Part 91

Of the ten works of unrighteousness which shall not inherit the kingdom of God, read: 1 Corinthians 6:9,10.

Of the seventeen works of the flesh to which the kingdom of God is denied, read: Gal. 5:19–21; Matt. 7:23.

Of the good and virtuous works which the believers are to manifest from their faith as fruits of gratitude, read: “Let your light so shine before men, that they may see your good works,” etc. Matt. 5:16; 1 Pet. 2:12; Phil. 2:15.

“To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.” Rom. 2:7; John 8:39; James 2:22; Gal. 5:6.

“But (which becometh women professing godliness) with good works.” 1 Tim. 2:10.

“That they do good, that they be rich in good works,” etc. 1 Tim. 6:18.

Of the nine beatitudes, read: Matt. 5:1–11.

Of the seven works of mercy, read: Matthew 25:35,36.

Of the nine fruits of the Spirit. Gal. 5:22,23.

Of the seven cardinal virtues which we are to evince from our faith, and that where this does not follow, we are blind, read: 2 Pet. 1:5–7. “For as the body without the spirit is dead, so faith without works is dead also.” James 2:26. “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.” Rev. 20:13; 2 Cor. 5:10.

How we are saved not through any works which we have done, but only through the grace of God, read: “But we believe that through the grace of the Lord Jesus Christ we shall be saved.” Acts 15:11.

“Not by works of righteousness which we have done, but according to his mercy he saved us.” Tit. 3:5; Eph. 2:5; 2 Tim 1:9; Luke 17:10; Acts 4:12; 15:11.

ARTICLE XXV.

_Of marriage._ Of marriage we confess: That the same is honorable and an ordinance of God, who in the beginning instituted this state with the two human beings first created in the image of God, blessed it, and joined them together. And since this divine ordinance, through the hardness of the heart and the evil wantonness of man had fallen into great disorder, so that men, through the lusts of the flesh, married whomsoever they would, and took unto them many wives, and then, for divers reasons, dismissed them by a bill of divorcement and married others; therefore Christ as a perfect Lawgiver, rejected and abolished the writing of divorcement and permission of Moses, together with all abuses thereof, referring all that heard and believed him to the original ordinance of his heavenly Father, instituted with Adam and Eve in Paradise; and thus re-establishing marriage between one man and one woman, and so inseparably and firmly binding the bond of matrimony, that they might not, on any account, separate and marry another, except in case of adultery or death.

Hence, every believer who desires to enter into matrimony, must follow this doctrine of Christ and the above example, and unite himself in marriage only with one person, who has been, by a like faith with him, born from above, of God, and renewed, and created after the image of God. And such persons, after their parents and the church have given their consent, shall, in the presence of the church, with fervent prayer to God, be joined together by a minister. This we believe to be marrying in the Lord, of which God is himself the Author and Joiner. 2 Pet. 1:1; Jn. 3:3; 1 Jn. 5:4.

But all unregenerated persons, who are not yet sanctified by faith in Christ, and do thus marry, we also regard as being in honorable matrimony, but not in the Lord. Heb. 13:4; 1 Cor. 7:12.

And, as Christ accepts none as his bride and a member of his body, but those alone who are united with him by faith; so also, believers cannot sever their bodies which are sanctified and surrendered to God, as members of Christ and temples of the Holy Ghost from Christ, and unite them in marriage with the unregenerate, and thus be unequally yoked together with unbelievers, who are not known to the church, by faith and Christian baptism, as brethren or sisters in fellowship, seeing that baptism is the first Christian ordinance in the church, after which all other ordinances of God follow. Eph. 5:30; Gal. 3:26.

Thus marriage is advised by the holy Ghost, to avoid fornication and all uncleanness; but if any one does not need this, and can without it, keep himself pure and undefiled, in a virginal state, in order to serve the Lord the better and without hindrance, it is commended still more highly. Hence, marriage is free for all, but no commandment.

How God the Lord in the beginning instituted marriage, read: “And the Lord God said, It is not good that the man should be alone; I will make him a helpmeet for him.” “And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.” “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” Gen. 2:18,22,24.

How Christ rejected all abuses of marriage, and renewed the ordinance of his Father, read: “Have ye not read, that he which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and the twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.” Matt. 19:4–6,8; 1 Corinthians 7:10.

“Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” Heb. 13:4; 1 Cor. 7:2.

“The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.” 1 Cor. 7:39; Gen. 1:27; 24:4; Exodus 34:16; Num. 36:6; Deut. 7:3; Tob. 7:13.

Concerning the transgressors of this, and their punishment, read: Gen. 6:3; Num. 25:1; Nehemiah 13:26,27; 1 Kings 11:1.

ARTICLE XXVI.

_Of the swearing of oaths_, we confess: That the people of the Old Testament were permitted to swear in various ways by the name of the Lord; either by lifting up their hand toward heaven, or by putting it on the thigh of some one, which was done in various ways, and into which practice, through the artifice of man, many abuses were introduced, so that they would swear by heaven and earth, by Jerusalem, by their head, the temple, the gold of the temple, the altar, and the sacrifice; on account of which the Lord Christ, who had come from God, and been sent, to execute judgment and righteousness, being the only lawgiver, utterly abolished and prohibited all the aforesaid swearing, whether permitted or feigned and, in place thereof, referred all his hearers and followers, only to yea and nay, which is so in truth.

And we also find that the high apostles of Christ, as obedient sheep of their only Shepherd, followed the doctrine of Christ in this respect. Hence all believers are in duty bound obediently to follow this doctrine of Christ and the course of his apostles, putting away all lying, and dealing only in truth, and thus testifying in all true matters, whether before authority, or however the case may be, only with yea that which is yea, and with nay that which is nay, without adding anything more; and to keep these few words, little in sound, but great and strong in signification, as inviolable as an oath, thus showing themselves to be obedient followers of Christ and his apostles.

Of the rejection and abolishment of the ancient custom of swearing, and how Christ commanded yea and nay in place of it, read: “Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by heaven; for it is God’s throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” Matt. 5:33–37; 23:21.

“But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.” James 5:12.

“When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? For all the promises of God in him are yea, and in him Amen.” 2 Cor. 1:17,20.

ARTICLE XXVII.

_Of the office of magistracy_, and secular power, we confess: That the office of magistracy is an ordinance and institution of God who himself willed and ordained that such a power should be over every country in order that thereby countries and cities might, through good policy and laws, for the punishment of the evil and the protection of the pious, be governed and maintained in quiet and peace, in a good civil life; without which power of authority the world, lying as it is in wickedness, could not subsist. Hence, all believers are in duty bound, not only for wrath, but also for conscience sake, to submit themselves to this power, and as good subjects, to obey it with fear and reverence; willingly and without murmuring to render unto their human ordinances and laws everything that is due to them, whether it be tribute custom or excise; and to pray with an humble heart for their life and welfare, and thus to seek with a faithful heart the prosperity of the country and city in which they reside; and though they, for the word of God, may have to suffer persecution, the spoiling of their property, and death, from the authorities, they may not speak evil of them, nor resist them in any wise with weapons and defense, but commit vengeance to God alone, and expect consolation with God after this life. Rom. 12:2; Wis. 6:4; Ecclesiastes 17:14.

But if the authorities, through Christian equity, grant liberty to practice the faith in every respect, we are under so much the greater obligation of submissive obedience to them; but so far as the authorities abuse the office imposed on them, which extends only to the temporal, bodily government of men in temporal things, and encroach on the office of Christ, who alone has power over the spirits and souls of men, seeking, through their human laws, to press and compel men to act contrary to the word of God, we may not follow them, but must obey God rather than men, seeing Christ has been set by God his Father above all authority and power, the head in his church; and to this Father of Spirits we are directed, that in all things pertaining to the faith we should obey him.

And as the kingdom of Christ is not of this world, but spiritual, he has dissuaded and prohibited all his servants and followers from all secular government and highness, and has instituted in his church various ordinances, as pastors, teachers, helps and governments, by which the saints may be joined together, to edify the body of Christ; but the secular office[222] he left to the secular government, under which the followers of Christ as strangers and pilgrims, who have here no kingdom, power or continuing city, must sojourn, and fight only with spiritual weapons, which is the word of God; seeing neither Christ nor his apostles prescribed to believers any laws or rules according to which they should govern the world; neither did they refer them to the laws of the Jews, much less to those of the Roman emperors, or heathen laws, according to which they might regulate themselves herein; but they prescribed to believers only good doctrines, how they should conduct themselves in all Christian propriety as obedient subjects, under the government of the authorities; referring them to his own example, who shunned all the greatness of this world, and showed himself only as a poor servant. Thus must also all his followers avoid the office of magistracy in all its departments, and not administer it, following also in this the example of Christ and his apostles, in whose church said offices were not administered, as is well known to every intelligent person.

[222] _But not the office of authority_, then says the writer.

But as all Christians are not permitted, but very strictly prohibited by God, to speak evil of, judge or condemn any one that is without their communion, we would with this still much less speak evil or injuriously of the magistracy, but trust in the only good God, who keeps all the alms of man as a signet, and his good deeds as the apple of the eye, and has promised a true reward to him who will give only a cup of cold water in the name of a disciple; that he, the Blessed, will also be gracious to, and not leave unrewarded the good deeds of all authorities, particularly those who administer their office aright according to the ordinances of God, which consists chiefly in protecting good, innocent, defenseless people, and in punishing the evil. Hence, all Christians are in duty bound to regard the authorities as God’s ministers, and to pray for them, with a fervent heart, that it may please God to be gracious to them and give them eternal salvation.

How government is of God, and for what purpose it is instituted, read: “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? do that which is good, and thou shalt have praise of the same: for he 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.” Rom. 13:1–4; Syrach 17:17.

“Jesus answered Pilate: Thou couldest have no power at all against me, except it were given thee from above.” John 19:11; Wis. 6:3; Dan. 2:21; 4:25; 5:21; Jer. 27:5.

How Christ taught his followers not to accept magisterial office, read: “But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Mark 10:42–45; Matt. 20:25; Luke 22:5.

Mark the words: _But so shall it not be among you._ This can not be applied to the apostles only, who were equal servants, the one being no greater than the other, and they soon separating from each other to preach the Gospel to all nations, could not, on this account, show to each other alone the duty of servants here required; hence the words, _among you_, must necessarily be understood of the whole church, seeing Christ spoke to his twelve apostles many others of his principal doctrines and commandments, which relate to all believers, as his blessed lips say in the Gospel: “And what I say unto you I say unto all.” Mark 13:37.

“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” John 18:36; 6:15; Matt. 5:39; 2 Cor. 10:4; Eph. 6:13; Is. 2:4; Micah 4:3; Zech. 9:10; Ps. 76:3.

Read further, not according to what law the believers are to govern the unbelievers, but only how the church of Christ shall be obedient to government. “Let every soul be subject unto the higher powers.” “Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake.” “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear.” Rom. 13:1,5,7.

“Render therefore unto Cesar the things which are Cesar’s, and unto God the things that are God’s.” Matt. 22:21; Mark 12:17.

“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.” 1 Pet. 2:13,14.

“Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.” Tit. 3:1,2; 1 Tim. 2:2; Jer. 29:7; Baruch 1:11.

ARTICLE XXVIII.

_Of the discipline of the Christian Church and separation of offending members._ Of this we confess: That, as a house or city cannot be maintained without doors, gates and walls by which evil men may be expelled, excluded and debarred, and the good and pious be taken in and protected; so Christ, for the preservation of his church, gave her the key of heaven, which is his word, that by and according to the same she should judge and reprove according to truth, for their reformation, all those in her communion that are found to offend in doctrine and conversation, that is, to act contrary to any commandment or ordinance which God has given to his church; and thus to separate the disobedient from her communion, that the church may not be leavened and stained by their false doctrine and impure walk, and become a partaker of other men’s sins; and that the pious thereby may be brought to fear, and restrain themselves from the commission of similar offenses.

And, as God through Moses commanded this punishment of transgressors to be inflicted according to the magnitude of the offense, so that those who through ignorance, weakness, and otherwise, offended by minor sins against any of the commandments of the Lord, were reconciled to God by various offerings and the intercessions of the priests, but the open, great transgressors of the law could not be reconciled by such offerings, but had to die without mercy under two or three witnesses; so Christ in the New Testament also taught to inflict christian punishment according to the magnitude of the offense; not to man’s destruction, as in the punishment of Israel, which was death, by which the transgressor was cut off from repentance and reformation; but Christ having come to save men’s souls, instituted this punishment for the reformation of sinners and ordained that if any one see his brother commit a transgression which is obviously a sin, but not so great as to have brought forth death in him, he shall out of Christian love for his soul, speak to him privately, with the word of God, and reprove him of his sin and admonish him. If he receive this Christian admonition, he has gained his brother, and shall, out of fervent charity, conceal and cover his sin. 1 Pet. 4:8. But if he heareth him not, he shall take one or two more with him, so that in the mouth of these witnesses every word may be established. But if he shall neglect to hear them, then the matter must be brought before the church; and if he neglect to hear the church, all the members of which are judges, he shall be excluded from the brotherhood.

But if any one fall into open works of the flesh, from which the church perceives that through these sins he has separated himself from his God, and incurred the divine wrath, such an one the church shall, without any of the aforesaid admonitions and words as in the case of the offending sinner, on account of his sins, exclude from the brotherhood, and point him to repentance and reformation, by which he may again find grace with God, even as he has become separated from God through the evil works of the flesh. Thus the church shall knowingly keep none in her communion who are separated from God through their sins; nor separate any from her communion save those who have previously through their sins become separated from God; nor again receive any, and promise life and peace to them, except those who through faith and true repentance have first been received into grace with God.

This true repentance possesses the following properties: 1. That we have a sincere sorrow before Almighty God for all the sins we have committed; 2. that we confess our sins from the heart, before God and men; 3. that we desist from and do not continue any longer in sin, and, according to our ability, seek to make amends for the evil we have done, by doing good. This repentance and reformation again opens the entrance to the kingdom of God, which before was closed to us on account of our sins. So that the church of God, by this her separation and reception, may according to his word, follow the previous separation and reception by God in heaven, of which the action of the church is only a proof and proclamation.

And since with God there is no respect of persons, therefore the church of God shall use this key of the word of God aright, and, in punishing, spare no one, whether he be minister or brother, man or woman, but shall judge the small as well as the great after one rule and measure of the divine word, according to the truth. And, as all disobedient sinners by consent of the church, with sorrow and sadness of heart, are excluded from the brotherhood, and referred to repentance and reformation; so also shall all obedient, penitent sinners with the consent and concurrence of the church, be received, by the bishop of the church. And, as men are wont to rejoice over the finding of a lost sheep, piece of silver, or son, so shall believers rejoice with all the angels of God over the repentance and return of their erring brother or sister.

How the minor sins, whether caused through weakness or ignorance, were reconciled by the priest with various offerings, read: Lev. 4:27; 5; Numbers 5:6; 15:22.

But the open transgressors of the law were put to death without mercy under two or three witnesses. Of this read: Num. 15:30; Lev. 24:14; Deut. 17:12; 19:15; Heb. 10:28.

In connection with this read also the words of the high priest Eli: “If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?” 1 Sam. 2:25.

How Christ commanded that small offenses between brother and brother should be punished, read: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.” Matt. 18:15–18; Luke 17:3; Gal. 6:1; Jas. 5:19.

“If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death.” 1 John 5:16.

But open offending members Christ commanded to sever and cast away without exercising admonition, intercession, or forgiveness in regard to them, before the separation. Read: Matt. 18:8; Mark 9:42.

Thus did also the apostles, according to the doctrine of Christ, deny eternal life to all the known works of the flesh, condemning them to death, and in their assembly; delivered the Corinthian fornicator unto Satan, with the word and power of our Lord Jesus Christ, without using the aforesaid admonition with regard to him. 1 Cor. 5:3. Read also: 1 Tim. 1:20; 5:20; 2 Cor. 13:2.

“There is a sin unto death: I do not say that he shall pray for it.” 1 John 5:16; Numbers 15:30; Heb. 10:28; 1 Cor. 5:13; 2 Cor. 13:2; Ps. 1:5; 2 Tim. 2:20; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5.

ARTICLE XXIX.