Confession of the Faith that is in us, when justly called for, is so indispensable a due all owe to the Glory of the Soveraign GOD, that it is rank­ed among the Duties of the first Command­ment, such as Prayer is; and therefore by Paul yoaked with Faith it self, as necessary to salvation: With the heart man believeth unto righteousness, and with the mouth confes­sion is made unto salvation. Our Lord Christ himself, when he was accused of his Doctrine, considered simply as a mat­ter of fact by preaching, refused to answer; because, as such, it lay upon evidence, and matter of testimony of others; unto whom therefore he refers himself: But when both the High Priest and Pilate expostulate his Faith, and what he held himself to be; he without any demur at all, cheerfully makes declaration, That he was the Son of GOD; so to the High Priest: And that he was a King, and born to be a King; thus to Pilate; though upon the uttering of it his life lay at the stake: Which holy profession of his is celebrated for our example, 1 Tim. 6.13.

Confessions, when made by a company of professors of Chri­stianity joyntly meeting to that end, the most genuine and natural use of such Confessions is, That under the same form of words, they express the substance of the same common salvation, or unity of their faith; whereby speak­ing the same things, they shew themselves perfectly joyned in [Page] the same minde, 1 Cor. 1.10. and in the same judgement.

And accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation, and no way to be made use of as an imposition upon any▪ Whatever is of force or constraint in matters of this nature, causeth them to dege­nerate from the name and nature of Confessions, and turns them from being Confessions of Faith, into exactions and impositions of Faith.

And such common Confessions of the Orthodox Faith, made in simplicity of heart by any such Body of Christians, with concord among themselves, ought to be entertained by all others that love the truth as it is in Jesus, with an an­swerable rejoycing: For if the unanimous opinions and as­sertions but in some few points of Religion, and that when by two Churches, Acts 15. namely, that of Jerusalem, and the Messengers of Antioch met, assisted by some of the Apostles, were by the Believers of those times received with so much joy, (as it is said, They rejoyced for the consolation) much more this is to be done, when the whole substance of Faith, and form of wholsome words shall be declared by the Messengers of a multitude of Churches, though wanting those advan­tages of counsel and authority of the Apostles, which that Assembly had.

Which acceptation is then more specially due, when these shall (to choose) utter and declare their Faith, in the same substance for matter, yea, words, for the most part, that other Churches and Assemblies, reputed the most Or­thodox, have done before them: For upon such a corre­spondency, all may see that actually accomplished; which the Apostle did but exhort unto, and pray for, in those two more eminent Churches of the Corinthians and the Romans; [Page] (and so in them for all the Christians of his time) that both Jew and Gentile, that is, men of different perswasions, Rom. 15.6, 8, 9. (as they were) might glorifie GOD with one minde and with one mouth. And truly, the very turning of the Gentiles to the owning of the same Faith, in the substance of it, with the Christian Jew (though differing in greater points then we do from our brethren) is presently after dignified by the Apostle with this stile, That it is the Confession of Jesus Christ himself; not as the Object onely, but as the Author and Maker thereof: I will confess to thee (saith Christ to God) among the Gentiles. So that in all such accords, v. 9. Christ is the great and first Confessor; and we, and all our Faith uttered by us, are but the Epistles, (as Paul) and Con­fessions (as Isaiah there) of their Lord and ours; He, but expres­sing what is written in his heart, through their hearts and mouthes, to the glory of God the Father: And shall not we all rejoyce herein, when as Christ himself is said to do it upon this occasion: as it there also follows, I will sing unto thy Name.

Further, as the soundness and wholsomness of the matter gives the vigor and life to such Confessions, so the inward freeness, willingness and readiness of the spirits of the Confes­sors do contribute the beauty and loveliness thereunto: as it is in Prayer to God, so in Confessions made to men. If two or three met, do agree, it renders both, to either the more accepta­ble. The Spirit of Christ is in himself too free, great and ge­nerous a Spirit, to suffer himself to be used by any humane arm, to whip men into belief; he drives not, but gently leads into all truth, and perswades men to dwell in the tents of like precious Faith; which would lose of its preciousness and value, if that sparkle of freeness shone not in it: The cha­racter of his people, is to be a willing people in the day of his [Page] power▪ (not Mans) in the beauties of holiness, which are the Assemblings of the Saints: one glory of which Assemblings in that first Church, is said to have been, They met with one accord, which is there in that Psalm prophesied of, in the instance of that first Church, for all other that should succeed.

And as this great Spirit is in himself free, when, and how far, and in whom to work, so where and when he doth work▪ he carrieth it with the same freedom, and is said to be a free Spirit, as he both is, and works in us: And where this Spirit of the Lord is, there is Liberty.

Now, as to this Confession of ours, besides, that a con­spicuous conjunction of the particulars mentioned, hath ap­peared therein: There are also four remarkable Attendants thereon, which added, might perhaps in the eyes of sober and indifferent spirits, give the whole of this Transaction a room and rank amongst other many good and memorable things of this age; at least all set together, do cast as clear a gleam and manifestation of Gods Power and Presence, as hath appeared in any such kinde of Confessions, made by so numerous a company these later years.

The first, is the Temper, (or distemper rather) of the times, during which, these Churches have been gathering, and which they have run through. All do (out of a general sense) complain that the times have been perillous, or dif­ficult times; (as the Apostle foretold) and that in respect to danger from seducing spirits, more perillous then the hot­test seasons of Persecution. We have sailed through an Aestuation, Fluxes and Refluxes of great varieties of Spi­rits, Doctrines, Opinions and Occurrences; and especially in the matter of Opinions, which have been accompanied [Page] in their several seasons, with powerful perswasions and temptations, to seduce those of our way. It is known men have taken the freedom (notwithstanding what Au­thority hath interposed to the contrary) to vent and vend their own vain and accursed imaginations, contrary to the great and fixed Truths of the Gospel, insomuch, as take the whole round and circle of delusions, the Devil hath in this small time, ran, it will be found, that every truth, of greater or lesser weight, hath by one or other hand, at one time or another, been questioned and called to the Bar amongst Us, yea, and impleaded, under the pretext (which hath some degree of Justice in it) that all should not be bound up to the Traditions of former times, nor take Reli­gion upon trust.

Whence it hath come to pass, that many of the sound­est Professors were put upon a new search and disquisition of such truths, as they had taken for granted, and yet had lived upon the comfort of: to the end they might be able to convince others, and establish their own hearts against that darkness and unbelief, that is ready to close with error, or at least to doubt of the truth, when error is speciously presented. And hereupon we do professedly account it one of the greatest advantages gained out of the temptati­ons of these times; yea the honor of the Saints and Mi­nisters of these Nations, That after they had sweetly been exercised in, and had improved practical and experimental Truths, this should be their further lot, to examine and discuss, and indeed, anew to learn over every Doctrinal Truth, both out of the Scriptures, and also with a fresh taste thereof in their own hearts; which is no other then what the Apostle exhorts to, Try all things, hold fast that which is good. Conversion unto God at first, what is it else [Page] then a savory and affectionate application, and the bringing home to the heart with spiritual light and life, all truths that are necessary to salvation, together with other lesser truths? all which we had afore conversion taken in but notionally from common education and tradition.

Now that after this first gust those who have bin thus con­verted should be put upon a new probation and search out of the Scriptures, This per­swasion cometh not of him that calleth you. Gal. 5.8. not onely of all principles explicitely ingredi­ents to Conversion; (unto which the Apostle referreth the Galatians when they had diverted from them) but of all other superstructures as well as fundamentals; and together therewith, anew to experiment the power and sweetness of all these in their own souls: What is this but tryed Faith in­deed? and equivalent to a new conversion unto the truth? An Anchor that is proved to be sure and stedfast, that will certainly hold in all contrary storms: This was the eminent seal and commendation which those holy Apostles that li­ved and wrote last; Peter, John and Jude; in their Epistles did set and give to the Christians of the latter part of those primitive times. And besides, it is clear and evident by all the other Epistles, from first to last, that it cost the Apo­stles as much, and far more care and pains to preserve them they had converted, in the truth, then they had taken to turn them thereunto at first: 1 Pet. 1.5. And it is in it self as great a work and instance of the power of God, that keeps, yea, guards us through faith unto salvation.

Secondly, let this be added, (or superadded rather) to give full weight and measure, even to running over) that we have all along this season, held forth (though quarrel­ed with for it by our brethren) this great principle of these times, That amongst all Christian States and Churches, there [Page] ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all perswasions, that keep unto, and hold fast the necessary foundations of faith and holiness, in all other matters extrafundamental, whether of Faith or Order.

This to have been our constant principle, we are not ashamed to confess to the whole Christian world. Wherein yet we desire we may be understood, not as if in the abstract we stood indifferent to falshood or truth, or were careless whether faith or error, in any Truths but fundamental, did obtain or not, so we had our liberty in our petty and smaller differences: or as if to make sure of that, we had cut out this wide cloak for it: No, we profess that the whole, and every particle of that Faith delivered to the Saints, (the substance of which we have according to our light here professed) is, as to the propagation and furtherance of it by all Gospel-means, as precious to us as our lives; or what can be supposed dear to us; and in our sphere we have endea­vored to promote them accordingly: But yet withall, we have and do contend, (and if we had all the power which any, or all of our brethren of differing opinions have desired to have over us, or others, we should freely grant it unto them all) we have and do contend for this, That in the con­crete, the persons of all such gracious Saints, they and their errors, as they are in them, when they are but such errors as do and may stand with communion with Christ, though they should not repent of them, as not being convinced of them to the end of their days; that those, with their er­rors (that are purely spiritual, and intrench and overthrow not civil societies,) as concrete with their persons, should for Christs sake be born withall by all Christians in the world; and they notwithstanding be permitted to enjoy all Ordi­nances and spiritual Priviledges according to their light, as [Page] freely as any other of their brethren that pretend to the greatest Orthodoxity; as having as equal, and as fair a right in and unto Christ, and all the holy things of Christ, that any other can challenge to themselves.

And this doth afford a full and invincible testimony on our behalf, in that whiles we have so earnestly contended for this just liberty of Saints in all the Churches of Christ, we our selves have had no need of it: that is as to the matter of the profession of Faith which we have maintained together with others: and of this, this subsequent Confession of Faith gives sufficient evidence. So as we have the confidence in Christ, to utter in the words of those two great Apostles, That we have stood fast in the liberty wherewith Christ hath made us free (in the be­half of others, rather then our selves) and having been free, have not made use of out liberty, for a cloak of error or malici­ousness in our selves: And yet, loe, whereas from the beginning of the rearing of these Churches, that of the Apostle hath been (by some) prophecyed of us, and applyed to us, That whiles we promised (unto others) liberty, we our selves would become servants of corruption, and be brought in bondage to all sorts of fancies and imaginations; yet the whole world may now see after the experience of many years ran through (and it is manifest by this Confession) that the great and gracious God hath not onely kept us in that com­mon unity of the Faith and Knowledge of the Son of God, which the whole Community of Saints have and shall in their generations come unto, but also in the same Truths, both small and great, that are built thereupon, that any other of the best and more pure Reformed Churches in their best times (which were their first times) have arrived unto: This Confession withall holding forth a professed op­position unto the common errors and heresies of these times.

[Page]These two considerations have been taken from the sea­sons we have gone through.

Thirdly, let the space of time it self, or days, wherein from first to last the whole of this Confession was framed and consented to by the whole of us, be duly considered by sober and ingenuous spirits: the whole of days in which we had meetings about it, (set aside the two Lords days, and the first days meeting, in which we considered and debated what to pitch upon) were but eleven days, part of which also was spent by some of us in prayer, others in consult­ing; and in the end all agreeing. We mention this small circumstance but to this end, (which still adds unto the for­mer) That it gives demonstration, not of our freeness and willingness onely, but of our readiness and preparedness unto so great a work; which otherwise, and in other Assem­blies, hath ordinarily taken up long and great debates, as in such a variety of matters of such concernment, may well be supposed to fall out. And this is no other then what the Apostle Peter exhorts unto, Be ready always to give an answer to every man that asketh you a reason or account of the hope that is in you. 1 Pet. 3.15. The Apostle Paul saith of the spiritual Truths of the Gospel, 8 Cor. 2. That God hath prepared them for those that love him. The inward and innate constitution of the new crea­ture being in it self such as is suted to all those Truths, as congenial thereunto: But although there be this mutual adaptness between these two, yet such is the mixture of ig­norance, darkness and unbelief, carnal reason, preoccupa­tion of judgement, interest of parties, wantonness in opini­on, proud adhering to our own perswasions, and perverse oppositions and aversness to agree with others, and a mul­titude of such like distempers common to believing man: All which are not onely mixed with, but at times, (especially in [Page] such times as have passed over our heads) are ready to over­cloud our judgements, and do cause our eyes to be double, and sometimes prevail as well as lusts, and do byass our wills and affections: And such is their mixture, that although there may be existent an habitual preparedness in mens spi­rits, yet not always a present readiness to be found, special­ly not in such a various multitude of men, to make a solemn and deliberate profession of all truths, it being as great a work to finde the spirits of the just (perhaps the best) of Saints, ready for every truth, as to be prepared to every good work.

It is therefore to be looked at as a great and special work of the holy Ghost, that so numerous a company of Mini­sters, and other principal brethren, should so readily, speedi­ly and joyntly give up themselves unto such a whole Body of Truths that are after godliness.

This argues they had not their faith to seek; but, as is said of Ezra, that they were ready Scribes, and (as Christ) instructed unto the kingdom of heaven, being as the good housholders of so many families of Christ, bringing forth of their store and treasury New and Old. It shews these truths had been familiar to them, and they acquainted with them, as with their daily food and provision, (as Christs allusion there insinuates) in a word, that so they had preached, and that so their people had believed, as the Apostle speaks up­on one like particular occasion. And the Apostle Paul con­siders (in cases of this nature) the suddenness or length of the time, either one way or the other; whether it were in mens forsaking or learning of the truth. Thus the suddenness in the Galatians case in leaving the truth, he makes a wonder of it: Gal. 1.6. I marvel that you are SO SOON (that is, in so short a time) removed from the true Gospel unto another. Again on the contrary, in the Hebrews he aggravates their back­wardness, [Page] That when for the time you ought to be Teachers, Heb. 5.12. you had need that one teach you the very first principles of the Oracles of God. The Parable contrary to both these having fallen out in this transaction, may have some ingredient and weight with ingenuous spirits in its kinde, according to the proportion is put upon either of these foremention­ed in their adverse kinde, and obtain the like special obser­vation.

This accord of ours hath fallen out without having held any correspondency together, or prepared consultation by which we might come to be advised of one anothers mindes. We alledge not this as a matter of commendation in us; no, we acknowledge it to have been a great neglect: And ac­cordingly one of the first proposals for union amongst us was, That there might be a constant correspondence held among the Churches for counsel and mutual edification, so for time to come to prevent the like omission.

We confess that from the first, every, or at least the ge­nerality of our Churches, have been in a maner like so ma­ny Ships (though holding forth the same general colours) lancht singly, and sailing apart and alone in the vast Ocean of these tumultuating times, and they exposed to every wind of Doctrine, under no other conduct then the Word and Spirit, and their particular Elders and principal Bre­thren, without Associations among our selves, or so much as holding out common lights to others, whereby to know where we were.

But yet whilest we thus confess to our own shame this neglect, let all acknowledge, that God hath ordered it for his high and greater glory, in that his singular care and power should have so watcht over each of these, as that all should be found to have steered their course by the same [Page] Chart, and to have been bound for one and the same Port, and that upon this general search now made, that the same holy and blessed Truths of all sorts, which are currant and warrantable amongst all the other Churches of Christ in the world, should be found to be our Lading.

The whole, and every of these things when put toge­ther, do cause us (whatever men of prejudiced and oppo­site spirits may finde out to slight them) with a holy ad­miration, to say, That this is no other then the Lords doing; and which we with thanksgiving do take from his hand as a special token upon us for good, and doth show that God is faithful and upright towards those that are planted in his house: And that as the Faith was but once for all, and in­tentionally first delivered unto the Saints; so the Saints, when not abiding scattered, but gathered under their respe­ctive Pastors according to Gods heart into an house, and Churches unto the living God, such together are, as Paul forespake it, the most steady and firm pillar and seat of Truth that God hath anywhere appointed to himself on earth, where his truth is best conserved, and publiquely held forth; there being in such Assemblies weekly a rich dwelling of the Word amongst them, that is, a daily open house kept by the means of those good Housholders, their Teachers and other Instructers respectively appropriated to them, whom Christ in the vertue of his Ascension, conti­nues to give as gifts to his people, himself dwelling amongst them; to the end that by this, as the most sure stand­ing permanent means, the Saints might be perfected, till we all (even all the Saints in present and future ages) do come by this constant and daily Ordinance of his unto the unity of the Faith and Knowledge of the [Page] Son of God unto a perfect man, Eph. 4.12. unto the measure of the stature of the fulness of Christ (which though growing on by parts and piecemeal, will yet appear compleat, when that great and general Assembly shall be gathered, then when this world is ended, and these dispensations have had their fulness and period) and so that from henceforth (such a pro­vision being made for us) we be no more children tossed 14. to and fro, and carried about with every wind of Do­ctrine.

And finally, this doth give a fresh and recent de­monstration, that the great Apostle and High-priest of our profession is indeed ascended into heaven, and continues there with power and care, Heb. 3.6. faithful as a son over his own house, whose house are we, if we hold fast the confidence and the rejoycing of the hope firm unto the end: and shews that he will, as he hath promised, be with his own Institutions to the end of the world.

It is true, that many sad miscarriages, divisions, breach­es fallings off from holy Ordinances of God, have along this time of tentation, (especially in the beginning of it) been found in some of our Churches; and no wonder, if what hath been said be fully considered: Many reasons might further be given hereof, that would be a sufficient Apology, without the help of a retortion upon other Churches (that promised them­selves peace) how that more destroying ruptures have befallen them, and that in a wider sphere and compass, which though it should not justifie us, yet may serve to stop others mouthes.

Let Rome glory of the peace in, and obedience of her chil­dren, against the Reformed Churches for their divisions that [Page] occurred (especially in the first rearing of them) whilest we all know the causes of their dull and stupid peace to have been carnal interests, worldly correspondencies, and coalitions strengthened by gratifications of all sorts of men by that Religion, the principles of blinde Devotion, Traditional Faith, Ecclesiastical Tyranny, by which she keeps her children in bondage to this day. We are also certain, that the very same prejudice that from hence they would cast upon the Reformed (if they were just) do lye as fully against those pure Churches raised up by the Apo­stles themselves in those first times: for as we have heard of their patience, sufferings, consolations, and the tran­scending gifts poured out, and graces shining in them, so we have heard complaints of their divisions too, of the forsakings of their Assemblies, Heb. 10.22. as the custom or maner of SOME was (which later were in that respect felones de se, and needed no other delivering up to Satan as their punish­ment, then what they executed upon themselves.) We read of the shipwrack also of Faith and a good Conscience, and overthrowings of the faith of SOME; and still but of some, not all, nor the most: which is one piece of an Apo­logie the Apostle again and again inserts to future ages, and through mercy we have the same to make.

And truly we take the confidence professedly to say, that these tentations common to the purest Churches of Saints separated from the mixture of the world, though they grieve us (for who is offended, and we burn not?) yet they do not at all stumble us, as to the truth of our way, had they been many more: We say it again, these stumble us no more (as to that point) then it doth offend us against the power of Religion it self, to have seen, and to see daily in particular persons called out and separated from the world [Page] by an effectual work of conversion, that they for a while do suffer under disquietments, vexations, turmoils, unsettle­ments of spirit, that they are tossed with tempests and hor­rid tentations, such as they had not in their former estate, whilst they walked according to the course of this world: For Peter hath sufficiently instructed us whose business it is to raise such storms, even the Devil's; and also whose designe it is, that after they have suffered a while, thereby they shall be setled, perfected, stablished, that have so suffered, even the God of all Grace. And look what course of dispensation God holds to Saints personally, he doth the like to bodies of Saints in Churches, and the Devil the same for his part too: And that consolatory Maxim of the Apostle, God shall tread down Satan under your feet shortly, which Paul ut­tereth concerning the Church of Rome, shews how both God and Satan have this very hand therein; for he speaks that very thing in reference unto their divisions, as the co­herence clearly manifests; and so you have both designs exprest at once.

Yea, we are not a little induced to think, that the divisions, breaches, &c. of those primitive Churches would not have been so frequent among the people themselves, and not the Elders onely, had not the freedom, liberties and rights of the Members (the Brethren, we mean) been stated and exercised in those Churches, the same which we maintain and contend for to be in ours.

Yea (which perhaps may seem more strange to many) had not those Churches been constituted of Members in­lightned further then with notional and traditional know­ledge, by a new and more powerful light of the Holy Ghost, wherein they had been made partakers of the holy Ghost, and the heavenly gift, and their hearts had tasted the good Word of [Page] God, and th [...] Powers of the world to come, and of such Mem­bers at lowest, there had not fallen out those kindes of di­visions among them.

For experience hath shewn, that the common sort of meer Doctrinal Professors (such as the most are now a days) whose highest elevation is but freedom from moral scandal joyned with devotion to Christ through meer education, such as in many Turks is found towards Mahomet, that these finding and feeling themselves not much concerned in the active part of Religion, so they may have the honor (especially upon a Reformation of a new Refine­ment) that themselves are approved Members, admitted to the Lords Supper, and their children to the Ordinance of Baptism; they regard not other matters (as Gallio did not) but do easily and readily give up themselves unto their Guides, being like dead fishes carried with the common stream; whereas those that have a further renewed light by a work of the holy Ghost, whether saving or temporary, are upon the quite contrary grounds apt to be busie about, and inquisitive into, what they are to receive and practise, or wherein their consci­ences are professedly concerned and involved: And thereupon they take the freedom to examine and try the spirits, whether of God or no: And from hence are more apt to dissatisfaction, and from thence to run into division, and many of such proving to be inlightned but with a temporary, not saving Faith (who have such a work of the Spirit upon them, and profession in them, as will and doth approve it self to the judgement of Saints, and ought to be so judged, until they be otherwise discovered) who at long run, prove hypocrites through indulgence unto lusts, and then out of their lusts persist [Page] to hold up these divisions unto breach of, or departings▪ from Churches, and the Ordinances of God, and God is even with them for it, they waxing worse and worse, deceiving and being deceived; and even many of those that are sincere, through a mixture of darkness and er­roneousness in their judgements, are for a season apt out of conscience to be led away with the error of others, which lie in wait to deceive.

Insomuch as the Apostle upon the example of those first times, foreseeing also the like events in following generations upon the like causes, hath been bold to set this down as a ruled Case, that likewise in other Churches so constituted and de facto empriviledged as that of the Church of Corinth was (which single Church, in the sa­cred Records about it, is the compleatest Mirror of Church-Constitution, Order and Government, and events thereupon ensuing, of any one Church whatever that we have story of) his Maxim is, There must be also divisions amongst you; he setly inserts an [ ALSO] in the case, as that which had been in his own observation, and that which would be [...] the fate of other Churches like thereunto, so prophesieth he: And he speaks this as pe­remptorily as he doth elsewhere in that other, We must through many tribulations enter into the Kingdom of Heaven: Yea, and that all that will live godly in Christ Jesus, shall suffer persecution: There is a [ MUST] upon both alike, and we bless God, that we have run through both, and do say, and we say no more; That as it was then, so it is now, in both respects.

However, such hath been the powerful hand of Gods Providence in these, which have been the worst of our Try­als, That out of an approved experience and observation [Page] of the issue, we are able to add that other part of the Apostles Prediction, That therefore such rents must be, that they which are approved may be made manifest among you; which holy issue God (as having aimed at it therein) doth frequently and certainly bring about in Churches, as he doth bring upon them that other fate of division. Let them there­fore look unto it, that are the Authors of such disturbances, as the Apostle warneth, Gal. 5.10. The experiment is this, That we have seen, and do daily see, that multitudes of ho­ly and precious souls, and (in the holy Ghosts word) approved Saints, have been, and are the more rooted and grounded by means of these shakings, and do continue to cleave the faster to Christ, and the purity of his Ordinances, and va­lue them the more by this cost God hath put them to for the enjoying of them, who having been planted in the House of the Lord, have flourished in the Courts of our God, in these evil times, to shew that the Lord is upright. And this expe­rimented event from out of such divisions, hath more con­firmed us, and is a lowder Apologie for us, then all that our opposites are able from our breaches to alleadge to preju­dice us.

We will add a few words for conclusion, and give a more particular account of this our DECLARATION. In drawing up this Confession of Faith, we have had before us the Articles of Religion, approved and passed by both Houses of Parliament, June 20. 1648. after advice had with an Assembly of Di­vines, called together by them for that purpose. To which Confession, for the substance of it, we fully assent, as do our Brethren of New-England, and the Churches also of Scotland, as each in their general Synods have testified.

[Page]A few things we have added for obviating some erro­neous opinions, that have been more broadly and boldly here of late maintained by the Asserters, then in former times; and made other additions and alterations in method, here and there, and some clearer explanations, as we found occasion.

We have endeavored throughout, to hold to such Truths in this our Confession, as are more properly term­ed matters of Faith; and what is of Church-order, we dispose in certain Propositions by it self. To this course we are led by the Example of the Honorable Houses of Parliament, observing what was established, and what omitted by them in that Confession the Assembly pre­sented to them. Who thought it not convenient to have matters of Discipline and Church-Government put into a Confession of Faith, especially such particulars thereof, as then were, and still are controverted and under dispute by men Orthodox and sound in Faith. The 30 ^th cap. there­fore of that Confession, as it was presented to them by the Assembly, which is of Church-Censures, their Use, Kindes, and in whom placed: As also cap. 31. of Synods and Councels, by whom to be called, of what force in their decrees and determinations. And the 4 ^th paragr. of the 20 ^th cap. which determines what opinions and practises disturb the peace of the Church, and how such disturbers ought to be proceeded against by the Censures of the Church, and punished by the Civil Magistrate. Also a great part of the 24 ^th cap. of Marriage and Divorce. These were such doubtful assertions, and so unsutable to a Confession of Faith, as the Honorable Houses in their great Wis­dom thought fit to lay them aside: There being nothing that tends more to heighten dissentings among Brethren, [Page] then to determine and adopt the matter of their difference, under so high a title as to be an Article of our [...]ith: So that there are two whole Chapters, and some Para­graphs in other Chapters in their Confession, that we have upon this account omitted and the rather do we give this notice, because that Copy of the Parliaments, followed by us, Aug. 1647 is in few mens hands; the other as it came from the Assembly, being approved of in Scotland, was printed and hastened [...]nto the world before the Par­liament had declared their Resolutions about it; which was not till June 20. 1648. and yet hath been, and conti­nueth to be the Copy (ordinarily) onely sold, printed and reprinted for these eleven years.

After the 19 ^th cap. of the Law, we have added a cap. of the Gospel, it being a Title that may not well be omitted in a Confession of Faith. In which Chapter, what is dispersed, and by intimation in the Assemblies Confession with some little addition, is here brought to­gether, and more fully under one head.

That there are not Scriptures annexed as in some Con­fessions (though in divers others it's otherwise) we give the same account as did the Reverend Assembly in the same case: Session [...]86. which was this; The Confession being large, and so framed, as to meet with the common errors, if the Scri­ptures should have been alleadged with any clearness, and by shewing where the strength of the proof lieth, it would have required a volume.

We say further, it being our utmost end in this (as it is indeed of a Confession) humbly to give an account what we hold and assert in these matters; that others, especi­ally the Churches of Christ may judge of us accordingly. [Page] This we aimed at, and not so much to instruct others, or convince gainsayers. These are the proper works of other institutions of Christ, and are to be done in the strength of express Scripture. A Confession is an Ordi­nance of another nature.

What we have laid down and asserted about CHURCHES and their Government, we humbly conceive to be the Order which Christ himself hath appointed to be ob­served, we have endeavored to follow Scripture-light; and those also that went before us according to that Rule, desirous of nearest uniformity with reforming Churches, as with our Brethren in New England, so with others, that differ from them and us.

The Models and Platforms of this subject laid down by learned men, and practised by Churches, are various: We do not judge it brotherly, or grateful, to insist upon comparisons as some have done; but this experience teacheth, That the variety, and possibly the disputes and emulations arising thence, have much strengthened, if not fixed, this unhapy perswasion in the mindes of some learned and good men, namely, That there is no set­tled Order laid down in Scripture; but it's left to the pru­dence of the Christian Magistrate, to compose or make choice of such a Form as is most sutable and consistent with their Civil Government. Where this opinion is en­tertained in the perswasion of Governors, there, Churches asserting their Power and Order to be jure di­vino, and the appointment of Jesus Christ, can have no better nor more honorable entertainment, then a To­leration or Permission.

Yet herein there is this remarkable advantage to all [Page] parties that differ, about what in Government is of Christs appointment; in that such Magistrates have a far greater [...]tude in conscience, to tolerate and permit the several forms of each so bound up in their perswasion, then they have to submit unto what the Magistrate shall impose: And thereupon the Magistrate exercising an indulgency and forbearance, with protection and encouragement to the people of God, so differing from him, and amongst themselves: Doth therein discharge as great a faithfulness to Christ▪ and love to his people, as can any way be suppo­sed and expected from any Christian Magistrate, of what perswasion soever he is. And where this clemency from Governors is shewed to any sort of persons or Churches of Christ upon such a principle, it will in equity produce this just effect, That all that so differ from him, and amongst themselves, standing in equal and alike difference from the principle of such a Magistrate, he is equally free to give a like liberty to them, one as well as the other.

This faithfulness in our Governors we do with thank­fulness to God acknowledge, and to their everlasting ho­nor, which appeared much in the late Reformation. The Hicrarchie, Common-prayer-book, and all other things grie­vous to Gods people, being removed, they made choice of an Assembly of learned men, to advise what Govern­ment and Order is meet to be established in the room of these things; and because it was known there were diffe­rent opinions (as always hath been among Godly men) a­bout forms of Church-Government, there was by the Ordinance first sent forth to call an Assembly, not onely a choice made of persons of several perswasions to sit as Members there, but liberty given, to a lesser number, if [Page] dissenting, to report their Judgements and Reasons, [...] well and as freely as the major part.

Hereupon the Honorable House of Commons (an In­dulgence we hope will never be forgotten) finding by pa­pers received from them, that the Members of the Assembly were not like to compose differences a­mongst themselves, so as to joyn in the same Rule for Church-Government, did Order further as followeth: That a Committee of Lords and Commons, &c. do take into consideration the differences of the Opinions in the Assembly of Divines in point of Church-Government, and to endeavor a union if it be possible; and in case that cannot be done, to endea­vor the finding out some way, how far tender confer­ences, who cannot in all things submit to the same Rule which shall be established, may be born with ac­cording to the Word, and as may stand with the pub­lique peace.

By all which it is evident the Parliament purposed not to establish the Rule of Church-Government with such rigor, as might not permit and bear with a practise diffe­rent from what they had established: In persons and Churches of different principles, if occasion were. And this Christian clemency and indulgence in our Governors, hath been the foundation of that Freedom and Liberty, in the managing of Church-affairs, which our Brethren, as well as WE, that differ from them, do now, and have many years enjoyed.

The Honorable Houses by several Ordinances of Par­liament after much consultation, having settled Rules [Page] for Church-Government, and such an Ecclesiastical Order as they judged would best joynt with the Laws and Govern­ment of the Kingdom, Ordi­nance of March 14. 1645. did publish them, requiring the pra­ctise hereof throughout the Nation; and in particular, by the Ministers of the Province of London. But (upon the former reason, or the like charitable consideration) these Rules were not imposed by them under any PENAL­TY or rigorous inforcement, though frequently urged thereunto by some.

Our reverend Brethren of the Province of London, ha­ving considered of these Ordinances, and the Church-Go­vernment laid down in them, declared their opinions to be, That there is not a compleat rule in those Ordinances; also, Conside­rations and Cau­tions from Si­on Coll. June 19. 1646. that there are many necessary things not yet established, and some things wherein their consciences are not so fully sa­tisfied. These Brethren in the same paper, have pub­lished also their joynt Resolution to practise in all things ac­cording to the rule of the Word, and according to these Or­dinances, so far as they conceive them correspond to it, and in so doing they trust they shall not grieve the spirit of the truly godly, nor give any just occasion to them that are contrary minded, to blame their proceedings.

We humbly conceive (that WE being dissatisfied in these things as our Brethren) the like liberty was intended by the honorable Houses, and may be taken by us of the Congregational way (without blame or grief to the spirits of those Brethren at least) to resolve, or rather to conti­nue in the same resolution and practise in these matters, which indeed were our practises in times of greatest op­position, and before this reformation was begun.

And as our Brethren the Ministers of London, drew up and published their opinions and apprehensions about [Page] Church-Government into an intire System; so we now give the like publique account of our consciences, and the rules by which we have constantly practised hitherto; which we have here drawn up, and do present. Where­by it will appear how much, or how little we differ in these things from our Presbyterian Brethren.

And we trust there is no just cause why any man, ei­ther for our differing from the present settlement, it be­ing out of conscience, and not out of contempt, or our differences one from another, being not wilful, should charge either of us with that odious reproach of Schism. And indeed, if not for our differing from the State-settle­ment, much less because we differ from our Brethren, our differences being in some lesser things, Jus divinum Minist. pub. by the Pro­vost of Lon­don, in the Preface. and circumstances onely, as themselves acknowledge. And let it be further considered, that we have not broken from them or their Order by these differences (but rather they from us) and in that respect we less deserve their censure; our practise being no other then what it was in our breaking from Episcopacy, and long before Presbytery, or any such form as now they are in, was taken up by them; and we will not say how probable it is that the yoke of Episcopacy had been upon our neck to this day, if some such way (as for­merly, and now is, and hath been termed Schism) had not with much suffering bin then practised & since continued in.

For Novelty, wherewith we are likewise both charged by the enemies of both, it is true, in respect of the pub­lique and open profession, either of Presbytery or Inde­pendency, this Nation hath been a stranger to each way, it's possible ever since it hath been Christian; though for our-selves we are able to trace the footsteps of an Indepen­dent Congregational way in the ancientest customs of [Page] the Churches, as also in the writings of our soundest Pro­testant Divines, and (that which we are much satisfied in) a full concurrence throughout in all the substantial parts of Church-Government, with our Reverend Brethren the old Puritan non-Conformists, Puritanis. Ang. by Dr. Aims near 50 years since, as the opinions of Whitehead, Gilbe, Fox, Dearing, Greenham, Cartwright, Venner, Fulk, Whitaker, Rainold, Perkins, &c. who being instant in prayer and much sufferings, prevailed with the Lord, and we reap with joy, what they sowed in tears. Our Brethren also that are for Presbyterial subordinations, profess what is of weight against Novelty for their way.

And now therefore seeing the Lord, in whose hand is the heart of Princes, hath put into the hearts of our Go­vernors to tolerate and permit (as they have done many years) persons of each perswasion, to enjoy their consci­ences, though neither come up to the Rule established by Authority: And that which is more, to give us both pro­tection, and the same encouragement that the most de­voted Conformists in those former superstitious times en­joyed, yea, and by a publique Law to establish this Liberty for time to come; and yet further, in the midst of our fears, to set over us a Prince that owns this Establishment, and cor­dially resolves to secure our Churches in the enjoyment of these Liberties, if we abuse them not to the disturbance of the Civil Peace.

This should be a very great engagement upon the hearts of all, though of different perswasions, to endea­vor our utmost, joyntly to promove the honor and prospe­rity of such a Government and Governors by whatsoever means, which in our Callings as Ministers of the Gospel, and as Churches of Jesus Christ the Prince of peace, we are any way able to; as also to be peaceably disposed one [Page] towards another, and with mutual toleration to love as brethren, notwithstanding such differences, remembring, as it's very equal we should, the differences that are be­tween Presbyterians and Independents, being differences between fellow-servants, and neither of them having au­thority given from God or man, to impose their opinions, one more then the other. That our Governors after so solemn an establishment, should thus bear with us both, in our greater differences from their Rule, and after this, for any of us to take a fellow-servant by the throat, upon the ac­count of a lesser reckoning, and nothing due to him upon it: is to forget, at least not to exercise, that compassion and tenderness we have found, where we had less ground to challenge or expect it.

Our prayer unto God is, That whereto we have already attained, we all may walk by the same rule, and that wherein we are otherwise minded, God would reveal it to us in his due time.