THE FIFTH BOOK. SYNODICON AMERICANUM.* THE FIRST PART. THE FAITH PROFESSED BY THE CHURCHES OF NEW-ENGLAND. Periculosum nobis ac miserabile est, tot fides existere quot voluntates, et tot 1. Ir was once an unrighteous and injurious aspersion cast upon the churches of New-England, that "the world knew not their principles:" whereas they took all the occasions imaginable to make all the world know, "that in the doctrinal part of religion, they have agreed entirely with the reformed churches of Europe:" and that they desired most particularly to maintain the faith professed by the churches of Old England, the country whereto was owing their original. Few pastors of mankind ever took such pains at catechising, as have been taken by our New-English divines. Now, let any man living read the most judicious and elaborate catechisms paolished, a lesser and a larger by Mr. Norton, a lesser and a larger by Mr. Mather, several by Mr. Cotton, one by Mr. Davenport, one by Mr. Stone, one by Mr. Norris, one by Mr. Noyes, one by Mr. Fisk, several by M. Eliot, one by Mr. Sea-born Cotton, a large one by Mr. Fitch; and say, hether true divinity were ever better handled; or whether they were not the truest sons of the church of England, who thus maintained its "funCamental articles," which are so many of them first subscribed, and then dyed and confuted by some that would monopolize that name unto themves: but as a further demonstration thereof, when there was a synod assembled at Cambridge, September 30, 1648, even that synod which framed, agreed and published, "the Platform of Church-discipline,” there as a most unanimous vote passed in these words: This synod having perused and considered (with much gladness of heart and thankfuless to God) the 'confession of faith,' published by the late reverend assembly in England, de judge it to be very holy, orthodox and judicious, in all matters of faith, and do therefore ely and fully consent thereunto for the substance thereof. Only in those things which *The American Church Manual. It is a perilous and deplorable thing, that there should exist among us as many creeds as wills, and as many versities of doctrine as of character-HILARY. have respect to church-government and discipline, we refer ourselves to the 'Platform Church-discipline,' agreed upon by this present assembly: and we do therefore think it me that this confession of faith should be commended to the churches of Christ among and to the honoured court, as worthy of their due consideration and acceptance." This vote was passed by the ministers and messengers of the churche in that venerable assembly, when the government recommended unto the consideration, "a confession of faith," as one thing, which the transmari churches expected from them. And they hoped that this proof of the being "fellow heirs of the same common salvation" with the church beyond sea, would not only free them from the suspicion of heresie, bi clear them from the character of schism also; in as much as their di sent from those churches, was now evidently but in some lesser matter of ecclesiastical polity; and a dissent not managed either with such arr gancy or censoriousness as are the essential properties of schismaticks. § 2. As to make "a confesion of faith," is a duty wherein all Christian are to be made confessors, and multitudes of 'em have been made martyrs thus to write "a confession of faith," is a work which the faithful in a ages have approved and practised, as most singularly profitable. The co fessions thus emitted by such worthies as Irenæus and Athanasius formerly and Beza, as well as others more lately, have been of signal advantage t the church of God: but when many churches do join together in suc confessions, the testimony born to the truth of God, is yet more gloriou and effectual. How remarkably the confessions of the four general cour cils were owned for the suppression of the heresies then spawned, is we known to all that have set foot but as far as the threshold of church-hi tory; and surely the fabulous musick of the spheres cannot be suppose more delicious than that harmony which is to be seen in the confession of the reformed churches, that have therefore been together publishe Wherefore, besides the vote of the New-England churches, for a concu rence with the confession of faith made by the assembly at Westminste a synod assembled at Boston, May 12, 1680, whereof Mr. Increase Mathe was moderator, consulted and considered what was further to be done for such a confession. Accordingly, the confession of faith consented by the congregational churches of England in a synod met at the Savoy, which excepting a few variations, was the same with what was agreed by th reverend assembly at Westminster, and afterwards by the general assembl of Scotland; was twice publickly read, examined and approved; and som small variations made from that of the Savoy, in compliance with that Westminster; and so, after such collations, but no contentions, voted an printed, as the faith of New-England. But they chose to express then selves in the words of those assemblies; "that so" (as they speak in thei preface) "we might not only with one heart, but with one mouth, glorifi God and our Lord Jesus Christ." § 3. It is true, that particular churches in the country have had thei "confessions" by themselves drawn up in their own form; nor indeed were the symbols in the most primitive times always delivered in ipsissimis verbis.* It is also true, that few learned men have been admitted as members of our churches, but what have, at their admissions, entertained them with notable confessions of their own composing; insomuch, that if the protestants have been by the papists call'd "confessionists," the protestants of New-England have, of all, given the most laudable occasion to be called. so. Nevertheless, all this variety has been the exactest unity; all those confessions have been but so many derivations from, and explications and confirmations of, that confession which the synods had voted for them all; for, ut plures rivuli, ab uno fonte, ità plures fidei confessiones ab una eademque fidei veritate, manare possunt. Now that good confession remains. to be exhibited. Reader, 'tis a memorable passage that is related by Ruffinus in his ecclesiastical history, that a pagan philosopher, in a publick disputation, evaded and rejected the most powerful arguments for Christianity, brought by the most learned Christians in the assembly: until an honest elder of one of the churches, but of abilities which were so much inferior to the rest, that the rest were afraid and sorry to see his undertaking, did undertake to silence him. This honest man after this manner addressed the adversary: "In the name of the Lord Jesus Christ, I require you to hear the truth: there is but one God, who made the heavens and the earth, and hath formed man of the dust thereof, with an immortal soul inspired into him: he, by his word and power brought forth this whole creation, and sanctifies us by his Holy Spirit: and he, who is the word, whom we own to be the Son of God, taking compassion on fallen man, hath become a man: he was born of a virgin, and by suffering, even to death, for us, he hath delivered us from eternal death, and by his resurrection he hath made sure of life eternal for us. Him we look for again to be the Judge of the world: believest thou this, O philosopher?" The man found himself thunder-struck into a more than ordinary consternation at this discourse, and cry,d out, "I believe it, I confess it!" Whereupon the holy man said, "Then follow me, and be baptised." He did so, and unto his party then present he said, "While I had to do with the words of men, I could oppose words unto them; but when I felt a power from God, I could not resist it. I find that man cannot oppose himself to God." Our ecclesiastical history shall now give a plain and pure confession of our faith. May the reader now find an irresistible power of God, and of grace irradiating his mind, with all satisfaction in it. "Tis composed of things, which, as Chrysostom speaks, wv navwv axrivwv pavεpwrɛpa-"clearer than the beams of the sun." * In the precise words. + As several streams can issue from a single fountain, so several articles of faith can be drawn from one and the same true faith. A CONFESSION OF FAITH; OWNED AND CONSENTED TO BY THE ELDERS AND MESSENGERS OF THE CHURCHES, ASSEMBLED AT BOSTON IN NEW-ENGLAND, MAY 12, 1680. BEING THE SECOND SESSION OF THAT SYNOD. CHAPTER I. OF THE HOLY SCRIPTURES. I. ALTHOUGH the light of nature and the works of creation and provi dence do so far manifest the goodness, wisdom and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and of his will, which is necessary unto salvation: 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 afterwards 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 to writing: which maketh the Holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased. II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: 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, Zephania, Haggai, Zechariah, Malachi. OF THE NEW TESTAMENT. Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colos sians, 1 Thessalonians, 2 Thessalonians, 1 To Timothy, 2 To 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 inspiration of God to be the rule of faith and life. III. The books commonly called "Apocrypha" not being of divine inspiration, are no part of the canon of Scripture; and therefore are of no authority in the church of God, nor to be any otherwise approved or made use of than other humane writings. IV. The authority of the Holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself) the author thereof; and therefore, it is to be received because it is the word of God. V. We may be moved and induced by the testimony of the church, to an high and reverend esteem of the Holy Scripture. And the heavenli ness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all the glory to God) the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the word of God; yet notwithstanding our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the word in our hearts. VI. The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture; unto which nothing, at any time, is to be added, whether by new revelations of the Spirit or traditions of men. Nevertheless, we acknowledge the inward illuminations 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 humane actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the word, which are always to be observed. VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. VIII. The Old Testament in Hebrew, (which was the native language of the people of God of old) and the New Testament in Greek, (which, at the time of writing of it, was most generally known to the nations) being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical; so as in all controversies of religion the church is finally to appeal unto them. But because these original tongues are not known to all the people of God who have right unto and interest in the Scriptures, and are commanded in the fear of God to read and search them; therefore they are to be translated into the vulgar language of every nation into which they come, that the word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scripture may have help. IX. The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore when there is a question about the true and full sense |