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. Licensed and entred according to order.

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 Goodness, Wis∣dom 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 neces∣sary unto Salvation: Therefore it plea∣sed the Lord at sundry times, and in divers manners to reveal himself, and to declare that his Will unto his Church; and afterwards for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the Flesh, and the malice of Satan and of the World, to commit the same whol∣ly unto writing: which maketh the Holy Scripture to be most necessary; those former ways of God's 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, Pro∣verbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentati∣ons, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Na∣hum, Habakkuk, Zephaniah, Hag∣gai, Zechariah, Malachi.

Of the New Testament.

Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the Romans, 1 Corinthians, 2 Corinthi∣ans, Galatians, Ephesians, Philippi∣ans, Colossians, 1 Thessalonians, 2 Thessalonians, 1 To Timothy, 2 To Timothy, To Titus, To Phile∣mon,

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 Inspira∣tion of God to be the Rule of Faith and Life.

III.

The Books commonly called Apocry∣pha, not being of Divine Inspiration, are no part of the Canon of the Scrip∣ture; and therefore are of no authori∣ty in the Church of God, nor to be any otherwise approved or made use of than other humane writings.

IV.

The Authority of the Holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the Testi∣mony

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 reverent Esteem of the Holy Scripture. And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty 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 onely way of Man's Salvation, the many other incomparable Excellencies, and the en∣tire 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 concern∣ing all things necessary for his own Glo∣ry, Man's Salvation, Faith and Life, is either expresly set down in Scripture; or by good and necessary Consequence may be deduced from Scripture; unto which nothing at any time is to be ad∣ded, whether by new Revelations of the Spirit, or Traditions of Men. Ne∣vertheless 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 Cir∣cumstances concerning the Worship of God and Government of the Church, common to humane Actions and Socie∣ties, which are to be ordered by the Light of Nature and Christian Prudence,

according to the general Rules of the Word, which are always to be obser∣ved.

VII.

All things in Scripture are not alike plain in themselves, nor alike clear un∣to all: yet those things which are ne∣cessary to be known, believed and ob∣served for Salvation, are so clearly pro∣pounded and opened in some place of Scripture or other, that not onely 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 Te∣stament in Greek (which at the time of writing of it was most generally known to the Nations) being imme∣diately

inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore Authen∣tical; so as in all Controversies of Re∣ligion the Church is finally to appeal unto them. But because these Original Tongues are not known to all the Peo∣ple of God, who have right unto and Interest in the Scriptures, and are com∣manded in the fear of God to read and search them; therefore they are to be translated into the vulgar Language of every Nation unto which they come, that the Word of God dwelling plen∣tifully in all, they may Worship him in an acceptable manner, and through pa∣tience 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 de∣termined, and all Decrees of Counsels, 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 Spi∣rit,

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-suffe∣ring, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligent∣ly seek him; and withall, 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-suffici∣ent, not standing in need of any Crea∣tures, which he hath made, nor deri∣ving any glory from them, but onely manifesting his own glory in, by, unto,

and upon them: He is the alone Foun∣tain of all Being, of whom, through whom, and to whom are all things; and hath most Sovereign Dominion over them, to do by them, for them, or up∣on them whatsoever himself pleaseth: In his sight all things are open and ma∣nifest, his Knowledge is infinite, infal∣lible, and independent upon the Crea∣ture, 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 Crea∣ture, whatsoever Worship, Service or Obedience, as Creatures, they owe un∣to the Creator, and whatever he is fur∣ther 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 begot∣ten, nor proceeding; The Son is eter∣nally begotten of the Father; The Ho∣ly Ghost eternally proceeding from the Father and the Son. Which Doctrine of the Trinity is the foundation of all our Communion with God, and com∣fortable Dependence upon him.

CHAP. III. Of God's 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 pass: 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 knows whatsoever may or can come to pass upon all sup∣posed Conditions, yet hath he not de∣creed any thing, because he foresaw it as future, or, as that which would come to pass upon such Conditions.

III.

By the Decree of God for the mani∣festation of his Glory, some Men and Angels are predestinated unto everlast∣ing Life, and others fore-ordained to everlasting Death.

IV.

These Angels and Men thus prede∣stinated, and fore-ordained, are parti∣cularly and unchangeably designed, and their number is so certain and definite,

that it cannot be either increased or di∣minished.

V.

Those of Mankind that are prede∣stinated unto Life, God, before the foundation of the World was laid, ac∣cording 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, with∣out any fore-sight of Faith or good Works, or Perseverance in either of them, or any other thing in the Crea∣ture, 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 fall'n 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 cal∣led, justified, adopted, sanctified, and saved, but the Elect onely.

VII.

The rest of Mankind God was plea∣sed, according to the unsearchable Counsel of his own Will, whereby he extendeth or withholdeth Mercy as he pleaseth, for the glory of his Sovereign Power over his Creatures, to pass 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, reve∣rence and admiration of God, and of Humility, Diligence and abundant Con∣solation to all that sincerely 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 days, and all very good.

II.

After God had made all other Crea∣tures, he created Man, Male and Female, with reasonable and immortal Souls, endued with Knowledge, Righteousness and true Holiness, after his own Image, having the Law of God written in their Hearts, and power to fulfil it; and yet under 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 command not to Eat of the Tree of the Knowledge of Good and Evil, which whilst 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 Creatures, actions, and things, from the greatest even to the least, by his most wise and holy Providence, ac∣cording unto his infallible fore-know∣ledge, 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 pass immuta∣bly, and infallibly; yet by the same Providence he ordereth them to fall out, according to the nature of second

Causes, either necessarily, freely, or con∣tingently.

III.

God in his ordinary Providence ma∣keth use of Means, yet is free to work without, above, and against them at his pleasure.

IV.

The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Provi∣dence, 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 Permission) which also he most wisely and power∣fully boundeth, and otherwise ordereth and governeth in a manifold Dispensa∣tion to his own most holy ends; yet so, as the sinfulness thereof proceedeth on∣ly from the Creature, and not from God, who being most holy and righteous,

neither is, nor can be the author or ap∣prover of Sin.

V.

The most wise, righteous and graci∣ous 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 dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry 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 only 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 Tem∣ptations of the World, and the Power of Satan; whereby it comes to pass that they harden themselves, even un∣der those means which God useth for the softning of others.

VII.

As the Providence of God doth in general reach 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 sub∣tilty and temptation of Satan, did wil∣fully transgress the Law of their Creati∣on, and break the Covenant in eating the forbidden Fruit.

II.

By this Sin they, and we in them, fell from original Righteousness 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 descen∣ding from them by ordinary Generation.

IV.

From this original Corruption, where∣by we are utterly indisposed, disabled and made opposite to all good, and wholly inclined to all evil, do proceed all actual Transgressions.

V.

This Corruption of Nature during this Life, doth remain in those that are regenerated; 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 up∣on 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, tem∣poral and eternal.

CHAP. VII. Of Gods Covenant with Man.

THe distance between God and the Creature is so great, that although reasonable Creatures 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 plea∣sed to express by way of Covenant.

II.

The first Covenant made with Man, was Covenant of Works, wherein Life was promised 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, re∣quiring 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 wil∣ling 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 Inheritance, 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 Pur∣pose, to chuse and ordain the Lord Jesus, his onely begotten Son, according to a Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King, the 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, sanctified, and glorified.

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 of

time was come, take upon him Mans Nature, with all the essential Properties and common Infirmities 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 Man∣hood, were inseparably joyned toge∣ther in one Person, without Conversion, Composition, or Confusion; which Per∣son is very God and very Man, yet one Christ, the onely Mediator between God and Man.

III.

The Lord Jesus in his Humane Na∣ture, thus united to the Divine in the Person of the Son, was sanctified and annointed with the holy Spirit above measure, having in him all the Trea∣sures of Wisdom and Knowledge, in whom it pleased the Father, that all fulness should dwell, to the end that

being holy, harmless, undefiled, and full of Grace and Truth, he might be through∣ly furnished to execute the Office of a Mediator and Surety; which Office he took not unto himself, but was there∣unto 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 un∣derwent the Punishment due to us, which we should have borne and suffe∣red, being made Sin and a Curse for us, enduring most grievous Torments immediately from God in his Soul, and most painful Sufferings 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 rose from the Dead with the same Body in which he suffered, with which also he ascended into Heaven, and there fitteth 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 Obe∣dience and Sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the Ju∣stice of God, and purchased not onely Reconciliation, but an everlasting In∣heritance 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 com∣municated

to the Elect in all Ages suc∣cessively 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 Wo∣man, which should bruise the Serpent's head, and the Lamb slain from the be∣ginning of the World, being yester∣day and to day the same, and for ever.

VII.

Christ in the Work of Mediation acteth according to both Natures, by each Nature doing that which is pro∣per to it self; yet by reason of the Unity of the Person, that which is pro∣per to one Nature, is sometimes in Scri∣pture attributed to the Person denomi∣nated by the other Nature.

VIII.

To all those for whom Christ hath purchased Redemption, he doth cer∣tainly

and effectually apply and com∣municate the same, making Intercession for them, and revealing unto them in and by the Word, the Mysteries of Sal∣vation, effectually perswading them by his Spirit to believe and obey, and go∣verning their Hearts by his Word and Spirit, overcoming all their Enemies by his Almighty Power and Wisdom, in such manner and ways as are most con∣sonant to his wonderful and unsearch∣able Dispensation.

CHAP. IX. Of Free Will.

GOD hath endued the Will of Man with that natural Liberty and Power of acting upon Choice, that it is neither forced, nor by any absolute ne∣cessity of Nature determined to do good or evil.

II.

Man in his state of Innocency had freedom 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 spiritual good accompanying Sal∣vation; so as a natural Man being al∣together averse from that good, and dead in sin, is not able by his own strength to convert himself, or to pre∣pare himself thereunto.

IV.

When God converts a Sinner, and translates him into the state of Grace,

he freeth him from his natural bondage under sin, and by his Grace alone in∣ables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining Cor∣ruption, he doth not perfectly nor on∣ly 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 prede∣stinated unto Life, and those only he is pleased in his appointed and ac∣cepted 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 Je∣sus Christ, inlightning their Minds spi∣ritually 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 al∣together passive therein, untill being quickned and renewed by the Holy Spirit he is thereby enabled to answer this Call, and to embrace the Grace of∣fered and conveyed in it.

III.

Elect Infants dying in Infancy, are re∣generated and saved by Christ, who worketh when, and where, and how he pleaseth: so also are all other elect per∣sons who are uncapable of being out∣wardly called by the Ministry of the Word.

IV.

Others not elected, although they may be called by the Ministry of the Word, and may have some common ope∣rations of the Spirit, yet not being effe∣ctually drawn by the Father, they nei∣ther do nor can come unto Christ, and therefore cannot be saved; much less can men not professing the Christian Re∣ligion, be saved in any other way what∣soever, be they never so diligent to frame their lives according to the Light of Nature, and the Law of that Religi∣on

they do profess: And to assert and maintain that they may, is very perni∣cious, and to be detested.

CHAP. XI. Of Justification.

THose whom God effectually call∣eth, he also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accoun∣ting and accepting their persons as righ∣teous, 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 re∣ceiving 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 Instrument of Justification; yet it is not alone in the Person justified, but is ever accompanied with all other sa∣ving 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 Sacri∣fice of himself, in the Blood of his Cross, undergoing in their stead the pe∣nalty due unto them, make a proper, real, and full Satisfaction to Gods Ju∣stice in their behalf: Yet in as much as he was given by the Father for them, and his Obedience and Satisfaction ac∣cepted

in their stead, and both freely, not for any thing in them, their Justi∣fication is only of Free Grace, that both the exact Justice and rich Grace of God might be glorified in the Justifi∣cation 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 per∣sonally, until the Holy Spirit doth in due time actually apply Christ unto them.

V.

God doth continue to forgive the sins of those that are justified; and al∣though they can never fall from the state of Justification, yet they may by their Sins fall under Gods fatherly dis∣pleasure:

and in that Condition they have not usually the Light of his Coun∣tenance restored unto them, until they humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.

VI.

The Justification of Believers under the Old Testament, was in all these re∣spects one and the same with the Justi∣fication of Believers under the New Testament.

CHAP. XII. Of Adoption.

ALL those that are justified, God vouchsafeth in and for his onely 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 Ado∣ption, have Access to the Throne of Grace with boldness, are enabled to cry Abba Father, are pitied, protected, pro∣vided 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 Sal∣vation.

CHAP. XIII. Of Sanctification.

THey that are united to Christ, ef∣fectually called and regenerated, having a new Heart and a new Spirit created in them, through the vertue of Christ's Death and Resurrection, are al∣so further Sanctified really and perso∣nally through the same Vertue, by his

Word and Spirit dwelling in them; the dominion of the whole body of Sin is destroyed, and the several Lusts thereof are more and more weakned, and mor∣tified, and they more and more quick∣ned and strengthned in all Saving Gra∣ces, 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 cor∣ruption 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 remain∣ing corruption for a time may much pre∣vail, yet through the continual supply of

strength from the Sanctifying Spirit of Christ, the Regenerate part doth over∣come, and so the Saints grow in Grace, perfecting Holiness 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 Mi∣nistry of the Word; by which also, and by the Administration of the Seals, Prayer, and other means, it is increased and strengthned.

II.

By this Faith a Christian believeth to be true whatsoever is revealed in the Word, for the Authority of God him∣self

speaking therein, and acteth diffe∣rently upon that which each particular Passage thereof containeth, yielding O∣bedience to the Commands, trembling 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, re∣ceiving, and resting upon Christ alone, for Justification, Sanctification, and eter∣nal Life, by virtue of the Covenant 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 diffe∣rent in the kind or nature of it (as is all other Saving Grace) from the Faith and common Grace of temporary Be∣lievers; and therefore, though it may be many times assailed and weaken∣ed, 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 li∣ved in the state of Nature, and therein served divers Lusts and Pleasures, God in their Effectual Calling giveth 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 de∣ceitfulness of their Corruptions dwelling in them, with the prevalency of Temp∣tation, fall into great Sins and Provoca∣tions; God hath in the Covenant of

Grace mercifully provided, that Belie∣vers so sinning and falling, be renewed through Repentance unto Salvation.

III.

This Saving Repentance is an Evan∣gelical Grace, whereby a Person being by the Holy Ghost made sensible of the manifold evils of his Sin, doth by Faith in Christ humble 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 Belie∣vers unto Salvation, that although there is no sin so small, but it deserves Dam∣nation; yet there is no sin so great, that it shall bring Damnation on them who truly Repent; which makes the constant Preaching of Repentance ne∣cessary.

CHAP. XVI. Of Good Works.

GOod Works are only such as God hath commanded in his Holy Word, and not such as without the war∣rant thereof are devised by Men out of blind Zeal, or upon any pretence of good Intentions.

II.

These Good Works done in Obedi∣ence to Gods Commandments, are the Fruits and Evidences of a true and live∣ly Faith, and by them Believers mani∣fest their Thankfulness, 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 Christ Jesus thereunto, that having their Fruit unto Holiness, they may have the End eternal 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 ne∣gligent, as if they were not bound to perform any Duty, unless upon a spe∣cial 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 at∣tain to the greatest height which is pos∣sible in this Life, are so far from being able to supererogate, and to do more than 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 infi∣nite 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 Du∣ty, and are unprofitable Servants: and because as they are good, they proceed 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 Judgment.

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 unblameable and unre∣proveable in Gods sight, but that he looking upon them in his Son is plea∣sed

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 pro∣ceed 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 neg∣lect of them is more sinful and displea∣sing unto God.

CHAP. XVII. Of the Perseverance of the Saints.

THey whom God hath accepted in his beloved Son, effectually cal∣led and sanctified by his Spirit, can nei∣ther totally nor finally fall away from the state of Grace, but shall certainly persevere therein to the end, and be eternally Saved.

II.

This Perseverance of the Saints de∣pends not upon their own free Will, but upon the immutability of the De∣cree of Election, from the free and un∣changeable Love of God the Father, upon the Efficacy of the Merit and In∣tercession of Jesus Christ, and Union with him, the Oath of God, the abi∣ding 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 infallibili∣ty 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 preservation, 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 impaired, have their hearts hardned, and their conscien∣ces 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 vain∣ly deceive themselves with false Hopes, and carnal Presumptions of being in the Favour of God, and state of Sal∣vation, which Hope of theirs shall pe∣rish; yet such as truly Believe in the Lord Jesus, and Love him in sinceri∣ty, 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 conje∣ctural and probable Perswasion, groun∣ded

upon a fallible Hope, but an in∣fallible Assurance of Faith, founded on the Blood and Righteousness of Christ, revealed in the Gospel, and also upon the inward evidence of those Graces unto which Promises are made, and on the immediate witness of the Spirit, testifying our Adoption, and, as a Fruit thereof, leaving the Heart more hum∣ble 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 be∣fore 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 Ele∣ction

sure, that thereby his Heart may be inlarged in Peace and Joy in the Holy Ghost, in Love and Thankfulness to God, and in Strength and Cheerful∣ness in the Duties of Obedience, the proper Fruits of this Assurance; so far is it from inclining Men to loosness.

IV.

True Believers may have the Assu∣rance of their Salvation divers ways shaken, diminished and intermitted, as by negligence in preserving of it, by falling into some special Sin, which woundeth the Conscience, and grie∣veth the Spirit, by some sudden or ve∣hement Temptation, by God's with∣drawing the Light of his Countenance, suffering even such as fear him to walk in Darkness, 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 supported from utter despair.

CHAP. XIX. Of the Law of God.

GOD gave to Adam a Law of Uni∣versal Obedience written in his Heart, and a particular Precept of not eating the Fruit of the Tree of Know∣ledge of Good and Evil, as a Cove∣nant 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 Abi∣lity to keep it.

II.

This Law so written in the Heart, continued to be a perfect Rule of Righ∣teousness after the Fall of Man, and was delivered by God upon Mount Sinai in Ten Commandments, and written in two Tables; the four first Com∣mandments containing our Duty to∣wards God, and the other six our Du∣ty to Man.

III.

Beside this Law commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, con∣taining several Typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings and Be∣nefits, and partly holding forth divers Instructions of Moral Duties: All which Ceremonial Laws being appointed on∣ly to the time of Reformation, are by

Jesus Christ the true Messiah and only Law-giver, who was furnished with Power from the Father for that end, abrogated and taken away.

IV.

To them also he gave sundry Judi∣cial Laws, which expired together with the state of that People, not ob∣liging any now by virtue of that Insti∣tution, their general Equity only be∣ing still of Moral Use.

V.

The Moral Law doth for ever bind all, as well justified Persons as others, to the Obedience thereof; and that not only in regard of the Matter con∣tained in it, but also in respect of the Authority of God the Creator, who gave it: neither doth Christ in the Gos∣pel any way dissolve, but much streng∣then this Obligation.

VI.

Although true Believers be not un∣der the Law, as a Covenant of Works, to be thereby justified or condemned; yet it is of great Use to them as well as to others, in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them to walk accordingly, discover∣ing also the sinful Pollutions of their Nature, Hearts and Lives, so as exami∣ning themselves thereby, they may come to farther Conviction of Humiliation for, and hatred against Sin, together with a clearer sight of the need they have of Christ, and 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 Affli∣ctions in this Life they may expect for

them, although freed from the Curse thereof threatned in the Law. The Pro∣mises of it in like manner shew them God's Approbation of Obedience, and what Blessings they may expect upon the Performance thereof, although not as due to them by the Law, as a Cove∣nant of Works; so as a Mans doing Good, and refraining from Evil, be∣cause 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 forementioned Uses of the Law contrary to the Grace of the Gospel; but do sweetly comply with it, the Spirit of Christ subduing and enabling the Will of Man to do that freely and cheerfully, which the Will of God revealed in the Law re∣quired to be done.

CHAP. XX. Of the Gospel, and of the Extent of the Grace thereof.

THE Covenant of Works being broken by Sin, and made un∣profitable 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 beget∣ting 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 Salvati∣on by him, is revealed only 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 Revelati∣on of him by the Promise or Gospel, should be enabled 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 Pro∣mises and Precepts for the Obedience required therein, as to the Nations and Persons to whom it is granted, is meer∣ly of the Sovereign Will and good Plea∣sure of God, not being annexed by virtue of any Promise to the due Im∣provement of Mens natural Abilities, by virtue 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 Nati∣ons, 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 only outward means of revealing Christ and Saving Grace, and is as such abun∣dantly sufficient thereunto; yet that Men who are dead in Trespasses, may be born again, quickned or rege∣nerated, there is moreover necessary an effectual, irresistable 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 rigor 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 ever∣lasting Damnation; as also in their free access to God, and their yielding Obe∣dience 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

further enlarged in their freedom from the yoak of the Ceremonial Law, the whole Legal Administration of the Co∣venant 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, than Belie∣vers under the Law did ordinarily par∣take of.

II.

God alone is Lord of the Consci∣ence, and hath left it free from the Do∣ctrines 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 Chri∣stian Liberty do practice any Sin, or cherish any Lust, as they do thereby pervert the main design of the Grace of the Gospel to their own Destructi∣on; 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 Holiness and Righte∣ousness before him all the days of our Life.

CHAP. XXII. Of Religious Worship, and the Sabbath Day.

THE Light of Nature sheweth that there is a God, who hath Lordship and Sovereignty 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 accor∣ding to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations, or any other way not 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 An∣gels, Saints, or any other Creatures; and since the Fall, not without a Me∣diator, 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 his 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 Law∣ful, 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, Prea∣ching, and hearing the Word of God, singing of Psalms, as also the Admini∣stration of Baptism and the Lord's Sup∣per, are all parts of Religious Wor∣ship of God, to be performed in Obe∣dience 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 Gospel either tied unto, or made more acceptable by any place, in which it is performed, or towards which it is directed; but God is to be Worship∣ped

every where in Spirit and Truth, as in private Families daily, and in se∣cret each one by himself, so more so∣lemnly in the publick Assemblies, which are not carelesly nor wilfully to be neglected, or forsaken, when God by his Word or Providence calleth there∣unto.

VII.

As it is of the Law of Nature, that in general a proportion of time by God's Appointment be set apart for the Worship of God; so by his Word in a positive, moral, and perpetual Com∣mandment, binding all Men in all Ages, he hath particularly appointed one Day in seven for a Sabbath to be kept Holy unto him, which from the begin∣ning of the World to the Resurrection of Christ, was the last Day of the Week, and from the Resurrection of Christ was changed into the first Day of the Week, which in Scripture is

called the Lord's 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 abo∣lished.

VIII.

This Sabbath is then kept Holy unto the Lord, when Men after a due pre∣paring of their Hearts, and ordering their common Affairs 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 pub∣lick and private Exercises of his Wor∣ship, and in the Duties of Necessity and Mercy.

CHAP. XXIII. Of Lawful Oaths and Vows.

A Lawful Oath is part of Religious Worship, wherein the Person swearing in Truth, Righteousness and Judgment, solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth or falshood of what he sweareth.

II.

The Name of God only is that by which Men ought to swear, and there∣in it is to be used with all holy Fear and Reverence: Therefore to swear vainly, or rashly, by that glorious or dreadful Name, or to swear at all by any other thing, is sinful and to be ab∣horred; yet as in matters of weight and moment an Oath is warranted by

the Word of God under the New Te∣stament, as well as under the Old; so a lawful Oath, being imposed by law∣ful Authority in such matters, ought to be taken.

III.

Whosoever taketh an Oath warran∣ted by the Word of God, ought duly to consider 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 belie∣veth 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, with∣out

Equivocation or mental Reserva∣tion: 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 vio∣lated, although made to Hereticks or Infidels.

V.

A Vow, which is not to be made to any Creature, but God alone, is of the like Nature with a promissory Oath, and ought to be made with the like religious Care, and to be perfor∣med with the like Faithfulness.

VI.

Popish Monastical Vows of perpetu∣al single Life, professed Poverty, and regular Obedience, are so far from be∣ing 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 publick good; and to this end hath armed them with the Power of the Sword, for the defence and incourage∣ment 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 called thereunto: in the ma∣nagement whereof, as they ought spe∣cially 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 ne∣cessary occasion.

III.

Although the Magistrate is bound to incourage, promote, and protect the Professor and Profession of the Gos∣pel, and to manage and order Civil Administrations in a due Subserviency to the Interest of Christ in the World, and to that end to take care that Men of corrupt Minds and Conversations do not licentiously publish and di∣vulge Blasphemy and Errors in their own Nature, subverting the Faith, and inevitably destroying the Souls of them that receive them: Yet in such diffe∣rences about the Doctrines of the Gos∣pel, or ways of the Worship of God, as may befall Men exercising a good Conscience, manifesting it in their Con∣versation, and holding the Foundati∣on, 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 honour 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 diffe∣rence in Religion, doth not make void the Magistrates just and legal Authori∣ty, nor free the People from their Obedience to him; from which Ec∣clesiastical Persons are not exempted, much less hath the Pope any Power or Jurisdiction over them in their Domi∣nions, 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 than one Wife, nor for any Woman to have more than one Husband at the same time.

II.

Marriage was ordained for the mu∣tual help of Husband and Wife, for the increase of Mankind with a legiti∣mate Issue, and of the Church with an holy Seed, and for preventing of Un∣cleanness.

III.

It is lawful for all sorts of People to marry, who are able with Judg∣ment 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 mar∣rying with such as are wicked in their Life, or maintain damnable Heresie.

IV.

Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word; nor can such Incestuous Marriages ever be made lawful by any Law of Man, or con∣sent of Parties, so as those Persons may live together as Man and Wife.

CHAP. XXVI. Of the Church.

THE Catholick or Universal Church, which is Invisible, con∣sists of the whole number of the Elect, that have been, are, or shall be ga∣thered 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 through∣out the World, professing the Faith of the Gospel and Obedience unto God by Christ according unto it, not de∣stroying their own Profession by any Errors everting the Foundation, or unholiness of Conversation, are, and may be called the visible Catholick Church of Christ, although as such it

is not intrusted with the Administra∣tion 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 Synagogues of Satan: Nevertheless 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 sense be Head thereof; but it is that Anti∣christ, 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 de∣stroy with the brightness of his Coming.

V.

As the Lord in his Care and Love towards his Church, hath in his infi∣nite Wise Providence 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, An∣tichrist being destroyed, the Jews cal∣led, and the Adversaries of the King∣dom of his dear Son broken, the Church∣es of Christ being inlarged and edified through a free and plentiful Commu∣nication of Light and Grace, shall en∣joy in this World a more quiet, peace∣able and glorious Condition than 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, although they are not made thereby one Person with him, have Fellowship in his Graces, Sufferings, Death, Resurrection and Glory: and being united to one another in Love, they have Communion in each others Gifts and Graces, and are obliged to the performance of such Duties, pub∣lick and private, as do conduce to their mutual good, both in the inward and outward Man.

II.

All Saints are bound to maintain an holy Fellowship and Communion in the Worship of God, and in perform∣ing such other Spiritual Services as tend

to their mutual Edification; as also in Relieving each other in outward things, according to their several Abilities and Necessities: which Communion, though especially to be exercised by them in the Relations wherein they stand, whe∣ther in Families or Churches, yet as God offereth opportunity, is to be ex∣tended 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, imme∣diately instituted by Christ, to re∣present him and his Benefits, and to confirm our Interest in him, and so∣lemnly to engage us to the Service of God in Christ, according to his Word.

II.

There is in every Sacrament a spiri∣tual Relation, or sacramental Union be∣tween the sign 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 conferred by any Power in them, nei∣ther doth the Efficacy of a Sacrament depend upon the Piety 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 wor∣thy Receivers.

IV.

There be only two Sacranents or∣dained by Christ our Lord in the Gos∣pel, that is to say, Baptism and the Lord's Supper; neither of which may be dispensed by any but by a Minister of the Word lawfully called.

V.

The Sacraments of the Old Testa∣ment, 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 Grace, of his ingraffing into Christ, of Regenerati∣on, of Remission of Sins, and of his giving up unto God through Jesus Christ to walk in newness of Life; which Ordinance is by Christ's own appointment to be continued in his Church until the end of the World.

II.

The outward Element to be used in this Ordinance, is Water, wherewith the Party 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 Wa∣ter is not necessary, but Baptism is rightly administred by pouring or sprinkling Water upon the Person.

IV.

Not only those who do actually pro∣fess Faith in, and Obedience unto Christ, but also the Infants of one or both believing Parents are to be bap∣tized, and those only.

V.

Although it be a great Sin to con∣temn or neglect this Ordinance, yet Grace and Salvation are not so insepa∣rably annexed unto it, as that no Per∣son can be regenerated or saved with∣out it; or that all that are baptized, are undoubtedly regenerated.

VI.

The Efficacy of Baptism is not tyed to that moment of time wherein it is administred, yet notwithstanding, by

the right Use of this Ordinance, the Grace promised is not only offered, but really exhibited and conferred by the Holy Ghost to such (whether of Age or Infants) as that Grace belongeth un∣to, according to the counsel of God's own Will in his appointed time.

VII.

Baptism is but once to be admini∣stred to any Person.

CHAP. XXX. Of the Lord's Supper.

OUR Lord Jesus in the Night wherein he was betrayed, insti∣tuted the Sacrament of his Body and Blood, called the Lord's Supper, to be observed in his Churches unto the end of the World, for the perpetual Re∣membrance,

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 In∣gagement 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 real Sacri∣fice made at all for Remission of Sin of the quick or dead, but only a Memo∣rial of that one offering up of himself by himself upon the Cross 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, in∣jurious to Christ's own only Sacrifice, the alone Propitiation for all the Sins of the Elect.

III.

The Lord Jesus hath in this Ordi∣nance appointed his Ministers to pray and bless 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 Break, 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 Sa∣crament by a Priest, or any other alone, as likewise the denial of the Cup to the People, worshipping the Ele∣ments, the lifting them up, or carry∣ing them about for Adoration, and the reserving them for any preten∣ded religious Use, are all contrary to

the nature of this Sacrament, and to the Institution of Christ.

V.

The outward Elements in this Sacra∣ment duely set apart to the Uses or∣dained by Christ, have such Relation to him Crucified, as that truely, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; albeit in Substance and Na∣ture they still remain truly and only 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 Christ's Bo∣dy and Blood (commonly called Tran∣substantiation) by Consecration of a Priest, or by any other way, is repug∣nant

not to Scripture alone, but even to common Sense and Reason, over∣throweth the Nature of the Sacrament, and hath been, and is the cause of ma∣nifold Superstitions, yea, of gross Ido∣latries.

VII.

Worthy Receivers outwardly par∣taking of the visible Elements in this Sacrament, do then also inwardly by Faith, really and indeed, yet not car∣nally and corporally, but spiritually, receive and feed upon Christ Crucifi∣ed, 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 real∣ly, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their out∣ward Senses.

VIII.

All ignorant and ungodly Persons, as they are unfit to enjoy Communion with Christ, so are they unworthy of the Lord's Table, and cannot without great Sin against him, whilst they re∣main such, partake of these holy My∣steries, or be admitted thereunto; yea, whosoever shall Receive unwor∣thily, are guilty of the Body and Blood of the Lord, eating and drinking Judg∣ment to themselves.

CHAP. XXXI. Of the State of Man after Death, and of the Resurrection of the Dead.

THE Bodies of Men after Death return to Dust, and see Cor∣ruption, but their Souls (which nei∣ther

dye nor sleep) having an immor∣tal Subsistence, immediately return to God who gave them, the Souls of the Righteous being then made perfect in Holiness, are received into the highest Heavens, where they behold the Face of God in Light and Glory, waiting for the full Redemption of their Bo∣dies: And the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reser∣ved to the Judgment of the Great Day: Besides these two Places for Souls sepa∣rated from their Bodies, the Scripture acknowledgeth none.

II.

At the Last Day such as are found alive shall not dye, but be changed, and all the dead shall be raised up with the self-same Bodies, and none other, although with different Quali∣ties,

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 disho∣nour; the Bodies of the Just by his Spirit unto honour, and be made con∣formable to his own glorious Body.

CHAP. XXXII. Of the Last Judgment.

GOD hath appointed a Day where∣in he will Judge the World in Righteousness by Jesus Christ, to whom all Power and Judgment is given of the Father; in which Day not only the Apostate Angels shall be judged, but likewise all Persons that have li∣ved 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 God's appointing this Day, is for the Manifestation of the Glory of his Mercy in the eternal Sal∣vation of the Elect, and of his Justice in the Damnation of the Reprobate, who are Wicked and Disobedient: For then shall the Righteous go into everlasting Life, and receive that ful∣ness of Joy and Glory, with everlast∣ing Reward in the presence of the Lord; but the Wicked who know not God, and obey not the Gospel of Je∣sus Christ, shall be cast into eternal Torments, and be punished with ever∣lasting Destruction from the presence of the Lord, and from the glory of his Power.

III.

As Christ would have us to be cer∣tainly perswaded that there shall be a Judgment, both to deterr 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 always watchful, be∣cause they know not at what Hour the Lord will come, and may be ever pre∣pared to say, Come Lord Jesus, come quickly. Amen.