A declaration of the faith and order owned and practised in the Congregational Churches in England; agreed upon and consented unto by their elders and messengers in their meeting at the Savoy, Octob. 12. 1658.

A DECLARATION OF THE FAITH and ORDER Owned and practised in the Congregational Churches IN ENGLAND.

CHAP. I. Of the Holy Scripture.

ALthough the Light of Nature, and the Works of Creation and Providence, do so far manifest the Goodnesse, Wisdom, and Power of God, as to leave men unexcusable; 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 after∣wards for the better preserving and propagating of the truth, and for the more sure establish∣ment and comfort of the Church against the corruption of the flesh, and the malice of Sa∣tan and of the World, to commit the same wholly unto writing: which maketh the holy Scripture to be most necessary; those former wayes of Gods 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 Testament; 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, Zephaniah, Haggai, Zechariah, Malachi.

Of the New Testament.Mathew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Phillippians, Colossians, 1 Thes∣salonians, 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 the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, then other humane writings.

IV. The Authority of the holy Scripture, for which it ought to be believed and obey∣ed, dependeth not upon the Testimony of any man or Church, but wholly upon God (who is Truth it self) 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 reve∣rent esteem of the holy Scripture. And the heavenliness of the Matter, the efficacy of the Doctrine, the Maiesty of the Style, the consent of all the parts, the scope of the whole, (which is, to give all glory to God) the full discovery it makes of the only way of Mans Salvation, the many other incomparable excellencies, and the intire perfection thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God; Yet notwithstanding, our full perswasion 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, mans Salvation, Faith, and Life, is either expresly set down in Scripture, or by good and necessa∣ry 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 illumination 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 circum∣stances concerning the Worship of God and Government of the Church, common to hu∣mane actions and Societies, which are to be ordered by the Light of Nature and Christi∣an 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 Salvati∣on, 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 peo∣ple 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; there∣fore they are to be translated into the Vulgar language of every Nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an ac∣ceptable manner, and through patience and comfort of the Scriptures may have hope.

IX. The infallible Rule of Interpretation of Scripture, is the Scripture it self. And therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places, that speak more clearly.

X. The Supreme Judge by which all controversies of Religion are to be determined, and all Decrees of Councils, Opinions of ancient Writers, Doctrines of men and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other, but the holy Scripture delivered by the Spirit; into which Scripture so delivered, our Faith is finally resolved.

CHAP. II. Of God and of the Holy Trinity.

THere is but one onely living and true God; who is infinite in Being and Perfection▪ a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsel of his own immutable, and most righteous Will, for his own Glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him; and withal, most just and terrible in his Judgments, hating all sin, and who will by no means clear the guilty.

II. God hath all Life, Glory, Goodness, Blessedness, in, and of himself; and is alone in, and unto himself, All-sufficient, not standing in need of any Creatures, which he hath made, nor deriving any glory from them, but onely manifesting his own glory in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and hath most Soveraign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth: In his sight all things are open and manifest, his Knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain: He is most holy in all his Counsels, in all his Works, and in all his Commands. To him is due from Angels and Men, and every other Creature, whatsoever Worship, Service or Obedience, as Creatures, they owe unto the Creator, and whatever he is further pleased to require of them.

III. In the Unity of the God-head there be three Persons, of one Substance, Power, and Eternity, God the Father, God the Son, and God the Holy Ghost: The Father is of none, neither begotten, nor proceeding, The Son is eternally begotten of the Father; The Holy Ghost eternally proceeding from the Father and the Son. Which Doctrine of the Trinity is the foundation of all our Communion with God, and comfortable Depen∣dence upon him.

CHAP. III. Of Gods Eternal Decree.

GOD from all eternity did by the most wise and holy Counsel of his own Will, freely and unchangeably ordain whatsoever comes to passe: Yet so, as thereby neither is God the Author of sin, nor is violence offered to the will of the Creatures, nor is the liberty or contingency of second Causes taken away, but rather established.

II. Although God knowes whatsoever may or can come to pass upon all supposed Con∣ditions, yet hath he not decreed any thing, because he foresaw it as future, or as that which would come to passe upon such Conditions.

III. By the Decree of God for the manifestation of his Glory, some Men and Angels are predestinated unto everlasting Life, and others fore-ordained to everlasting Death.

IV. These Angels and Men thus predestinated, and fore-ordained, are particularly and unchangeably designed; and their number is so certain and definite, that it cannot be either increased or diminished.

V. Those of mankind that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his meer free Grace and Love, without any sore-sight of Faith or good Works, or perseverance in either of them, or any other thing in the Creature, as Conditions or Causes moving him thereunto, and all to the praise of his glorious Grace.

VI. As God hath appointed the Elect unto Glory, so hath he by the eternal and most free purpose of his Will fore-ordained all the means thereunto: Wherefore they who are elected, being faln in Adam, are redeemed by Christ, are effectually called unto Faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through Faith, unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect onely.

VII. The rest of mankind God was pleased, according to the unsearchable Counsel of his own Will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his soveraign power over his Creatures, to passe by and to ordain them to dishonour and wrath for their sin, to the praise of his glorious Justice.

VIII. The Doctrine of this high mystery of Predestination, is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their effectual Vocation, be assured of their eternal Election. So shall this▪ Doctrine afford matter of praise, reverence and admiration of God; and of humility, diligence, and abundant consolation to all that sin∣cerely obey the Gospel.

CHAP. IV. Of Creation.

IT pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal Power, Wisdom, and Goodness, in the beginning, to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six dayes, and all very good.

II. After God had made all other creatures, he created Man, male and female, with reasonable and immortal Souls, endued with knowledg, righteousness and true holiness, after his own Image, having the Law of God written in their hearts, and power to fulfill it; and yet under a a possibility of transgressing, being left to the liberty of their own Will, which was subject unto change. Besides this Law written in their hearts, they received a com∣mand not to eat of the Tree of the Knowledge of Good and Evil; which whiles they kept, they were happy in their communion with God, and had dominion over the Crea∣tures.

CHAP. V. Of Providence.

GOD the great Creator of all things, doth uphold, direct, dispose and govern all crea∣tures, actions and things from the greatest even to the least, by his most wise and holy Providence, according unto his infallible fore-knowledge, and the free and immutable coun∣sel of his own Will, to the praise of the glory of his Wisdom, Power, Justice, Goodness and Mercy.

II. Although in relation to the fore-knowledge and decree of God, the first Cause, all things come to passe immutably, and infallibly; yet by the same Providence he ordereth them to fall out, according to the nature of second Causes, either necessarily, freely, or contingently.

III. God in his ordinary Providence maketh use of Means, yet is free to work with∣out, above, and against them at his pleasure.

IV. The almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, in that his determinate Counsel, extendeth it self even to the first Fall, and all other sins of Angels and Men (and that not by a bare permis∣sion) which also he most wisely and powerfully▪ boundeth, and otherwise ordereth and go∣verneth in a manifold Dispensation to his own most holy ends; yet so, as the sinfulnesse thereof proceedeth onely from the Creature, and not from God, who being most holy and righteous, neither is, nor can be, the author or approver of sin.

V. The most wise righteous and gracious God, doth oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependance for their support upon himself, and to make them more watchfull against all future occasions of sin, and for sandry other just and holy ends.

VI. As for those wicked and ungodly men, whom God as a righteous Judge, for former sins, doth blind and harden, from them he not onely withholdeth his grace, whereby they might have been inlightned in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects, as their corruption makes occasions of sin; and withall gives them over to their own lusts, the temptations of the wo••ld▪ and the power of Satan; whe••eby it comes to passe that they har∣den themselves▪ even under those means which God useth for the softning of others.

VII. As the Providence of God doth in general each to all Creatures, so after a most special manner it taketh care of his Church, and disposeth all things to the good thereof.

CHAP. VI. Of the fall of Man, of Sin, and of the Punishment thereof.

GOD having made a Covenant of Works and Life, thereupon, with our first Parents, and all their posterity in them, they being seduced by the subtilty and temptation of Satan, did wilfully transgress the Law of their Creation, and break the Covenant in eat∣ing the forbidden fruit.

II. By this sin they, and we in them, fell from original righteousnesse and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.

III. They being the Root, and by Gods appointment standing in the room and stead of all mankind, the guilt of this sin was imputed, and corrupted nature conveyed to all their posterity descending from them by ordinary generation.

IV. From this Original corruption, whereby we are utterly indisposed, disabled and made opposite to all good, and wholly enclined to all evil, do proceed all Actual transgressions.

V. This Corruption of nature during this life, doth remain in those that are regenera∣ted; and although it be through Christ pardoned and mortified, yet both it self and all the motions thereof are truly and properly sin.

VI. Every sin, both original and actual, being a transgression of the righteous Law of God, and contrary thereunto, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

CHAP. VII. Of Gods Covenant with Man.

THe distance between God and the Creature is so great, that although reasonable crea∣tures do owe obedience unto him as their Creator, yet they could never have attained the reward of life, but by some voluntary condescension on Gods part, which he hath been pleased to express by way of Covenant.

II. The first Covenant made with man, was a Covenant of Works, wherein life was pro∣mised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.

III. Man by his fall having made himself uncapable of life by that Covenant, the Lord was pleased to make a second, commonly called the Covenant of Grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, and promising to give unto all those that are ordained unto life, his holy Spirit, to make them willing and able to believe.

IV. This Covenant of Grace is frequently set forth in the Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting In∣heritance, with all things belonging to it, therein bequeathed.

V. Although this Covenant hath been differently and variously administred in respect of Ordinances and Institutions in the time of the Law, and since the coming of Christ in the flesh; yet for the substance and efficacy of it, to all its spiritual and saving ends, it is one and the same; upon the account of which various dispensations, it is called the Old and New Testament.

CHAP. VIII. Of Christ the Mediator.

IT pleased God, in his eternal purpose, to chuse and ordain the Lord Jesus his only begot∣ten Son, according to a Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King, and Head and Saviour of his Church, the Heir of all things, and judge of the World; unto whom he did from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sancti••••ed, and glori••yed.

II. The Son of God, the second Person in the Trinity, being very and eternal God of one substance, and equal with the Father, did, when the fulness o•• time was come, take up∣on him Mans nature, with all the essential properties and common In••irmities thereof, yet without sin, being conceived by the power of the holy Ghost, in the womb of the Virgin Mary of her substance: So that two whole perfect and distinct natures, the Godhead and the Manhood, were inseparably joyned together in one Person, without conversion, composi∣tion, or confusion; which Person is very God and very Man, yet one Christ, the only Me∣diator between God and Man.

III. The Lord Jesus in his Humane nature, thus united to the Divine in the Person of the Son, was sanctified and anointed with the holy Spirit above measure, having in him all the treasures of Wisdom and Knowledge, in whom it pleased the Father that all fulnesse should dwell, to the end that being holy, harmlesse, undefiled, and full of Grace and Truth, he might be throughly furnished to execute the Office of a Mediator and Surety; which Office he took not unto himself, but was thereunto called by his Father, who also put all Power and Judgment into his hand, and gave him Commandment to execute the same.

IV. This Office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the Law, and did perfectly fulfil it; and under went the pu∣nishment due to us, which we should have born and suffered: being made sin and curse for us, enduring most grievous torments immediately from God in his soul, and most painful suf∣ferings in his body, was crucified, and died, was buried, and remained under the power of death, yet saw no corruption; on the third day he arose from the dead with the same Body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession, and shall return to judge Men and Angels at the end of the World.

V. The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, and purchased not onely reconciliation, but an everlasting inheritance in the Kingdom of heaven, for all those whom the Father hath given unto him.

VI. Although the work of Redemption was not actually wrought by Christ, till after his Incarnation; yet the vertue, efficacy and benefits thereof were communicated to the Elect in all Ages, successively from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed and signified to be the seed of the Woman, which should bruise the Serpent's head, and the Lamb slain from the beginning of the World, be∣ing yesterday and to day the same, and for ever.

VII. Christ in the work of Mediation acteth according to both Natures, by each Na∣tures, doing that which is proper to it self; yet by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denomi∣nated by the other Nature.

VIII. To all those for whom Christ hath purchased Redemption, he doth certainly and effectually apply and communicate the same, making intercession for them; and reveal∣ing unto them in and by the Word, the mysteries of salvation, effectually perswading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit, over∣coming all their enemies by his Almighty Power and Wisdom, and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation.

CHAP. IX. Of Free Will.

GOd hath end••ed the Will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any absolute necessity of Nature determined to do good or evil.

II. Man in his state of Innocency had freedome and power to will and to do that which was good and well pleasing to God; but yet mutably, so that he might fall from it.

III. Man by his fall into a state of sin, hath wholly lost all ability of will, to any spiritu∣al good accompanying salvation; so as a natural man being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.

IV. When God converts a sinner, and translates him into the state of grace, he free∣eth him from his natural bondage under sin, and by his grace alone inables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining-corruption, he doth not perfectly, nor only will that which is good, but doth also will that which is evil.

V. The will of man is made perfectly, and immutably free to good alone in the state of Glory onely.

CHAP. X. Of Effectual Calling.

ALL those whom God hath predestin••ted unto life, and those only, he is pleased in his appointed and accepted time effectually to call by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ, inlightning their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh, renewing their wills, and by his Almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so, as they come most freely, being made willing by his grace.

II. This effectual Call is of Gods free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, untill being quickned and renewed by the holy Spirit, he is thereby enabled to answer this Call, and to embrace the grace offered and conveyed in it.

III. Elect Infants dying in Infancy, are regenerated and saved by Christ, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are uncapable of being outwardly called by the Ministery of the Word.

IV. Others not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit; yet not being effectual drawn by the Fa∣ther,

they neither do nor can come unto Christ, and therefore cannot be saved; much less can men not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the Light of Nature, and the Law of that Religion they do profess: And to assert and maintain that they may, is very pernicious, and to be detested.

CHAP. XI. Of Justification.

THose whom God effectually calleth, he also freely justifieth, not by infusing righte∣ousnesse into them, but by pardoning their sins, and by accounting and accepting their persons as righteous, not for any thing wrought in them, or done by them, but for Christs sake alone; nor by imputing Faith it self, the act of believing, or any other Evangelical obedience to them, as their righteousness, but by imputing Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole righteousness, they receiving and resting on him and his righteousness by Faith; which Faith they have not of themselves, it is the gift of God.

II. Faith thus receiving and resting on Christ, and his righteousness, is the alone in∣strument of Justification; yet it is not alone in the person justified, but is ever accompani∣ed with all other saving graces, and is no dead Faith, but worketh by Love.

III. Christ by his Obedience and Death did fully discharge the Debt of all those that are justified, and did by the sacrifice of himself, in the blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to Gods Justice in their behalf: Yet, in as much as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.

IV. God did from all eternity decree to justifie all the Elect, and Christ did in the fulness of time dye for their sins, and rise again for their justification: Nevertheless, they are not justified personally, until the holy Spirit doth in due time actually apply Christ un∣to them.

V. God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under Gods fatherly displeasure: and in that condition they have not usually the light of his Counte∣nance restored unto them, until they humble themselves, coness their sins, beg pardon, and renew their faith and repentance.

VI. The justification of Believers under the old Testament, was in all these respects one and the same with the justification of Believers under the new Testament.

CHAP. XII. Of Adoption.

ALL those that are justified, God vouchsafeth in and for his only Son Jesus Christ, to make partakers of the grace of Adoption, by which they are taken into the number, and enjoy the liberties and priviledges of the Children of God, have his Name put upon them, receive the Spirit of Adoption, have accesse to the Throne of Grace with boldness,

are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him as by a father, yet never cast off, but sealed to the day of Redemption, and inherit the Promises as Heirs of everlasting Salvation.

CHAP. XIII. Of Sanctification.

THey that are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them, through the vertue of Christs death and re∣surrection, are also further sanctified really and personally through the same vertue, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is de∣stroyed, and the several lusts thereof are more and more weakned, and mortified, and they more and more quickned, and strengthned in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

II. This Sanctification is throughout in the whole man, yet imperfect in this life, there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcileable war, the flesh lusting against the spirit, and the spirit against the flesh.

III. In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the re∣generate part doth overcome, and so the Saints grow in grace, perfecting holinesse in the fear of God.

CHAP. XIV. Of saving Faith.

THe grace of Faith, whereby the Elect are inabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the Ministery of the Word; by which also, and by the administration of the Seals, Prayer, and other means, it is increased and strengthened.

II. By this Faith a Christian believeth to be true whatsoever is revealed in the Word, for the Authority of God himself speaking therein, and acteth differently upon that which each particular passage thereof containeth, yielding obedience to the commands, trem∣bling at the threatnings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving Faith are, accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by vertue of the Co∣venant of Grace.

III. This Faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our Faith.

CHAP. XV. Of Repentance unto life and salvation.

SUch of the Elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling gi∣veth them Repentance unto life.

II. Whereas there is none that doth good, and sinneth not, and the best of men may through the power and deceitfulness of their corruptions dwelling in them, with the preva∣lency of temptation, fall into great sins and provocations; God hath in the Covenant of Grace mercifully provided, that Believers so sinning and falling, be renewed through repen∣tance unto Salvation.

III. This saving Repentance is an Evangelical Grace, whereby a person being by the holy Ghost made sensible of the manifold evils of his sin, doth by Faith in Christ hum∣ble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of Grace, with a purpose and endeavour by supplies of the spirit, to walk before God unto all well-pleasing in all things.

IV. As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty to repent of his particular known sins particularly.

V. Such is the provision which God hath made through Christ in the covenant of Grace, for the preservation of Believers unto salvation, that although there is no sin so small but it deserves damnation; yet here is no sin so great, that it shall bring damnation on them who truly repent; which makes the constant preaching of Repentance necessary.

CHAP. XVI. Of good Works.

GOod works are only such as God hath commanded in his holy Word, and not such as without the warrant thereof are devised by men our of blind zeal, or upon any pre∣tence of good intentions.

II. These good Works done in obedience to Gods commandments, are the fruits and evidences of a true and lively Faith, and by them Believers manifest their thankfulnesse, strengthen their assurance, edifie their Brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorifie God, whose workmanship they are, created in in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eter∣nal life.

III. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ: And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit, to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.

IV. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to superogate, and to do more then God requires, as that they fall short of much, which in duty they are bound to do.

V. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them, and the glory to come; and the infinite distance that is between us, and God, whom by them we can neither profit, nor satisfie for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: and because as they are good, they pro∣ceed from his Spirit; and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of Gods judge∣ment.

VI. Yet notwithstanding, the persons of Believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly un∣blameable and unreproveable in Gods sight, but that he looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.

VII. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and to others: yet because they proceed not from a heart purified by Faith, nor are done in a right manner, according to the Word, nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful, and displeasing unto Cod.

CHAP. XVII. Of the Perseverance of the Saints.

THey whom God hath accepted in his beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall cer∣tainly persevere therein to the end, and be eternally saved.

II. This Perseverance of the Saints depends not upon their own free-will, but upon the immutability of the Decree of Election, from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ, and union with him, the Oath of God, the abiding of his Spirit, and of the seed of God within them, and the nature of the Covenant of Grace, from all which ariseth also the certainty and infallibility thereof.

III. And though they may, through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their pre∣servation, fall into grievous sins, and for a time continue therein, whereby they incur Gods displeasure, and grieve his holy Spirit, come to have their graces and comforts im∣paired, have their hearts hardned, and their consciences wounded, hurt and scandalize others, and bring temporal Judgments upon themselves; yet they are, and shall be, kept by the power of God through faith unto salvation.

CHAP. XVIII. Of the Assurance of Grace and Salvation.

ALthough temporary believers, and other unregenerate men may vainly deceive them∣selves with false hopes, and carnal presumptions of being in the favour of God, and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of Grace, and may rejoyce in the hope of the glory of God; which hope shall never make them ashamed.

II. This certainty is not a bare conjectural and probable perswasion, grounded upon a fallible hope, but an infallible assurance of faith, founded on the blood and righteous∣nesse of Christ, revealed in the Gospel, and also upon the inward evidence of those graces unto which Promises are made, and on the immediate witnesse of the Spirit, testifying our Adoption, and as a fruit thereof, leaving the heart more humble and holy.

III. This infallible Assurance doth not so belong to the essence of Faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being inabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation, in the right use of ordinary means attain thereunto: And therefore it is the duty of every one, to give all diligence to make his calling and election sure, that thereby his heart may be inlarged in peace and joy in the holy Ghost, in love and thankfulnesse to God, and in strength and chearfulnesse in the duties of obe∣dience, the proper fruits of this assurance; so far is it from inclining men to loose∣nesse.

IV. True Believers may have the assurance of their salvation divers wayes shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special sin, which woundeth the conscience, and grieveth the Spirit, by some sudden or vehement temptation, by Gods withdrawing the light of his countenance, suffering even such as fear him to walk in darknesse, and to have no light; yet are they neither utterly destitute of that seed of God, and life of Faith, that love of Christ and the Brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be revived; and by the which in the mean time, they are sup∣ported from utter despair.

CHAP. XIX. Of the Law of God.

GOD gave to Adam a Law of universal obedience written in his heart, and a parti∣cular Precept of not eating the Fruit of the Tree of Knowledge of good and evil, as a Covenant of Works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatned death upon the breach of it, and indued him with power and ability to keep it.

II. This Law so written in the heart, continued to be a perfect Rule of Righteousness after the fall of man, and was delivered by God upon Mount Sinai in Ten Commandments,

and written in two Tables; the four first Commandments containing our duty towards God, and the other six our duty to Man.

III. Beside this Law commonly called Moral, God was pleased to give to the people of Is∣rael Ceremonial Laws, containing several Typical Ordinances, partly of Worship, prefigu∣ring Christ, his Graces, Actions, Sufferings and Benefits; and partly holding forth divers In∣structions o•• Moral Duties: All which Ceremonial Laws being appointed onely to the time of Reformation, are by Jesus Christ the true Messiah and only Law-giver, who was furnish∣ed with power from the Father for that end, abrogated and taken away.

IV. To them also he gave sundry Judicial Laws, which expired together with the State of that people, not obliging any now by vertue of that Institution, their general equity one∣ly being still of moral use.

V. The Moral Law doth for ever bind all, as well justified persons as others, to the obe∣dience thereof; and that not onely in regard of the matter contained in it, but also in re∣spect of the Authority of God the Creator, who gave it: neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.

VI. Although true Believers be not under the Law, as a Covenant of Works, to be there∣by justified or condemned; yet it is of great use to them as well as to others, in that, as a rule of life, inform ng them of the Will of God, and their duty, it directs and binds them to walk accordingly, discovering also the sinful pollutions of their Nature, Hearts, & Lives, so as examining themselves thereby, they may come to further conviction of humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, & the perfection of his obedience. It is likewise of use to the Regenerate, to restrain their Cor∣ruptions, in that it forbids sin, and the threatnings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatned in the Law. The promises of it in like manner shew them God's ap∣probation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the Law, as a Covenant of Works; so as a mans doing good, and refraining from evil, because the Law encourageth to the one, and deterreth from the other, is no evidence of his being under the Law, and not under Grace.

VII. Neither are the fore-mentioned uses of the Law contrary to the grace of the Go∣spel; but do sweetly comply with it, the Spirit of Christ subduing and inabling the Will of Man to do that freely and chearfully, which the Will of God revealed in the Law requi∣red to be done.

CHAP. XXs Of the Gospel, and of the extent of the Grace thereof.

THe Covenant of Works being broken by sin, and made unprofitable unto life, God was pleased to give unto the Elect the promise of Christ, the Seed of the Woman, as the means of calling them, and begetting in them Faith and Repentance: In this Promise, the Gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.

II. This promise of Christ, and salvation by him, is revealed onely in and by the Word of God; neither do the works of Creation or Providence, with the Light of Nature, make discovery of Christ, or of Grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the Promise or Gospel, should be inabled thereby to attain saving Faith or Repentance.

III. The revelation of the Gospel unto sinners made in divers times, and by sundry parts, with the addition of Promises and Precepts for the obedience required therein, as to the Nations and Persons to whom it is granted, is meerly of the Soveraign will and good pleasure of God, not being annexed by vertue of any promise to the due improve∣ment of mens natural abilities, by vertue of common light received without it, which none ever did make, or can so do: And therefore in all ages the Preaching of the Gospel hath been granted unto persons and Nations, as to the extent or straitning of it, in great variety, according to the counsel of the will of God.

IV. Although the Gospel be the onely outward means of revealing Christ and saving Grace, and is as such abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickned, or regenerated, there is moreover necessary an effectual, irresistible work of the Holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.

CHAP. XXI. Of Christian Liberty, and Liberty of Conscience.

THe Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigour and curse of the Law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a child-like-love, and willing mind: All which were common also to Believers under the Law, for the substance of them; but under the New Testament the liberty of Christians is fur∣ther inlarged in their freedom from the yoake of the Ceremonial Law, the whole Legal administration of the Covenant of Grace, to which the Jewish Church was subjected, and in greater boldness of access to the Throne of Grace, and in fuller communications of the free Spirit of God, then Believers under the Law did ordinarily partake of.

II. God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of men, which are in any thing contrary to his Word, or not contained in it; so that to believe such Doctrines, or to obey such Commands out of conscience, is to betray true Liberty of Conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy Liberty of Conscience, and Reason also.

III. They who upon pretence of Christian Liberty, do practise any sin, or cherish any lust, as they do thereby pervert the main design of the Grace of the Gospel to their own destruction; so they wholly destroy the end of Christian Liberty, which is, that be∣ing delivered out of the hands of our enemies, we might serve the Lord without fear, in holinesse and righteousnesse before him all the dayes of our life.

CHAP. XXII. Of Religious Worship, and the Sabhath-day.

THe light of Nature sheweth that there is a God, who hath Lordship and Soveraignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might: But the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible represen∣tations, or any other way prescribed in the holy Scripture.

II. Religious Worship is to be given to God the Father, Son, and holy Ghost, and to him alone; not to Angels, Saints, or any other Creatures; and since the Fall, not with∣out a Mediatour, nor in the mediation of any other but of Christ alone.

III. Prayer with thanksgiving, being one special part of natural worship, is by God required of all men; but that it may be accepted, it is to be made in the name of the Son, by the help of the Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others in a known tongue.

IV. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

V. The reading of the Scriptures, Preaching, and hearing the word of God, singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of reli∣gious Worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear: Solemn Humiliations, with Fastings and Thanksgiving upon special occasions, are in their several times and seasons to be used in a holy and religious manner.

VI. Neither Prayer nor any other part of religious Worship, is now under the Gos∣pel either tyed unto, or made more acceptable by any place, in which it is performed, or towards which it is directed; but God is to be worshipped every where in spirit and in truth, as in private families daily, and in secret each one by himself, so more solemnly in the publique assemblies, which are not carelesly nor wilfully to be neglected, or forsaken, when God by his Word or Providence calleth thereunto.

VII. As it is of the Law of Nature, that in general a proportion of time by Gods appointment be set apart for the worship of God; so by his Word in a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seaven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ, was the last day of the week, and from the resurrecti∣on of Christ was changed into the first day of the week, which in Scripture, is called the Lords day, and is to be continued to the end of the World as the Christian Sabbath, the observation of the last day of the week being abolished.

VIII. This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affaires before hand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly im∣ployments and recreations, but also are taken up the whole time in the publique and private exercisesof his Worship, and in the duties of Necessity and Mercy.

CHAP. XXIII. Of lawful Oaths and Vows.

A Lawful Oath is a part of Religious Worship, wherein the person swearing in truth, righteousness, and judgment, solemnly calleth God to witness what he afferteth or pro∣miseth, and to judge him according to the truth or falshood of what he sweareth.

II. The name of God onely is that by which men ought to swear; and therein it is to be used with all holy fear and reverence: Therefore to swear vainly, or rashly, by that glo∣rious or dreadful Name, or to sweat at all by any other thing, is sinful and to be abhorred: Yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament, as well as under the Old; so a lawful Oath, being imposed by lawful authority in such matters, ought to be taken.

III. Whosoever taketh an Oath warranted by the Word of God, ought duly to consi∣der the weightiness of so solemn an act, and therein to avouch nothing but what he is fully perswaded is the truth: neither may any man bind himself by Oath to any thing, but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing that is good and just, being lawfully imposed by Authority.

IV. An Oath is to be taken in the plain and common sense of the words, without equi∣vocation, or mental reservation: It cannot oblige to sin, but in any thing not sinful, being taken it binds to performance, although to a mans own hurt; nor is it to be violated, al∣though made to Hereticks or Infidels.

V. A Vow, which is not to be made to any Creature, but God alone, is of the like na∣ture with a promissory Oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.

VI. Popish monastical Vows of perpetual single life, professed poverty, and regular obe∣dience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may intangle himself.

CHAP. XXIV. Of the civil Magistrate.

GOD the supreme Lord and King of all the World, hath ordained civil Magistrates to be under him, over the people for his own glory and the publique good: And to this end hath armed them with the power of the Sword, for the defence and incouragement of them that do good; and for the punishment of evil-doers.

II. It is lawful for Christians to accept and execute the Office of a Magistrate, when cal∣led thereunto: in the management whereof, as they ought specially to maintain Justice and Peace, according to the wholsome Laws of each Common-wealth; so for that end they may lawfully now under the New Testament wage war upon just and necessary occasi∣on.

III. Although the Magistrate is bound to incourage, promote, and protect the Professors and Profession of the Gospel, and to manage and order civil administrations in a due sub∣serviency to the interest of Christ in the World, and to that end to take care that

men of coroupt minds and conversations do not licentiously publish and divulge Blasphemy and Errors, in their own nature subverting the faith, and inevitably destroying the souls of them that receive them: Yet in such differences about the Doctrines of the Gospel, or ways of the worship of God, as may befal men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the Magistrate under the Gospel to abridge them of their liberty.

IV. It is the duty of people to pray for Magistrates, to honor their persons, to pay them Tribute and other dues, to obey their lawful commands, and to be subject to their Authority for conscience sake. Infidelity, or difference in Religion, doth not make void the Magistrates just and legal Authority, nor free the people from their obedience to him: from which, ecclesiastical persons are not exempted, much lesse hath the Pope any power or jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their dominions, or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever.

CHAP. XXV. Of Marriage.

MArriage is to be between one man and one woman: neither is it lawful for any man to have more then one wife, nor for any woman to have more then one husband at the same time.

II. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and of the Church with an holy seed, and for preven∣ting of uncleanness.

III. It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true Reformed religion, should not marry with Infidels, Papists, or other Idolaters: neither should such as are godly, be unequally yoaked by marrying with such as are wicked in their life, or maintain damnable Heresy.

VI. Marriage ought not to be within the degrees of consanguinity, or affinity forbid∣den in the Word; nor can such incestuous Marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.

CHAP. XXVI. Of the Church.

THe Catholique or Universal Church, which is invisible, consists of the whole num∣ber of the Elect, that have been, are, or shall be gathered into one under Christ, the Head thereof; and is the Spouse, the body, the fulness of him that filleth all in all.

II. The whole body of men throughout the world, professing the faith of the Gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any Errors everting the foundation▪ or unholiness of conversation, are, and may be called the visible Catholique Church of Christ, although as such it is not intrusted with the ad∣ministration of any Ordinances, or have any offices to rule or govern in, or over the whole Body.

III. The purest Churches under heaven are subject both to mixture and error, and some have so degenerated as to become no Churches of Christ, but Synagognes of Satan: Neverthelesse Christ always hath had, and ever shall have a visible Kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.

IV. There is no other Head of the Church but the Lord Jesus Christ; nor can the Pope of Rome in any sence be Head thereof: but it is that Antichrist, that man of sin, and son of Perdition, that exalteth himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.

V. As the Lord is in care and love towards his Church, hath in his infinite wise pro∣vidence exercised it with great variety in all ages, for the good of them that love him, and his own Glory: so according to his promise, we expect that in the latter days, Antichrist being destroyed, the Jews called, and the adversaries of the Kingdom of his dear Son broken, the Churches of Christ being inlarged, and edified through a free and plentiful communi∣cation of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition then they have enjoyed.

CHAP. XXVII. Of the Communion of Saints.

ALL Saints that are united to Jesus Christ their Head, by his Spirit and Faith, al∣though they are not made thereby one person with him, have fellowship in Graces, Sufferings, Death, Resurrection and Glory: and being united to one another in love, they have communion in each others gifts and grace, and are obliged to the performance of such duties, publique and private, as do conduce to their mutuall good, both in the inward and outward Man.

II. All Saints are bound to maintain an holy fellowship and communion in the Wor∣ship of God, and in performing such other spiritual services as tend to their mutual edifi∣cation; as also in relieving each other in outward things, according to their several abili∣ties and necessities: which communion, though especially to be exercised by them in the relations wherein they stand, whether in Families or Churches, yet as God offereth oppor∣tunity, is to be extended unto all those who in every place call upon the Name of the Lord Jesus.

CHAP. XXVIII. Of the Sacraments.

SAcraments are holy Signs and Seals of the Covenant of Grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God in Christ, according to his Word.

II. There is in every Sacrament a spiritual relation, or sacramental union between the signe and the thing signified; whence it comes to pass▪ that the names and effects of the one are attributed to the other.

III. The grace which is exhibited in or by the Sacraments rightly used, is not con∣ferred by any power in them, neither doth the efficacy of a Sacrament depend upon the pie∣ty or intention of him that doth administer it, but upon the work of the Spirit, and the word of Institution, which contains together with a Precept authorizing the use thereof, a Promise of benefit to worthy receivers.

IV. There be onely two Sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Lords Supper; neither of which may be dispensed by any but by a Minister of the Word lawfully called.

V. The Sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were for substance the same with those of the New.

CHAP. XXIX. Of Baptism.

BAptism is a Sacrament of the New Testament, ordained by Jesus Christ to be unto the party baptized a sign and seal of the Covenant of Graee, of his ingraffing into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ to walk in newnesse of life; which Ordinance is by Christs own appointment to be con∣tinued in his Church untill the end of the world.

II. The outward Element to be used in this Ordinance, is Water, wherewith the par∣ty is to be baptized in the Name of the Father, and of the Son, and of the Holy Ghost, by a Minister of the Gospel lawfully called.

III. Dipping of the person into the water is not necessary; but Baptism is rightly ad∣ministred by pouring or sprinkling water upon the person.

IV. Not onely those that do actually professe faith in, and obedience unto Christ, but also the Infants of one or both believing Parents are to be baptized, and those onely.

V. Although it be a great sin to contemn or neglect this Ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it; or that all that are baptized, are undoubtedly regenerated.

VI. The efficacy of Baptism is not tied to that moment of time wherein it is admi∣nistred, yet notwithstanding, by the right use of this Ordinance, the grace promised is not onely offered, but really exhibited and conferred by the Holy Ghost to such (whether of age, or Infants) as that grace belongeth unto, according to the counsel of Gods own Will in his appointed time.

VII. Baptism is but once to be administred to any person.

CHAP. XXX. Of the Lords Supper.

Our Lord Jesus in the night wherein he was betrayed, instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Churches unto the end of the world, for the perpetual remembrance, and shewing forth of the Sacrifice of himself▪ in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment, and growth in him, their further ingagement in and to all duties which they owe unto him, and to be a bond and pledge of their communion with him, and with each other.

II. In this Sacrament Christ is not offered up to his Father, nor any reall Sacrifice made at all for remission of the sins of the quick or dead, but onely a memorial of that one offering up of himself by himself upon the Crosse once for all, and a spiritual Oblation of all

possible praise unto God for the same; so that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own onely Sacrifice, the alone propitia∣tion for all the sins of the Elect.

III. The Lord Jesus hath in this Ordinance appointed his Ministers to pray and blesse the Elements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread, to take the Cup, and (they communicating also themselves) to give both to the Communicants, but to none who are not then present in the Congregation.

IV. Private Masses, or receiving the Sacrament by a Priest, or any other alone, as likewise the denial of the Cup to the people, worshipping the Elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ.

V. The outward Elements in this Sacrament duly set apart to the uses ordained by Christ, have such relation to him Crucified, as that truly, yet Sacramentally onely, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; albeit in substance and nature they still remain truly and onely Bread and Wine as they were before.

VI. That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and Blood (commonly called Transubstantiation) by consecra∣tion of a Priest, or by any other way, is repugnant not to Scripture alone, but even to com∣mon sense and reason, overthroweth the nature of the Sacrament, and hath been, and is, the cause of manifold Superstitions, yea of gross Idolatries.

VII. Worthy Receivers outwardly partaking of the visible Elements in this Sacrament, do then also inwardly by Faith, really and indeed, yet not carnally and corporally, but spi∣ritually, receive and feed upon Christ crucified, and all benefits of his death; the Body and Blood of Christ being then not corporally or carnally in, with, or under the Bread or Wine; yet as really, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.

VIII. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lords Table, and cannot without great sin against him, whilest they remain such, partake of these holy Mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eat∣ing and drinking Judgement to themselves.

CHAP. XXXI. Of the state of Man after Death, and of the Resurrection of the Deaed.

THe Bodies of men after death return to dust, and see corruption, but their Souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them. The Souls of the righteous being then made perfect in holinesse, are received into the highest Heavens, where they behold the face of God in light and glo y, waiting for the full redemption of their bodies: And the souls of the wicked are cast into Hell, where they remain in torment and utter darknesse, reserved to the Judgment of the Great Day: Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.

II. At the last day such as are found alive shall not die, but be changed, and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls for ever.

III. The bodies of the unjust shall by the power of Christ be raised to dishonour; the bodies of the just by his Spirit unto honour, and be made conformable to his own glorious Body.

CHAP. XXXII. Of the last Judgment.

GOD hath appointed a day wherein he will judge the World in righteousnesse by Jesus Christ▪ to whom all Power and Judgment is given of the Father; in which day not onely the Apostate Angels shall be judged, but likewise all persons that have lived upon earth, shall appear before the Tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil.

II. The end of Gods appointing this day, is for the manifestation of the Glory of his Mercy in the eternal salvation of the Elect, and of his Justice in the damna∣tion of the Reprobate, who are wicked and disobedient: for then shall the righteous go into everlasting Life, and receive the fulnesse of joy and glory, with everlasting reward in the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting de∣struction from the presence of the Lord, and from the glory of his Power.

III. As Christ would have us to be certainly perswaded that there shall be a Judge∣ment, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will he have that day unknown to men, that they may shake off all carnal se∣curity, and be alwayes watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly. Amen.