13, 14, and ix. 26 ; 1 Pet. ii. 5 ; Luke i. 6). 
 
 Q. 102. What is the Lord’s supper ? 
 
 A. The Lord’s supper is an ordinance of the New Testa¬ 
 ment, instituted by Jesus Christ; wherein by giving and 
 receiving bread and wine, according to his appointment, his 
 death is shown forth, and the worthy receivers are, not after 
 a corporal and carnal manner, but by faith, made partakers 
 of his body and blood, with all his benefits, to their spiritual 
 nourishment and growth in grace (Matt. xxvi. 26, 27, 28; 
 1 Cor. xi. 23, 24, 25, 26, and x. 16). 
 
 Q. 103. Who are the proper subjects of this ordinance? 
 
 A. They who have been baptized upon a personal pro¬ 
 fession of their faith in Jesus Christ, and repentance from 
 dead works (Acts ii. 41, 42). 
 
 Q. 104. What is required to the worthy receiving of the 
 Lord’s supper ? 
 
 A. It is required of them that would worthily partake of 
 the Lord’s supper, that they examine themselves of their 
 knowledge to discern the Lord’s body (1 Cor. xi. 28, 29), of 
 their faith to feed upon him (2 Cor. xiii. 5), of their repent¬ 
 ance (1 Cor. xi. 31), love (1 Cor. x. 16, 17), and new obe¬ 
 dience (1 Cor. v. 7, 8), lest coming unworthily they eat and 
 drink judgment to themselves (1 Cor. xi. 28, 29). 
 
 Q. 105. What is prayer ? 
 
 A. Prayer is an offering up our desires to God (Psa. lxii. 
 8), by the assistance of the Holy Spirit (Pom. vi. 26), for 
 things agreeable to his will (1 John v. 14), in the name of 
 Christ (John xvi. 23), believing (Matt. xxi. 22 ; James i. 6), 
 with confession of our sins (Psa. xxxii. 5, 6; Dan. ix. 4), and 
 thankful acknowledgments of his mercies (Phil. iv. 6). 
 
THE BAPTIST CATECHISM. 
 
 269 
 
 Q. 106. What rule hath God given for our direction in 
 prayer ? 
 
 A. The whole word of God is of use to direct us in prayer 
 (1 John v. 14); but the special rule of direction is that 
 prayer which Christ taught his disciples, commonly called 
 the Lord’s prayer (Matt. vi. 9, 10, 11, 12, 13, with Luke xi. 
 2, 3, 4). 
 
 Q. 107. What doth the preface of the Lord’s prayer teach 
 us ? 
 
 A. The preface of the Lord’s prayer, which is Our Father 
 ichich art in heaven (Matt. vi. 9), teacheth us to draw near to 
 God with all holy reverence and confidence, as children to a 
 father, able and ready to help us (Lorn. viii. 15; Luke xi. 
 13); and that we should pray with and for others (Acts xii. 
 
 5 ; 1 Tim. ii. 1, 2). 
 
 Q. 108. What do we pray for in the first petition ? 
 
 A. In the first petition, which is, Hallowed he thy name 
 (Matt. vi. 9), we pray that God would enable us and others 
 to glorify him in all that whereby he maketli himself known 
 (Psa. lxvii. 2, 3), and that he would dispose all things to his 
 own glory (Psa. Ixxxiii. throughout). 
 
 Q. 109. What do we pray for in the second petition ? 
 
 A. In the second petition, which is. Thy hinydom come 
 (Matt. vi. 10), we pray that Satan’s kingdom may be de¬ 
 stroyed (Psa. lxviii. 1, 18), and that the kingdom of grace 
 may be advanced (Rev. xii. 10, 11), ourselves and others 
 brought into it and kept in it (2 Thess. iii. 1 ; Rom. x. 1; 
 John xvii. 19, 20), and that the kingdom of glory may be 
 hastened (Rev. xxii. 10). 
 
 Q. 110. What do we pray for in the third petition? 
 
 A. In the third petition, which is, Thy will be done on 
 earth as it is in heaven (Matt. vi. 10), we pray that God by 
 his grace would make us able and willing to know, obey, and x 
 submit to his will in all things (Psa. lxvii. throughout; Psa. 
 
270 
 
 CONFESSIONS OF FAITH. 
 
 cxix. 36 ; Matt. xxvi. 39 ; 2 Sam. xv. 25 ; Job i. 21), as the 
 angels do in heaven (Psa. ciii. 20, 21). 
 
 Q. 111. What do we pray for in the fourth petition? 
 
 A. In the fourth petition, which is. Give us this clay our 
 daily bread (Matt. vi. 11), we pray that of God’s free gift 
 we may receive a competent portion of the good things of 
 this life, and enjoy his blessing with them (Prov. xxx. 8 ; 
 Gen. xxviii. 20; 1 Tim. iv. 4, 5). 
 
 Q. 112. What do we pray for in the fifth petition ? 
 
 A. In the fifth petition, which is, And forgive us our debts 
 as we forgive our debtors (Matt. vi. 12), we pray that God, 
 for Christ’s sake, would freely pardon all our sins (Psa. li. 1, 
 2, 7, 9; Dan. ix. 17, 18, 19); which we are rather en¬ 
 couraged to ask because by his grace we are enabled from 
 the heart to forgive others (Luke xi. 4; Matt, xviii. 35). 
 
 Q. 113. What do we pray for in the sixth petition? 
 
 A. In the sixth petition, which is, And lead us not into 
 temptation, but deliver us from evil (Matt. vi. 13), we pray 
 that God would either keep us from being tempted to sin 
 (Matt. xxvi. 31), or support and deliver us when we are 
 tempted (2 Cor. xii. 8). 
 
 Q. 114. What doth the conclusion of the Lord’s prayer 
 teach ? 
 
 A. The conclusion of the Lord’s prayer, which is, For 
 thine is the kingdom , and the power , and the glory , for ever. 
 Amen (Matt. vi. 13), teacheth us to take our encouragement 
 in prayer from God only (Dan. ix. 4, 7, 8, 9, 16, 17, 18, 19), 
 and in our prayers to praise him, ascribing kingdom, power, 
 and glory, to him (1 Chron. xxix. 10, 11, 12, 13). And in 
 testimony of our desire and assurance to be heard, we say, 
 Amen (1 Cor. iv. 16; Rev. xxii. 20, 21). 
 
 FINIS. 
 
PUBLIC DOCUMENTS, 
 
 ILLUSTRATIVE OF THE HISTORY 
 
 OF THE 
 
 BAPTIST CHURCHES OF ENGLAND. 
 
 1647—1093. 
 
A 
 
 DECLARATION 1 
 
 By Congregational! Societies in, and about the City of 
 LONDON; as well of those commonly called Anabaptists , 
 as others. In way of Vindication of themselves. Touching, 
 1* Liberty. 2. Magistracy. 3. Propriety. 4. Polygamic. 
 Wherein their Judgments, concerning the particulars men¬ 
 tioned are tendred to consideration, to prevent mis-under- 
 standing. 
 
 1 Cor. 9. 3. 
 
 My answer to them that examine mee is this. 
 
 Psal. 35. 11. 
 
 False witnesses did rise up: they layed to my charge things that I Tcnew not. 
 
 Printed by M. Simmons for Henry Overton in Popes-head Alley, 1647. 
 
 It is no new thing for the people of God to be, through 
 malice, misrepresented by some, and through weakness mis¬ 
 apprehended by others, as touching the principles of their 
 profession, and opinions about matters of religion. And it 
 cannot be denied, but that the erroneous opinions and irre¬ 
 gular practices of some particular persons making profession 
 of the same way, and passing under the same denomination 
 with the servants of God themselves, have from time to time 
 
 1 [The defeat of the king had given 
 the supreme power virtually into the 
 hands of the army, in which the 
 principles of independency were 
 very prevalent. The presbyterian 
 party were therefore fearful lest the 
 army should reject their polity, and 
 establish in its stead a more free and 
 liberal government both in church 
 
 T 
 
 and state. To prevent this, eve 
 kind of calumny was originated, an 
 the religious parties predominant in 
 the army were stigmatized with the 
 vilest names. Pagitt’s Heresiography 
 and Edwards’ Gangrsena, are standing 
 memorials of the baseness to which 
 party feeling will lead.j 
 
274 
 
 PUBLIC DOCUMENTS. 
 
 ministered occasion to tlie ignorant and weak to misconceive, 
 and opportunity and advantage to the malicious to misshape 
 the state and temper of the judgments and ways of the gene¬ 
 rality of people fearing God, and walking before him in truth 
 with all their hearts. 
 
 And inasmuch as we find it in these our days to be the 
 policy of adversaries to clothe us in the skins of savage 
 beasts, that is, to father such opinions and fasten such im¬ 
 putations upon us, to engage the world against us, and to 
 provoke all men to fall upon us, as, in which if there were 
 matter of truth answerable to pretence, would indeed render 
 us unworthy the society of men: and forasmuch also as 
 there are some sad examples in the land, of the vanity and 
 wickedness of some men, who, having professed the same 
 way of worshipping God, and been called by the same name 
 with ourselves, have so far fallen from the grace of God, and 
 the principles of their profession, as not only to do things 
 inconvenient and unworthy the name of Christians, yea, of 
 men; but also to justify themselves therein as well-doers, to 
 the great reproach of the gospel, the breaking of our hearts, 
 and the offence of the world before whom they have laid the 
 stumbling-block of their iniquity ; we cannot but judge that, 
 both in relation to the gospel itself, (the honour of which is 
 in great part involved in the innocency and honour of those 
 people that hold it out unto the world, and accordingly 
 suffers in their reproaches) as likewise in relation to men of 
 the world, strangers to God, who harden themselves against 
 the way of God and his servants, upon the forementioned 
 occasion (the undeceiving and enlightening of whom lies 
 upon us as a duty to be endeavoured): yea, and in relation 
 to our own innocency and integrity, the which we are bound 
 to vindicate on this behalf; a necessity lies upon us to do 
 some act, by which the truth and reality of our judgments 
 and principles, touching those things wherein we so unde- 
 
A DECLARATION. 
 
 275 
 
 servedly suffer in the thoughts of men, may be brought out 
 into an open light, to be beheld and known of all men, which 
 then (we doubt not) will be found to be nothing less than 
 what many have fancied them to be. 
 
 We are very sensible that some men have even filled the 
 world with the noise of their outcries against us, as if we 
 were the advocates of all licentious liberty, disorder, and 
 confusion ; but, how unjustly, will one day appear to their 
 shame. 
 
 It is true, we have asserted that, as belonging unto men, 
 which in some respect and consideration may be called a 
 liberty. But what liberty ? Not a liberty to harm any man 
 in word or deed; nor a liberty for any man to be corrupt, 
 vain, loose, or inordinate in judgment, or conversation; for 
 such a liberty as this can do no man good. And God, that 
 knows our hearts, knows that we desire not any liberty for 
 any, but in order to the good of all. 
 
 We have indeed thought this but reasonable, that while 
 men behave themselves peaceably and justly, as touching civil 
 conversation, making no encroachments upon the civil power, 
 nor any breaches upon the names and reputations, the estates 
 or bodies of men, nor doing things inconsistent with moral 
 principles, they should not suffer in their names, bodies, or 
 estates, from the hands of the civil magistrate, or any other 
 men whosoever, merely for what they conscientiously do, in 
 things pertaining to the worship of God. 
 
 And when we so say, we do not [at] all exempt from cor¬ 
 rection any such offences or miscarriages of men, as are about 
 matters merely ecclesiastical, and which are committed 
 against the power and sceptre of Christ's kingdom only : pro¬ 
 vided it be by power and means suitable to the nature of 
 such transgressions: the which power and means we con¬ 
 ceive to be the word of God and divine censures; which, as 
 they are proper in kind to correct and cure such inordinacies 
 
 t 2 
 
276 
 
 PUBLIC DOCUMENTS. 
 
 and delinquencies as these, so are they mighty in power and 
 efficacy to effectuate the same ; being able, through God, 
 (who hath appointed them for that purpose), to pull down 
 strong holds, to cast down imaginations, and every high 
 thing that exalts itself against the knowledge of God, to 
 bring into captivity every thought to the obedience of Christ, 
 and to revenge all disobedience, &c. 2 Cor. x. 4, 5, 6. 
 
 And God, who hath made nothing in vain, having orce 
 found one kind of means fit for his hand to accomplish his 
 end by, is not wont to constitute another for the same pur¬ 
 pose ; upon which principle of truth the apostle builds a 
 great assertion, accompanied with an asseveration : For, 
 saith he, if there had been a law given which could have given 
 life, verily righteousness should have been by the laic. Gal. iii. 
 21. If the law had been given by God for that end, that 
 men might be justified by it, he would then never have insti¬ 
 tuted another way and means, such as is that which is by 
 faith, for the same purpose. And therefore ive conceive, 
 that with the same reason and truth it may be asserted, that 
 if God hath instituted and made a spiritual power, spiritual 
 engines and instruments, both proper and effectual remedies 
 against such evils as oppose a spiritual power and state only 
 (the affirmative whereof is before proved), then he hath not 
 superadded another power and means, and that of an inferior 
 nature, such as is that which is but secular, for the same 
 end. 
 
 And as there is both suitableness of proportion, and suffi¬ 
 ciency of strength in the evangelical and spiritual power to 
 heal such distempers in men as these are, so we conceive the 
 civil power to be deficient in both. For that being in its 
 nature only such as it is in denomination, viz. secular or 
 worldly (1 Pet. ii. 13), the direct and proper operations and 
 effects of it are not like to be spiritual. Because all proper 
 effects are at most but commensurable to the nature and 
 
A DECLARATION. 
 
 277 
 
 being of their causes. That which is horn of the flesh is flesh 
 (John iii. 6), saith our Saviour; that is, it is but flesh, of a 
 nature and condition answering its cause producing it. And 
 therefore the innate and intrinsical property of the powers 
 and authorities of this world being terrene, and calculated 
 only for the affairs thereof, we conceive they are not to act 
 but within their own proper sphere; or if they shall attempt 
 to do otherwise, miscarriage and disappointment in the un¬ 
 dertaking is the best that can rationally be expected. 
 
 And as it would be no less than an usurpation for a state 
 ecclesiastical to impose laws upon a state civil, and to exer¬ 
 cise a compulsive power therein, so likewise (not to say 
 what the magistrate may do in recommending to the people 
 the things of the gospel) it can be no less than an irregularity 
 for a state civil to impose laws upon a state ecclesiastical and 
 spiritual, so as to exercise a coercive and worldly power 
 therein, by inflicting a worldly and corporal punishment on 
 men for a non-observation of them. 
 
 But as the apostles, when they preached the doctrine of 
 justification by faith alone, excluding the works of the law 
 as having no part nor fellowship in that matter, were cried 
 out upon as destroyers of the law, though in other respects, 
 and such as were proper to the law, they were the great 
 asserters of it; even so, while we do but go about by way of 
 debate and argument to keep and preserve the civil power 
 within its due and proper bounds, distinct and unconfounded 
 with that power which is quite of another nature, we are ex¬ 
 claimed against by some (who have the boldness to affirm, 
 or the weakness to believe), as if we were enemies to all 
 magistracy and government, or, as if we intended to throw 
 down those hedges that are set about men’s estates, and to 
 lay both the one and the other common : though the truth is, 
 we have been, and resolve to be, as faithful asserters and 
 zealous maintainers, to our power, both of magistracy, and 
 
 "A 
 
278 
 
 PUBLIC DOCUMENTS. 
 
 government, and of liberty of men’s persons, and propriety of 
 their estates (to speak without vanity), as any other men 
 whosoever. 
 
 Magistracy necessary. 
 
 And therefore we declare, in the first place, that man being 
 fallen from that uprightness and perfection in which at first 
 he was created, and being now so far from being commanded 
 by principles of love, goodness, meekness, mercy, sobriety, 
 and equity, as that he is filled with lustful inclinations and 
 dispositions to fornication, adultery, drunkenness, extortion, 
 fraud, reviling, theft, murder, witchcraft, perjury, and to 
 defile himself with mankind, together with many other 
 lamentable distempers, unto the truth whereof both the word 
 of God and daily experience will abundantly witness: we 
 cannot but apprehend an absolute necessity, both of gover¬ 
 nors and government, to bridle and restrain men from falling 
 foul one upon another, and from doing things destructive, 
 not only to the honour and rights, but even to the safety and 
 beings of others. For whilst those noisome lusts do rage and 
 reign in men, what other thing can be imagined sufficient to 
 guard the persons, the honour, and estates of men from suffer¬ 
 ing violence, but the sword of the magistrate ? And therefore, 
 look what necessity there is for men to enjoy themselves in 
 safety and honour, the same necessity there is of laws and 
 governors (1 Tim. i. 9, 10). 
 
 And as magistracy and government in general is the 
 ordinance of God, which he in love to the world hath 
 appointed for the good of men (Horn. xiii. 1, 2, 4); and as 
 we do not disapprove any form of civil government which 
 hath a direct tendency and subordination to its proper end; 
 so we do freely acknowledge, that a kingly government, 
 bounded by just and wholesome laws, is both allowed by 
 
A DECLARATION. 
 
 279 
 
 God, and a good accommodation unto men (1 Pet. ii. 13, 14 ; 
 2 Sam. xxiii. 3). 
 
 And however it be a thing very desirable to have such to 
 be governors as fear the Lord, inasmuch as, together with 
 their moral principles, they are under the solemn engagement 
 of Christianity to execute judgment and justice, and faith¬ 
 fully to discharge their trust, and will be more ready to 
 protect godly men (who generally are the hated of the world), 
 and to propagate the gospel in their territories, than other 
 men will be, yet whatever the magistrate is in point of re¬ 
 ligion, he is to be reverenced and obeyed in all those com¬ 
 mands of his, which do not entrench upon or rise up in 
 opposition to the commands of God, or fall cross to the 
 common interest of men, the maintenance whereof is his 
 charge. 
 
 And inasmuch as variety of actions and unanimity in en¬ 
 deavours are necessary in the management of public affairs, 
 and since every man is not alike qualified for the same action, 
 nor hath that discretion and propension of his own accord to 
 fall into that place which is most proper for him, and since 
 also there is so much darkness remaining in the minds of 
 men, as to make them subject to call evil good and good 
 evil, and so much pride in their hearts as to make their own 
 wills a law not unto themselves only, but unto others also : 
 it cannot but be very prejudicial to human society, and the 
 promotion of the good of commonwealths, cities, armies, or 
 families, to admit of a parity, or all to be equal in power. 
 Because there being (in this case) a liberty for every man to 
 follow the dictates of his own understanding, and to act as 
 he pleaseth in reference to the public, what can be expected 
 but disorders, confusions, jealousies, factions, yea civil wars 
 themselves? For as men’s apprehensions of the common 
 interest, but especially their opinions of the conducibleness of 
 means thereunto, are (almost infinitely) various, and contra- 
 
280 
 
 PUBLIC DOCUMENTS. 
 
 dictious to each other; so is it natural for them to indulge 
 their own opinions, and violently to pursue, even unto blood, 
 their own means, which seem only to themselves to be such ; 
 and that in opposition to those means, which in the eye of 
 wiser men, and in themselves, are such indeed. And there¬ 
 fore we cannot but conclude, that the ranging of men into 
 several and subordinate ranks and degrees, is a thing ne¬ 
 cessary for the common good of men, as being the only 
 means to remove obstructions, and to preserve order and 
 agreement in all agitations tending thereunto. 
 
 Of propr iety. 
 
 Touching propriety [property] we further declare, that 
 however the wants and necessities of men are a call from 
 God, to those that have wherewithal in their hands, to 
 minister to them and relieve them in their need; and that 
 where the love of God dwells richly in the soul it doth 
 enlarge the heart of men in compassion and their hands in 
 bounty towards their brethren in distress, who are as their 
 own flesh; yet certainly for any man to urge such a com¬ 
 munity amongst men in the good things of this life as 
 necessary, which dissolves men’s propriety in them, is not 
 only a cutting off from men one of those gracious oppor¬ 
 tunities which God hath put into their hands, of expressing 
 the good work of God upon their hearts, and of displaying 
 the power and glory of his grace, but it is also a rendering 
 the scriptures (the honour and authority whereof is more 
 dear and precious to us than our lives) in many places to be 
 but so many words written in vain. For men by refreshing 
 the bowels of the hungry, clothing the naked, harbouring 
 the stranger, &c., do not only declare that the love of God 
 dwells in them (1 John iii. 17), that is, a benevolent dis¬ 
 position towards men in misery, answering that tender, 
 
A DECLARATION. 
 
 281 
 
 compassionate, and bountiful disposition that is in God to¬ 
 wards miserable men, but they do God hereby an especial 
 service in relieving such, the care and maintenance of whom 
 he hath peculiarly taken upon himself. In which respects, 
 amongst others, that saying of our Saviour is verified, It is 
 a more blessed thing to give than to receive (Acts xx, 35). 
 But if all things were common unto all, there would be no 
 place left* for any such difference as is between giving and 
 receiving; or if there were, both the one and the other would 
 turn to the same account. But whatever account other men 
 make of such opportunities, by which they may at once both 
 bless the world and bless themselves, comfort men and please 
 God, express the grace of God to others and endear it to 
 themselves; certainly they are and ought to be precious in 
 our eyes, and therefore that opinion which would adnul them, 
 cannotb ut be cast out of our judgments and thoughts as an 
 unclean thing. 
 
 And when that commandment (for so it is interpretatively) 
 went forth unto Christian men, to provide for their own, 
 especially those of their own households; for that end, 
 amongst others, that the church might not be burdened with 
 them (1 Tim. v. 8, 16); undoubtedly either there was a 
 difference between the church’s stock and that which par¬ 
 ticular persons did possess, or else the apostle must needs 
 speak very impertinently, the latter of which to assert were 
 to blaspheme that Spirit by which he wrote. 
 
 When Solomon saith, The diligent hand maheth rich (Prov. 
 x. 24), and drowsiness shall clothe a man with rags (Prov. 
 xxiii. 21), questionless his proverb was more than paradox, 
 if both the diligent and slothful were to inherit an equal 
 portion. 
 
 In a word, if this conceit of community should stand, the 
 difference between poor and rich, borrowing and lending, 
 buying and selling, communicating and receiving, would all 
 
282 
 
 PUBLIC DOCUMENTS. 
 
 fall, upon the foundation of which notwithstanding, God hath 
 built many injunctions of duty unto men. 
 
 And as for that instance and example of those primitive 
 Christians, amongst whom it is said, that all things were 
 common (Acts ii. 34), and that not any man said that the 
 things which he possessed were his own (Acts iv. 35) it is (as 
 we conceive) to be understood thus : the sense of that blessed¬ 
 ness which was come upon them by the belief of the joyful 
 message of salvation preached to them was so great, vigorous, 
 and strong, and did so dilate and enlarge their hearts in good 
 will both towards God and man, that the good things of this 
 world which they possessed were very little esteemed by 
 them: and therefore they parted with them as freely to their 
 brethren that had need, as men use to part with those things 
 which are not their own; their particular propriety and 
 interest in them was not so considered and insisted on, as 
 anywise to bind their hands from dispersing or scattering 
 abroad, the tokens of that love and great content under 
 which they then were. And if more of this temper of 
 heart and bounty of hand were in the world than now is to 
 be found amongst us, it were not a thing to be declared 
 against but to be rejoiced at by Christians. But though 
 these Christians acted so, as if they had had no interest or 
 propriety in their estates, yet certainly a propriety they had, 
 nor was this propriety dissolved merely by their becoming 
 Christians, as appears plainly by what was spoken by the 
 apostle Peter to Ananias, who was in pretence one of those 
 bountiful benefactors aforementioned. 
 
 ✓ 
 
 For the apostle, in reproving him for his dissimulation, in 
 pretending to dedicate to common use the whole price of his 
 possession, being sold, whereas he reserved part thereof unto 
 himself, saith thus unto him, Whilst it remained , was it not 
 thine own ? and after it was sold , was it not in thine own power ? 
 (Acts v. 4.) By which double interrogation the apostle 
 
A DECLARATION. 
 
 283 
 
 doth emphatically grant and affirm a particular and distinct 
 right which he, and so consequently those other benefactors 
 had to their possessions, both before they had sold them and 
 after, unless they had passed the same away by a voluntary 
 act of donation or free gift. 
 
 If therefore God hath built up a wall of separation be¬ 
 tween the estates of men and men, the affirmative whereof 
 sufficiently appears by many acts of his will, then far be it 
 from us who profess ourselves to be his servants, that we 
 should endeavour to throw it down. 
 
 And inasmuch as those apostolical churches themselves 
 recorded in the scriptures, in which the glory and power of 
 the gospel ruled, were not altogether free from such persons 
 as turned the grace of God into wantonness (Jude 2), and that 
 abused their liberty in the gospel to the gratifying of the 
 flesh (Gal. v. 13), we cannot promise the world that they 
 shall never find any such amongst us. For whilst there are 
 temptations without and corruptions within that expose men 
 to the danger of falling, and that all men that profess strict¬ 
 ness in religion are not so vigilant and wise as to stand upon 
 their guard, it cannot be but that offences will come (Matt, 
 xvni. 7.) 
 
 And though some who are willing to pick a quarrel with 
 religious men, if elevated above the sphere of their own 
 activity, and are glad when they meet with anything in their 
 lives and ways as will comport with and smile upon that 
 evil opinion they have of them: yet we could wish that all 
 who pretend to wisdom, ingenuity, and honesty, would not 
 be so injurious to God and religion, as to charge personal and 
 particular errors and practices, such as savour of the flesh, 
 and tend to obscure and darken the beauty of holiness, either 
 upon the generality of the servants of God, or upon the 
 grounds and principles of their profession; but that they 
 
 ’ * 
 
 L -t ~ V—'V Q wVI« % $ v/ /Vv Wfc- -t-V 
 
284 
 
 rUBLIC DOCUMENTS. 
 
 would put such a difference herein, as becomes men of 
 sobriety and truth to do. 
 
 Of polygamy. 
 
 And therefore, if any scurrilous persons shall, of purpose 
 to blemish religion, and to make themselves glad with lies, 
 give it out as if we intended to enlarge and extend wedlock 
 by law established in this land (in which provision is made 
 that no man shall have above one wife at one time) beyond 
 its due limits: or that we gave any quarter in our judgments 
 to such an opinion as favours plurality of wives: or if any who 
 have been looked upon as professors of religion have so fearfully 
 fallen as to break through bounds not only of religion but 
 also of morality, and to defile themselves with those that are 
 not their wives, and to cover their shame shall go about to 
 plead the lawfulness of polygamy ; we earnestly desire that 
 all men may do both us and that way of religion which we 
 profess in the world that right, as not in the least to charge 
 either the one or the other therewith, as if we were any 
 patrons thereof. For we do with great zeal and detestation 
 of soul declare and protest against the folly and filthiness of 
 such persons, and of any such opinion as is that now last 
 mentioned, as being contrary to the scriptures of truth. 
 
 For though God, having the residue of the Spirit, could in 
 the day of creation as easily have made more women than 
 that one which he did create for one man (as the prophet 
 Malaclii observes) (Mai. ii. 15), yet his pleasure was to make 
 but one, to the end there might be a godly seed, or a seed of 
 God, that is, a seed propagated according to God’s institution 
 and appointment. 
 
 And therefore our Saviour, referring to the first institution 
 of marriage for correction of some corruptions and abuses of 
 men about marriage, saith, Have ye not read, that he ichich 
 
A DECLARATION. 
 
 285 
 
 made them at the beginning made them male and female ? For 
 this cause shall a man leave father and mother, and shall cleave 
 to his wife, and they twain (not they three or they four, but 
 they twain) shall be one flesh (Matt. xix. 4, 5). Answerably 
 the apostle’s advice is, for the avoiding of fornication, that 
 every man should have his own wife (not wives), and every 
 woman her own husband (not husbands) (1 Cor. vii. 2). 
 
 And when the apostle gives those cautions concerning 
 such who were to be chosen into the office of a bishop or 
 deacon, viz. that they should be men that had but one wife, 
 as well as men that were not given to wine, nor strikers, nor 
 greedy of filthy lucre (1 Tim. iii. 2, 3; Tit. i. 6); un¬ 
 doubtedly, he accounted the one as well as the other a blot 
 and matter of dishonour, otherwise he would never have put 
 it in the number of those things whereof he made matter of 
 exception in the election of such officers. 
 
 And when our Lord Jesus Christ (who is truth itself) 
 uttered this grave saying, Whosoever shall put away his wife 
 except it be for fornication, and shall marry another, com - 
 mitteth adultery (Matt. xix. 9), he had not said true but upon 
 this supposition, that a man commits whoredom with what¬ 
 ever woman he shall marry over and besides that one wife 
 
 unto which he hath first joined himself, the bands of that 
 
 conjunction not being dissolved; for, otherwise, his putting 
 
 away a former wife injuriously could no wise disable him 
 
 from marrying a later. For can a man’s doing one unlawful 
 act make him incapable of doing another act that is lawful ? 
 and, therefore, as all other words of the lips of Jesus Christ, 
 which continually dropped wisdom and grace, are dear and 
 precious to us, so these also have taken hold of our hearts so 
 as to cause us to abominate the very opinion, and how much 
 more the practice, of polygamy, as rising up in opposition 
 against them. 
 
 Thus having shaken off those vipers of calumny and re- 
 
286 
 
 PUBLIC DOCUMENTS. 
 
 proach, which some unworthily have laboured to fasten upon 
 us; and having cleared our own innocency both before 
 angels and men, as touching those things whereof either in 
 whole or in part we have been either accused or suspected 
 by malevolent men: our hope is, that all men (except those 
 that have joined themselves in a confederacy with hell, and 
 have struck hands with the devil, as being resolved with him 
 to accuse the brethren) into whose hands this ingenuous and 
 solemn declaration of ourselves shall come, will both perceive 
 and believe that we are no friends or favourers, either of 
 those unrighteous ways against which we have now declared 
 more particularly, or of any other thing that is contrary to 
 wholesome doctrine (1 Tim. i. 10). > -tA it if- T ' 1 * 
 
 For so far are we from patronising or tolerating any thing 
 of this nature, that our earnest desire is that the magistrate 
 into whose hand the sword of justice is put may draw it out 
 impartially against all those, whether pretenders or not pre¬ 
 tenders to any strictness in religion, that do in word or deed 
 disturb the civil peace of the land, in doing or speaking 
 things destructive to the honour, safety, or interests of men, 
 in body, name, or goods. 
 
 And our unfeigned desire likewise is, that we with all other 
 men, and all other men with us, may, by pureness, by know¬ 
 ledge, by long-suffering, by kindness, by the Holy Ghost, by 
 love unfeigned, by the word of truth, by the power of God, by 
 the armour of righteousness on the right hand and on the left 
 (2 Cor. vi. 6, 7), oppose and contend against all unrighteous¬ 
 ness of men, and whatever in them, either in opinion or 
 conversation, rises up against the honour of the gospel and 
 the well-being of men. That so the civil and external peace 
 of men may by the sword of the magistrate be secured on 
 the one hand, and their spiritual and internal peace effected, 
 maintained, and defended, by the sword of the Spirit on the 
 other hand, from suffering by the hands of those fleshly lusts, 
 
A DECLARATION. 
 
 287 
 
 crooked and perverse imaginations, which war against the soul 
 (1 Pet. ii. 11). 
 
 The high and honourable advancement of which peace of 
 men in both kinds, shall through the help of the Most High, 
 be the subject matter of our studies, labours, and prayers, 
 during our pilgrimage on earth; that God in all things may 
 be glorified through Jesus Christ, to whom be praise in all 
 the churches of the saints. Amen. 2 
 
 FINIS. 
 
 2 [The authors of this Declaration 
 published another in 1651, to which 
 they appended their names. They 
 are as follows :— Independents, Wil¬ 
 liam Greenhill, Richard Shute, John 
 Simpson, Thomas Hutton, Robert 
 Turpin, Thomas Brooks, Christopher 
 Feake, Richard Woollaston, Thomas 
 Sherman. Baptists, Henry Jessey, 
 Emanuel Middelton, Samuel Nash, 
 John Foche, Hanserd Knollys, Wil¬ 
 liam Kiffin, William Consett, T. 
 Harrison, Thomas Whalley. Mr. 
 Greenhill was a member of the 
 Assembly of Divines, and united 
 with Nye and the rest in opposition 
 to the majority on all questions of 
 church polity. Mr. Brooks’ name is 
 
 signed to a renunciation of Vernier’s 
 insurrection. In extracting the 
 Declaration, Mr. Hanbury, as is his 
 wont, cannot but be guilty of the 
 offence complained of in it, by affirm¬ 
 ing that baptist sentiments have been 
 “ in the highest degree accompanied 
 with the wildest enthusiasm !” He 
 was not perhaps aware, that at least 
 two of the parties to the Declaration, 
 Feake and Simpson, were subse¬ 
 quently among the (C wildest” of the 
 Fifth Monarchy “ enthusiasts” of the 
 time. A Declaration of Divers 
 Elders, &c., p. 8, Bond. 1651. Han¬ 
 bury, Hist, of Indep. iii. 260, 595. 
 Palmer’s Memor. ii. 184.] 
 
THE 
 
 HUMBLE PETITION AND REPRESENTATION 3 
 
 Of Several Churches of God in London , commonly (though falsly) 
 called Anabaptists. "Which was presented on Monday the 
 second of April, to the Supream Authority of the Nation, the 
 Commons assembled in PARLIAMENT. Together with the 
 Answer and Approbation of the Parliament thereunto. 
 
 LONDON: 
 
 Printed for Francis Tyton and John Play ford, and are to be sold at their 
 shops in Fleet-Street, and in the Inner Temple. 1G49. 
 
 To the Right Honourable the Commons of Jdngland 
 assembled in Parliament; 
 
 The humble Petition and Representation of several churches 
 of God in London, commonly, though falsely, called 
 Anabaptists. 
 
 Humbly sheweth, 
 
 That when we considered the late unnatural wars, and the 
 heavy pressures, grievous calamities, spoils, and outrages that 
 followed thereupon, our hearts were exceeding sad. Yet 
 
 3 [According to Whitelocke, this 
 petition was presented to the House 
 on the 1st April, 1649. The book 
 that occasioned it was written by the 
 well-known John Lilbum, and was 
 directed against all the measures 
 taken for the security of the kingdom 
 immediately after the death of 
 Charles I. In the formation of the 
 Council of State, and a High Court 
 of Justice, in the abolition of the 
 House of Lords and the purging of 
 the House of Commons, in the disso¬ 
 lution of the Council of Agitators in 
 the army, and in other arrangements, 
 
 the extreme party in the army, headed 
 by Lilburn, saw, or thought they saw, 
 the ruin of the Commonwealth, and 
 a perfidious betrayal of the interests 
 for which so much blood had been 
 shed. These violent and extreme 
 views were of course obstructive to 
 the settlement of the nation, just 
 shaken to its centre by the king’s 
 execution. The ensuing document 
 shows that the moderate men among 
 the baptists were averse to these 
 proceedings. See Whitelock’s Mem. 
 p. 382. Walker’s Hist, of Indep. ii. 
 135.] 
 
THE HUMBLE PETITION. 
 
 289 
 
 when we beheld the raging of those waves in a good measure 
 calmed, we were something cheered in the hopeful expect¬ 
 ation of a safe harbour for this nation, having nigh suffered 
 shipwreck by more than seven years’ distress. 
 
 But with great grief we acknowledge our fears have of 
 late been renewed, by reason of those many obstructions 
 which have interrupted the settlement of the liberty and 
 freedom of this distressed commonwealth ; which when we 
 seriously mind, considering also that a printed paper, entitled, 
 The Second Part of England's New Chains discovered , was 
 publicly read in the time and place of solemn public meeting 
 on the 25th March last, to the intent those then present 
 might subscribe it; and well weighing how, through the 
 injustice of historians, or the headiness of some unruly men 
 formerly in Germany, called anabaptists, our righteous pro¬ 
 fession heretofore hath been and now may be made odious, 
 as if it were the fountain and source of all disobedience, pre¬ 
 sumption, self-will, contempt of rulers, dignities, and civil 
 
 t 
 
 government whatsoever; and fearing if we should be silent, 
 such surmises might justly beget jealousies of us and our 
 peaceable meetings, both in the thoughts of this Honourable 
 House, and many others: we thought ourselves bound in 
 duty to God, to this Honourable House, the Commonwealth, 
 and the truth (Avhich is dearer to us than our lives), humbly 
 to remonstrate ; 
 
 That we neither had nor have heart, nor hand, in the 
 framing, contriving, abetting, or promoting of the said paper, 
 which, though read in several of our public meetings, we do 
 solemnly profess it was without our consent or approbation, 
 being there openly opposed by us. 
 
 That our meetings are not at all to intermeddle with the 
 ordering or altering civil government (which we humbly and 
 submissively leave to the supreme power), but solely for the 
 
 u 
 
290 
 
 PUBLIC DOCUMENTS. 
 
 advancement of the gospel. It being our grief that our 
 meetings should be perverted to any sinister ends, or earthly 
 respects whatsoever, whereby the spiritual seed of the word 
 should be stifled or hindered, which precious time we 
 earnestly desire, with much seriousness and solemnity, might 
 be improved to the worship of our God. 
 
 That it hath been, and ever shall be, our endeavour, in 
 our several stations and callings, to advance what may tend 
 to the nation’s good wherein we live, no way complying with 
 the disturbers thereof; that so we may approve ourselves a 
 people never to be justly adjudged heady, high-minded, or 
 despisers of them that are in authority; but as much as in us 
 lies, such as desire to live peaceably and quietly under magis¬ 
 trates, and with all men. 
 
 That we do thankfully take notice of that good hand of 
 God, in affording to us the mercy of living peaceably and 
 quietly without molestation, in the profession of godliness 
 and honesty, under your authority and jurisdiction, hoping, 
 and earnestly praying, that God will be pleased to repair the 
 breaches of this wasted nation, and cause it, through you, as 
 instruments, more to flourish than in former days. 
 
 We beseech you that what you have found in your hearts 
 to express before all the world for the settling of the 
 Commonwealth, the relieving of the oppressed, removing 
 all the grievances of the people, and providing for the 
 languishing condition of the poor of this nation, that 
 you would do it speedily, with all your might, that 
 thereby all interests might receive just satisfaction ; the 
 want whereof will certainly occasion matter of sadness 
 to yourselves and hazard to the nation. 
 
 That you would effectually provide for the making and 
 due execution of sufficient laws against whoredoms, 
 drunkenness, cheating, and all such like abominations 
 
THE HUMBLE PETITION. 
 
 29 L 
 
 (of civil cognizance) in whomsoever: for which things’ 
 sake this land mourns, and the wrath of God is provoked 
 against it; by doing whereof, you will answer the 
 proper end of magistracy, in being a terror to evil-doers, 
 and a praise to them that do well. 
 
 And your petitioners shall ever pray, &c. 
 
 Die Lunce, 2nd April, 1649. 
 
 The House being informed that divers petitioners were at 
 the door, they were ordered to be called in; and being come 
 to the bar, Mr. Kiffin presented a petition, speaking to this 
 effect:—Mr. Speaker, w T e have not troubled this honourable 
 house with any petition, nor had done it now, had not we 
 been necessitated thereunto by a late paper called te England’s 
 second Chains,” brought to our congregations, and publicly 
 read in some of our public meetings, without our consent or 
 approbation, being there openly opposed by us; and we could 
 do no less, in conscience of our duty to God and you, than to 
 disown and disavow it. 
 
 The petition being received, which was entitled thus: The 
 humble petition and representation of several churches of 
 God, in London, commonly, though falsely, called Anabap¬ 
 tists ; the petitioners withdrew, and the petition was read. 
 
 The petitioners being again called in, Mr. Speaker returned 
 them this answer : 
 
 The House doth take notice of the good affection to the 
 parliament and public, you have expressed both in this petition 
 and other ways ; that they have received satisfaction thereby, 
 concerning your disclaiming of that pamphlet, w T hich gave 
 such just offence to the parliament, and also concerning your 
 disposition to live peaceably, and in submission to the civil 
 magistracy; your expressions whereof they account very 
 
 u 2 
 
292 
 
 PUBLIC DOCUMENTS. 
 
 Christian and seasonable; that for yourselves and other 
 Christians walking answerable to such professions as in this 
 petition you make, they do assure you of liberty and pro¬ 
 tection, so far as God shall enable them, in all things con¬ 
 sistent with godliness, honesty, and civil peace; and the 
 House doth give you leave to print your petition. 
 
 Hen. Scobel, 
 
 Cler. Parliament. 
 
HEART-BLEEDINGS 
 
 FOR 
 
 PROFESSORS ABOMINATIONS : 1 
 
 Or, a faithful general Epistle, Presented to all who have known 
 the way oi truth, forewarning them to flee Security, and 
 careless walking under the Profession of the same ; discovering 
 some of Satans Wiles, whereby also, wanton persons, and 
 their ungodly wayes are disclaimed. 
 
 By the churches of Christ in London , Baptized into the Name 
 of Jesus Christ, and walking together through the Grace of 
 God, in the Order of his Oospel, according to the Scriptures. 
 
 2 Pet. 2. 20, 21, 22. 
 
 For if after they have escaped the pollutions of the world, through the knowledg 
 of the Lord and Saviour Jesus Christ, they are again intangled therein, and 
 overcome, the latter end is worse loith them then the beginning . 
 
 For it had been better for them not to have Tcnown the way of righteousness, then 
 
 h after they have known it, to turn from the holy Commandements delivered unto 
 them. 
 
 But it is hapned unto them, according to the true proverb, The Dog is turned 
 to his own vomit, and the Sow that was washed to wallow again in the mire. 
 
 London, Printed for Francis Tyton, and are to be sold at the three Daggers 
 in Fleet street, neer the Inner-Temple-gate. 1650. 
 
 To all the churches of God sanctified in Christ Jesus, called 
 to he saints, with all that in every place profess the name 
 of Jesus Christ our Lord, both theirs and ours. 
 
 1 [This is the first edition. Subse¬ 
 quent editions were generally printed 
 with the Confession of Faith of 1646. 
 Thus it is found as an Appendix to 
 the editions of the Confession of 
 1651 and 1652. It is especially di¬ 
 rected against the Ranters and the 
 
 rising sect of Quakers. The manner 
 in which they disturbed the churches 
 may be seen in the Broadmead and 
 Fenstanton Records. Bunyan’s first 
 publication, “ Some Gospel Truths 
 opened,” was directed against the 
 same parties.] 
 
294 
 
 PUBLIC DOOUMENTS. 
 
 Beloved Brethren, 
 
 Having these many years, through the grace and free 
 mercy of our God, been kept in the profession of the name 
 of Christ contained in the holy scriptures of the prophets 
 and apostles, and finding the exceeding benefit and comfort 
 of walking with God in some measure suitable to what he 
 hath made known unto us; and well knowing that we are 
 called to live in the last ages of the world, wherein iniquity 
 abounds, and the love of many waxeth cold; as likewise 
 considering those peculiar times spoken of in the 2nd of 
 Tim. iii. 1, &c., are come upon us, wherein men who some¬ 
 times have made large profession of God and godliness are 
 turned aside to commit all manner of uncleanness with 
 greediness, having turned the grace of our Lord Jesus Christ 
 into lasciviousness, calling darkness light and light darkness, 
 by means of whom? the ivay of truth is evil spoken of, and 
 many poor souls through temptations ready to quit their 
 professions, and to be taken with their snares ; we thought it 
 our duty to declare our utter dislike, abhorring, and de¬ 
 testation, of all such evil persons and ways, who shall under 
 any pretence whatsoever plead for or practise any way of 
 ungodliness. 
 
 And having been, through the goodness of our God, 
 enabled to discern the secret and subtle designs and snares 
 of Satan, which he hath laid to entrap poor souls in, by 
 carrying them from step to step until they have been wholly 
 captivated in his snares and fitted by him to do him service :— 
 
 We could do no less than, according to that measure of 
 light we have received from the Lord, to discover his wiles 
 and stratagems, and to caution all that profess the fear of the 
 Lord to watch over their own hearts and ways, and to take 
 heed lest they fall into the same condemnation. 
 
 For this we have found, that that way which God in his 
 infinite wisdom taketh to bring souls unto himself by, viz., 
 
HEART BLEEDINGS. 
 
 295 
 
 the presenting unto men his great love in giving Jesus 
 Christ to suffer death, and his great salvation to all that 
 believe in his name, Satan, that old serpent, through his 
 instruments, under the specious pretence of beating men off 
 from all false rests, endeavours with all his strength to 
 oppose and make void; persuading the sons and daughters of 
 men that what is declared concerning the death of Christ at 
 Jerusalem, and his bearing our iniquities in his own body 
 upon the cross, is but a mere history and shadow, that the 
 scriptures are but a letter, and the ordinances of God but 
 fleshly forms, thereby labouring to beget in people’s minds a 
 contempt and slight esteem of Clirist, his word, and or¬ 
 dinances ; and, that he might cheat them to purpose, 
 tells them of a God within, and a Christ within, and a 
 word within; and that God, and Christ, and they are 
 are one, without any true distinct knowledge of the true 
 meaning. of that which is expressed, whereby poor souls, 
 with great and swelling words of vanity, triumph in a'great 
 mystery of mere nothing but emptiness and confusion, 
 speaking things whereof they know not. And many poor 
 souls knowing such expressions to be scripture phrases, do 
 greedily embrace them, without a true, distinct, and clear 
 understanding the sense of what is spoken, having the 
 persons of those who speak such language in great admira¬ 
 tion, as the chief, tender, charitable, knowing, high, and 
 spiritual Christians. Whereas, indeed, although the words 
 spoken by them are many of them true in themselves (with¬ 
 out which Satan could not so effectually deceive), as, that 
 God and Christ and the Spirit dwell in us, and that God 
 and Christ and the saints are one ; yet are we to understand 
 this union to be only in a way of relation through participa¬ 
 tion of the same Spirit, and this dwelling to be only in respect 
 of grace, and powerful operation and influence, working in 
 the hearts of believers, according to the tenor of the new 
 covenant, in making men holy and humble, purifying their 
 
296 
 
 PUBLIC DOCUMENTS. 
 
 hearts, causing them to walk in all good conscience towards 
 God and man; all which by them is trampled under foot, and 
 another kind of union and indwelling driven at in their dis¬ 
 courses, which although covertly expressed, until by craft 
 and subtlety they have prepared the hearts of simple and 
 unstable souls, to receive whatsoever they shall suggest unto 
 them, yet then is openly discovered, being indeed the root 
 of all bitterness, and desperate profaneness, and blasphemy, 
 that can be imagined in the world, for from thence they con¬ 
 clude, that themselves are God and Christ, and what God is 
 they are, and what they are God is. For, say they, there is 
 no spirit but one, and so deny any created angel or spirit, 
 holding upon the same account the living soul in man to be 
 uncreated, and so consequently to be God himself, and not 
 created by God. Now this being the groundwork of their 
 delusion, the building is answerable. 
 
 For first, concluding the reasonable soul to be God: 
 
 Secondly, they affirm that this soul, being clothed with 
 their human bodies, or flesh, is Christ, or God, or God in 
 flesh. Hereupon they imagine that Jesus Christ, spoken of in 
 the gospel as being born of the Virgin Mary, accused by the 
 Jews, delivered by Pilate to be crucified, dying at Jerusalem 
 upon the cross, rising the third day, and ascending into 
 heaven, is only to be understood parabolically, or figuratively, 
 speaking of one thing and intending another ; 2 pointing at, 
 and prefiguring a work only within us, conceiving the Virgin 
 Mary, the Jews, Pilate, Jerusalem, the cross, Christ rising 
 
 2 [Mr. Burton in his preface to 
 Bunyan’s piece, thus describes the 
 same parties :—“ This [doctrine] is 
 also quite contrary to those commonly 
 called Familists, Ranters, Quakers, or 
 others, who either deny Christ to be a 
 real man without them, blasphemously 
 fancying him to be only God mani¬ 
 
 fest in their flesh; or else make his 
 human nature with the fulness of the 
 Godhead in it, to be but a type of 
 God, to be manifest in the saints, 
 and so his human nature was to be 
 laid aside after he had offered it up 
 on the cross.” Bunyan’s Works, 
 OfFor’s edit. ii. 139.] 
 
HEART BREEDINGS. 
 
 297 
 
 and ascending, spoken of in the scriptures, to be all within 
 them, and no such thing substantially, or in truth without. 
 
 As they conclude all things spoken of Christ to be but in 
 a typical or figurative manner, intending and typifying out 
 this God within, or God incarnate in their flesh, still meaning 
 their reasonable souls, conceiving this to be the substance of 
 all those shadows ; so also upon this ground they are forced 
 to conclude the whole New Testament, with all the doctrines, 
 laws* rules, and administrations of the same, to be but a 
 shadow or figure, holding forth a substance within; as, for 
 instance, Moses and Aaron being but figures of the substan¬ 
 tial Saviour and priest to come, so the administrations of 
 Moses as Mosaical, were but fleshly and carnal administra¬ 
 tions, to be abolished when the substance was come, they 
 being only shadows of good things to come. In like manner 
 do they understand Christ in his person to be but a shadow 
 of Christ within, and all his heavenly and spiritual gospel to 
 be but a letter and carnal history put to an end and abolished, 
 when they once come to apprehend that the substance of all 
 is within. They coming also to believe that the soul is God, 
 do thence infer that they are perfect, and that they are in as 
 happy a state as can be ; and for this they urge (1 Cor. xv. 
 24—28) to show when the kingdom is delivered up to the 
 Father, all his people come to a more immediate enjoyment 
 of God the Father, and then Christ ceaseth his mediatorship, 
 and consequently all his New Testament ceaseth. Now they 
 conclude that all this is accomplished when they come to 
 discern there is but one Spirit, and their soul that Spirit, 
 which is God, and then they are in the possession of all 
 things. 
 
 And seeing the scripture declares that before our full pos¬ 
 session of God and glory, there must be a temporal death, 
 and resurrection of the body, and eternal judgment, they, 
 upon the former grounds, judging themselves already glori- 
 
298 
 
 PUBLIC DdtiUMENTS. 
 
 tied, do understand this death of the body in all such scrip¬ 
 tures mystically, and that the resurrection and eternal judg¬ 
 ment are passed already in the soul, as Hymeneus and 
 Philetus did (2 Tim. ii. 18 compared with 1 Tim. i. 19). 
 Thence also they conclude that faith and justification by 
 Christ, together with all the ordinances of Christ, are abo¬ 
 lished, as fleshy forms, like unto Christ that appointed them, 
 above and without all which they triumphantly (in their own 
 fancies) live, when they once have attained this supereminent 
 life, (as they speak) of being in the full fruition of God, 
 comprehending that infinite being (which they blasphemously 
 affirm themselves to do), intruding themselves into things 
 they are altogether ignorant of. Hereupon is it that they, as 
 Peter saith, scoff at any second coming of Christ (2 Pet. in. 
 3, 4), and mock at the holy scriptures, those heavenly oracles 
 of God, denying them to be the word of God, or that law by 
 which they ought to conform their lives, conceiving and 
 uttering that there is no law nor rule but what is in man, his 
 light being his only law, that is to say, whatever that spirit 
 that dwells within (which they call God within) dictates to 
 them that ought to be done by them; strengthening them¬ 
 selves with this opinion, that there is no sin but what con¬ 
 tradicts a man’s own light (which is a man’s only law), and 
 sin is only sin to him that thinks it so, and that there is no 
 hell but that torment that men sustain through crossing their 
 own light (which God knows is nothing but thick darkness). 
 From these principles the desperately wicked and deceitful 
 hearts of men, fortified in their sins, having now their con¬ 
 science seared with a hot iron, account it their only misery 
 and hell, that they are troubled at anything, be it never so 
 abominable. Thus casting off ail trouble and remorse for sin, 
 they follow the law of their own mind, (as they needs must, 
 conceiving their own souls to be the only eternal God), and 
 whatsoever their evil hearts are naturally inclined to, whether 
 
HEART BLEEDINGS. 
 
 299 
 
 drunkenness, cursing, swearing, or whoredom (although for 
 a time their principles do not put such horrid impieties in 
 execution), yet at length being violently hurried on through 
 the assistance of the strong impulsions and restless sugges¬ 
 tions and instigations of the devil (the judgments of God 
 being also heightened upon them), they now commit the 
 same with greediness, and that with such a high hand, as 
 they account it their perfection, and the highest pitch of 
 their glory, to give up themselves to such abominations; 
 pleading for them, affirming that they have made a league and 
 covenant with sin, death, and hell, and have communion with 
 God in all these, seeing all these, and whatever evils can be 
 imagined, [are] reconciled to God; and so, good, accounting all 
 their actions for good, being acted by their own spirits, which 
 (as they think) are God, saying, that God (but truly not 
 God, but their own accursed spirits) willed that they should 
 curse and swear, and be drunk, and fill themselves with all 
 uncleanness; which they esteem to be perfect righteousness, 
 calling that holiness and righteousness which consists in a 
 spotless conformity to the laws of Christ revealed in the 
 scripture, which curbs the insolency of the flesh, and the 
 lusts of the heart, a plaguey and nasty holiness that must be 
 destroyed; so that those amongst them that can, with the 
 greatest impudency, without the least check or control of 
 conscience, commit the most horrid abominations (which 
 we tremble to think of), they are the most perfect, and the 
 most swallowed up in the will of God. To justify these 
 their abominations, they say the angels of God sware with 
 glory and majesty, which angels are God in them (for all 
 created angels they deny), who therefore may swear as they 
 will, and that with glory and majesty; yea, so great is their 
 thraldom and captivity, that now the prince of the power of 
 the air, that rules in the hearts of these children of disobe¬ 
 dience, hath so far the mastery and dominion over them, as 
 
300 
 
 PUBLIC DOCUMENTS. 
 
 that they are ready, not only to fight against God himself, 
 in his spiritual ordinances, but against civil societies, violating 
 the bonds of marriage, and laws of families, against the very 
 principles and light of nature, which common justice (re¬ 
 maining amongst the heathens) would soon adjudge to merit 
 severe punishment; and certainly those that shall thus trans¬ 
 gress all civil bonds, do not only lie liable to the just and 
 fearful judgment of God, but justly incur the punishment of 
 the rulers of this world. 
 
 Having thus laid open some of the principles and evil 
 practices of these men, even that root of bitterness, from 
 which such their sinful branches grow, by which every one 
 whose eyes are opened, may discern what a fearful thing it is 
 to leave the holy word of' God, and give heed to the 
 motions of a deceitful heart, and to the dictates of a lying 
 spirit: we shall now endeavour briefly to make manifest 
 the sandiness and dangerousness of the foundation whereupon 
 these things are built, which we shall essay to do by proving 
 that the soul of man is not God, but a creature, created and 
 made by God, which will appear both by scripture and 
 reason, if you consider :— 
 
 1. That God is incomprehensible, the heaven of heavens 
 cannot contain him ; but the soul of man is comprehended and 
 contained in the body. 
 
 2. God is Almighty, but the soul of man is not ; whatever 
 God will, that he can do; but man desires many things, and 
 hath not power to accomplish them. 
 
 3. God knoweth himself, and all things, the secrets of all 
 hearts, things past, present, and to come ; but alas ! the soul 
 of man knows not the being of itself, nor of the least crea¬ 
 ture ; he knows not what is done in another house next to 
 him. 
 
 4. The soul is made and created (1 Cor. xv), The first 
 Adam was made a living soul; (Jer. xxxviii. 16), it is 
 
HEART BLEEDINGS. 
 
 301 
 
 written, As the Lord liveth that made us this soul. Now to be 
 made and created argues a beginning, but God is without 
 beginning; therefore the soul cannot be God. 
 
 5. God is the God of the spirits of all flesh (Numb. xvi. 22), 
 there is a spirit in the body, of which God is the Father, 
 (Heb. xii. 9), which God forms within man (Zech. xii. 1), with 
 which spirit the Spirit of God bears witness (Bom. viii. 16), 
 which plainly proves our spirit or soul to be a creature. The 
 truth of which further appears in that God can destroy the 
 soul, or cast it into hell fire, (Matt. x. 28), in that the soul 
 may be converted (Psalm xix. 7), in that it stands in need of 
 deliverance and redemption (Psa. xiii. 19, 34, 22,49, 8). But 
 now God cannot be destroyed, neither needs he any redemp¬ 
 tion at all. By this is it clear that man’s soul is not God, 
 and if not his soul much less is his body, that is subject to 
 such variety of distempers, and so neither body nor soul. Oh, 
 therefore, what a horrid thing is it for men to affirm they are 
 God, that made and created all things, that governs the 
 world and the like, and to father all their abominations upon 
 the Lord, thinking him to be altogether such a one as them¬ 
 selves are ! From hence we may safely conclude : 
 
 1. That if the spirit be created by God and is united to 
 the body, then those actions that are done by the body are 
 the actions of the man. Oh, how some men, fighting against 
 the light, cry out, that it is God in man only that acts, that 
 shall be saved, and the like ; whereas it is evident that it is 
 the man that acts, either good things, viz. the man that 
 believeth, prayeth, conformeth, and is blessed of God; or it 
 is the man that sins and walks in disobedience, which man is 
 the subject of destruction. 
 
 2. That if the spirit be created by God, it must be subject 
 to the will and law of the Creator. Things created are for 
 the praise of the Creator. We are made by God to show forth 
 his praise, and by our obedience to declare ourselves to be 
 
302 
 
 PDBLIC DOCUMENTS. 
 
 his children, we are not left at liberty to run from God; this 
 was that that involved Adam at first in misery, and still 
 keeps his offspring in sorrow and confusion. 
 
 3. That sin is the detection, variation from, or the trans¬ 
 gression of the law of our Creator, and not of our own wills; 
 when we do the things God forbids, or leave undone the 
 things commanded, we sin against God the Lord, the Creator 
 of soul and body. 
 
 From the not right understanding of the creature’s subjec¬ 
 tion and relation unto God, flow also those vain allegorizings 
 of those texts of scripture that speak of Christ himself. For 
 if we search the scripture we shall see clearly that Christ 
 Jesus was not a figure or shadow of a substance to be 
 enjoyed now or hereafter (as these men dream), but the true 
 substantial good itself, the true mediator, God and man, the 
 substance of all figures and shadows under the law, which 
 was a schoolmaster unto Christ (Gal. iii. 24). The apostle 
 tells us, the administrations under the law were a shadow of 
 good things to come, the body or substance whereof was 
 Christ, or was in Christ. Now it is against common sense and 
 reason, that one shadow should type out another, and that as 
 carnal and fleshly as itself; but the contrary hereof is most 
 certain, for Moses and Joshua, being typical saviours, re¬ 
 deeming the .temporal Israel out of Egypt into earthly 
 Canaan, must needs hold out a substantial Saviour, that most 
 effectually shall redeem the spiritual Israel; for, saith the 
 apostle, He is able to save to the uttei'most all that come to 
 God by him , seeing he ever liveth to make intercession for 
 them (Heb. vii. 5). He is the alpha and omega, the begin¬ 
 ning and the ending, the first and the last (Rev. i. 18), who 
 said to John, Fear not, for I was dead, and am cdive for ever¬ 
 more, Amen. And I have the heys of hell and of death. 
 This Jesus is not only true man as touching flesh, but also 
 God over all blessed for ever, or the most High God (Rom. 
 
HEART BLEEDINGS. 
 
 303 
 
 ix. 5). John the Baptist testifying of Christ (John iii. 31), 
 saith, Tie that cometh from above is above all, and this is true 
 of Christ as touching his Godhead, who also is truly man, 
 soul and body, consisting of a human soul and fleshly body, 
 and that after his resurrection, as appears (Luke xxiv. 39). 
 In reference to the conjunction of both human and divine 
 nature, he saith, I lay down my life and I take it up again ; 
 as man he died, as God he raised himself from the dead. ]STow 
 that any should be so vile and wretched as to count the ever- 
 blessed Lord, who is the most high and blessed Saviour, a 
 fleshly form and shadow, because, according to the infinite 
 wisdom and love of God, he assumed man’s nature, that he 
 might thereby become a more fit and suitable Saviour unto 
 them, we are wounded in our souls to think thereof, and 
 tremble to think what hardness of heart, ingratitude and 
 blindness of mind, such souls are given up to; and though 
 they may talk of being above the dispensation of Christ, the 
 kingdom being in them resigned up to the Father, they say 
 they know not what. For before the office of Christ’s media- 
 torship ceases, and the kingdom be resigned to the Father, 
 the scripture expressly tells us, all enemies must be subdued 
 under his feet (Psa. cx. 1 ; Psa. viii. 6; 1 Cor. xv. 24, 25; 
 Heb. ii. 6, 7); which is not yet effected, for Christ’s enemies, 
 viz. the devil, sin, Babylon, antichrist, the opposite oppress¬ 
 ing civil powers of the world, death, and the grave, and the 
 rule and authority they bear rule with, are not yet wholly 
 by Christ put down; therefore the office of his mediatorship 
 still stands in force. Hence we may safely conclude: 
 
 First; That if Christ be a substantial mediator, truly 
 spiritual, his gospel then, which he and his apostles hath 
 declared, is not a bare outward relation, history, or carnal 
 letter, but a spiritual and substantial truth and mystery, con¬ 
 taining the whole mind, will, and law of God, for us and all 
 saints to believe and practise throughout all ages. 
 
304 
 
 PUBLIC DOCUMENTS. 
 
 Secondly; It must needs be as durable as the Mediator is, 
 for the law of Christ’s priesthood is as durable as the priest¬ 
 hood itself, the law depending upon the priesthood; for the 
 change of the priesthood and law goes together, and so the 
 priesthood of old being changed, the law then, and not till 
 then, was changed also (Heb. vii. 18). So when Christ’s 
 priesthood is changed, then the law of that priesthood, and 
 not till then, shall be changed also. 
 
 Thirdly; It must also be granted, that the scriptures 
 which do declare this great mystery of Jesus Christ and his 
 gospel, be the holy scriptures, and the infallible word of God ; 
 for it could never have entered into the heart of man to have 
 known or manifested those hidden mysteries, had not God 
 himself by his own word revealed them from heaven. Now 
 the scriptures are God’s word, declaring his mind, making 
 known his counsel, being able to make the people of God 
 wise unto salvation through faith which is in Christ Jesus , 
 being given by inspiration of God, and are profitable for doc¬ 
 trine, for reproof, for correction, for instruction in righteous¬ 
 ness, that the man of God may be perfect, throughly furnished 
 unto all good ivorhs (2 Tim. iii. 15, 16), and therefore not to 
 be slighted and undervalued as a dead letter, a bare history, 
 a carnal empty story. Therefore, dearly beloved brethren, 
 we beg and entreat you, and every one that loves his soul, to 
 fear and tremble at the thoughts of slighting and despising 
 Christ and his Gospel, or any one of his laws, or holy com¬ 
 mandments revealed in his word; for know that God will set 
 his Son upon the holy hill of Sion (Psa. ii. 8), and will call 
 all his enemies that will not have him to reign over them, 
 and slay them before him. He is to be received to rule over 
 us as king, as well as to be an oblation for sin: as he is a priest 
 and sacrifice, so also a prophet and a king, to teach and 
 govern his people, being the author of eternal salvation to all 
 that obey him. Therefore, that man that departeth from the 
 
HEART BLEEDINGS. 
 
 305 
 
 way of subjection to Christ in his holy commandments and 
 ordinances, refuseth Christ to be his Lord and King, and 
 judges himself unworthy of eternal life; wherefore we in 
 tender compassion to your souls and zeal for the glory of 
 God, do beseech and exhort you that you still keep the holy 
 commandments, as they were delivered unto you, that you do 
 show the same diligence to the end (for he that endureth to 
 the end shall be saved), that ye stand fast, and earnestly con¬ 
 tend for the faith once delivered to the saints, that no man 
 take your crown from you, and that you take heed that you 
 be not led aside with the workers of iniquity. Oh! let none 
 of us dally with the ways of God, lest we be given up to the 
 error of the wicked, even to those horrible delusions before 
 mentioned, for God is a just and holy God. Oh ! that God 
 would give his people this wisdom in all nations to keep his 
 holy commandments, for holiness becomes his house for ever. 
 Oh ! that God’s severity might prevail with all that profess his 
 name, to search their own hearts, lest, not receiving the truth 
 in the love thereof, they be given up to strong delusions to 
 believe a lie: lest they making sin their work and pleasure, 
 God make condemnation to be their wages, and disannulling 
 their league with hell and death, he pull them down from the 
 top of their vanity, whither they have above the heights of 
 the clouds exalted themselves, and laugh at their destruction, 
 and mock when their fear comes. 
 
 Ob. But many may be ready to object, that those who 
 have fallen into such desperate abominations were sometimes 
 members of our congregations, and from thence are apt to 
 contemn our profession, and question whether our way be of 
 God or no, saying. You see what your judgment leads to. 
 
 Sol In answer to this we say :— 
 
 1. That it is a great mistake to judge that those persons 
 were all of our societies, for this we can clearly evince, that 
 many, if not most of them, were never members with us. 
 
 x 
 
306 
 
 PUBLIC DOCUMENTS. 
 
 2. Suppose they had been all of us (which yet is not so), 
 yet we say that none may thence reasonably condemn our 
 profession, nor ourselves scruple it, as not of God; which we 
 doubt not but they will confess, if they consider: 
 
 1. That from the undeniable truths of God, and from the 
 churches gathered immediately by the holy apostles them¬ 
 selves (which by all are granted to be the purest), many pro¬ 
 fessors have gone astray, and fallen into great condemnation. 
 Hymeneus and Alexander made shipwreck of faith and a 
 good conscience (1 Tim, i. 19), affirming (as many of these in 
 our days do) that the resurrection was past already, destroy¬ 
 ing the faith of some (2 Tim. ii. 18); several in Corinth deny¬ 
 ing any resurrection at all (1 Cor. xv. 12), others falling into 
 very great abominations. Jude tells us, verse 4, That there 
 were certain men crept in unawares, before of old ordained to 
 this condemnation , ungodly men, turning the grace of God into 
 lasciviousness , and denying the only Lord God, and our Lord 
 Jesus Christ To add one instance more for all, John saith: 
 Little children it is the last time, and as you have heard that 
 antichrist shall come, even now are there many antichrists, 
 ivhereby we know that it is the last time; they went out from 
 us, but they were not of us. 1 John ii. 18, 19. 
 
 2. The Spirit of God, foreseeing such things should be, 
 that we might not be stumbled when they come to pass, hath 
 expressly foretold them. As to the elders of Ephesus (Acts 
 xx. 28, 29, 30), saith Paul by the Spirit, Take heed to feed 
 the church of God which he hath purchased with his own blood ; 
 for I know this, that after my departing shall grievous wolves 
 enter in among you, not sparing the flock: also of your own 
 selves shall men arise speaking perverse things to draw away 
 disciples after them . So also by the apostle Peter (2 Pet, ii. 
 1, 2, &c.) ; there shall be, saith he, false teachers among you, 
 who privily shall bring in damnable heresies, denying the Lord 
 that bought them, and bring upon themselves swift destruction . 
 
HEART BLEEDINGS. 
 
 307 
 
 And many shall follow their 'pernicious or lascivious ways , by 
 reason of whom the way of truth shall he evil spoken of ,Jude 
 excites the saints to remember the words of the apostles of 
 our Lord Jesus, how they foretold there should be mockers 
 in the last time, who should walk after their own ungodly 
 lusts, separating themselves, sensual, having not the Spirit 
 (verses 17,18, 19.) And from whom shall they separate, but 
 from the true churches of Jesus Christ, professing the faith 
 of Christ, and being baptized in his name (the scripture no¬ 
 where approving any other churches that we read of). Paul 
 also tells Timothy, The time would come (and surely those 
 prophecies are now fulfilled) when they would not endure sound 
 doctrine , but after their own lusts heap to themselves teachers , 
 having itching ears , that should turn away their ears from the 
 truth , giving heed unto fables. 
 
 3. God in his wisdom permits these things, that those 
 which are approved may be made manifest, and those that 
 seem to be what they are not may be discovered; for hypo¬ 
 crites have and will be creeping into the church (and that no 
 marvel, for Satan himself is transformed into an angel of light); 
 but because they receive not the truth in the love thereof, 
 God sends them strong delusions that they should believe a lie , 
 that they all may be damned who believe not the truth , but have 
 pleasure in unrighteousness. 2 Thess. ii. 10,11,12, &c. ; 1 John 
 ii. 18, 19. 
 
 4. We cannot wonder that those who draw near to God in 
 the visible profession of his name, being destitute of the power 
 of godliness, do thus fall away. For God will be sanctified in 
 them that draw nigh to him, either in making them conform¬ 
 able to his will, to the praise of his grace, or else in discover¬ 
 ing their falsehood, hypocrisy, and madness, making them 
 dreadful examples of his wonderful severity, to the glory of 
 his justice. Nadab and Abihu, for offering strange fire, 
 which the Lord commanded not, were destroyed by fire from 
 
 x 2 
 
308 
 
 PUBLIC DOCUMENTS. 
 
 heaven* (Lev. x. 1* 2, 3.) The Lord himself proclaims from 
 heaven that his ways are righteous* and the just shall walk in 
 them* but transgressors shall fall therein (Hos. xiv. ult). The 
 narrow path of the saints’ righteous walk suits not with the 
 licentious principles and interests of carnal men* and though 
 sinners may be in Sion for a time, yet fear surprises them, 
 and by reason of the purity and brightness of the ways of God, 
 they cannot abide therein* but cast Christ’s yoke from their 
 necks* because it will not be subservient to their own lusts. 
 A remarkable example of God’s severity against those that 
 sometimes professed the truth* whose hearts were not right 
 before God* we may see in Judas, and in Ananias and 
 Sapphira, who for lying against the Holy Ghost were sud¬ 
 denly destroyed, to the great fear of all the church of Christ. 
 As in nature the corruption of the best things is the greatest 
 corruption* so the greater profession men make of the truth* 
 when once they be corrupted* they fall into the grossest 
 abominations. The truth is* this is no ground to suspect our 
 profession, because some fall from it* for who is it that sins 
 the unpardonable sin* but one that professed the truth of the 
 .gospel (1 John v. 16). Who are those that are twice dead* 
 plucked up by the roots* except those that by profession were 
 formerly alive in the truth? 
 
 Fifthly, and lastly, We do acknowledge, though some 
 eminent professors of the same truth with us have fallen 
 foully (which hath been the occasion of much grief to us), yet 
 it hath been hitherto and we hope ever shall be our care (as 
 they have been by the righteous judgment of God discovered), 
 according to our duty, to put them from amongst us* endea¬ 
 vouring to preserve ourselves from all iniquity, and not to 
 have fellowship with the unprofitable works of darkness* but 
 rather to reprove them. We conclude this, saying of them 
 that are gone from us and fallen into such notorious wicked¬ 
 ness, as John saith, They went out from us because they were 
 
HEART BLEEDINGS. 
 
 309 
 
 not of us ; for if they had been of us, no doubt they would have 
 continued with us; but they went out from us, that they might be 
 made manifest not to be of us. 
 
 If any shall judge what we have here declared doth savour 
 oi uncharitableness, rigidness, censoriousness, and bitterness 
 of spirit to them that dissent from us, we desire ail such 
 seriously to take notice that true love and charity is not the 
 soothing of any in their sins, the healing of wounds slightly, 
 the crying peace, peace, when sudden destruction is at hand; 
 it is not the daubing with untempered mortar, but it is a true 
 love to the truth, and to all for the truth’s sake, consisting in 
 plainness and simplicity, engaging us to endeavour the re¬ 
 storing of them that are fallen, to pull them as brands out 
 of the fire, to contend for the faith once delivered to the 
 saints, to note such persons that walk disorderly, to endea¬ 
 vour the preserving of them that are- found in the faith. 
 
 While some men cry out against us for uncharitableness, 
 in crying down sin and sinful practices, oh how uncharitable 
 in truth are they that can suffer God to be dishonoured, his 
 Son to be vilified, his truth trampled under foot, his or¬ 
 dinances slighted, and their own and thousands of poor souls 
 in danger of being utterly seduced to their own destruction, 
 and yet have not a heart to relent for such practices, nor a 
 tongue to plead against them, whereby others might be fore¬ 
 warned of their swift approaching danger; our consciences 
 bear witness that the honour of God, the love of his truth, 
 zeal for his name, and if possible, the saving of souls from 
 death, hath been the prevailing argument with us, thus to 
 express ourselves; beseeching the God and Father of our 
 Lord Jesus, that by the same power which raised him from 
 the dead, he would make this instrumental to confirm those 
 who yet abide in the truth, to restore all the simple in heart, 
 who are ready to turn aside from the voice of the true 
 Shepherd and to follow strangers, and the cunning slights 
 
310 
 
 PUBLIC DOCUMENTS. 
 
 and devices of the destroyer, that walks up and down as a 
 roaring lion seeking whom he may devour, who hath cast 
 down many wounded, and slain many strong men; and that 
 it may also to all men more fully discover the desperate folly 
 and madness of those who triumph in their proud imagina¬ 
 tions against the truth and sceptre of the Lord Jesus, that 
 all may clearly see their house is the way to hell, going down 
 to the chambers of death, lest they, poor souls, through 
 feigned speeches, being enticed to yield, and forced through 
 the flattering of their lips, should go after them straightway, 
 As an ox goeth to the slaughter , or as a fool to the correction 
 of the stocks, till a dart strike through their liver , hasting as 
 birds to the snare, not knowing that it is for their life ; and we 
 by uncharitable silence should become guilty of their blood. 
 Now, brethren, ice commend you to God, and to the word of 
 his grace, which is able to build you up, and to give you an 
 inheritance among all them which are sanctified, praying that 
 you may stand upon your watch, clothed with the whole 
 armour of God, and that you may be kept blameless, living 
 by faith, until the coming of our Lord and Saviour Jesus 
 Christ, not casting away your confidence which hath great 
 recompence of reward; For yet a little while, and he that shall 
 come will come , and will not tarry. The grace of our Lord 
 Jesus Christ be with you all. Amen. 
 
 Subscribed in the name, and by the appointment of the 
 before-mentioned churches of Christ. 
 
 John Spilsbery. 
 William Kiffin. 
 Solomon Saffery. 
 Hugh Gosnel. 
 William Consett, 
 Edw. Drapes. 
 John Vernon. 
 Tho. Vaus. 
 
 Tho. Waters. 
 
 Hen. Forty. 
 
 Tho. Young, 
 
 John Watson. 
 Thomas Patience. 
 John Pearson. 
 Ralph Prentice. 
 Joseph Sanson . 3 
 
 FINIS. 
 
 3 [Several of these names do not appear affixed to the Confession, edits. 
 1644 , 1646 .] 
 
 1 
 
ME. THOMAS PATIENT TO THE LOED LIEU¬ 
 TENANT OF IEELAND . 4 
 
 My Lord, 
 
 From that little acquaintance I had with your Excellency be¬ 
 fore you went out of Ireland , 5 and that suitableness that I found 
 in that letter of your experiences, which I was made partaker 
 of, compared with my observation of the goings of God with 
 you for many years, in this great work that God hath made 
 use of you in, it hath, indeed, very thoroughly confirmed my 
 heart in charity and love towards you, as one elect and pre¬ 
 cious in the sight of God, and one whom God hath honoured 
 with higher dignity and honours than that of this world, 
 which is but as the fading flower of the grass. For the 
 greatest honour that a poor soul can be lifted up to is, first, 
 that precious union with God in Christ, to be one with him 
 in his natures, and as house and inhabitant, and as a vine and 
 branches, as a head and members, as husband and wife, as a 
 
 4 [From Milton’s State Papers, p. 
 6. Cromwell was appointed Com¬ 
 mander of the Parliament’s forces in 
 Ireland, in March, 1649, hut did not 
 arrive in Dublin till the 15th Aug. 
 Kilkenny fell into his hands on the 
 28th March, 1650, when Mr. Patient, 
 who had accompanied the army to 
 Ireland, and was attached to the 
 head quarters of Major General 
 Ireton, must have commenced his 
 evangelical labours. In the following 
 year, Mr. Patient is found preaching 
 in Waterford, whence he appears to 
 have removed to Dublin. It is 
 pleasant to find that in the midst of 
 
 his warlike achievements, Cromwell 
 was in the habit of maintaining a 
 close fellowship with the Lord’s 
 people, and of exhibiting deep inte¬ 
 rest in the progress of Christ’s king¬ 
 dom. See Carlyle’s Cromwell, i. 424, 
 449, 512. Whitelocke, p. 429.] 
 
 5 [It was on the 22nd of March 
 that the letters of Parliament i-eached 
 Cromwell, recalling him to England 
 to take the command of the army 
 in Scotland. Although he soon after 
 made preparations for his departure, 
 he does not appear to have left 
 Ireland till the end of May. Car¬ 
 lyle’s Cromwell, i. 515, 519.] 
 
312 
 
 PUBLIC DOCUMENTS. 
 
 father and children, as a king and subjects; nay, to be one 
 with them in their eternal inheritance, and in all their glory. 
 And in the next to this, it is great honour to be made use of 
 in the hand of God, to do him special service for church and 
 commonwealth, to have a spirit like unto Christ, which is a 
 public spirit. He came not to be served, but to serve, and to 
 lay down his life a ransom for many. Oh ! therefore, my 
 beloved in the Lord, still let this be the joy of your heart, in 
 all your difficulties and great undertakings, that you are in 
 such a work and service, which I know God hath made you 
 sensible of, hath tended much to the preservation and peace 
 of his church, and the free passage of the gospel; and I hope, 
 at the last, will appear to be for the public good of the com¬ 
 monwealth. 
 
 My constant prayers are at the throne of grace for you, 
 that you may be kept upright with God, and in nothing left 
 to sin and dishonour God; his name being so much concerned 
 in it. Therefore, as God hath formerly given you the expe¬ 
 rience of the benefit of a humble walking with God, I beseech 
 you in the bowels of Christ, still keep a close watch over 
 your own heart, and labour to walk under the sense of that 
 body of death and your daily infirmities, and to see a need of 
 godly repentance daily, and humiliation, and fresh strength 
 from Christ by faith, by which you may be kept and preserved 
 in a fresh, sweet, and comfortable communion with God; for 
 his presence will be all your happiness. 
 
 Be sure to prize God’s holy word, and all the rest of God’s 
 holy ordinances, and in so much as may be, neglect not to 
 practise them, that you by your constant godly example may 
 provoke others to holiness and to the fear of the Lord. And 
 remember that the apostle bids, “ Exhort one another daily , lest 
 any he hardened through the deceitfulness of sin” 
 
 Though you have ancient acquaintance with God and with 
 your own heart, yet, say as David saith ; Lord , leave me not 
 
LETTER FROM MR. THOMAS PATIENT. 
 
 313 
 
 when I am old and grey headed. Rest not in grace received, 
 nor too mucli on former experiences, so as to neglect your 
 future growth and progress in the ways of God. Apply that 
 promise in Job xvii. where God saith; The righteous shall 
 grow stronger and stronger , and he that hath clean hands shall 
 hold on his way. And know, it must be a special power 
 of God that must keep you up to the will of God, to his 
 honour and your comfort. And this, in the simplicity of my 
 very heart, I desire may be in my own heart, and yours, and 
 all that love God in sincerity and truth. 
 
 And now, beloved and honoured sir, I cannot forbear but 
 to relate some of God’s goodness here to us. When you went 
 away, we were fearfully visited under the hand of God, and 
 many took away. Truly God hath kept the heart of my 
 lord deputy 0 close to himself, and several others of his poor 
 servants here, humbly waiting upon him to know his mind. 
 And God, through mercy, hath much mitigated his hand on 
 our garrison; and though we have here many difficulties, yet 
 in some measure keeps our poor souls in a constant waiting, 
 begging frame. 
 
 1 am, at the present, and have been at the head quarters, 
 ever since a little before my Lady Ireton came over. I do by 
 good experience find, so far as I can discern, the power of 
 God’s grace in her soul, a woman acquainted with temptations 
 and breathing after Christ. And Colonel Henry Cromwell, 
 your son, to my great rejoicing, it hath pleased God, I am 
 persuaded, to begin a work of grace in his soul. I have had 
 great encouragement that the word of God takes great effect 
 upon him. He hath had inward temptations in his soul, and 
 many words of grace made very precious and comfortable to 
 his soul; and I watch him, and he is much crying to God in 
 
 6 [Ireton, made lord deputy by Cromwell, in anticipation of his own return 
 to England.] 
 
314 
 
 PUBLIC DOCUMENTS. 
 
 secret, and very forward to propound doubts and cases of 
 concience, betwixt him and I. And your grand-child hath 
 been very weak, but is recovered and pretty well. I think I 
 shall be at Dublin with my lady this summer. I desire the 
 blessing of Heaven to be with you, begging your earnest 
 prayers to God. I desire to be remembered to Monsieur 
 Durate, Master Ky., and all the rest of our friends, as though 
 named. 
 
 Thus committing you to God, and the word of his grace, 
 in the fellowship of the Spirit, and in the faith of Christ, yours, 
 
 And remain your humble servant, 
 
 Thos. Patient. 
 
 From Kilkenny, 1 5th of April, 1650. 
 
 To his Excellency the Lord Lieutenant of Ireland, Chief 
 General of the Parliament's forces in Scotland, these „ 
 
 i 
 
COLONEL HARRISON TO THE LORD 
 GENERAL CROMWELL . 7 
 
 My dear Lord, 
 
 To spare you trouble, I forbear to give you my excuse for 
 not waiting on you to Ware. I know you love me, therefore 
 are not apt to except, though in this particular I had not 
 failed, but that orders from the council superseded me. 
 
 Considering under how many and great burdens you 
 labour, I am afraid to say any more, that I may not add to 
 them, but love and duty make me presume. 
 
 The business you go upon is weighty as ever yet you 
 undertook. The issue plainly and deeply concerns the life or 
 death of the Lord’s people, his own name, and his Son’s. 
 Nevertheless, may you rejoice in God (whose affair it is), 
 who having heretofore given you numberless signal testi¬ 
 monies to other parts of the work, will in mercy prosper this, 
 
 7 [In the papers of the time, Colonel, 
 afterwards Major General Harrison, 
 is frequently referred to as the “head 
 of the anabaptists.” Thurloe, i. p. 
 396. He was at this time on very 
 intimate terms with Cromwell, had 
 taken part in the trial and execution 
 of Charles I., and subsequently as¬ 
 sisted the detachment of soldiers, by 
 whose means Cromwell dissolved the 
 Rump parliament. Charles Stuart 
 landed in Scotland in the middle of 
 June, 1650, anticipating which, the 
 parliament resolved to invade that 
 country. Fairfax refused the com¬ 
 
 mand of the army, although at a 
 conference, in which Cromwell and 
 Harrison took part, it was strongly 
 urged upon him. On the 26th June, 
 Cromwell was named General and 
 Commander in Chief of the parlia¬ 
 mentary forces, and on the 29th 
 “went out of London towards the 
 the north.” At a later period of the 
 war, Harrison took a command in 
 Scotland. On the Restoration he was 
 executed as a regicide. Whitelocke’s 
 Mem., pp. 445, 447, 529. Carlyle, ii. 
 135.] 
 
316 
 
 PUBLIC DOCUMENTS. 
 
 that he may perfect what he hath begun; 8 and to omit 
 other arguments, that in Deut. xxxii. 27, hath much force on 
 my heart, especially the last words, And tlte Lord hath not 
 done all this. 9 
 
 I believe, if the present enemy should prevail, he would 
 as certainly reproach Grod, and all that hitherto has been 
 done as aforesaid, even as I now write; but the jealousy of 
 the Lord of hosts, for his great name, will not admit it. My 
 Lord, be careful for nothing, but pray with thanksgiving (to 
 wit, in faith), Phil. iv. 6, 7. I doubt not your success; but 
 I think faith and prayer must be the chief engines; as here¬ 
 tofore the ancient worthies, through faith, subdued kingdoms, 
 out of weakness were made strong, waxed valiant in fight, 
 and turned to flight the armies of the aliens. 
 
 Oh! that a spirit of faith and supplication may be poured 
 forth on you and your army. There is more to be had in 
 this poor simple way, than even most saints expect. My 
 Lord, let waiting upon Jehovah be the greatest and most 
 considerable business you have every day; reckon it so, 
 more than to eat, sleep, or counsel together. Run aside 
 sometimes from your company, and get a word with the 
 Lord. Why should you not have three or four precious 
 souls always standing at your elbow, with whom you might 
 
 8 [Cromwell fully sympathized in 
 these views. He spoke to Ludlow 
 on this occasion of the good that 
 might be done by a good and brave 
 man; of the great providences of 
 God now abroad on the earth; in par¬ 
 ticular, “ talked for almost an hour 
 upon the 110th Psalm.” Carlyle re¬ 
 marks : “ In such spirit goes Oliver 
 Cromwell to the wars. ‘ A God-in¬ 
 toxicated man/ as Novalis elsew r here 
 phrases it. Bathed in the eternal 
 splendours,—it is so he walks our 
 
 dim earth ; this man is one of few. 
 He is projected with a terrible force 
 out of the eternities, and in the 
 times and their arenas there is 
 nothing that can withstand him.” 
 Carlyle’s Cromwell, ii. 7. The secret 
 of Cromwell’s strength is clearly in¬ 
 dicated in the letter before us.] 
 
 9 [Lest their adversaries should 
 behave themselves strangely: and lest 
 they should say. Our hand is high; 
 and the Lord hath not done all this .] 
 
COLONEL HARRISON TO CROMWELL. 
 
 317 
 
 now and then turn into a corner? I have found refreshment 
 and mercy in such a way. Ah! the Lord of compassion 
 own, pity your burdens, care for you, stand by and refresh 
 your heart each moment. I would I could in any kind do 
 you good. My heart is with you, and my poor prayers to 
 my God for you. The Almighty Father carry you in his 
 very bosom, and deliver you (if it be his will) from touching 
 a very hair of any for whom Jesus hath bled. I expect a 
 very gracious return in this particular. 
 
 But I am sorry to be thus tedious. Pardon me. Here is 
 little news; only Charles Vane returned from Portugal, who 
 left our fleet indifferently well, and that they had seized nine 
 of the Portugal ships. 1 The Father of mercies visit and 
 keep your soul close to him continually, protect, preserve, 
 and prosper you, is the prayer of, my lord, 
 
 Your Excellency’s loving servant, whilst I breathe, 
 
 T. Harrison. 
 
 Whitehall, 3rd July, 1650. 
 
 For his Excellency the Lord General Cromwell, humbly 
 present these. 
 
 1 [July 8, 1650. “Letters from 
 the fleet before Lisbon, that the 
 Brazil fleet consisting of nine En¬ 
 glish ships, and as many Portugals 
 and French, coming forth, the Par¬ 
 
 liament’s generals stopped all the En¬ 
 glish ships, and their lading of pas¬ 
 sengers and soldiers.” These ships 
 were employed for Charles Stuart. 
 Whitelocke, p. 447.] 
 
MR. PETER CHAMBERLEN 2 TO THE LORD 
 GENERAL CROMWELL. 
 
 My Lord, 
 
 Were there the same integrity with us at home as with you 
 abroad, surely the Lord would bless us, but a secret envy 
 divides us into jealousies, and nothing but a mutual guilt 
 keeps us together. Your counsels, at this distance, are soon 
 forgotten; every man seeks his own; and no wonder, for 
 what good without faith? and how can men believe who 
 receive honour one of another, and seek not (through obe¬ 
 dience) the honour of God that cometh from above? (Johnv. 
 44.) What will the end of these things be? ships taken, trade 
 
 2 [Mr., or Dr. Peter Chamberlain 
 was an active baptist minister, and 
 appears to have been pastor of a 
 church in London. He had a con¬ 
 troversy on baptism with Dr. Gouge 
 and Mr. Bakewell. The dispute with 
 Mr. Bakewell was published, under 
 the title of a “Sea of Absurdities 
 concerning sprinkling calmly driven 
 back” (Lond. 4to. 1650). He also 
 discussed in 1652 with Mr. Crawford, 
 the ministerial orders of the presby- 
 terians, and the right of private men, 
 tradesmen, to preach without ordina¬ 
 tion. In 1654 his name appears with 
 others to a “ Declaration ” concerning 
 the kingly interest of Christ. As 
 Cromwell rose in power and influence, 
 Chamberlain with many others became 
 
 increasingly opposed to him. Their 
 hopes of a commonwealth On a theo¬ 
 cratic basis, were thereby overthrown. 
 At the restoration, Chamberlain ap¬ 
 pears to have submitted gladly to the 
 royal authority. Shortly after he was 
 appointed one of the physicians to the 
 king. A letter dated Sept. 1st, 1677, 
 to a baptist church in New England, 
 thus begins, “ Peter Chamberlain, 
 senior, doctor of both universities, 
 and first and eldest physician in or¬ 
 dinary to his majesty’s person accord¬ 
 ing to the w r orld, but, according to 
 grace, a servant of the word of God.” 
 He was still living in September, 1679. 
 Backus’s Hist.* of New England, i. 
 476,485. Ivimey, ii. 464. See also the 
 Hexham Church Records.] 
 
MR. CHAMBERLEN TO CROMWELL. 
 
 319 
 
 decayed, taxes increased, soldiers unpaid, hated abroad, not 
 loved at home, trusting of enemies, distrusting of friends; it 
 will shortly be a bad choice if extremities afford you other 
 counsels, but either to tax where it is not to be had, or not to 
 pay the soldier the price of his blood. Might it not be accepted 
 now, if one poor despised man could save the city? (Eccles. 
 ix. 15.) 
 
 Oh! my lord, there are yet terrible things decreed against 
 this nation, if we turn not unto Him by unfeigned repentance, 
 and a more entire obedience. Truly, my lord, the helps which 
 I (unworthy I) have offered will rise up in judgment. 
 
 This opportunity I have now taken to see whether the 
 many suggestions against me have not, at least, blotted me 
 out of your Excellency’s favour, and to find you at so much 
 leisure in absence to read these few lines, whom I despair ever 
 to speak withal here by reason of the multitude of visits and 
 intrusions that will and did oppress you. This messenger, who 
 hath once had the sweet influence of an attendance nigh 
 your lordship, hopes to be reinstated again into the like 
 favours. 
 
 I am still, my Lord, 
 
 Your Excellency’s most humble and most faithful servant, 
 
 Peter Chamberlen. 
 
 14 th Dec . 1650. 
 
 For his Excellency , the Lord General Cromwell. 
 
LETTER FROM THE PEOPLE OF BEDFORD¬ 
 SHIRE TO THE LORD GENERAL CROMWELL, 
 AND THE COUNCIL OF THE ARMY . 3 
 
 May it please your Lordship, and the rest of the council of 
 
 the army: 
 
 We (we trust), servants of Jesus Christ, inhabitants in the 
 county of Bedford, having fresh upon our hearts the sad 
 oppressions we have (a long while) groaned under from the 
 late parliaments, and now eyeing and owning (through grace) 
 the good hand of God in this great turn of providence, being 
 persuaded that it is from the Lord that you should be instru¬ 
 ments in his hand at such a time as this, for the electing of 
 such persons, who may go in and out before his people in 
 righteousness, and govern these nations in judgment, we 
 having sought the Lord for you, and hoping that God will 
 still do great things by you, understanding that it is in your 
 
 3 [The Long Parliament was vio¬ 
 lently dissolved by Cromwell on the 
 20th April, and he proceeded to con¬ 
 duct the affairs of government with 
 the assistance of a council formed of 
 the officers of the army. The dis¬ 
 solution was popular in the country, 
 and addresses of adhesion to the 
 new executive came in from all 
 quarters. Cromwell and his council 
 resolved on the formation of a New 
 Parliament, selected from the most 
 eminent men in each county. The 
 summonses were issued on the 8th of 
 June, and the Little Parliament met 
 
 on the 4th July. Its business, says 
 Carlyle, was “no less than introducing 
 of the Christian religion into realS 
 practice in the social affairs of this 
 nation .... We have conquered the 
 enemies of Christ, let us now in real 
 practical earnest set about doing the 
 commandments of Christ, now that 
 there is free room for us ! ” The 
 
 names of Gifford and Bunyan signed 
 to this address, will be recognized as 
 those of the pastors of the church at 
 Bedford. Other parties were united 
 with them in this act. Whitelocke, 
 pp. 529, 535. Carlyle, ii. 182, 220.] 
 
LETTER FROM BEDFORDSHIRE. 
 
 321 
 
 hearts, through the Lord’s assistance, to establish an authority 
 consisting of men able, loving truth, fearing God, and hating 
 covetousness; and we having had some experience of men 
 with us, we have judged it our duty to God, to you, and to 
 the’ rest of his people, humbly to present two men, viz.: 
 Nathaniel Taylor, and John Croke, now justices of peace 
 in our county, whom we judge, in the Lord, qualified to 
 manage a trust in the ensuing government. All which we 
 humbly refer to your serious considerations, and subscribe 
 our names, this 13th day of May, 1653. 
 
 John Eston, 
 
 John Hogg, 
 
 John Grewe, 
 
 John Jefferd, 
 
 John Gifford, 
 
 John Ivory, 
 
 Jo. Rush, 
 
 Daniell Groome, 
 
 Tho. Varrse, 
 
 Luke Parratt, 
 
 Michael Cooke, 
 
 Thomas Knott, 
 
 John Ramsay, 
 
 Isaac Freeman, 
 
 Robert Euglisli, 
 
 William Dell, 
 
 John Edridge, 
 
 William Wheeler, 
 
 George Gee, 
 
 John Gibbs, 
 
 Ambrose Gregory, 
 
 John Donne, 
 
 William Page, 
 
 Tho. Gibbs, 
 
 Clement Berridge, 
 
 Edward White, 
 
 John Bunyan, 
 
 John Browne, 
 
 William Baker, jun. 
 
 John White, 
 
 Anth. Harrington, 
 
 Charles Peirse, 
 
 Richard Spensley, 
 
 Thomas Cooke, 
 
 Edward Covinson, 
 
 Thomas Honnor. 
 
 These to the Lord General Cromwell, and the rest of the 
 council of the army, present. 
 
322 
 
 PUBLIC DOCUMENTS. 
 
 LETTER FROM MR. KIFFEN AND OTHERS, 4 
 TO THE PEOPLE OF IRELAND. 
 
 London, the 20 th of the 11 mo. [1653—4]. 
 
 Dear Brethren, 
 
 As there is nothing more occasions rejoicing in us than to 
 hear of your increase in the knowledge and love of God, 
 expressed by an humble and patient waiting for the kingdom 
 of our Lord Jesus, so is there nothing more grievous to us 
 than to hear any thing done by you, either in word or action, 
 which may occasion any blemish upon the glorious profession 
 of Christ, owned by you in your visible profession of his 
 name in the world. The law of that great relation we stand 
 in to you, as brethren in the faith once given to the saints, 
 engageth us as our duty to write these few lines unto you, 5 
 
 4 [From Milton’s State Papers, p. 
 159. December 16th, 1653, “ The late 
 Parliament having resigned their 
 powers into the Lord General’s hands, 
 the Lord General called a council of 
 officers, and advised with them, and 
 with other persons of interest in the 
 nation, how this great burthen of 
 governing England, Scotland, and 
 Ireland with the armies therein, and 
 the navy at sea, should be borne, and 
 by whom. They, after seeking God 
 and advising in this matter, resolved, 
 That a council of godly, able and 
 discreet persons should be named, 
 consisting of twenty-one ; and that 
 the Lord General (Cromwell) should 
 be chosen Lord Protector of the three 
 nations-,” Whitelocke, p. 552. “Upon 
 the first hearing of this many of the 
 anabaptists here (Ireland) were much 
 troubled, principally because of the 
 
 title ‘ Lord Protector,’ as they think 
 this applicable to God alone.” Thur- 
 loe’s State Papers, ii. 149.] 
 
 5 [To the baptists of Ireland. Under 
 date of March 8th, 1653-4, Henry 
 Cromwell writes to Thurloe, “ The 
 army generally, both here about the 
 head quarters (Dublin) as also those 
 in the other parts of the nation, are 
 abundantly satisfied and well pleased 
 with the present government in Eng¬ 
 land ; unless it be some few incon¬ 
 siderable persons of the anabaptist 
 judgment, who are also quiet, though 
 not very well contented. But I 
 believe they will receive much satis¬ 
 faction from a letter very lately come 
 to their hands from Mr. Kiflfin and 
 Spilsbury, in which they have dealt 
 very homely and plainly with those 
 of that judgment here.” State Papers, 
 ii. 149.] 
 
LETTER FROM MR. KIFFIN. 
 
 323 
 
 principally occasioned from those general rumours which are 
 in the mouths of many, that since this late alteration of 
 government in these three nations, there is raised up in many 
 amongst you a spirit of great dissatisfaction and opposition 
 against this present authority, insomuch we hear it is your 
 resolution to make a public protest against it, to show your 
 dislike thereof; the report of which is indeed no small occa¬ 
 sion of trouble to us, fearing lest thereby the glorious name 
 of Christ will suffer, the hands and hearts of those who we 
 have cause to believe are strongly engaged to lay the found¬ 
 ation of justice and righteousness in the three nations will be 
 discouraged, and the common enemy rejoice. We trust, 
 therefore, that you will better consider of this matter, and 
 consult with that blessed rule of truth which you profess to 
 be your guide;. and then we question not but you will 
 thereby see that your resolutions are not of God. For that 
 expresseth no other thing, to Christians, but exhortations to 
 be subject to all civil powers, they being of God, and to pray 
 for all that are in authority, that under them we may live a 
 godly and quiet life in all godliness and honesty. And, 
 truly, it is more unlovely for us to be found contending 
 against powers than any others, because we profess ourselves 
 to be dead with Christ, being buried with him in baptism, 
 and to be raised with him to this end, that we may walk in 
 newness of life, and, as strangers and pilgrims, declaring we 
 seek another city, even that whose builder and maker is God. 
 Therefore the apostle concludes this, as that which should be 
 in every Christian spirit, in 2 Cor. x. 3, that though we are 
 in the flesh , we do not war after the flesh; a Christian’s war¬ 
 fare being another thing, to another end. 
 
 It is possible the occasion of taking these resoluions may 
 arise from some misunderstanding of the state of things here; 
 for truly we cannot think, if you had been here and taken an 
 observation of the great disesteem that all power began to be 
 
 v 2 
 
324 
 
 PUBLIC DOCUMENTS. 
 
 in, by reason of the ill management of it in the hands of 
 those where it was ; which ,in an ordinary way; hadit been 
 so continued, would soon have brought in a spirit of great 
 wickedness through the nation, every, man and woman, yea, 
 children, taking upon them to judge and contemn that great 
 ordinance which God hath set in the world to bound and 
 restrain that spirit of wickedness which was like to be amongst 
 the sons of men. And this we are clearly satisfied in, [that] 
 the principles held forth by those meeting in Blackfriars, 6 
 under pretence of the fifth monarchy, or setting up the 
 kingdom of Christ, to which many of those lately in power 
 adhered, had it been prosecuted, would have brought as 
 great dishonour to the name of God, and shame and contempt 
 to the whole nation, as we think could have been imagined. 
 For, under these two heads, the substance of all their preach¬ 
 ing consists: 1st. That it was the duty of the magistrate to 
 own their power to be received immediately from Jesus 
 Christ. From this consequence would have unavoidably 
 followed, that they were only accountable to Christ for their 
 actions, and not to men. And would not this have been the 
 same with the late king, who being persuaded by his prelates 
 that he received his power immediately from God, was not 
 accountable to the people’s representatives? But the second 
 thing held forth with great zeal by those friends was, that 
 the great rule by which they tvere to act in their proceedings 
 
 0 [The parties referred to were a 
 Mr. Feake, Mr. Vavasor Powell, Mr. 
 Simpson, and others. The change of 
 government was bitterly inveighed 
 against by them at their meeting 
 house in Blackfriars. Feake and 
 Simpson were independents, Powell 
 was a baptist. An intercepted letter, 
 dated December 22nd, 1653, states 
 that “ Mr. Powell and Mr. Feake, 
 having spoken somewhat largely their 
 
 thoughts of this present change, were 
 yesterday taken into custody.” They 
 were both examined by the council, 
 and committed to the custody of the 
 serjeant at arms. “Major General 
 Harrison being treated with, to know 
 if he could own and act under this 
 present power, and declaring that he 
 could not, had his commission taken 
 from him.” Thurloe, i. 641.] 
 
LETTER FROM MR. KIFFIN. 
 
 325 
 
 towards the making of war or peace with the nations, should 
 arise from a spirit stirred up, as they say, by God, to throw 
 down potentates and powers, rather than those prudential 
 rules of justice and righteousness, in the doing to all men as 
 they would men should do to them. We write not these 
 things to cast a blemish upon them, but to let you see to 
 what a condition in an ordinary way we were running into, 
 that you may be satisfied of what great necessity there was 
 to interpose for the prevention of those unavoidable dangers 
 which were even at the door, ready to seize upon us; and 
 we have ground to be confident, that for the prevention of 
 the dishonour that was like to fall upon the profession of the 
 gospel, if things had gone on in that way they were going, 
 my lord protector hath taken upon him that great burden 
 to govern these three nations; from whom we may expect 
 protection and shelter from all injuries, and worship the Lord 
 in that way our consciences are convinced of is most agree¬ 
 able to the will of God, a mercy not usually enjoyed by 
 saints in any age before, and, we have cause to fear, not 
 prized by saints. We do therefore beseech you, for the 
 Lord’s sake and for the truth’s sake, that it be not evil spoken 
 of men, seriously weigh these things; for surely if the Lord 
 gives us hearts, we have a large advantage put into our hands 
 to give a public testimony in the face of the world, that our 
 principles are not such as they have been generally judged 
 by most men to be ; which is, that we deny authority, and 
 would pull down all magistracy. And if any trouble should 
 arise, either with you or us, in the nations, which might 
 proceed to the shedding of blood, would not it all be imputed 
 and charged upon the baptized churches ? and what grief 
 and sorrow would be administered to us, your brethren, to 
 hear the name of God blasphemed by ungodly men, through 
 your means. This we can say, that we have not had any 
 occasion of sorrow in this matter from any of the churches in 
 
326 
 
 PUBLIC DOCUMENTS. 
 
 this nation, with whom we have communion ; they, with one 
 heart desiring to bless God for their liberty, and with all 
 willingness to be subject to the present authority. And we 
 trust to hear the same of you, 7 having lately received an 
 epistle written to us by all the churches amongst you, press¬ 
 ing us to a strict walking with God, and warning of us to 
 take heed of formality, the love of this world; that we slight 
 not our mercy in the present liberties we enjoy. Which we 
 thankfully receive from you, as knowing that such counsel 
 we have need of. 8 And we daily pray, that the same spirit 
 be with power upon all our hearts, that we may more and 
 more show forth the virtues of Christ in all good conversation 
 and godliness, which is and shall be the truest prayers of, 
 
 Your unfeigned brethren in the Lord, 
 
 Will. Kiffin, 
 
 John Spilsbury, 
 Joseph Fansom. 
 
 that should a stranger arrive here 
 now, he would never believe there 
 had been any difference, unless upon 
 the sabbath a congregation may be 
 discerned, of which Mr. Patient is 
 pastor : from whose church those of 
 profitable employment daily (though 
 not per sdltum, yet>by degrees), do 
 decline.” Intercepted Letter in 
 Thurloe, ii. 213.] 
 
 8 [This correspondence took place 
 in June, 1653. It may be seen in 
 Rippon’s Register, App. p. 13, also 
 Ivimey’s Hist. i. 240.] 
 
 7 [“ As to your grand affairs in 
 Ireland, especially as to the Ana¬ 
 baptist party, I am confident they 
 are much misconceived in England. 
 Upon the change of ^affairs here was 
 discontent enough; but very little 
 animosity. For certainly never yet 
 any faction, so well fortified by all 
 the offices, military and civil, almost 
 in the whole nation, did quit their 
 interest with more silence. Some 
 two or three were at the very first 
 imprisoned for plots and libels, which 
 caused such a general compliance, 
 
THE HUMBLE 
 
 REPRESENTATION AND VINDICATION 9 
 
 Of many of the Messengers, Elders, and Brethren, belonging to 
 severall of the BAPTIZED CHUBCHES IN THIS NA¬ 
 TION, of and concerning their Opinions and Besolutions 
 touching the CIVILE GOAEBNMENT of these Nations, 
 and of their Deportment under the same. 
 
 LONDON, 
 
 Printed by R : I. 1654. 
 
 Many of the messengers, elders, and brethren of the bap¬ 
 tized churches, having from several parts of this nation met 
 together in the city of London, to consider how and which 
 way the affairs of the gospel of Christ, so far as it concerns 
 them, might be best promoted, and all divisions and offences 
 contrary thereunto removed or prevented; have also thought 
 it necessary to publish and declare their judgments and con¬ 
 sciences touching the civil power of the nation, partly to 
 vindicate themselves from some aspersions hereabout unduly 
 and without cause cast upon them; and partly to rectify all 
 men’s misapprehensions of them. 
 
 It hath been, indeed, as well matter of grief to them as of 
 prejudice to the way of truth professed by them, to hear 
 themselves frequently, and upon all occasions, misreported 
 
 9 [The occasion of this publication The signatures appended are all of 
 seems to have been the same as that them those of general baptists.] 
 which led to the preceding letter. 
 
328 
 
 PUBLIC DOCUMENTS. 
 
 and misrepresented, so, as if they were no friends to magis¬ 
 tracy and civil government : 
 
 Whereas (the Lord knows, who, should they not be upright 
 herein, would be a swift witness against them) they hold 
 themselves obliged by gospel rules, to be subject to the higher 
 powers, to obey magistrates, and to submit themselves to 
 every ordinance of man, for the Lord’s sake. And in case 
 the civil powers do, or shall, at any time impose things about 
 matters of religion, which they through conscience to God 
 cannot actually obey, yet they know no other way in this 
 case, but either patiently to suffer, or humbly to entreat 
 favour. 
 
 Neither do they hold themselves so much concerned to 
 know the dueness or undueness of the call of persons to the 
 rule and government of nations, as that their knowledge 
 thereof, or ignorance therein, should either further or hinder 
 their quiet and peaceable submission to them, but that it 
 becomes them always to acknowledge the powers that are in 
 present being to be of God. 
 
 And as it is a duty incumbent upon all Christians, to make 
 supplications, prayers, intercessions, and giving of thanks for 
 all that are in authority ; so they do accordingly with all their 
 hearts acknowledge that they are bound to bless the God of 
 heaven for that peace and liberty they do enjoy under the 
 present government, and still to pray for those that are in 
 authority, that under them they may live peaceable and quiet 
 lives in all godliness and honesty. 
 
 And if any particular persons under the same form of pro¬ 
 fession with them, shall at any time be found to act or speak 
 any thing contrary hereunto (as it is possible there may in 
 these times, as well as in the first times of the gospel, be such 
 found, as despise dominion, and are not afraid to speak evil of 
 dignities), yet they greatly desire all men that hear and know 
 any such thing, not to impute such miscarriages unto their 
 
THE HUMBLE REPRESENTATION. 
 
 329 
 
 way in which they walk, or unto the generality of persons 
 engaged therein; but only to the persons themselves so offend¬ 
 ing* as being such as either are, or deserve to be dealt withal 
 for such disorderly walking. 
 
 Nor do they know any ground for the saints, as such, to 
 expect that the rule and government of the world should be 
 put into their hands, until that day in which the Lord Jesus 
 shall visibly descend from heaven in power and great glory, 
 when indeed they verily believe, that according to the scrip¬ 
 tures, the kingdoms of this world shall become the kingdoms 
 of the Lord and of his Christ, and that then the kingdom, and 
 dominion, and the greatness of the kingdom under the whole 
 heaven shall be given to the people of the saints of the Most 
 High ; but till then they rather expect it as their portion, 
 patiently to suffer from the world, as the scriptures direct 
 them, and as the saints usually have done, than anywise to 
 . attain the rule and government thereof. 
 
 Nevertheless their opinion is, that though the saints, as 
 such, are not to expect an interest and share in the govern¬ 
 ment of the world, until the good day aforesaid ; yet in the 
 capacity of honest and faithful men, they ought, when called 
 thereunto, to yield their best assistance in and about the 
 management of the civil government of kingdoms or common- 
 
 o o o 
 
 weals. 
 
 And in as much as our Saviour Christ hath given this as 
 'One sign, not long preceding his next coming, saying, This 
 gospel of the kingdom shall he preached in all the ivorld , for a 
 witness unto all nations , and then shall the end come; their 
 hope therefore is, that in these latter days, at least for a time, 
 God will, by the hands of such civil powers as shall favour the 
 saints, open a door of greater liberty to the saints, for the 
 spreading of the gospel in the nations of the world, than 
 usually hath been enjoyed in times past; and do verily believe 
 that that measure of liberty this way, which hath of late years 
 
330 
 
 PUBLIC DOCUMENTS. 
 
 been allowed the people of God, hath contributed not a 
 little (God being pleased therewith) towards those marvellous 
 and unwonted successes, which have been given to those who 
 have been instruments to procure the same. 
 
 Signed by some of the messengers and elders of the bap¬ 
 tized churches, present at this meeting in London, for 
 themselves and in the behalf of the respective congregations 
 to which they belong. 
 
 MESSENGERS. 
 
 ELDERS. 
 
 Sam. Fisher, 
 
 Will. Jefferie, 
 
 Nat. Roe, 
 
 Rich. Kingsnof, 
 James Sicklemore, 
 Math. Caffin, 
 
 John Wilson, 
 
 Ben. Morley, 
 
 John Lupton, 
 Abraham Clough, 
 Tho. Munk, 
 
 John Hartnoll, 
 John Foxwel, 
 
 John Griffith, 
 
 Thomas Perrot, 
 
 Will. Allen, 
 
 Tho. Lamb, 
 
 Geoi’ge Haman, 
 
 John Parsons, 
 
 Edm. Blundel, 
 
 John Templeman, 
 Tho. Astey, 
 
 Stephen D agnail, 
 
 Rob. Thomson Reeve. 
 
 FINIS. 
 
ADDRESS FROM THE BAPTIZED CHURCHES 
 IN NORTHUMBERLAND, &c., TO THE LORD 
 PROTECTOR. 1 
 
 To his highness the Lord Protector of England, Scotland, 
 and Ireland, with the dominions thereunto belonging. 
 
 The representation and petition of Christ’s servants and 
 your highness’ loyal subjects, walking in the profession of 
 faith and baptism in Northumberland, Yorkshire, and Derby¬ 
 shire. 
 
 It is none other than the almighty hand of God, in various 
 and wonderful passages of providence, that hath emboldened, 
 and even constrained us, to make these humble addresses to 
 your highness; wherein we do solemnly declare our de¬ 
 testation of all ungodly attempts of men of corrupt minds, 
 whom our Lord hath stigmatized as despisers of government, 
 presumptuous, self-willed, who are neither afraid to speak or 
 plot evil against dignities (2 Pet. ii. 10). But through riches 
 of grace our soul hath not come into their secret (Gen. xlix. 
 6). Yea, so far do our spirits abhor any sinful compliance 
 or correspondence with such atheistical spirits, that we dare 
 not shake hands with indifferents or malcontents; for we 
 have seen with open face such a marvellous series of pro¬ 
 vidences 2 (accompanied with Jehovah’s power) over your 
 
 1 [From Milton’s State Papers, p. 2 [“ The providences and dispensa- 
 134. The occasion of this letter is tions of God have been so stupendous.” 
 the same as that of the two previous Cromwell’s Speech to the Little 
 documents.] Parliament, Carlyle, ii. 254.] 
 
332 
 
 PUBLIC DOCUMENTS. 
 
 highness’s actions, that (as souls truly sensible) we must say. 
 The eternal God is thy refuge, and underneath are the ever¬ 
 lasting arms (Deut. xxxiii. 27). Yea, our enemies them¬ 
 selves being judges, must perforce confess God hath made 
 good his word (Isa. liv. 17), No weapon that is formed against 
 thee shall prosper. Neither can we question the faithful 
 performance of the second part of that promise (to him 
 whose heart employed his lips in that honest, gracious 
 speech) (Isa. liv. 17), And every tongue that shall rise up 
 against thee in judgment, thou shalt condemn; the considera¬ 
 tion whereof hath engaged our hearts, as towards England’s 
 governors, so especially towards your highness, whom God 
 hath eminently raised (as a wise, valiant, faithful, Joshua) 
 (Judg. v. 9), to protect us in these halcyon days of peace, 
 plenty, and liberty, who, with your renowned worthies and 
 honourable counsellors, have been our instrumental saviours 
 in darkest days of distress and misery (Neh. ix. 2), Lord, 
 when thy hand is lifted up, they will not see: but they shall 
 see. Who raised up the righteous man from the east, called 
 him to his foot, gave the nations before him, and made him rule 
 over kings? he gave them as the dust to his sword, and as 
 driven stubble to his bow (Isa. xxvi. 11, and xli. 2). Let 
 such as are infatuated with atheism, and poisoned with the 
 dregs of Arminius, cry up a self-advancing power in 
 creatures, whilst we adore the Prince of the kings of the 
 earth, who giveth the kingdoms of the world to whomsoever he 
 pleaseth (Dan. v. 21). Hence, holy transportations from 
 hearts singly devoted to your highness, do breathe forth the 
 divine raptures of the royal psalmist, God hath spoken once ; 
 twice have I heard this, that power belongeth unto God . He 
 putteth down one and setteth up another (Psa. lxxii. 11, and 
 Ixxv. 6, 7). Wherefore, cheerfully echoing to the dictates 
 of the same eternal Spirit, we profess our subjection to your 
 highness and most honourable council, as the happy powers 
 
ADDRESS FROM NORTHUMBERLAND. 
 
 333 
 
 ordained of God (Rom. xiii. 1); happy in your glorious 
 conquests and wonderful victories by land and sea, which 
 hath spread Christ’s fame, with England’s worthies, through 
 Europe and the world, many of whose nations daily court 
 our favours ; happy in those lovely twins, peace and plenty 
 (the unexpected issue of cruel wars), attending truth in her 
 triumphant robe of liberty ; happy in that excellent instru¬ 
 ment, the saints’ civil Magna Charta, 3 for the government 
 of this commonwealth, wherein such blessed provision is 
 made for the tender lambs of the Lord Jesus, seconded by 
 the late affectionate fatherly breathings of your highness at 
 the dissolution of the last parliament. 
 
 These are the mercies many thousands have long prayed 
 for, but never truly enjoyed till your highness’s happy 
 government. Eternal praises to the Lord Jehovah, who, 
 through your highness’s indefatigable labours, hath given us 
 our lives (and more) for a prey ; to behold a glimpse of that 
 glorious promise in our days (Oba. 21), And saviours shall 
 come upon mount Zion to judge the mount of Esau, and the 
 hingdom shall he the Lord's. Sir, you have our affectionate 
 prayers, that your government may be established in 
 righteousness ; that we may long enjoy a quiet and peace¬ 
 able life under you, in all godliness and honesty ; that your 
 highness, with your excellent council, may effectually en¬ 
 deavour (by the rule of God’s word) to suppress all pro¬ 
 faneness, idolatry, atheism, blasphemy, the contempt of 
 scriptures, ordinances, and seasons of God’s worship. Our 
 
 3 [The Instrument of Government, 
 under the provisions of which Crom¬ 
 well took the Protectorate. It provided 
 for the encouragement and main¬ 
 tenance of “ableand painful” teachers, 
 for the instruction of the people and 
 confutation of error and heresy; 
 that no person should be forced by 
 
 penalties to a public profession ; and 
 that persons of differing judgment, 
 should be protected in the exercise 
 of their religion and the confession of 
 their faith. Popery and prelacy, 
 however, were not to enjoy this 
 liberty. Whitelocke, p. 557-] 
 
334 
 
 PUBLIC DOCUMENTS. 
 
 / 
 
 souls cannot but mourn and lament (in the midst of our 
 enjoyments) over these threatening abominations—injustice, 
 oppression, pride, drunkenness, uncleanness, cursing, and 
 swearing. We humbly conceive these latter impieties, with 
 their concomitants, shall never be suppressed until those 
 filthy cages and nurseries of wickedness (the swarms of ale¬ 
 houses that abound in darkest corners) be prohibited and 
 moderated. If God shall thoroughly affect your highness’s 
 heart with these our just complaints, our confidence will be 
 raised upon substantial grounds, to behold these nations, 
 under your protection, to be the Lord’s indeed. That which 
 we further crave of your highness is, a gracious acceptance 
 and Christian construction of these our honest addresses, for 
 the vindication of our integrity and affection; no longer 
 desiring protection from you than w r e shall in all humble 
 subjection demean and approve ourselves, 
 
 Your highness’s faithful and obedient subjects, 
 Thomas Tillam, Messenger. 4 
 
 J O 
 
 Richard Orde,| 
 
 John Warde, j ^^ ers * 
 
 Signed in the name and with approbation of the church 
 of Christ at Hexham, the 11th day of the 12th month, 1654. 
 
 John Thirlwall, ] 
 
 John Bradshaw, j^ eacons * 
 Signed in the name of the church of Christ at Derby and 
 Burton upon Trent, the first day of the first month, 1654. 
 
 Bobert Holpe, 
 
 William Tomblinson. 
 
 In the name of the church of Christ at Wharton, near 
 Bradford, the 12th month, 25th day, 1654. 
 
 David Lumbey, 
 
 John Clayton. 
 
 4 [See Hexham Church Records, to trace any particulars of the other 
 II. K. Soc. edit. I have been unable two churches.] 
 
ADDRESS OF THE ANABAPTIST MINISTERS 
 IN LONDON, TO THE LORD PROTECTOR . 5 
 
 May it please your Highness, 
 
 As we judge it our duty to appear before the Lord for 
 you, so we conceive it necessarily incumbent on us from the 
 Lord (especially considering the encouragements some of 
 us have received from you, and the engagements of this 
 kind laid upon us by you) to address ourselves unto yon in 
 this sad and unexpected juncture of affairs, wherein our 
 godly jealousies, fears, and inexpressibly sorrowful thoughts 
 of heart, are multiplied and daily increased, with respect to 
 yourself and the whole interest of Christ and his people in 
 the three nations; many of whom have, for many years 
 together, hazarded themselves with yourself in the high 
 places of the field, lost and shed much blood, and made great 
 
 5 [From Milton’s State Papers, p. 
 142. Late in February and through¬ 
 out March, 1657, the Parliament was 
 engaged in the discussion of a new 
 instrument of government, of which 
 the offer of the title of king to Crom¬ 
 well should form a part. On the 
 31st March the House rose at eleven 
 o’clock, and attended by the whole 
 house the Speaker repaired to White¬ 
 hall, and laid before the Protector the 
 splendid bait. Meanwhile remon¬ 
 strances had already been made to 
 him by the officers of his army, to 
 which he had sharply replied. On the 
 3rd April, the day on which the address 
 of the baptist ministers was presented, 
 Cromwell desired of parliament the 
 
 formation of a conference to confer 
 with him. This was done. Various 
 conferences were held, and on the Stli 
 May the Protector finally announced 
 to the House of Commons his inten¬ 
 tion to retain his present style and 
 title; “ I say I am persuaded to return 
 this answer to you, That I cannot 
 undertake this government with the 
 title of king. And that is mine 
 answer to this great and weighty 
 business.” Whitelocke attributes this 
 decision to the solicitations, and even 
 denunciations of the officers of the 
 army and commonwealth’s men. 
 Whitelocke, p. 646. Carlyle’s Crom¬ 
 well, ii. 485, 589.] 
 
336 
 
 PUBLIC DOCUMENTS. 
 
 desolations in this and the neighbour nations; and have 
 appeared upon the mount in solemn professions, prayers, 
 appeals, and thanksgivings to the most high God, owning 
 different principles, and professing different ends from the 
 generality of the people of the three nations ; many monu¬ 
 ments whereof remain upon record, in papers of several sorts 
 emitted from them in a military and civil capacity, upon 
 several occasions. By all which professions, actions, and suc¬ 
 cesses from the Lord of hosts therein, what amazement, 
 horror, and confusion was brought upon men of carnal and 
 corrupt principles and interests in this and neighbour nations, 
 what refreshings, encouragements, and holy rejoicings have 
 been produced in the hearts of the people of God, is so 
 notorious as not to be forgotten. 
 
 But (sir), we cannot but spread before your highness our 
 deep resentment of, and heart bleedings for, the fearful 
 apostacy which is endeavoured by some to be fastened upon 
 you, upon plausible pretences, by such who, for the most part, 
 had neither heart nor hand to engage with you, and the good 
 people of the nation, in the day of straits and extremities, by 
 persuading you to re-edify that old structure of government, 
 which God by you and them had signally borne testimony 
 against and destroyed, and assume that office, which was 
 once declared and engaged against by the parliament, March 
 17th, 1648, and approved of by the honest party as unneces¬ 
 sary, burdensome, and destructive to the safety and liberty of 
 the people. Sir, we have in the capacities wherein we stand, 
 with freedom and faithfulness to the good old cause, borne 
 our testimonies against this retrogradation; and should with 
 much peace and satisfaction to our consciences acquiesce 
 therein, but that we are persuaded the honour of God, the 
 interest of his people, the safety of jmurself and family, and 
 the peace and tranquillity of the nations, lie so eminently at 
 the stake, that should you be charmed into a compliance. 
 
ADDRESS OF ANABAPTISTS. 
 
 337 
 
 and thereby be talked out of that, by your new pretending 
 friends, which you could not be beaten out of by all your 
 old enemies (to use your highness’s expression), we cannot 
 but fear that blasphemy, ruin, and confusion would inevi¬ 
 tably follow ; the grounds of which fears we humbly submit 
 to your judicious consideration, and are reducible to these 
 four heads:— 
 
 1st. The glory of God, whose name and cause will thereby 
 be reproached and made a bye-word, as too, too much [it] is 
 already. 2ndly. The interest of God’s people in general, 
 though of different apprehensions, not rationally to be secured 
 under the old form. 3rdly. The grieving of the spirits of 
 many good people, in and out of the army, who generally are 
 wounded at the thoughts of it (as appears by the sober attes¬ 
 tations of many thousands, which we have seen), who have 
 been accounted the horsemen and chariots of Israel, and to 
 whom, usually, God reveals his mind. 4thly. The hardening 
 the hearts and strengthening the hands of the enemy, who 
 will say—This is that which we looked for (all the successes 
 have been but chances of war), the advancing of persons, not 
 things, was from the first designed. Our day is coming, &c. 
 
 Your highness cannot but know how easy it were to 
 enlarge, with much demonstration, upon these generals: 
 which we shall forbear, conceiving that the naming of them 
 may be a sufficient remembrance to you, and consequently an 
 effectual preservative against tergiversation, in this hour of 
 temptation. 
 
 We beseech you, in the bowels of Jesus Christ, remember 
 what God did for you and us at Marston Moor, Yaseby, 
 Pembroke, Preston, Tredah, Dunbar, and Worcester, and 
 upon what grounds, also what boasts we have made of God 
 thereupon, and give not cause to the enemy to say, that 
 because God is not able to perfect his work, therefore we 
 must return into Egypt. If our persons, lives, liberties, and 
 
338 
 
 PUBLIC DOCUMENTS. 
 
 estates were only in danger, we could hold our peace; but 
 when all that is dear to God and his people is so nearly con¬ 
 cerned, we cannot but plead with the Lord, and also with 
 your highness, hoping you will have regard to us, and the 
 sighs, groans, and tears of many of the faithful in these 
 nations. But if not, we shall not cease waiting upon our God 
 and Father, for the accomplishing his own design in his own 
 way and time ; not doubting but deliverance will arise to his 
 forsaken cause and people, some other way. As Mordecai 
 said in his answer unto Esther, chap, iv., towards the end. 
 
 The 3rd day of the second month [April], 1657. 
 
 John Raynes, late servant to 
 Lord President Lawrence, 
 John Goodwin, 
 
 John Griggs, 
 
 Richard Marimau, 
 
 H. Jessey, 
 
 John Clarke, 
 
 Hanserd Knollys. 
 
 Henry Jackson, 
 
 Wm, Warren, 
 
 the John Spilsbery, 
 
 Edward Harrison, 
 Renatus Edwards, 
 Samuel Tull, 
 
 Joseph Sansom, 
 
 Tho. Evans, 
 
 John Battey, 
 
 David Brandy, 
 Jonathan Lodington, 
 John Gowdin. 
 
 3 [John Goodwin was an indepen¬ 
 dent ; Jessey, Knollys, Spilsbury, and 
 
 Harrison, were all well-known baptist 
 ministers.] 
 
ADDRESS OF THE BAPTIZED CHRISTIANS IN 
 DUBLIN 6 TO THE LORD PROTECTOR. 
 
 To his Highness the Lord Protector of the Commonwealth 
 of England, Scotland, and Ireland. 
 
 The humble address of divers of the baptized Christians in 
 Dublin and elsewhere, in the behalf of themselves, and 
 their brethren in Ireland. 
 
 May it please your Highness, 
 
 The great things which God hath wrought by his out¬ 
 stretched and naked arm for us, and all other his people in 
 these nations, in the days wherein we live, ought to effect in 
 each of us an humble sense of his goodness, with a thankful 
 and zealous spirit of love to him and all his, for whose sakes 
 kings have been reproved and wise men turned backward, 
 and their wisdom made foolishness, yea, and the meek and 
 righteous have been exalted; in the sense of which we 
 desire to rejoice and say, Thou only, O Lord, hast done it. 
 And forasmuch as God hath, by his good providence, made 
 your highness a special instrument herein, and given you not 
 only a faithful heart but much enlarged (beyond many that 
 began in the same work, and have now turned their backs 
 thereon), to go on, and still to own, stand by, and contend for 
 the interest of God’s people, though despised by many, 
 
 6 [From Milton’s State Papers, p. 
 148. This letter is without date; 
 but may probably be referred to the 
 year 1657, shortly after the rejection 
 of the title of King by Cromwell. 
 The names attached comprise those 
 
 of baptists, resident in Dublin, Kil¬ 
 kenny and Waterford, and probably 
 other places. Thos. Patient and 
 Christopher Blackwood, were the two 
 leading ministers of the denomination 
 at that time in Ireland.] 
 
340 
 
 PUBLIC DOCUMENTS. 
 
 which we have had effectual testimonies and comfortable 
 experiences of many years, and in special manner, in what 
 your highness was pleased lately to manifest; in the sense 
 of which your constant, faithful, and unwearied pains and 
 labours, our souls are enlarged in the Lord, as knowing it is 
 from him (the hearts of all men being in his hands), that 
 your highness hath been kept under manifold temptations 
 and provocations (even by some from whom you might have 
 expected better things), still to stand fast, and hath filled 
 you with a spirit of courage and resolution to go on in the 
 work he hath called you to; for which we bless the name of 
 your and our God, who will be your rock and fortress, yea, 
 your shield and defence, from the rage and subtlety of your 
 and our enemies (though never so great and many) in so 
 good an undertaking. Therefore let your eye be unto him, 
 and in the glorious power of his might be you strong, since 
 his strength hath been your support hitherto, and his wisdom 
 your guide through many knotty works and untrodden paths. 
 Yea, his right hand hath led you for many years last past; 
 therefore let not your highness be discouraged, though you 
 meet with Anakim and high walls, and such like difficulties 
 in the way; they shall be bread for you. Their shield is 
 departed from them, and the Lord is with us. Fear them 
 not, for they shall be but as driven stubble to your bow; 
 yea, though some whom your highness judgeth faithful 
 shall not go along with but endeavour to hinder the work. 
 Yet, remember, your precious Redeemer endured many con¬ 
 tradictions of sinners against himself; how much more 
 [ought] you [to bear with] the infirmities of some of the 
 Lord’s people, and herein to follow his steps. 
 
 We ) ^ add tliat w T e do assure your high¬ 
 
 ness, that whatsoever report you have heard of either the 
 church baptized in Dublin, or any other church in the same 
 faith in Ireland, it is far from our hearts to disown the 
 
ADDRESS OF BAPTIZED CHRISTIANS. 341 
 
 4 
 
 Lord’s authority in your highness, or his work in your 
 hand; but that you have with cordial and endeared af¬ 
 fections been in our hearts, and the weight of your burden 
 and work hath by the prayers and tears (we can truly say) 
 of the most unsatisfied brother amongst us, been borne be- 
 fore the Lord and the throne of his grace; and we are 
 persuaded shall be so, through the assistance of him who is 
 able, and will, we trust, support you, and make your autho¬ 
 rity to answer that great end propounded in the gospel; 
 which is to distribute equal encouragement and countenance 
 to them that are well doers, and terror to them that do evil. 
 In which, as also in the prosecuting the many good things 
 undertaken, we shall, through grace, live and die with your 
 highness. 
 
 Thomas Patient, 
 
 Tho. Atwalle, 
 
 Ri. Lawrence, 
 
 Abr. Wells, 
 
 James Morley, 
 
 Rich. Scott, 
 
 James Standisli, 
 
 John Ansloe, 
 
 He. Johnson, 
 
 Roger Holdenby, 
 
 Bartholomew Hussey, 
 
 Jo. Stulbor, 
 
 Edw. Roberts, 
 
 Rob. Orrnst, 
 
 Peter Row, 
 
 George Cotcher, 
 
 W. Skinner, 
 
 Edw. Rayment, 
 
 Paul Cudmore, 
 
 Paul Dod, 
 
 Mich. Elliott, 
 
 Allen Beard, 
 
 Edw. Tomlins, 
 
 Tho. Williams, 
 
 Walt. Bingham, 
 
 Geo. Duffett, 
 
 Tho. Trockmorton, 
 
 Will. Stotesbury, 
 
 Tho. Wilson, 
 
 John Bingham, 
 
 John Draper, 
 
 Will. Speed, 
 
 Chr. Blackwood, 
 
 Thomas Bell, 
 
 William Waker, 
 
 Mord. Abbott, 
 
 Richard Fox, 
 
 John Knight, 
 
 William Bolton, 
 
 Robert Clarke, 
 
 Michael Hoxton, 
 
 Maurice Murphy, 
 
 John Ingham, 
 
 John Sharpe, 
 
 Cha. Duke, 
 
 William Moore, 
 
 Wilke Harnder, 
 
 Tho. Broadhurst, 
 
 John Dike, 
 
 John Page, ■ 
 
 John Hunt, 
 
 Ed. Card, 
 
PUBLIC DOCUMENTS. 
 
 342 
 
 * 
 
 John Willis, 
 
 John Church, 
 John Reeves, 
 Stephen Hawes, 
 Robert Carr, 
 Hen. Everard, 
 Stephen Mories, 
 Francis Thomas, 
 Richard Derks, 
 Richard Neale, 
 Will. Sands, 
 Richard Hunt, 
 Ri. Slingdon, 
 John Tuce, 
 
 J. Stopford, 
 
 Will. Hopkins, 
 Rob. Marrey, 
 Maur. Thomas, 
 Am. Andrews, 
 Christo. Dobson, 
 Ja. Browne, 
 Edward Sutton, 
 Phill. Alden, 
 Francis Bishop, 
 Adrian Strong, 
 John Milant, 
 Peter Coventry, 
 Robert Wells, 
 Christop. Gough, 
 Stephen Vines, 
 Tho. Adams, 
 
 R. Smith, 
 
 Will. Hay, 
 William Stokes, 
 
 Daniel Fossey, 
 
 Rob. Phillips, 
 
 Will. Walker, 
 
 Tho. Davis, 
 
 Arm. Thomas, 
 Gresham Gourd, 
 Chr. Ormesbye, 
 William Cooper, 
 Tho. Lewine, 
 Samuel Newton, 
 
 T. Pratt, 
 
 John Matthew, 
 John Jay, 
 
 Mar. Lynch, 
 
 Ric. Hunt, 
 
 John Maverly, 
 
 Char. Holcroft, 
 Henry Ormsby, 
 Ben. Woodworth, 
 Will. Crutchley, 
 Tho. Barnes, 
 
 John Gryce, 
 
 Will. Heydon, 
 Georg. Thomlinson, 
 John Baker, 
 Edward Olleye, 
 John German, 
 William Whittinge, 
 John Meech, 
 
 John Bailey, 
 
 Charles Walters, 
 John Foster, 
 
 Robert Greay. 
 
TIIE HUMBLE APOLOGY 
 
 
 OF SOME COMMONLY CALLED 
 
 ANABAPTISTS , 7 
 
 Ill behalf of themselves and others of the same Judgement 
 with them : With their Protestation against the late wicked 
 and most horrid treasonable Insurrection and Rebellion acted 
 in the City of LONDON. Together with an Apology formerly 
 presented to the KINGS most Excellent MAJESTY. 
 
 Acts 22. v. 1 . Men, brethren, and fathers, hear ye my defence [Gr. Apology'] 
 which I make now unto you. 
 
 Psal. 35. 11. False ivitnesses did rise up, they laid to my charge things that I 
 knew not. 
 
 Acts 24. v. 12, 13. They neither found me in the Temple disputing with a man, 
 neither raising up the people , neither in the Synagogues , nor in the City. 
 Neither can they prove the things ivhereof they now accuse me. 
 
 London, printed by Henry Hills, and are to be sold by Francis Smith, at the 
 sign of the Elephant and Castle without Temple-Bar . 1660. 
 
 We should be stupid and senseless if we did not deeply 
 resent those black obloquies and reproaches cast upon those 
 of our profession and practice in the point of baptism, by 
 occasion of the late most horrid treason and rebellion in this 
 city of London. 
 
 We most sadly see and feel that among many it is become 
 
 7 [The three following pieces owe 
 their origin to the Insurrection of 
 Venner, the fifth monarchist, which 
 was eagerly seized by Charles II. and 
 his advisers, to restrain the liberty of 
 conscience he had promised before he 
 was seated on his restored throne. 
 The various events connected with 
 
 their presentation to the king may be 
 found related in Tracts on Liberty of 
 Conscience, pp. 287, 309, 343. Both 
 general and particular baptists united 
 in the Apology before us. The in¬ 
 surrection of Venner took place on 
 the 7th Jan., 1660-1.] 
 
844 
 
 PUBLIC DOCUMENTS. 
 
 enough to render any man criminal to be called an anabap¬ 
 tist, or at least a ground sufficient to question his loyalty and 
 fidelity to the king’s majesty. 
 
 We may not therefore be so negligent of our duty unto God 
 in respect of our profession, or unto ourselves and families, 
 as silently to suffer our names and profession to be buried 
 under such causeless infamy: neither may we be so much 
 wanting of our duty to our king, as by such sullen silence 
 to offer his majesty just occasion of being jealous and sus¬ 
 picious of our loyalty and obedience, or to leave him without 
 all possible rational security of our humble subjection and 
 fidelity to him. We acknowledge that the histories of Ger¬ 
 many, relate most dreadful things of the impious opinions 
 and practices of some reputed anabaptists, destructive to all 
 government and human society. Although it is to be ob¬ 
 served what Cassander, a learned and moderate papist, relates 
 in his epistle to the Duke of Gulick and Cleve; to this pur¬ 
 pose : —That there were certain people in Germany bearing 
 the denomination of anabaptists, who resisted and opposed 
 the opinions and practices of those at Munster, and taught 
 the contrary doctrine, whereby (in his opinion) they appeared 
 to be incited by a godly mind, and rendered themselves 
 rather worthy of pity than persecution and perdition. And 
 that in Holland those who have succeeded them, do in 
 doctrine and practice adhere to the same peaceable principles, 
 is publicly known. But the misguided zeal of some (other¬ 
 wise minded in the point of baptism) hath frequently, though 
 unduly, imputed the like impious opinions, designs and 
 intentions unto all that are called by that name; although 
 their souls abhor the very memory of such impious doctrines, 
 and their bloody consequences. That such evil opinions and 
 practices are no natural or necessary concomitants or con¬ 
 sequences of the doctrine about bapti*sm, nor of any possible 
 
 connexion with it. is easv to be discerned; vet bv the like 
 . - • 
 
HUMBLE APOLOGY. 
 
 345 
 
 mistake we now suffer under jealousies, through the wicked 
 treason, rebellion and murder, of a few heady and dis¬ 
 tempered persons, pretending to introduce a civil and temporal 
 reign and government of Jesus Christ by their swords, and 
 to subvert all civil government and authority. 
 
 Yet we cannot imagine a reason why their bloody tenents, 
 and tragical actings, should reflect upon those of our per¬ 
 suasion, the persons not being of our belief or practice about 
 baptism; but, to the best of our information, they were all 
 (except one) assertors of infant baptism, and never had 
 communion with us in our assemblies. 8 Nor hath there been 
 any correspondence or converse between us; but contrary- 
 wise, in their meetings they have inveighed bitterly against 
 us, as worshippers of the beast, because of our constant 
 declaring against their conceited, wild interpretations of dark 
 prophecies, and enthusiastical impulses, and professed and 
 practised our duty of subjection to the civil magistracy. 
 
 And it is notoriously known, the very same persons, or at 
 least the leaders, and the most of them, formerly advanced 
 
 • 
 
 their pretended standard of Jesus Christ, as much against us 
 as against any others. And it is as publicly known, that 
 even in this their rebellion, such of us as were called there¬ 
 unto (which were many) were ready to hazard our lives to 
 suppress them. 
 
 And if such a constant continued opposition unto the 
 impious tenents and practices of these persons, both in our 
 doctrine and lives, will not be esteemed a pregnant and cogent 
 evidence of our unspotted innocence from their treason and 
 rebellion, and satisfy every man that our souls never entered 
 into their secrets, we can only appeal to the all-seeing God, 
 the Judge of all the earth, to vindicate us in his righteous 
 
 8 [This settles the question as to affair. f Vernier and his party were 
 the part baptists had in this unhappy independents,] 
 
346 
 
 PUBLIC DOCUMENTS. 
 
 judgment, who we are assured will judge and do right (Gen. 
 xviii. 25). In whose presence we protest that we neither had 
 the least foreknowledge of the said late treasonable in¬ 
 surrection, nor did any of us in any kind or degree whatsoever, 
 directly, or indirectly, contrive, promote, assist, abet, or 
 approve the same; but do esteem it our duty to God, to his 
 majesty, and to our neighbour, not only to be obedient, but 
 also to use our utmost industry to prevent all such treasons, 
 murders, and rebellions, and to use, in all our assemblies, con¬ 
 stant prayers and supplications for his majesty. 
 
 Wherefore we humbly beseech his majesty, and desire all 
 our fellow subjects, that our actions, doctrines, and lives may 
 be the only glasses through which they will look into our 
 hearts, and pass judgment upon us, and that the tenents or 
 opinions of others, either in this or foreign kingdoms, may not 
 be imputed to us, when our doctrines and lives do declare our 
 abhorrency of them; we, believing that Jesus Christ himself, 
 his apostles, and the Christian religion, did consist with and 
 
 obey the imperial government that then was in the world, 
 
 « 
 
 and that we ought to obey his majesty, not only for wrath 
 but for conscience’ sake. 
 
 We desire therefore that it may be considered without pre¬ 
 judice, whether our persuasion in the matter of baptism hath 
 any connexion with these doctrines against government, or 
 whether these can be the probable consequences or inferences 
 from our doctrine concerning baptism. And we pray that it 
 may be seriously considered, whether it be rational, just, or 
 Christian, to impute all the errors and wickedness of any sect 
 of Christians in one age or country to the persons of another 
 age and country, called by the name of the former; especially 
 when these errors or impieties gave not the name to the 
 sect (as in our case), nor can be reasonably supposed to be the 
 consequences of that opinion from whence the sect had its 
 denomination. 
 
HUMBLE APOLOGY. 
 
 347 
 
 It would not be holden just to aver every protestant to 
 believe consubstantiation, or absolute predestination and 
 reprobation, because Luther was zealous in the one and 
 Calvin in the other; why therefore should the errors and 
 impieties of others be imputed to us, whilst we earnestly con¬ 
 tend against them ? And as to our doctrine of baptism, we 
 hope every Christian that hath searched the scriptures know- 
 eth, that there wants not so much evidence, at least for our 
 opinion and practice, as Christian charity may well allow, 
 though in some men’s judgments we should be esteemed mis¬ 
 taken; and it will be easily granted by the learned that there 
 is no impiety in our doctrine of baptism, nor opposition to 
 civil government or his majesty’s authority; neither can 
 the injury of our neighbour be the natural consequence 
 of it. 
 
 And therefore we humbly hope that the Omnipotent Power 
 of heaven and earth will so dispose his majesty and his people’s 
 hearts, that we may worship God in peace and freedom, 
 according to the faith we have received, living a peaceable and 
 quiet life in all godliness and honesty. 
 
 Postscript. 
 
 That it may yet more fully appear that our principles 
 suggested in this apology about subjection to magistracy and 
 government, against the contrary opinions and practices, are 
 not new, much less proceeding from us upon the successless¬ 
 ness of this tragical enterprise, we have thought fit herewith 
 to publish an apology of our ancient and constant principles, 
 presented with our humble petition to the king’s most 
 excellent majesty, some months since, in the year 1660. 9 
 
 9 [This renders it probable that 
 the Humble Apology was drawn up 
 by the Lincolnshire baptists. The 
 next succeeding was presented by 
 
 them to Charles II., in July of the 
 previous year. Tracts on Lib. o 
 Con., p. 291. See before, p. 107.] 
 
348 
 
 PUBLIC DOCUMENTS. 
 
 William Kiffen, 
 John Batty, 
 Thomas Cooper, 
 John Pearson, 
 Henry Hills, 
 
 Edward Harrison 
 Samuel Tull, 
 John Cox, 
 
 Jam. Knight, 
 
 Chr. Blackwood, 
 
 Edward Roberts, 
 John Man, 
 
 Z. Worth, 
 
 John Rix, 
 
 John Clayton, 
 
 Henry Den, 
 Thomas Lamb, * 
 Philip Travors, 
 Thomas Penson, 
 Fran. Smith. 
 
 John Gosnold, 
 Tho. Bromhall, 
 Samuel Stanton, 
 John Browning, 
 Thomas Lathwel. 
 
 John Spilsbery, 
 Jer. Zanchy, 
 Joseph Simpson. 
 
 Daniel Royse, 
 Mark Cam. 
 
 An apology of some called anabaptists , in and about the city of 
 
 London , in behalf of themselves and others of the same judg¬ 
 ment with them. 
 
 Forasmuch as it hath been our portion all along to suffer, 
 not only some hard things in many of our persons, but also 
 very much in our reputations, through the unjust aspersions 
 and calumnies of our adversaries, and such who, though they 
 daily behold our inoffensive conversation, and do or may 
 know our faith and doctrine, will not yet be delivered from 
 those groundless and injurious reports, which they have, 
 without proof, concerning things or persons, taken up; but 
 contrary wise continue, in press, pulpit, and common discourse, 
 industriously to divulge things tending to our defamation, 
 and more especially for that purpose watching the opportunity 
 of all revolutions and changes of persons exercised in govern¬ 
 ment, which hath often happened in these nations of late 
 years— 
 
HUMBLE APOLOGY. 
 
 340 
 
 And inasmuch as the design of our adversaries therein 
 hath appeared to be the rendering of us obnoxious to those 
 that have had most power in their hand to offend and harm 
 us, and have for that purpose invented such calumnies as 
 might best accomplish that design, which although they have 
 been various, and sometimes manifestly cross and contra¬ 
 dictory one to another, yet having no other ground (that 
 we know of) than the forementioned evil purpose; they 
 have therefore both one and other, even all of them, been 
 generally accompanied with the charge of disobedience to 
 magistracy and civil government: — 
 
 We have therefore been necessitated (as alterations in 
 government have happened) to renew our vindications in this 
 public manner, having very seldom opportunity otherwise to 
 inform either magistrates or people of the injuries done unto 
 us, and, which is much more, to the truth we do profess. And 
 in this present conjuncture of affairs, that the misrepresenta¬ 
 tion of us, either formerly or now, may not take impression 
 upon any to the damage of us and our profession, we have 
 thought it requisite not to bring to light any new matter, 
 but only to extract out of our former Confessions of Faith 
 and declarations, our constant principles, to which we have 
 been (and shall always endeavour, the Lord assisting us, that 
 our practice may still be) conformable in this great point 
 concerning magistracy and civil government, as by these 
 extracts following may appear. 
 
 « That civil magistracy is an ordinance of God, set up by 
 him for the punishment of evil doers, and for the praise of 
 them that do well; and that in all lawful things commanded 
 by them, subjection ought to be given by us in the Lord, 
 not only for wrath but for conscience’ sake; and that we are 
 to make supplications and prayers for kings, and all that are 
 
350 
 
 PUBLIC DOCUMENTS. 
 
 in authority, that under them we may live a peaceable and 
 quiet life in all godliness and honesty . 2 
 
 “We who are falsely called anabaptists, being as ready to 
 obey our civil magistrates as to profess our subjection to 
 them in all lawful commands, whatever is preached or printed 
 of us by any to the contrary, and whosoever have or shall 
 accuse us, either to the magistrates or to the common people, 
 that we will not obey authority, do falsely accuse us . 3 
 
 cc And however it be a thing very desirable to godly men 
 to have such to be their governors as fear the Lord, inasmuch 
 as together with their moral principles, they are under more 
 solemn bands of engagement as Christians to execute judg-* 
 ment and justice, and faithfully to discharge their trust; and 
 inasmuch, also, as they will be more ready to protect godly 
 men which generally are the hated of the world, and to pro¬ 
 pagate the gospel in their territories, than other men will be; 
 yet whatever the magistrate is in point of religion, he is to be 
 reverenced and obeyed in all those commands of his which do 
 not entrench upon or rise up in opposition to the commands 
 of God . 4 
 
 “ And we do freely acknowledge that kingly government, 
 established, guided, and bounded by just and wholesome laws, 
 is both allowed by God, and a good accommodation to men. 
 
 <c That all people in every nation, as well members of 
 churches as others, ought for conscience’ sake to honour such 
 as by the wise-disposing providence of God are their rulers, 
 and are to submit to the civil commands, not only of such 
 rulers as are faithful, but even to infidels . 5 
 
 2 Confession of Faith of those 
 churches in London, which are com¬ 
 monly, though unjustly, called Ana¬ 
 baptists, Art. 47. Printed in the 
 several years, 1651, 1646, 1644, &c. 
 [See before, p. 11] 
 
 3 Declaration concerning a public 
 
 dispute printed in the year 1645, p. 4. 
 
 4 Declaration by the several Con¬ 
 gregational societies in and about the 
 city of London, in way of vindication 
 of themselves touching liberty, magis¬ 
 tracy, &c. Printed 1647, p. 7, s. 
 3 and 4. [See before, p. 273.] 
 
 5 Declaration of divers Elders and 
 Brethren of Congregational Societies 
 
HUMBLE APOLOGY. 
 
 351 
 
 “ Although we cannot answer in justification of every 
 individual person that is of our profession in matters of 
 religion, no more than our Christian friends of other persua¬ 
 sions can do in behalf of all of their persuasions, yet we can 
 say this, and prove it to all the world, that it hath been our 
 profession, and is our real practice, to be obedient to magis¬ 
 tracy in all things civil, and willing to live peaceably under 
 the government established in this nation: for we do believe 
 and declare magistracy to be an ordinance of God, and ought 
 to be obeyed in all lawful things.” 6 
 
 These things we have herein recited, the rather because 
 that such judgment as shall be made by any concerning us 
 may be fairly and duly taken and calculated from our own 
 writings, and not from the aspersions unjustly cast upon us 
 by such who have not only rendered many guilty for the 
 offence’ sake of some one person, but also called others after 
 the same name given to us, with whom we have had or held 
 no correspondency or agreement: endeavouring to blemish 
 our profession, by charging the whole party, not only with 
 the guilt of many strange unsound opinions, such as were 
 never received or allowed by them, but also with many 
 actions wherein they have been least of all, if at all, con¬ 
 cerned. And as for those things wherein any of us, or other 
 of our judgment have been actually concerned, we hope it 
 hath proceeded from a due regard to those invariable rules 
 given in the holy scripture for the ordering our conversation 
 with respect unto magistracy, according to the best judgment 
 could be made of them, and pursuant thereunto: done in 
 observance of those public edicts and declarations, whereunto 
 
 t 
 
 in and about the city of London, the about the city of London, Decemb. the 
 10th of Nov., 1651. 12. 1659. The answer to the first 
 
 8 Declaration of several of the Crimination, 
 people called Anabaptists in and 
 
352 
 
 PUBLIC DOCUMENTS. 
 
 the most universal obedience and constant adherence hath 
 been required by those that have had the power over us, and 
 who have admitted us the least of any people to dispute the 
 reason of governments and laws. 
 
 And for that the subjection yielded by us to the powers 
 that have been over us, hath proceeded from a conscience not 
 daring to disobey, unless in such things which we could not 
 understand to be lawful, and the affections that have been 
 manifested therein have arisen from the enjoyment of that 
 due liberty and protection which we have had in matters of 
 religion; we do hope and desire that none of us upon the 
 re-establishment of the present government, shall now be 
 adjudged criminal by our present governors, but that we 
 may, notwithstanding, reap the benefit of that favour that 
 hath been declared and tendered by the king’s majesty, and 
 be protected from all injury and violence whatsoever, equally 
 with others his majesty’s subjects, in the quiet and peaceable 
 enjoyment of our religious and civil rights and liberties; we 
 desiring and endeavouring to behave ourselves in all good 
 conscience towards God and man, remembering that rule of 
 our Lord, that we are to render unto Ccesar the things which 
 are Ccesars, and to God the things which are God's; and that 
 we, as well as rulers, must certainly at the great day be 
 accountable to the just and righteous Judge of all the earth, 
 for all our doings. 
 
4 
 
 THE SECOND HUMBLE ADDRESS 
 
 OE THOSE WHO ARE CALLED 
 
 ANABAPTISTS , 7 
 
 In the county of Lincoln. Presented to His Majesty, Charles 
 the Second, King of England, Scotland, France, and Ireland, &c. 
 
 May it please your majesty, 
 
 Once more to permit your distressed (yet faithful) subjects 
 to spread their innocency and sorrow of heart before you; it 
 seems it must needs be that offences do or shall come, but 
 the woe is deservedly their portion (only) by whom the 
 offence cometh ; and were it not that we had that strong fort, 
 innocency, to fly unto, we durst not in this miserable day 
 once dare to make our address unto you. 
 
 But having this to support us in this tottering age, we 
 therefore boldly (yet in all humility) solemnly declare, that 
 notwithstanding the many wicked practices spoken of or 
 done against your majesty and government, yet are our 
 hearts and hands clean and pure herefrom, as utterly abomi¬ 
 nable, and held in great detestation in our judgments and 
 principles, as is further declared by our address formerly; 
 according to which former address , 8 we hold oursdves bound; 
 as also by your great favours to us vouchsafed, when by 
 your princely favour permitted to be present with yourself, 
 
 7 [Presented January 16th, 1660—61. 8 [The address presented in July 
 
 It was afterwards published as a broad- previous, at the same time with their 
 sheet.] confession of faith.] 
 
 A A 
 
354 
 
 PUBLIC DOCUMENTS. 
 
 we are abundantly engaged; so have we made it, and so 
 shall we make it (the God of heaven and earth assisting us) 
 our great care to discharge our duties in every respect to the 
 utmost of our ability, as becomes the children of God and 
 subjects to the king. 
 
 We have not wanted hearty desires to signify our opinions 
 and resolutions touching the government of this nation, and 
 of our deportment under the same, by a general agreement 
 of all our brethren, in the same form of profession with us, 
 but have been prevented partly by the unseasonableness of the 
 time; and partly by the negligence of some betrusted in the 
 business; and partly by the unhappy tumults and disturb¬ 
 ances, made and committed by men who fear not to speak 
 evil of dignities; and lastly, we are altogether incapacitated 
 for such an undertaking by your majesty’s late proclamation , 9 
 prohibiting all meetings of such as are denominated .ana- 
 b aptists. 
 
 O king, we must confess there is too notorious cause for 
 severity, since clemency and mercy hath been abused; but 
 the abusers of mercy ought (only) to feel the smart of their 
 misdoings. But, oh ! let the innocent have the reward of 
 their innocency, even the continuation of mercy, so will your 
 throne be established in righteousness. When we read your 
 letter from Breda, and the revival thereof in your Declara¬ 
 tion for ecclesiastical affairs f and your princely promises to 
 us, when by your clemency permitted to be present with 
 yourself:—O king, when we remember these things, we are 
 ready to say (not, why was the king’s proclamation so hasty, 
 but), why was the extension thereof so large? Shall the 
 
 9 [This proclamation was published 
 on the day of Venner’s arrest. Ana¬ 
 baptists, quakers, and fifth monarchy 
 men were forbidden to assemble or 
 meet together under pretence of 
 
 worshipping God, except it be in 
 some parochial edifice. Persons were 
 allowed to worship in tlicir own 
 private houses. Neal, iii. 73.] 
 
 1 [See Neal, iii. 57.] 
 
SECOND HUMBLE ADDRESS. 
 
 355 
 
 righteous suffer with the wicked ? God forbid. Must your 
 peaceable subjects be judged rioters, whilst many unpeace- 
 able ones (such as swearers and drunkards) are freed from 
 that judgment ? The Lord will not accompany such pro¬ 
 ceedings. 
 
 Our humble requests from these premises are, that there 
 may be a righteous distinction in the administration of 
 punishment; lest the cries of the innocent and their ruined 
 families come up before the Lord, whilst your prisons are 
 filled with such as whose prayers have come up to the throne 
 of grace on your majesty’s behalf, and can approve their 
 hearts to the Lord in respect of loyalty and good fidelity to 
 your majesty, and the civil government of this nation under 
 your hands. 
 
 It is indeed matter of sorrow, to see how the notorious 
 profane do rejoice at the present sufferings of the innocent; 
 who therefore are occasioned to pray, that wisdom may be 
 given from God unto your majesty to execute the law justly, 
 punishing the evil doer, and preserving all that do well. 
 
 But to avoid prolixity, O king, be pleased to know, that 
 your poor subjects dare not refuse their innocent meetings, 
 wherein their work is sincerely to worship God, and pray for 
 your majesty and for all men, as in duty they are bound; 
 seeing the authority by which they are dehorted from the 
 neglect of their assemblies (Heb. x. 25), is greater than any 
 whereby your majesty can enjoin the neglect thereof. 
 
 And, therefore, though it cost us the loss of all that we 
 have and are, as to things of an outward consideration, yet 
 dare we not shrink from so great a loss. 
 
 Yet are we resolved in the strength of God, not to rebel 
 against any of your majesty’s commands; but in case we 
 
 cannot conscionably act, we humbly purpose and heartily 
 
 \ 
 
 pray for strength to suffer patiently and joyfully; and there¬ 
 fore cheerfully and faithfully do once more subscribe our 
 
356 
 
 PUBLIC DOCUMENTS. 
 
 selves, your humble and obedient, though as at this instant 
 your imprisoned and distressed subjects and petitioners. 
 
 Thomas Grentham, 
 Will. Burton, 
 
 John Thorpe, 
 
 Rich. Crawfortli, 
 Valentine James, 
 Richard Drewry, 
 John Kelsay, 
 
 John Skiritt, 
 
 John Lupton, 
 
 John Watts, 
 Edward Sharpe, 
 Charles Warwike, 
 Will. Zillye, 
 
 John Allen, 
 
 Robert Drewry, 
 
 Christoph. Ording, 
 Rich. Hanson, 
 John Green, 
 
 Will. Pidgeon, 
 Daniel Cheeseman, 
 Ralph James, 
 
 Rob. Cox, 
 
 Thomas Bampton, 
 John Norfolke, 
 Richard Mathin, 
 Will. Smith, 
 
 Tho. Renolds, 
 Rich. Wray, 
 
 Will. Heart, 
 
 Tho. Mukswortli. 
 
 Subscribed in behalf of themselves, and the several congre¬ 
 
 gations unto which they are related in the county of 
 Lincoln. 
 
 LONDON : 
 
 Printed by Simon Dover, in Martins near Aldersgate, 1000. 
 
TO THE KINO OF THESE NATIONS, 
 
 THE 
 
 HUMBLE REPRESENTATION 
 
 Of several Societies, commonly called by the name of 
 ANABAPTIST S, 
 
 Where in short they declare their Innocency, Sufferings, Desires, 
 
 and He solutions. 
 
 Whereas, 0 King, there have of late years happened in 
 this nation many strange changes and revolutions, to the 
 great amazement of the sons of men, by which most men of 
 all ranks and qualities have been subject to err, from which 
 we cannot altogether acquit ourselves; yet this we can 
 boldly say, that although some of us were in arms under the 
 former powers, our end was not the destruction of men’s 
 lives, but rather their preservation, and to prevent the rude 
 multitude of their designs, which were no other than ruin 
 and desolation where they did prevail; this, we say, was our 
 end, whatsoever our adversaries do say to our reproach. 
 
 And whereas, O King, there have (within these few days) 
 been in the city of London very strange and unheard of 
 actions, to the wounding of our souls, we have been so far 
 from designing or acting therein that envy itself cannot 
 justly charge us. Nevertheless, such is the portion of many 
 of us, to be taken out of our houses, and from our em- 
 
 N ^ 
 
 ployments, beaten and abused in the streets by the rude 
 multitude, haled before the justices and other officers, and 
 
 2 [From a broad sheet. The subscribers to this appeal were general 
 baptists.] 
 
358 
 
 PUBLIC DOCUMENTS. 
 
 then, having nothing to charge us with, they put us to the 
 oath, or oaths, and upon refusal (though Christ hath pro¬ 
 hibited swearing at all, especially any promissory oath), are 
 we sent to prison, to the impoverishing and ruin of us, our 
 wives, and children; which opposition against swearing now 
 in us, is no more than what the greatest part of us were 
 against under the former powers. 
 
 But that which wounds us most, O king, is the late 
 proclamation, wherein there is no difference made, but as 
 though all were alike in the transgression, and had all made 
 an ill use of thine indulgence and forfeited our liberty; 
 which doth strengthen the rude multitude in their con¬ 
 fidence that we are guilty of some pernicious design against 
 thee, O king, and the nation. Which false reports greatly 
 obstruct our liberty to meet together to pray and edify one 
 another; as also to meet in our own houses to pray one 
 with another, which we humbly conceive is our right as 
 men and Christians; which, if we do, we are liable to be 
 destroyed by the rude multitude, though we cannot be 
 charged with any fact. Thus the guiltless suffer with the 
 guilty, which is averse to the mind of the holy and just God. 
 
 And although our consciences do bear us witness that we 
 have not abused our liberty, by any ill use that we have 
 made of thine indulgence, and that thy proclamation (pro¬ 
 hibiting our assembling together after our usual manner) 
 does not properly reach us, but that we ought to have had 
 the benefit of thy former declaration, ascertaining our 
 Christian freedom; yet, forasmuch as the late disturbance 
 might minister cause of jealousy, being done by some that 
 pretended separation, but not of our faith or practice, such 
 of us as have not been imprisoned have, since thy proclama¬ 
 tion was extant, forborne to meet, lest it should be judged 
 contempt of authority; so willing we are to prevent all 
 grounds of fear; and we do challenge the world to come 
 
THE HUMBLE REPRESENTATION. 
 
 359 
 
 forth and show wherein we have offended thee, that we are 
 thus dealt with; for we can truly say with the servant of 
 God of old, that innoeency is found in us, and against thee, 
 O king, have we done no harm. 
 
 Wherefore, O king, our humble desire is, that thou wouldst 
 seriously weigh our innoeency and sufferings, with our humble 
 desires, as also our forbearance to assemble (lest it should be 
 deemed contempt), until we had cleared our innoeency unto 
 thee, which here (in the fear of the all-seeing God) we have 
 done ; and if, notwithstanding our just complaint, thine ears 
 be shut against our cry, and will not release the innocent out 
 of prison, nor restore our Christian liberty, which of late we 
 have been deprived of without just cause, but upon mis¬ 
 information, and shall still be liable to be destroyed by the 
 rude multitude, that then we shall cast all our care upon our 
 God, and assemble together to pray, and build up one another 
 in the things of our holy God, as he hath commanded us; 
 leaving thee, O king, and all the world to judge, whether we 
 ought not to obey God rather than man. And if for serving 
 our God thou sufferest us to be destroyed, we shall commit 
 our righteous cause to Him that judgeth righteously, and hath 
 said, Vengeance is mine, and I will repay it, Rom. xii. 19. In 
 the meantime we shall patiently wait, and mightily cry unto 
 the Lord, until he redeems [ns] from the hands of our op¬ 
 pressors ; for the Lord hath said, He will encamp about his 
 house, and no oppressors shall pass through them any more ; for 
 now have I seen with mine own eyes, saith the Lord, Zech. ix. 
 8. All which, O king, we shall commit to thy consideration, 
 and shall be subject to thee in civil things for conscience’ sake; 
 and subscribe our names for ourselves, and the congregation to 
 which we do belong:— 3 
 
 3 [Mr. Jonathan Jennings was pastor Sam. Loveday presided over a church 
 of a church, in White’s Alley. Mr. meeting on Tower Hill. It is probable 
 
PUBTJO DOCUMENTS. 
 
 360 
 
 Thomas Perrott, 
 
 Samuel Fulcher, 
 
 Jonathan Jenings, 
 
 William Beacar, 
 
 Christopher Miles, 
 
 John Manbee, 
 
 Thomas Smith, 
 
 Samuel Loveday, 
 
 William Paine, 
 
 Thomas Earner, 
 
 Richard Newberry, 
 
 John Michel, 
 
 Richard Day, 
 
 Humphrey Jones, 
 
 William Goodman, 
 
 Thomas Orchard, 
 
 Samuel Hodgkin, 
 
 Hugh Boulton, 
 
 Henry Brown, 
 
 Thomas Clark, 
 
 Walter Pen, 
 
 Richard Taylor, 
 
 John Hamersly, 
 
 Robert Parker, 
 
 Thomas Hayns, 
 
 John Parker. 
 
 POSTSCRIPT. 
 
 Let none judge or think amiss that we do not give the 
 king those titles that are commonly given unto him ; for it 
 is not out of any disrespect to his person, being not willing 
 to deny him anything that is given him of God: and for these 
 words, thee , thou, and thine, we find in scripture to be 
 given to the greatest and best of men that were in authority, 
 as also to God himself, and to our Lord Jesus Christ. 
 
 London, Printed in tlie Year, 1660. 
 
 that they regarded themselves but as casionally to preach for Mr. Loveday. 
 one congregation, as we know that Taylor’s Gen. Bap., i. 250, 252, 382.] 
 Mr. Jennings was accustomed oc- 
 
 HADDON, BROTHERS, AND CO. PRINTERS, CASTI.K STREET, FINSBURY. 
 


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