Breafts were inflamed with an ardent Love to Truth,and their Affe tions enlivened by a warm dilinterested Regard to its Interefts: They were ftruck with Amazement at the terrible Bondage_which had for fo many Ages enflaved the World, and the thick Darknefs of Superftition and Ignorance in which the Church was overwhelmed; the fatal Confequences and monftrous Abfurdities hereof awakned their Refentment against Antichrift, filled them with Horror at his' Abominations, and put Life into their Endeavours: They refolved immediately to believe nothing but what the Scriptures taught, and to make thofe Divine Oracles the Measure of their Worship and Government, as well as the Standard of their Doctrine.

The generous Spirit of Liberty breathed with an univerfal Vigour, and the noble Soul of the Reformation envigorated every Part; fo that no Diftinction was made of Days and Ceremonies, which were alike deftitute of Scripture-Support. They did not apply themselves to pick out from amongst the reft, the fairest and leaft hazardous Fruits, that were nourished by humane Fancy and Art, nor did they ftand to make a Compofition with the Degeneracy of Religion; but the Spirit and the Genius of the Reforma tion, like a mighty Torrent, bore all down before it, that had not the Apoftolical Times to keep it up: And the People did not then confult with Flesh and Blood, or make worldly Politicks or earthly Views diftinguish betwixt Things which were alike blamable and unwarrantable; and therefore we find, wherever this heroick Zeal animated our Fathers, and the Spirit of the Reformation was not hemmed in by fome outward Reftraints, that it univerfally Spread its Influence through every Branch of Worship. Thus, in Holland, Switzerland, France, feveral Parts of Germany, &c. and in our own Country, where the Reformation begun amongst the People, though difcouraged by the Civil Magiftrate, the abovenamed Advances in the Purity and Simplicity of Worship and Government were made.

Whereas, tho' it was in fome Refpects the Happiness of our neighbouring Church, that Matters were carried on with more Regularity, and the Interefts of Religion grew up under the Shadow of lawful Authority, yet this very Thing feems to have deprived the Spirit of the Reformation of its unlimited Freedom, and reftrained its Efficacy: Nor could that heroick Zeal,which glow'd in the Breafts of our Fathers, exert it felf fo univerfally, and with fo diffufive Influences, becaufe, as the Reformation was there affifted by fecular Powers, fo it was modelled according to their Taste and Humour, Flesh and Blood bore a Share in the Counfels which managed it, and an Intermixture of worldly Politicks and Interests topt its Progrefs, and overshadowed its Purity and Beauty by fome Remains of the old Superftitions.

Henry VIII. all whofe Zeal against Rome took its Rife from the Impetuofity of his own Paffions, and terminated wholly in himself, had little Thought of making any Changes, but fuch as might be fubfervient to his Luft and Ambition: And that great Princess, who, it must be own'd, was mov'd by greater Views, was yet in

every Thing a Lover of Pomp and Magnificence; and therefore the Worship which was reformed by her, was neceffitated to retain a great Part of its Show and Ceremony, which fhe was fo fond of, and which in all Places are too agreeable to the Taste of the Rich and Great, whofe depraved Appetites naufeate the Simplicity of Divine Things: In the fettling of Ecclefiaftical Affairs, the Genius of the Court intermix'd it felf with, and in fome Inftances prevailed over that of the Gofpel; and both the Government and Worship were too much adapted to the Model of the Civil Conftitution, and to the Humour of fecular Greatnefs, and framed fo as to become fubfervient to the Views and Defigns of the Prince; whereby the Spirit of the Reformation was extremely enervated, and could not exert it felf with fo much Life and Succefs, as it did in thofe Places where there was not fo much Room for the Influence of fuch Principles, the People having reformed of themfelves, without the Sovereign. And what indeed the native Tendency of the Reformation every where was, had it been left to its own Genius, feems to appear from the Conduct and Doctrine of many of the first Reformers of the Church of England, whofe Principles were of the fame Nature with ours, and plainly lead the fame Way.

As all Courts are in Love with Magnificence, and dote with Fondnefs on the rich and fplendid Appearances of an external Majefty and Elevation; and as the Maxims of Princes are almost every where the fame, fo we find the Reformation was in fome Meafure managed in a Suitableness thereto, in the feveral Countries where it was carried on by the Civil Government, and modell'd by the Interpofition of the Prince: Thus in Sweden, Denmark, &c. as well as in England, their Ecclefiaftical Government and religious Devotions breathe more of the Air of the Court, and are more adjufted to the Maxims of fecular State and Grandeur.

THIRD PURPOSE which the Christian Churches have all A along propos'd to themfelves in publishing their Confeffions, was, That they might contribute to the mutual Comfort and Edification of one another, maintain a good Correfpondence, and encreafe brotherly Love, by fhowing how far, and in how momentuous Things they agreed together.

A Soul inflam'd with the Love of God, and animated by a fervent Zeal for Religion, cannot mifs to feel a fenfible Pleafure, when its Interefts flourish in the World, and Truth and Purity make Advances, or maintain themselves amidst the powerful and vigilant Enemies which the Church is always furrounded by, and the dangerous Snares and Difficulties it hath to grapple with: For, as all the faithful Subjects of the Messiah's Kingdom obey him with the moft unconstrain'd Willingness, and love him with the warmeft Affections; the Glory of his Empire becomes the deareft Object of their Withes; and the brighter it grows, and the more his Throne is exalted, the greater Joy flows into their panting Hearts; and each of the Victories which Light and Truth obtain over Error and Ignorance, is attended with louder Acclamations, and carries

alongst

alongft with it into their Souls a more exquifite Delight, than ever the greateft Conquefts of the braveft and happieft Generals occafion ed to the Citizen that was moft zealous for the Glory of his Coun try and the Honour of Rome.

And therefore thofe Churches, which embrace the fame Doctrines of Chriftianity, do, by publishing Authentick Declarations of their Faith, give mutual Satisfaction to one another, and yield to the whole Body that Pleafure, which a Soul infpired with the higheft Efteem and Affection for Truth, muft receive from its Propagation and Advancement in the World: And, as every Sinner that is converted upon Earth, gives Life and Vigour to the Satisfaction of Heaven it felf, and is a Source of Delight to the Angels; fo the new Difcoveries which every Saint on Earth can make of a Church or a Perfon's maintaining the fame Faith with himfelf, especially when it may be abandoned and vilified by thofe about him, will enliven his Spirits, and comfort his Soul. But we hope that our Confeffion will in a peculiar Manner gain this End, fince it belongs to a Church, all the Members whereof, as we have Reafon to believe, fincerely maintain the Faith contained in it, without impofing upon themselves and the World by artful Diftinctions and Subtilties, or making ufe of the Arguments of Blood and Perfecution to preferve or propagate that Faith.

And the only Reafon why Men have not a feeling Value of the Noblenefs and Excellency of this End of Confeffions, is, becaufe fo few are infpired with an affectionate Regard for Religion and Truth, and make Jerufalem their chiefeft foy: The degenerate Profeffors of Chriftianity fo univerfally preferring their own Things to thofe of Chrift; and fo they are little affected either with the Rage and Prevalency of his Enemies, or the Triumphs of his victorious Grace and Love in the World.

The feveral Churches of Chrift fcattered throughout different Kingdoms, by whatever Peculiarities they be diftinguished from one another, do yet compofe but one Society, and are all Members of that one Body whereof Chrift Jefus is the Head: Whenever they merit that Name, they are animated by the fame Spirit, governed by the fame Maxims, and envigorated by Strength, and Courage, and Perfeverance, derived from one Source, and drawn from the fame Wells of Salvation: The Relation which they ftand under to their common Lord and Saviour, joins together all the Subjects of this glorious Kingdom by the ftricteft Bonds of Union, and lays them under inviolable Obligations to every Thing which can tend to promote it, and to the most intimate Friendship, ardent Love and univerfal Charity.

Hence all the Churches, how diftant foever in Place and Condi tion, whether in a flourishing or perfecuted State, and tho' differing, it may be, in Complexion and fome lefs remarkable Features, ought to maintain an uninterrupted Communion, and keep up that Fellowship with one another, which they all enjoy with the Father and the Son And it were to be wifhed, that more even of an external Union and Friendship, a Communication of Counfels and Occur

:

rences

rences, could obtain amongst Chriftians; and that fuitable Me thods could be fallen upon to beget a good Correfpondence, and keep up a Familiarity amongst the feveral Churches, who are all baptized into the fame God and Saviour.

Now one of thefe Things by which the Members of Chrift's myftital Body are to maintain mutual Communion, is the Sameness of their Faith and Doctrine, and an Agreement in a Belief of thefe important Truths of Religion which are taught in the Gofpel: Hence the Atofle, recommending Unity amongft Chriftians, and fhowing wherein it confifts, mentions Faith as one confiderable Inftance, Eph. 4. 5. One Lord, fays he, one Faith, one Baptifm; and 'tis reprefented as the Defign of all divine Ordinances, That they may be brought in the Unity of Faith, and of the Knowledge of the Son of God unto a perfect Man. Now it will be eafily perceived how well adapted Creeds are to promote this Act of Chriftian Communion.

The Church of Scotland therefore, by this her Confeffion, embraces with the fincereft Love and Friendship, and joins in the moft extenfive Fellowship with all thofe through the World that receive the fame common Faith, and declares her inviolable Affection and Unity with all fuch as believe the important Truths of the glorious Gospel, entertain the Hope of the great Salvation, and the neceffary Means to attain it: Though the nearer they approach to her in the Belief of thofe Truths that may be of an inferior Nature, this Communion becomes ftricter and more intimate.

It hath occafioned a fenfible Concern to all who value Religion and Goodness, and hath been the frequent Object of their Regret and Sorrow, that there fhould be fo many lamentable Divifions amongst the Protestant Churches, who were united together in throwing off the Toke of Antichrift, and in their generous Efforts against that fpiritual Tyranny, and feemed all then to be animated by the fame noble Spirit, and to move towards the fame End; but have fince, to the Reproach of our holy Religion, and the Scandal of Adverfaries, given way to a Spirit of Faction and Difcord, crumbled into Parties, and formed diftinct Sects, Lutherans and Calvinifts, Presbyterians and Epifcopals, &c. have feparated from one another under different Denominations, fet up interfering Interefts, and purfued contrary Meafures.

How much foever it were to be wifhed, it can scarce indeed be ever expected,while we breathe the impure and cloudy Air of these lower Regions, that fincere Chriftians fhould agree in all their Opinions about fmaller Matters, and their Notions concerning the Circumftantials of Religion; fince we here know but in part, and fee darkly as through a Glass: A perfect Agreement in Judgment, and abfolute Unity of Faith are referved for that World of Light and Purity, where God himself being the Sun, the invariable Light of Truth, flows, without an interpofing Cloud, into all thofe purified Souls, that are perfectly fit to entertain it in its unmixed Glory.

But it is a melancholy Confideration, and altogether inexcufable, when Charity is the peculiar Character of our Religion, and when

tis one of its plaineft as well as moft important Precepts, That ftudying mutual Forbearance, whereunto we have already attained, wo fhould all walk by the fame Rule,and mind the fame Things, That yet Proteftants fhould be more alienated from one another in their Affections, than they are divided in their Sentiments; and that the feveral Parties, upon numberlets Occafions, manifeft the greatest Bitterness and Hatred against one another, and give a Loofe to all the Impetuofity of Paffion and Refentment and Envy, load one another with the blackeft Calumnies, and exert the greateft Warmth and Keennefs of a Party-Zeal in a mutual Oppofition, and that even where Matters arrived not to fo great an Extremity : Univerfal Experience is too fruitful an Evidence, that a Difference of Sentiments in religious Matters, efpecially amongst separate Churches, is attended with a Coldnefs of Affection, and a Faintnefs and Languishing if not a total Extinction of Love as if a Difagreement in Opinion or Zeal for a Truth, of confeffedly smaller Importance, could excufe a Contempt of the moft momentuous Commands of our Saviour, and a Trampling on thofe Graces, the begetting of which in us, is the Defign of his Sufferings and the Scope of all his Doctrines, and which will remain the Glory and Ornament of a heavenly Religion, when victorious Charity will fhine with an undiminished Beauty and Luftre, after the Grave hath drawn a Shadow over Faith and Hope.

Now there are few Things which will conduce more fuccefs fully to beget thefe noble Virtues of Christianity, revive Moderation and Forbearance amongst the Protestant Churches, and maintain a friendly Correfpondence; than a right Improvement and an at tentive Confideration of their feveral Confeflions of Faith: Becaufe thereby it will be evident that they agree not only in the effential Foundations of Religion, but in all the Principles of fpecial Moment; and that thefe which any of them differ about, are nowife comparable to the others, either for their Number or Importance. One fhould think that an Agreement in any Principle of Moment, fhould be at least as apt to warm the Affections of Chriftians, and infpire them with a mutual Love; as a Difference in another, perhaps difputable, Opinion, and a pretended Zeal for Religion in maintaining it, are effectual to engender Strife and Animofity. Would therefore the feveral Parties of Proteftants but feriously confider in what great Things we all concur, That we are the Subjects of the fame Almighty King, and equally profefs our Hope of the common Salvation; That we agree all in the Belief of Jefus being the Meffiah, of the glorious Things that a Chriftian is raifed to the Expectation of, and the proper Means to attain thefe Bleffings the Faith and Obedience of the Gofpel; That we join in the Principles of the Reformation, and profefs a mutual Abhorrence of the Idola try and Abominations of the Antichriftian Church, and thus have one Hope, one Faith, one Baptifm: In a Word, did we confider that Men of all thefe Divifions may be alike Pilgrims and Strangers in this World, animated by the Profpect of the Regions of Light and Day, when the Clouds that now darken and perplex, us will be entirely

did