the means are, by which men become children of God, members of Jesus
Christ, and the church of God. For although the blessed Lord Jesus
Christ is the only meritorious cause of the justification of man,
their adoption by God as his children, and the foundation of their
eternal salvation (Rom. 3:24,25; 1 Cor. 1:30; Tit. 3:7; Heb. 5:12;
Eph. 1:5; Col. 3:11; Acts 4:12); God, the heavenly Father, of whom
all things are, 1 Cor. 8:6; and who is the true Father of the whole
family in heaven and earth, Eph. 3:14,15, has nevertheless been pleased
to impute the merits of his Son Jesus Christ to man, and make him
partaker of the same, through the means of faith in his beloved, only,
and only begotten Son (Rom. 3:25; Gal. 2:16; Eph. 2:8; John 3:15,36;
6:40); whereby he owns them as children, and adopts them as heirs of
everlasting life, according to the testimony of John, who says: “He”
(that is, Christ) “came unto his own, and his own received him not.
But as many as received him, to them gave he power to become the sons
of God, even to them that believe on his name: which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but of
God.” John 1:11–13. Paul confirms this with these words: “Ye are all
the children of God by faith in Christ Jesus.” Gal. 3:26. Through this
means--faith--apprehended from the word of God, and confirmed by the
Holy Spirit, men are born of God; hence, the appellation, _children
of God_, truly belongs to them, since they have God for their father,
and Christ for their brother. God the Father acknowledges them as his
sons and daughters; and Christ, for this reason, is not ashamed to call
them his brethren. (Rom. 10:17; 2 Cor. 4:13; Rom. 8:16; John 1:12;
1 John 5:1; James 2:18; 1 Pet. 1:23; Matt. 5:45; John 1:12,13; 3:2;
20:17; Rom. 8:15; Gal. 4:6; Matt. 12:50; 2 Cor. 6:18; Heb. 2:11,12).
These children of God and brethren of Jesus Christ, are heirs of God,
yea, joint heirs in the inheritance of their brother Jesus Christ,
as has been promised to them by God the Father, through the means of
faith, all the acquired benefits of our Savior Jesus Christ, which are,
chiefly: forgiveness of sins, justification, and peace with God; and,
because they are children of the resurrection, they shall not come into
condemnation, but are passed from death unto life; they shall enjoy
salvation, eternal life, and unspeakable happiness, yea, possess all
things that the Lord Christ possesses. Rom. 8:17; Eph. 1:11; John 7:3;
Acts 10:43; Rom. 3:26; 4:5; 5:1; Gal. 2:16; Luke 20:26; John 5:24;
Matt. 16:16,17; Mark 16:16; Rom. 10:9; 1 Pet. 1:9; John 3:16; 6:47;
17:3; 20:31; 1 John 5:11; 1 Pet. 1:8; Luke 22; Rev. 21:7.
Hence, we reply, in conclusion to the question presented: That the
fundamental, certain mark of the children of God and members of Jesus
Christ, is that by virtue of which this appellation belongs to them in
truth according to the promise of God, namely, _the only saving faith
which worketh by love_; upon which God himself looks with gracious
eyes, and which alone avails before him (Gal. 5:6; Jer. 5:3; Hos.
2:2; Jer. 5:1; Acts 8:37; 15:11; Is. 26:2) wherefore we, being one or
unanimous with God, must have respect to it alone, seeing that the
Lord Christ himself, promising Peter salvation upon his faith and
confession, adds: “Thou art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail against it.” Matt.
16:18.
We shall now briefly show, what faith in Christ is, what is to be
believed, what its design is, and what are the internal and external
operations of faith.
This faith in Christ, by which men become partakers of all the acquired
benefits of Jesus Christ, is neither an uncertain opinion nor merely
a bare confession of the mouth, but a firm and sure confidence of the
heart, which doubts not the things promised by God in Christ; but has
a firm assurance that he who has promised them is able also to perform
them. Heb. 11:13; 3:6; Rom. 10:10; 4:20,21. By this firm and sure
confidence the believer in the promises of God is established in Jesus
Christ his Savior, because he knows that all the promises of God are
yea and amen in him; on which he lays firm hold, as on an anchor of his
soul, both sure and steadfast. Acts 10:43; 1 Pet. 1:10,11; John 8:56;
Heb. 11:26; 2 Cor. 1:20; Heb. 6:18,19. He believes with his heart that
God,--for the fulfilling of his gracious promises, willing to show his
great love toward mankind who, through sin, had fallen into death and
manifold corruptions, by redeeming them,--sent into this world for
this purpose, when the time of all prophecies was fulfilled, his only,
dear and beloved Son, who from eternity was with his Father in great
glory and beloved by him before the foundation of the world, possessing
great riches and being equal with God his Father, by whom all things
were made, and without whom not anything was made of all that was made
in heaven or upon earth, and in whom they all stand, since he upholds
all things by the word of his power. Gen. 22:18; Deut. 8:15; Is. 7:15;
9:6; 11:1; 40:9; Micah 5:2; John 3:16; Rom. 5:8; 9:31; 1 John 4:9,10;
Gen. 3:19; Wis. 2:24; 4 Esdr. 7:48; Rom. 4:5,12; 1 Cor. 15:21; Rom.
5:16; 4 Esdr. 3:7; Gen. 3:17; Rom. 1:2; 8:3; Col. 1:13; Eph. 1:7; Gal.
4:4; Mark 12:6; 1:11; Matt. 17:5; 3:17; Heb. 1:8; 7:3; 13:8; 1:3; John
16:28; 17:5,24; 2 Cor. 8:9; Phil. 2:6; Rev. 1:18.
He left his divine glory, form, and riches, went out from God, his
Father, and came down from heaven into this world, so that he was
conceived by a virgin, and she brought forth this Son at Bethlehem,
where God brings his first-born Son into the world in the likeness
of sinful flesh. John 13:3; 3:13,31; 6:38,51,62; Eph. 4:9,10; Is.
7:14; Matt. 1:23; Luke 2:21; Is. 9:6; Luke 3:6; Gal. 4:4; Micah 5:2;
Matt. 2:6; Heb. 1:6; Rom. 8:3. For the Word became flesh; that which
was from the beginning, which the apostles saw, which they heard with
their ears, and which their hands handled, of the Word of life; for
the life was manifested, so that there was seen that eternal life,
which was with the Father. John 1:14; 1 John 1:1,2; John 1:9; 20:25,27;
Is. 40:5,9. Therefore, all true believers must show and ascribe to
their Savior, not as to a creature, but as to the Creator, all divine
honor, even as they do unto the Father. John 5:23; 3:30,31; 20:28. For,
although, for a little while, he was made lower than the angels, yet
all the angels of God must worship him. Phil. 2:10; Matt. 14:33; Heb.
1:6; For he is worthy of this who hath so loved us that he purchased us
with his death, and washed us from our sins in his own blood; who died
for our sins and rose for our justification; who destroyed the power of
the devil, hell, and death; who abolished the sinful hand-writing of
the law, and has forgiven all sins, reconciling to God the Father all
things that are in heaven and earth, in that he made peace through the
blood of his cross; who brought life and immortality to light, and unto
whom we are appointed by God, to inherit eternal salvation. Rev. 5:9;
1:5; Rom. 5:10; Acts 20:28; Col. 1:14; 1 Pet. 1:19; Rom. 4:25; 5:6,8;
Col. 2:13,14,19,20; Heb. 2:14; 1 Cor. 15:54,55; Rev. 20:14; Is. 25:8; 2
Tim. 1:10; Eph. 1:10; 2:13; 1 Thess. 5:9.
Thus the Lord Jesus Christ, the Son of the living God, is the true
corner-stone, the way and door to eternal life, and there is no other
name given unto man, either in heaven or on earth, whereby he can be
saved, and become a child or heir of God, than the name of our Lord
Jesus Christ. Is. 28:16; Rom. 9:33; Eph. 2:20; 1 Pet. 2:6; John 14:6;
10:9; Acts 4:12.
The believer, seeing, by faith, that God in his weightiest and
unspeakably great promises is not mutable, but does, in truth, fulfill
them through the giving of his only, dear, and beloved Son, feels
assured by this, that there is nothing with God, which he shall not
also give us with his Son. He, therefore, has firm confidence, that
the benefits which God has promised in and through the suffering,
death, shed blood, resurrection and ascension of his Son, belong to
the believer, and that he shall in truth receive them. Heb. 6:17,18;
Ps. 33:4; John 3:16; 1 John 4:9; Eph. 1:6; Col. 1:12–14; 2 Tim. 4:8;
Eph. 1:11–13; Rom. 8:32,34,38; 2 Pet. 1:3; Gal. 2:21; Eph. 2:17; 2 Cor.
4:6,7.
This faith begets in the heart of the believer an inward taste of the
kindness of God, and of the powers of the world to come; which is
followed by gladness, joy, and a firm security of the Father’s favor
in the soul, whereby, in every time of need, he is enabled to say,
confident that he will be heard, “Abba, Father;” and doubts not, though
the thing promised be not apparent to human eyes, nay, seem contrary to
nature, and transcends the comprehension, understanding and capability
of man (Ps. 34:8; 1 Pet. 2:3; Eph. 2:7; Heb. 6:5,19; 2 Cor. 4:17; Rom.
12:12; 14:17; 2 Cor. 6:10; John 8:56; Rev. 19:7; Rom. 8:31,38; Ps.
32:1; 1 Pet. 5:7; Ps. 55:22; Rom. 8:15; Gal. 4:6; Rom. 4:20; James 1:6;
Heb. 11:1; Rom. 4:18,19; Heb. 11:11; Heb. 11:29), for the believer,
by faith, looks not only at the things which, through the creation
and government of God, exist in nature (which man may comprehend and
understand), but to the goodness and omnipotence of the Promiser, unto
whom nature and all creatural power in heaven, earth and sea, nay,
death itself, must bow. Upon this ground the believer stands fast, even
when, with Abraham, the father of the faithful, and with many of the
pious, he is tried of God by things seemingly contradictory; for he
is assured that God cannot lie. Ps. 52:9; Rom. 4:21; Heb. 11:19; Ps.
135:5; Is. 40:26; 4 Esdr. 3:21,23; Josh. 10:13; Heb. 3:10,11; Matt.
27:44; Is. 40:12; Rev. 20:11; Prov. 8:29; Jer. 5:22; Ex. 14:22; Heb.
11:10,35; 2 Cor. 1:10; Gen. 22:1; 1 Pet. 1:7.
But this faith of the heart is known the very best unto God, who also,
being the only discerner of the intents and thoughts of the heart,
will judge the internal signs of the faith of the heart, according as
he finds it to be upright or dissembling. Jer. 17:10; Acts 1:24; Rev.
2:23; Heb. 4:12. But to man, who has no other way of judging this faith
of the heart, than by the fruits of the same, which he hears and sees,
there are given as signs by which to distinguish it, the confession of
it with the mouth, and the obedience of faith as manifested in outward
works. Therefore the believer, according to the command of Christ, must
confess openly before men, to the honor of his Creator and Redeemer,
what he believes and experiences in his heart, no matter, what
sufferings may result to him on that account. He can not do otherwise,
for he must hearken unto God more than unto men (Mark 16:16; John 3:36;
1 Cor. 2:11; John 3:11; Rom. 10:10; 1:5,16,25; Acts 4:19,20); for the
Lord Christ hath said: “Whosoever therefore shall confess me before
men, him will I confess also before my Father which is in heaven.”
Matt. 10:32; Luke 9:26. John says: “Every spirit that confesseth that
Jesus Christ is come in the flesh is of God.” 1 John 4:2, and Paul
explains: “We having the same spirit of faith, according as it is
written, I believed, and therefore have I spoken;[44] we also believe,
and therefore speak.” 2 Cor. 4:13.
[44] These words of Paul, “I believed, and therefore have I spoken,”
are taken from the 116th Psalm of David.
That, therefore, oral confession proceeding from sincere faith conduces
to salvation, Paul testifies with these words: “If thou shalt confess
with thy mouth the Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, thou shalt be saved. For with the
heart man believeth unto righteousness; and with the mouth confession
is made unto salvation.” Rom. 10:9,10.
This faith exhibits also its outward fruits of love worthy of the
faith; wherefore the believer, according to the teaching of the apostle
Peter, must give all diligence to show forth from his faith, virtue,
knowledge, temperance, patience, godliness, brotherly love, and
charity; and walk in the Spirit, whose fruits, as love, joy, peace,
long suffering, gentleness, goodness, faith, meekness, temperance, are
seen on them outwardly. 2 Pet. 1:5–7; Gal. 5:16,22,23; 6:1; Eph. 5:9.
By these good fruits, and by brotherly love, as external signs of the
true faith, they are known as good trees, the salt of the earth, the
light of the world, a light which is put on a candlestick, to give
light unto all that are in the house, a city set on a hill which cannot
be hid. And thus they let their good works so shine before men, that
they, seeing them, may glorify God, the heavenly Father. Matt. 7:17,20;
12:35; 5:13–16.
For, as children who in their appearance and deportment show forth
their father’s form and qualities, are thereby judged and known to be
the children of such parent, even so the believers, having, through
the new birth, become partakers of the divine nature (inasmuch as they
pattern after God in virtues), are thereby judged or known to be his
children; and, in order that they might well express this image, they
are abundantly admonished by Christ and his apostles in regard to it.
So, for instance, with these words: “Be ye therefore perfect, even
as your Father which is in heaven is perfect.” “But as he which hath
called you is holy, so be ye holy in all manner of conversation;” “And
every man ... purifieth himself, even as he is pure.” “Be ye therefore
merciful, as your Father also is merciful.” Forgive one another, as God
hath forgiven you. 2 Pet. 1:4; 1 Pet. 1:23; John 3:6; 1 John 4:7; 5:1;
James 1:18; John 1:13; Rom. 8:16; Matt. 5:48; 1 Pet. 1:15; 1 John 3:3;
Luke 6:36; Eph. 4:2; Col. 3:13.
Again: “Blessed are the peacemakers: for they shall be called the
children of God.” Matt. 5:9. The Lord says further: “Love your enemies,
bless them that curse you, do good to them that hate you, and pray
for them which despitefully use you, and persecute you; that ye (show
that ye) are the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good, and sendeth rain
on the just and on the unjust.” Wherever, then, such similarity with
God appears, through the putting on of the new man, which after God
is created in righteousness and true holiness, these show forth the
image of Christ in their mortal flesh. Eph. 4:24; Col. 3:10; Gal. 2:20;
2 Cor. 5:17. They are an epistle of Christ, in which Christ can be
seen, and read by all men; and they are justly called Christians; and,
consequently, are true children of God, and members of Jesus Christ:
therefore they must be recognized and accepted by all those who truly
fear God, as belonging to one body, which is the church of the living
God; and as having through this fruitful faith, fellowship with God
the righteous Judge, with Jesus the mediator of the new covenant,
with the church of the firstborn, which are written in heaven, with
an innumerable company of angels, and with all the spirits of just
men made perfect. 2 Cor. 3:2; Acts 11:26; Rom. 12:5; Eph. 4:4,16; 1
Cor. 12:13; Acts 20:28; 1 Tim. 3:15. Of this church Christ is the
foundation, Head, King, Shepherd, Leader, Master and Lord. 1 Cor.
3:11; Eph. 4:15; Jer. 33:15; Luke 1:33; John 10:11,14; 13:14. She alone
is his body, adorned bride, dove, flock, and people, spiritual flesh of
his flesh, and bone of his bones. Rom. 12:5; Rev. 21:2; Sol. Song 2:14;
4:1.
Now, although this fruitful faith is the only certain fundamental mark
by which the children of God and members of Jesus Christ shall be
known, and through which alone they are also, by grace, made partakers
of the (by us unmerited) benefits of Christ, God has notwithstanding
been pleased to set forth and confirm to believers, by external,
visible signs, the benefits and merits of his Son Jesus Christ,
which, as has been said, are received only by faith, and retained by
obedience, in order that the things signified (of the promises of the
grace of God), might shine forth the more clearly by the external
signs, partly to assure the consciences of the believers, in the new
covenant of the grace of God, and partly to bind the members of Jesus
Christ together in unity, as members belonging to one body. For this
purpose he has instituted in the church of the New Testament especially
two such ordinances or signs suited to the things signified, in which
all true believers find great benefit and comfort. These are the _Holy
Baptism_, and the _Holy Supper_. Eph. 2:7; John 1:16; Mark 16:16; Luke
22:19; Acts 2:38; 1 Cor. 11:24; Jer. 31:31; 1 Pet. 3:21; 1 Cor. 12:13;
10:17; Rom. 6:5; Matt. 28:19,26.
OF HOLY BAPTISM.
Holy baptism is an external, visible ordinance, the rite of which
consists in this: that all those who hear believe, and receive gladly
with a penitent heart, the doctrine of the holy Gospel, are baptized,
for a holy purpose, with water, in the name of the Father, and of the
Son, and of the Holy Ghost, according to the institution of Christ, and
the usage of his apostles. Acts 2:41; Matt. 3:11; Acts 1:35–38; 10:48.
The benefit which the Lord God, on his part, declares through the sign
of baptism, is: The washing away of the sinful corruptions of the
soul, through the shedding of the blood of Christ; which signifies the
forgiveness of sins, obtained through this blood, to the assurance of
a good conscience with God, by which believers comfort themselves with
the promise of eternal salvation. Acts 22:16; Col. 1:14; 1 John 1:7;
Heb. 1:3; Rev. 1:5.
The obligations which baptism lays upon those baptized, are: That they,
burying their sins thereby into the death of Christ, bind themselves
to the newness of the life of Jesus, in order to employ, as members of
the body of Christ (having put on Christ), each his several gift, for
the maintenance and improvement of this body in spiritual and temporal
things; and further, that they as the true household of God, and
citizens of the heavenly Jerusalem, must obey the civil laws of their
King by observing all his commandments. Rom. 6:3,4; Col. 2:12; Gal.
3:27; 1 Cor. 12:25; Eph. 2:19; Matt. 28:20.
OF THE HOLY SUPPER.
The holy Lord’s Supper is an ordinance instituted by Christ Jesus in
remembrance of himself, to be observed until his coming, by all who
are baptized on true faith in Christ to one body, in the church of the
New Testament. Matt. 26:26; 22:19; 1 Cor. 11:24,26.
This rite consists in this, that a minister of the Gospel, according
to the institution of Christ, and the usage of his apostles, takes
bread and wine for a holy purpose, breaks the bread, and pours in the
wine, and, after preparation and giving of thanks, dispenses both to
the believing members. The broken bread is eaten, and the wine drank;
Christ’s passion or bitter suffering and death, and the shedding of
his precious blood; also the motives for this, together with the
benefits of his death, through which man receives the remission of his
sins, which is signified by this visible sign--all this is proclaimed
thereby, in order that the believing church may give thanks to God
for this benefit, and, as behooves members of one body, live and walk
together here, as one heart and soul, in peace and love and unity. Luke
22:19,20; Acts 2:42; 20:11; 1 Cor. 10:16,17; 11:23–25; Acts 4:32.
The sum of all that has been said is; 1. that the Lord Christ is the
foundation and only meritorious cause of eternal salvation; 2. that
true faith in him is the means whereby we become children of God and
partakers of his merits; 3. that the children of God are to be known
outwardly by the confession and fruits of their faith; 4. that God,
through the external signs of Holy Baptism and the Supper, sets before
the eyes of his children his gracious benefits, and binds them, as
members of Jesus Christ, to one body, that is, to a church of God and
Christ, whereby they are also admonished to the obedience they owe.
Here the answer to the first question might be concluded, but, since
the Lord God, for the welfare of his church, and the propagation of the
truth, as being promotive of the honor of his name and the salvation
of mankind, has instituted other ceremonies and laws, besides certain
offices, which, according to the circumstances of the case, the true
members of the church of God are bound to observe; we shall, as briefly
as is possible and proper, subjoin these to what has preceded; and this
the more, as our peace presentation to people of the same faith points
partly to them; that it may appear the more clearly, whether they agree
with us, and we with them, in the order of the Christian household,
to live according to it, through Christian obedience, together in
love, peace and unity, without thinking for any reason, ever again to
separate one from another.
OF THE OFFICE OF TEACHER AND DEACON IN THE CHURCH; ALSO HOW THE
ELECTION TO, AND THE CONFIRMATION IN, THESE OFFICES, MUST PROCEED,
ACCORDING TO THE ORDINANCE OF GOD.
As a body consists of different members, each of them having its own
and special function, according to the effectual working in the measure
of every part, making increase of the body unto the edifying of itself,
even so it is with the church of God; for although each believer is
a member of the body of Christ, yet not all are therefore pastors,
teachers, elders, or deacons, for these are those who have been
properly appointed to such offices. For this reason, the administration
of these offices, as: the public preaching of the word of God, the
administering of the holy ordinances of baptism and supper, according
to the institution of Christ, and the usage of his apostles, appertains
to persons thus ordained, and elected thereto--the pastors and
teachers; just as it is the province of the deacons, to provide for the
necessities of the poor. Rom. 12:4; 1 Cor. 12:12; Eph. 4:7; Acts 20:28;
Tit. 1:1; Rom. 12:7; 2 Tim. 4:2; 1 Pet. 5:2; Matt. 28; Mark 16; Acts 6;
1 Tim. 3:8; 5:9.
Concerning their calling and election to these offices, regard must
be paid to the conditions required in those persons who will worthily
fill said offices, according to the requirements of the apostle, 1 Tim.
3; Tit. 1. In order to obtain these, the church must prepare herself
by a devout fear, by fasting and prayer, with constant invocation of
the name of God, that as the discerner of all hearts he will show
through the unanimous vote of the church, whom he counts worthy of
such office; trusting that the Lord, who hears the prayers of those
who are assembled in his name, and grants the petition of the godly,
will, by his Holy Spirit, manifest his co-operation, and bring forth
those whom he knows to be fit for this office; whereupon, after having
been examined, they are confirmed to this office, before the church, by
the teachers, with the laying on of the hands. Acts 1:24; 6; Luke 6:8;
Matt. 8; 1 Tim. 3:10; 4:14; 5:22; 2 Tim. 1:6.
OF FEET-WASHING.
Feet-washing we confess to be an ordinance of Christ, which he himself
performed on his disciples, and, after his example, commended to true
believers, that they should imitate it, saying: “If I then, your Lord
and Master, have washed your feet; ye also ought to wash one another’s
feet. For I have given you an example, that ye should do as I have done
to you.” Again: “If ye know these things, happy are ye if ye do them.”
John 13:14,15,17.
The purpose for which the Lord has instituted this ordinance is
principally this: That we may remember in true humiliation, that by
grace, we are washed from sin through the blood of Christ, and that he,
our Lord and Master, by his lowly example, binds us to true humility
towards one another. John 13:8,10,14. The apostle classes feet-washing
among the good works. 1 Tim. 5:10.
OF MARRIAGE.
Marriage we hold to be an ordinance of God, which was first instituted
by God in paradise, and confirmed in our first parents, Adam and Eve,
who were created after the image of God, male and female, while they
both were yet in favor with God. Gen. 2:22; 1:27.
In accordance with this first institution, and agreeably to Christ’s
ordinance, Matt. 19:5, the marriage of children of God (who are not too
nearly related by consanguinity) must be entered into, after prayer,
and kept inviolable, so that each man shall have his own, only wife,
and each wife her own husband; and nothing shall separate them, save
adultery. Lev. 18; 20; 1 Cor. 5:1; Matt. 19; Rom. 7:2; 1 Cor. 7:2;
Matt. 5:32; 1 Cor. 9:5.
Thus, it is lawful for a brother, to take a sister to wife; a sister,
also, may be married to whom she will, _only in the Lord_, that is,
according to the ordinance and pleasure of the Lord, as mentioned
before. But we do not find, that God has anywhere, through his word,
ordained or instituted, that a believing member of the church should
enter into matrimony with an unbelieving, worldly person; on the
contrary, we find, that God the Lord was very angry with those who did
so, and declared that they were flesh, who would not be led by his
Spirit; therefore, we reprove all those who follow herein the lust of
their flesh, in the same manner as we do other carnal sinners. 1 Cor.
7:39; Deut. 7:3; Neh. 10:30; 13:25–27; Gen. 6:6.
OF THE OFFICE OF THE MAGISTRACY.
The secular power or magistracy is ordained by God in all countries,
and bears the sword not in vain, for it is the minister of God, and a
revenger, for the punishment of evil doers, and for the praise of the
good. Rom. 13:2,4; Sir. 17:18; 1 Pet. 2:14.
Every one is commanded to be subject unto the higher powers. Whosoever
therefore resisteth the power, resisteth the ordinance of God: and they
that resist shall receive to themselves damnation. Rom. 13:1,2.
All true believers are therefore in duty bound by the word of God, to
fear the magistracy, to render honor and obedience to the same, in
all things not contrary to the commandments of the Lord, and to pay
tribute, custom, and taxes to them, without gainsaying or murmuring,
seeing that, according to the words of Peter, we must submit ourselves
to every ordinance of man for the Lord’s sake, and pray to Almighty God
for them; also to give our greatest thanks to the Lord for good and
reasonable authorities. Rom. 13:7; Acts 4:19; 5:29; 1 Pet. 2:13; Jer.
29:7; Bar. 1:11; 1 Tim. 2:2.