THE setting forth of the public Confession of the Faith of churches hath a double end, and both tending to public edification: First, the maintenance of the faith entire within itself: Secondly, the holding forth of unity and harmony, both amongst and with other churches. Our churches here, as, by the grace of Christ, we believe and profess the same doctrine of the truth of the gospel, which generally is received in all the reformed churches of Christ in Europe, so especially we desire not to vary from the doctrine of faith and truth held forth by the churches of our native country. For though it be not one native country that can breed us all of one mind; nor ought we to have the glorious faith of our Lord Jesus with respect to persons, yet as Paul, who was himself a Jew, professed to hold forth the doctrine of justification by faith, and of the resurrection of the dead, according as he knew his godly countrymen did, who were Jews by nature, (Gal. ii. 15, Acts xxvi. 6, 7,) so we who are by nature Englishmen, do desire to hold forth the same doctrine of religion, especially in fundamentals, which we see and know to be held by the churches of England, according to the truth of the gospel. The more we discern (that which we do, and have causes to do with incessant mourning and trembling) the unkind, and unbrotherly, and unchristian contentions of our godly brethren and countrymen, in matters of church government, the more earnestly do we desire to see them join together in one common faith, and ourselves with them. For this end, having perused the public Confession of the Faith, agreed upon by the reverend assembly of divines at Westminster, and finding the sum and substance thereof, in matters of doctrine, to express not their own judgment only, but ours also; and being likewise called upon by our godly magistrates, to draw up a public confession of that faith which is constantly taught, and generally professed amongst us; we thought good to present unto them, and with them to our churches, and with them to all the churches of Christ abroad, our professed, and hearty assent and attestation to the whole confession of faith (for substance of doctrine) which the reverend assembly presented to the religious and honorable parliament of England: excepting only some sections in the 25, 30, and 31, chapters Reference is here made to the Westminster Confession of Faith, from which the Savoy Confession inserted in this volume, differs only in the omission of the chapters on church discipline and in some unimportant variations in respect to doctrine. As the New England churches differed from the then dominant party in England on the great subject of Church government, the Synod were the more earnest to profess the agreement of New England with old England in respect to doctrines. B. of their Confession, which concern points of controversy in church discipline; touching which, we refer ourselves to the draught of Church Discipline in the ensuing treatise. The truth of what we here declare, may appear by the unanimous vote of the Synod of the Elders and Messengers of our churches, assembled at Cambridge, the last of the sixth month, 1648, which jointly passed in these words: "This synod having perused and considered, with much gladness of heart and thankfulness to God, the Confession of Faith, published of late by the reverend assembly in England, do judge it to be very holy, orthordox, and judicious in all matters of faith; and do therefore freely and fully consent thereunto, for the substance thereof. Only in those things which have respect to church government and discipline, we refer ourselves to the Platform of Church Discipline, agreed upon by this present assembly; and do therefore think it meet, that this Confession of Faith should be commended to the churches of Christ amongst us, and to the honored court, as worthy of their due consideration and acceptance. Howbeit, we may not conceal, that the doctrine of vocation, expressed in chap. x. sect. 1, and summarily repeated in chapter xiii. sect. 1, passed not without some debate. Yet considering that term of vocation, and others by which it is described, are capable of a large, or more strict sense and use, and that it is not intended to bind apprehensions precisely in point of order or method, there hath been a general condescendency thereunto." Now by this our professed consent and free concurrence with them in all the doctrinals of religion, we hope it may appear to the world, that as we are a remnant of the people of the same nation with them, so we are professors of the same common faith, and fellow-heirs of the same common salvation. Yea moreover, as this our profession of the same faith with them, will exempt us, even in their judgments, from suspicion of heresy; so, we trust, it may exempt us in the like sort from suspicion of schism that though we are forced to dissent from them in matters of church discipline, yet our dissent is not taken up out of arrogancy of spirit in ourselves, whom, they see, willingly condescend to learn of them; neither is it carried with uncharitable censoriousness towards them, (both which are the proper and essential characters of schism,) but in meekness of wisdom, as we walk along with them, and follow them as they follow Christ; so where we conceive a different apprehension of the mind of Christ; as it falleth out in some few points touching church-order, we still reserve due reverence to them whom we judge to be, through Christ, the glorious lights of both nations, and only crave leave, as in the spirit we are bound, to follow the Lamb whithersoever he goeth, and, |