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These are the commonly received notions, that are by the generality of divines fixed to the name of fundamental articles. Some, indeed, the better to distinguish them, make two sorts; fundamentals with respect to things, or to religion itself; and fundamentals with respect to persons. Others make three sorts, and divide them into things necessary to salvation, things necessary to religion, and things necessary to the church. But though these distinctions may sometimes be well grounded, and have their use, as we shall see afterwards; yet, for the most part, and in the ordinary course of affairs, they all centre in one point, and signify only the different properties and consequences of fundamental articles. For those which are fundamental with respect to things, or to religion itself, are also fundamental with respect to such persons, to whom religion is duly proposed, and who are endued with sufficient capacities to understand and receive it; so that without them, in the ordinary course of affairs, such persons cannot be entitled to the favour of God, nor obtain salvation, nor be accounted true and sound members of the church. Nor indeed can it better be known what is essential in religion, or what is requisite in order to admit a person into Church Communion, any other way, than from those places of scripture where the terms of salvation are laid down, as will be more fully shown in the sequel of this Discourse. Therefore, passing by these, let us

rather premise some other distinctions more pertinent

to the present purpose.

1. Since the revelations, which have been granted to us by God, have been very different; some whereof have been more clear and full than others, as is evident, by considering the revelation, which is purely from nature, the revelation granted to the Patriarchs, the revelation delivered by Moses, and lastly the Christian Revelation; in like manner, fundamental articles must be understood to differ, according to the difference of these revelations. But our design is principally to treat of the Christian Revelation, and consequently of such articles as do, or do not, belong to the essence of christianity.

2. As the revelations made by God have been various, so the state and conditions in which he has placed men have been so likewise. The capacities, the endowments, and the circumstances, which have been allotted to them, have varied almost infinitely; all which things must necessarily be regarded, and allowed their due weight, in describing fundamental articles.

3. We must also observe, that persons may offend against some points of religion two ways; either by mere ignorance, or by a direct denial or opposition; and both these may take their rise from different causes, and be attended with different. circumstances and effects; some whereof may be more criminal, and others more innocent.

4. Persons also may err fundamentally two ways; either by expressly denying something that is fundamental, or by joining something to the foundation, that does really destroy it. In the former manner, they stumbled at the foundation, who denied the resurrection, of whom St. Paul speaks ;* and in the latter, those teachers of the Galatians, whom the same Apostle does so sharply rebuke in his Epistle.

5. When we say that fundamental articles are such as are necessary to be known and believed, in order to obtain salvation, we would not be so understood, as if we thought that none, who is ignorant of any one of these articles, or mistakes concerning it, can possibly arrive at salvation; for as in crimes and evil actions, so likewise in ignorance and mistakes, there is a twofold remedy; the one on our part, which is repentance, either general or particular; the other on God's part, mercy or forgiveness; by means whereof, as we may hope for pardon of the greatest crimes, so it cannot be denied, but we may also of the most grievous errors.

6. This whole matter may be considered in a double respect; either as it relates to the ordinary course in which things generally proceed, and which God has made known in his word; or to those extraordinary ways in which God may, and it can hardly be doubted but he oftentimes does act. But here we only speak of the ordinary way, and leave the other to the wisdom and good pleasure of God.

* 1 Cor. xv.

These things being premised in the general, the use whereof will appear in what follows, we are next to show, that this distinction of truths and errors into fundamental, and not fundamental, is not a vain and empty distinction.

CHAP. II.

Some Articles in Religion are Fundamental, and others not Fundamental.

THAT there are really some articles in religion fundamental, and others not fundamental, may be demonstrated two ways; from the nature of the thing, and from scripture.

1. From the nature of the thing. And truly, unless we will allow this distinction, we must say one of these two things; either that no truths in religion are fundamental, and necessary to be known; or that all are so; neither of which can be allowed. That no truths are necessary to be known, none but an atheist can venture to affirm; and they who own the being of a God, can do no less, surely, than grant that the knowledge of him is necessary. The subjects of any kingdom or state cannot be ignorant without blame, that there is a prince, or some civil magistrate under whom they live, and whom they are bound to obey. Nay, further, they ought to

have a knowledge of the laws of that kingdom or state; for every one knows, that ignorance of the law is no excuse. But now, how much more necessary is it for us to know, as well as we are able, the Lord of the universe, and the laws that are given us by him? And if it be necessary to know him, who is Lord of all, then it cannot but be displeasing to him, for us to entertain dishonourable notions of him, or to charge him with the most detestable crimes, to place him upon a level with the meanest of creatures, and to pay him a worship that consists of wickedness or cruelty. Neither is it to be thought, that in doing thus, we can possibly be innocent, and free from blame. And since all this might be said, though we had no revelation, how much more are these things necessary to be known, now we have one, wherein God has manifested the certain knowledge of himself, and appointed certain worship to be paid to him?

But on the other hand, that all truths of religion are fundamental, and necessary to be known, is so absurd an imagination, that no man who seriously considers, can admit of it; for who can suppose, that God does necessarily require all truths of religion, without exception, to be known of every individual man; and consequently that all these truths are equally to be esteemed and regarded by us? Who can imagine, that all truths, which depend upon chronology, geography, criticism; that all proper

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