Westminster and the 1689

Although the light of Nature, and the works of Creation and Providence do so farre manifest the Goodnesse, Wisdome, 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. Therfore it pleased the Lord, at sundry times, and in divers maners, to reveale 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 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.

The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience; although the light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom and Power of God, as to leave Men unexcusable; yet are they not sufficient to give that Knowledge of God and 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 afterward 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 wholly unto Writing; which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing his Will unto his People being now ceased.

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, Deuteronomie, Joshuah, Judges, Ruth, I. Samuel, II. Samuel, I. Kings, II. Kings, I. Chronicles, II. Chronicles, Ezra, Nehemiah, Esther, Job, Psalmes, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hoseah, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew, Mark, Luke, John. The Acts of the Apostles. Pauls Epistles to the Romans, Corinthians I., Corinthians II., Galatians, Ephesians, Philippians, Colossians, Thessalonians I., Thessalonians II., To Timothy I., To Timothy II., 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 of John. All which are given by inspiration of God, to be the Rule of Faith and Life.

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. Matthew, Mark, Luke, John, The Acts of the Apostles, Paul’s Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 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.

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, than other humane Writings.

The Books commonly called Apocrypha, not being of Divine Inspiration, are no part of the Canon (or Rule) of the Scripture, and therefore are of no Authority to the Church of God, nor to be any otherwise approved, or made use of, than other Humane Writings.

The Authority of the Holy Scripture, for which it ought to be beleeved and obeyed, dependeth not upon the Testimony of any man, or Church; but wholly upon God (who is Truth it selfe) the Author thereof: and therefore it is to be received, because it is the Word of God.

The Authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any Man, or Church, but wholly upon God, (who is Truth itself) the Author thereof; therefore it is to be received because it is the Word of God.

We may be moved and induced by the Testimony of the Church to an high and reverent esteeme of the holy Scripture: And the heavenlinesse 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 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 persuasion and assurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit bearing witnesse by and with the Word, in our hearts.

We may be moved and induced by the testimony of the Church of God, to an high and reverent Esteem of the Holy Scriptures; and the heavenliness of the Matter, the efficacy of the Doctrine, and the majesty of the Stile, 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 Man’s Salvation, and many other incomparable Excellencies, and intire Perfections thereof, are Arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion, 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.

The whole Councel of God concerning all things necessary for his own Glory, mans salvation, Faith, and Life, is either expressely set down in Scripture, or by good and necessary 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. Neverthelesse 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 circumstances concerning the Worship of God, and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Christian Prudence, according to the generall Rules of the Word, which are alwayes to be observed.

The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expresly set down, or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation 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 Circumstances concerning the Worship of God, and Government of the Church, common to Humane Actions and Societies; 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 observed.

All things in Scripture are not alike plaine in themselves, nor alike cleare unto all: yet those things which are necessary to be known, beleeved, and observed for salvation, 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.

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 Salvation, 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 ordinary Means, may attain to a sufficient understanding of them.

The Old Testament in Hebrew (which was the Native Language of the people of God of old,) and the New Testament in Greek, (which at the time of the writing of it was most generally known to the Nations) being immediatly inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authenticall; so as, in all Controversies of Religion, the Church is finally to Appeale unto them. But, because these Originall 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, therefore 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 acceptable manner; and, through patience and comfort of the Scriptures, may have hope.

The Old Testament in Hebrew, (which was the Native Language of the People 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 a right unto, and interest in the Scriptures, and are commanded 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 plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may hope.

The infallible Rule of Interpretation of Scripture is the Scripture it selfe: 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.

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

The Supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Councels, 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 Spirit speaking in the Scripture.

The supream Judge by which all Controversies of Religion are to be determined, 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.

There is but one only, living, and true God: who is infinite in Being and Perfection, a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternall, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsell of his own immutable and most righteous will, for his own glory; most loving, gracious, mercifull, long-suffering, abundant in goodnesse and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and with all, most just and terrible in his judgements, hating all sin, and who will by no means clear the guilty.

The Lord our God is but one only living, and true God; whose subsistence is in and of himself, infinite in Being, and Perfection, whose Essence cannot be comprehended by any but himself; a most pure Spirit, invisible, without Body, Parts, or Passions, who only hath Immortality, dwelling in the Light, which no Man can approach unto, who is immutable, immense, eternal, incomprehensible, Almighty, every way infinite, most holy, most wise, 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 will by no means clear the guilty.

God hath all life, glory, goodnesse, blessednesse, 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 only 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 Soveraigne 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 he is pleased to require of them.

God, having all Life, glory, goodness, blessedness, in and of himself, is alone in, and unto himself all-sufficient, not standing in need of any Creature which he hath made, nor deriving any Glory from them, but only 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 he hath most soveraign Dominion over all Creatures, 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 independant 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, whatsoever Worship, Service, or Obedience, as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.

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.

In this Divine and Infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one Substance, Power, and Eternity, each having the whole Divine Essence, yet the Essence undivided, the Father is of none neither begotten, nor proceeding, the Son is eternally begotten of the Father, the Holy Spirit proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, and personal Relations; which Doctrine of the Trinity is the Foundation of all our Communion with God, and comfortable dependance on him.

God from all eternity did, by the most wise and holy Counsell of his own Will, freely, and unchangeably ordaine 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 contingencie of second Causes taken away, but rather established.

God hath decreed in himself, from all Eternity, by the most wise and holy Counsel of his own Will, freely and unchangeable, all things whatsoever comes to pass; yet so as thereby is God neither the Author of Sin nor hath fellowship with any therein, nor is violence offered to the Will of the Creature, nor yet is the liberty, or contingency of second Causes taken away, but rather established, in which appears his Wisdom in disposing all things, and Power, and Faithfulness in accomplishing his Decree.

Although God knows whatsoever may, or can come to passe upon all supposed conditions, yet hath he not decreed any thing because he foresaw it as future, or as that which would come to passe upon such conditions.

Although God knoweth whatsoever may, or can come to pass upon all supposed Conditions; yet hath he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions.

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.

By the Decree of God, for the manifestation of his Glory, some Men and Angels are pre-destinated, or fore-ordained to Eternal Life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious Justice.

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.

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

Those of man-kinde that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternall and immutable purpose, and the secret Counsell and good pleasure of his Will, hath chosen, in Christ, unto everlasting glory, out of his meer free grace and love, without any fore-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.

Those of Mankind that are pre-destinated to 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 other thing in the Creature as a condition or cause moving him thereunto.

As God hath appointed the Elect unto glory; so hath he, by the eternall and most free purpose of his Will, fore-ordained all the means thereunto. Wherefore they who are elected, being fallen 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, effectually called, justified, adopted, sanctified and saved; but the Elect only.

As God hath appointed the Elect unto Glory, so he hath 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 called, justified, adopted, sanctified, and saved, but the Elect only.

The rest of man-kinde God was pleased, according to the unsearchable counsell of his own Will, whereby he extendeth, or with-holdeth 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.

The Doctrine of this high Mystery of Predestination is to be handled with speciall prudence and care, that men attending the Will of God revealed in his Word, and yeelding obedience thereunto, may, from the certainty of their effectuall Vocation, be assured of their eternall Election. So shall this Doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.

The Doctrine of this high Mystery of Pre-destination, 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 sincerely obey the Gospel.

It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternall power, wisedome, and goodnesse, in the beginning, to create, or make of nothing, the World, and all things therein, whether visible or invisible, in the space of six daies; and all very good.

In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the Glory of his Eternal Power, Wisdom, and Goodness, to create or make the World, and all things therein, whether visible or invisible, in the space of six Days, and all very good.

After God had made all other creatures, he created man, male and female, with reasonable and immortall souls, indued with knowledge, righteousnesse and true holinesse, after his own Image; having the Law of God written in their hearts, and power to fulfill it: and yet, under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this Law written in their hearts, they received a command, 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 Creatures.

After God had made all other Creatures, he created Man, Male and Female, with reasonable and immortal Souls, rendring them fit unto that Life to God, for which they were created; being made after the Image of God, in knowledge, righteousness, and true holiness; 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 to change.

Besides the Law written in their Hearts, they received a Command not to eat of the Tree of Knowledge of Good and Evil; which whil’st they kept, they were happy in their Communion with God, and had Dominion over the Creatures.

God the great Creator of all things doth uphold, direct, dispose, and governe all creatures, actions, and things, from the greatest even to the least, by his most wise and holy Providence, according to his infallible fore-knowledge, and the free, and immutable counsell of his own Will, to the praise of the glory of his wisedome, power, justice, goodnesse, and mercy.

God the good Creator of all things, in his infinite Power and Wisdom, doth uphold, direct, dispose, and govern all Creatures and Things, from the greatest even to the least, by his most wise and holy Providence, to the end for which they were created, according unto his infallible foreknowledge, and the free and immutable Counsel of his own Will; to the praise of the glory of his Wisdom, Power, Justice, infinite Goodness and Mercy.

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.

Although in relation to the foreknowledge and Decree of God, the first Cause, all things come to pass immutably and infallibly; so that there is not any thing, befalls any by chance, or without his Providence; yet by the same Providence he ordereth them to fall out according to the nature of second Causes, either necessarily, freely, or contingently.

God, in his ordinary Providence maketh use of meanes, yet is free to work without, above, and against them at his pleasure.

God in his ordinary Providence maketh use of Means; yet is free to work without, above, and against them at his Pleasure.

The almighty power, unsearchable wisdome, and infinit goodnesse of God so farre manifest themselves in his Providence, that it extendeth it selfe even to the first Fall, and all other sinnes of Angels and Men; and that not by a bare permission, but such as hath joyned with it a most wise and powerfull bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his owne 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.

The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, that his determinate Counsel extendeth itself even to the first Fall, and all other sinful Actions both of Angels and Men; (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy Ends: Yet so, as the sinfulness of their Acts proceedeth only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the Author or Approver of Sin.

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

The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own Children to manifold Temptations, and the Corruptions of their own Heart, 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 other just and holy Ends. So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.

As for those wicked and ungodly men whom God, as a righteous judge, for former sinnes doth blinde and harden, from them he not onely withholdeth his grace, whereby they might have been inlightened 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 world, and the power of Satan: whereby it comes to passe that they harden themselves, even under those meanes, which God useth for the softning of others.

As for those wicked and ungodly Men, whom God, as a righteous Judge, for former Sin doth blind and harden; from them he not only withholdeth his Grace, whereby they might have been enlightned in their understanding, and wrought upon in their Hearts; but sometimes also withdraweth the Gifts which they had, and exposeth them to such Objects as their Corruptions makes occasion of Sin; and withal, gives them over to their own Lusts, the temptations of the World, and the power of Satan, whereby it comes to pass, that they harden themselves, even under those means which God useth for the softning of others.

As the providence of God doth in generall, reach to all Creatures; so after a most speciall manner, it taketh care of his Church, and disposeth all things to the good thereof.

As the Providence of God doth in general reach to all Creatures, so after a more special manner it taketh Care of his Church, and disposeth of all things to the good thereof.

Our first Parents being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsell to permit, having purposed to order it to his own glory.

Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatned Death upon the breach thereof; yet he did not long abide in this Honour; Satan using the subtilty of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and the Command given unto them, in eating the forbidden Fruit; which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.

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

Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all; all becoming dead in Sin, and wholly defiled, in all the faculties, and parts of Soul and Body.

They being the root of all man-kinde, the guilt of this sin was imputed, and the same death in sin and corrupted nature, conveied to all their posterity descending from them by ordinary generation.

They being the Root, and by God’s appointment, standing in the room, and stead of all Mankind, the guilt of the Sin was imputed, and corrupted Nature conveyed to all their Posterity, descending from them by ordinary generation, being now conceived in Sin, and by nature Children of Wrath, the Servants of Sin, the subjects of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus set them free.

From this originall corruption, whereby we are utterly indisposed, dis-abled, and made opposite to all good, and wholly inclined to all evil, do proceed all actuall transgressions.

From this original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all Evil, do proceed all actual Transgressions.

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.

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 itself, and the first Motions thereof, are truly and properly Sin.

Every sin, both Originall and Actuall, 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 spirituall, temporall, and eternall.

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 any fruition of him as their Blessednesse and Reward, but by some voluntary condescension on Gods part, which he hath been pleased to expresse by way of Covenant.

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 God’s part, which he hath been pleased to express, by way of Covenant.

The first Covenant made with Man, was a Covenant of Works, wherein Life was promised to Adam, and in him to his posterity, upon condition of perfect and personall obedience.

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 beleeve.

Moreover, Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a 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 eternal Life, his holy Spirit, to make them willing, and able to believe.

This Covenant of Grace is frequently set forth in 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.

This Covenant was differently administred in the time of the Law, and in the time of the Gospel: Under the Law, it was administred by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb, and other Types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith in the Promised Messiah, by whom they had full remission of sins, and eternall Salvation: and is called, the Old Testament.

Under the Gospel, when Christ, the substance, was exhibited, the Ordinances in which this Covenant is dispensed, are the Preaching of the Word, and the Administration of the Sacraments of Baptisme, and the Lords Supper: Which, though fewer in number, and administred with more simplicity, and lesse outward glory; yet, in them, it is held forth in more fulnesse, evidence, and spirituall efficacy, to all Nations, both Jews and Gentiles; and, is called the New Testament. There are not therefore Two Covenants of Grace, differing in substance, but one and the same, under various dispensations.

This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the Seed of the Woman, and afterwards by farther steps, until the full discovery thereof was compleated in the New Testament; and it is founded in that Eternal Covenant transaction, that was between the Father and the Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were saved, did obtain Life and blessed Immortality; Man being now utterly uncapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.

It pleased God, in His eternall purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediatour 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.

It pleased God, in his eternal purpose, to chuse and ordain the Lord Jesus, his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King; 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.

The Son of God, the second Person in the Trinity, being very and eternall God, of one Substance, and equall with the Father; did, when the fullnesse of time was come, take upon Him mans nature, with all the Essentiall 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 Manhood, were inseparably joyned together in one Person, without Conversion, Composition, or Confusion. Which person, is very God, and very Man, yet one Christ, the only Mediator between God and Man.

The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Father’s Glory, of one Substance, and equal with him: Who made the World, who upholdeth and governeth all things he hath made: Did, when the fulness of time was come, take upon him Man’s nature, with all the essential Properties, and common Infirmities thereof yet without Sin; being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the Power of the most high overshadowing her, and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures: So that two whole, perfect, and distinct Natures, were inseparably joined together in one Person, without Conversion, Composition, or confusion; which Person is very God, and very Man, yet one Christ, the only Mediator between God and Man.

The Lord Jesus, in his humane nature thus united to the divine, was sanctified and anointed with the holy Spirit, above measure, having in him all the treasures of wisdome and knowledge; in whom, it pleased the Father, that all fullnesse should dwell; to the end, that being holy, harmlesse, undefiled, and full of grace and truth, he might be thorowly 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 put all power and judgement into his hand, and gave him commandment to execute the same.

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 fulness should dwell; to the end, that being holy, harmless, 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 upon himself, but was thereunto called by his Father; who also put all Power and Judgment in his Hand, and gave him Commandment to execute the same.

This Office, the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the Law, and did perfectly fullfill it, endured most grievous torments immediatly in his Soul, and most painfull 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 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.

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 underwent the Punishment due to us, which we should have born and suffered, being made Sin and a Curse for us; enduring most grievous Sorrows in his Soul; and most painful sufferings in his Body; was crucified, and died, and remained in the state of the dead; yet saw no Corruption: On the third Day he arose from the dead, with the same Body in which he suffered; with which he also ascended into Heaven; and there sitteth on the right Hand of his Father, making intercession; and shall return to judge Men and Angels, at the end of the World.

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

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, procured reconciliation, and purchased an Everlasting Inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.

Although the work of Redemption was not actually wrought by Christ till after his Incarnation, yet the vertue, efficacy, and benefits thereof were communicated unto 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 serpents head; and the Lamb slain from the beginning of the world: being yesterday, and to day the same, and for ever.

Although the Price of Redemption was not actually paid by Christ, till after his Incarnation, yet the vertue, efficacy, and benefit thereof was 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 Foundation of the World: Being the same yesterday, and to day, and for ever.

Christ, in the work of Mediation, acteth according to both Natures, by each Nature 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 denominated by the other Nature.

Christ in the work of Mediation acteth according to both Natures, by each Nature doing that which is proper to itself; yet by reason of the Unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.

To all those for whom Christ hath purchased Redemption, he doth certainly, and effectually apply, and communicate the same, making intercession for them, and revealing unto them, in, and by the Word, the mysteries of salvation, effectually perswading them by his Spirit, to beleeve, and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his Almighty Power and Wisedome, in such manner, and wayes, as are most consonant to his wonderfull and unsearchable dispensation.

To all those for whom Christ hath obtained Eternal Redemption, he doth certainly, and effectually apply, and communicate the same; making Intercession for them; uniting them to himself by his Spirit; revealing unto them, in and by the Word, the Mystery of Salvation; perswading them to believe, and obey; governing their Hearts by his Word and Spirit, and overcoming all their Enemies by his Almighty Power, and Wisdom; in such manner, and ways, as are most consonant to his wonderful, and unsearchable dispensation; and all of free and absolute Grace, without any Condition foreseen in them, to procure it.

This Office of Mediator between God and Man, is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transferr’d from him to any other.

This number and order of Offices is necessary; for in respect of our Ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God, and imperfection of the best of our Services, we need his Priestly Office, to reconcile us, and present us acceptable unto God: And in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual Adversaries, we need his Kingly Office, to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdom.

God hath indued the Will of man with that naturall liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil.

God hath indued the Will of Man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.

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.

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 was mutable, so that he might fall from it.

Man by his fall into a state of sin, hath wholly lost all ability of Will to any spirituall good accompanying salvation: so as, a naturall 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.

Man, by his fall into a state of Sin, hath wholly lost all ability of will to any spiritual 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.

When God converts a sinner, and translates him into the state of grace, he freeth him from his naturall 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.

When God converts a Sinner, and translates him into the state of Grace, he frees him from his natural Bondage under Sin, and by his Grace alone enables him freely to will, and to do that which is spiritually good; yet so as that by reason of his remaining Corruptions, he doth not perfectly, nor only will that which is good, but doth also will that which is evil.

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

The will of Man is made perfectly, and immutably free to good alone, in the state of Glory only.

All those whom God hath predestinated 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 mindes, 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.

Those whom God hath predestinated unto Life, 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, which they are by Nature, to Grace and Salvation by Jesus Christ; enlightening 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.

This effectuall Call is of Gods free, and speciall 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 inabled to answer this Call, and to imbrace the grace offered, and conveyed in it.

This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, nor from any Power, or agency in the Creature, co-working with his special Grace, the Creature being wholly passive therein, being dead in Sins and Trespasses, until 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, and that by no less Power than that which raised up Christ from the dead.

Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, 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 Ministry of the Word.

Elect Infants dying in Infancy, are regenerated and saved by Christ through the Spirit; 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 Ministry of the Word.

Others, not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much lesse 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 doe professe. And, to assert and maintain, that they may, is very pernicious, and to be detested.

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 effectually drawn by the Father, they neither will, nor can truly come to Christ, and therefore cannot be saved; much less can Men that receive not the Christian Religion be saved, be they never so diligent to frame their Lives according to the Light of Nature, and the Law of that Religion they do profess.

Those whom God effectually calleth, he also freely justifieth: not, by infusing righteousnesse 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 beleeving, or any other evangelicall obedience, to them, as their righteousnesse, but, by imputing the obedience and satisfaction of Christ unto them, they receiving, and resting on him and his righteousnesse by faith; which faith, they have, not of themselves, it is the gift of God.

Those whom God effectually calleth, he also freely justifieth, not by infusing righteousness 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 Christ’s sake alone, not by imputing Faith itself the act of believing, or any other evangelical Obedience to them, as their righteousness; but by imputing Christ’s 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 they have not of themselves, it is the Gift of God.

Faith, thus receiving and resting on Christ and his righteousnesse, is the alone instrument of Justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by Love.

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 saving Graces, and is no dead Faith, but worketh by Love.

Christ by his obedience, and death, did fully discharge the debt of all those that are thus justified, and did make a proper, reall, and full satisfaction to his Fathers 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.

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 God’s Justice in their behalf; yet inasmuch 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.

God did, from all eternity, decree to justifie all the elect, and Christ did, in the fullnesse of time, die for their sins, and rise again for their justification: neverthelesse, they are not justified, untill the holy Spirit doth, in due time, actually apply Christ unto them.

God did from all Eternity decree to justifie all the Elect, and Christ did in the fulness of time die 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 unto them.

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 not have the light of his countenance restored unto them, untill they humble themselves, confesse their sins, beg pardon, and renew their faith and repentance.

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 God’s fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, until they humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.

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

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.

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 boldnesse, are inabled 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 heyres of everlasting salvation.

All those that are justified, God vouchsafed in, and for the sake of 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 Privileges of Children of God; have his Name put upon them, receive the Spirit of Adoption, have access to the Throne of Grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastned 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.

They who are effectually called, and Regenerated, having a new heart, and a new spirit created in them; are further sanctified really and personally, through the vertue of Christs death and resurrection, by his Word, and Spirit dwelling in them: the Dominion of the whole body of sin is destroyed, and the severall lusts thereof are more and more weakned and mortified; and they, more and more quickned and strengthened in all saving graces, to the practice of true holinesse, without which no man shall see the Lord.

They who are united to Christ, effectually called, and regenerated, having a new Heart, and a new Spirit created in them, through the vertue of Christ’s Death and Resurrection; are also farther 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 destroyed, and the several Lusts thereof, are more and more weakned, and mortified; and they more and more quickned, and strengthened, in all saving Graces, to the practice of all true Holiness, without which no Man shall see the Lord.

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 continuall, and irreconcileable warre; the flesh lusting against the spirit, and the spirit against the flesh.

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 irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.

In which warre, although the remaining corruption, for a time, may much prevail; yet, through the continuall supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome: and so, the Saints grow in grace, perfecting holinesse in the fear of God.

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, regenerate part doth overcome; and so the Saints grow in Grace, perfecting Holiness in the fear of God, pressing after an Heavenly Life, in Evangelical Obedience to all the Commands which Christ, as Head and King, in his Word hath prescribed to them.

The grace of Faith, whereby the elect are inabled to beleeve to the saving of their soules, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the Ministry of the Word: by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened.

The Grace of Faith, whereby the Elect are enabled 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 Ministry of the Word; by which also, and by the administration of Baptism, and the Lord’s Supper, Prayer and other Means appointed of God, it is increased, and strengthned.

By this Faith, a Christian beleeveth 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; yeelding obedience to the Commands, trembling at the threatnings, and imbracing the Promises of God for this life, and that which is to come. But the principall Acts of saving faith, are, Accepting, Receiving, and Resting upon Christ alone for Justification, Sanctification, and Eternall life, by vertue of the Covenant of Grace.

By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself, and also apprehendeth an Excellency therein, above all other Writings; and all things in the World: As it bears forth the Glory of God in his Attributes, the Excellency of Christ in his Nature and Offices, and the Power and Fulness of the Holy Spirit in his Workings and Operations; and so is enabled to cast his Soul upon the truth thus believed; and also acteth differently upon that which each particular Passage thereof containeth; yielding Obedience 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, hath immediate relation to Christ, accepting, receiving, and resting upon him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.

This Faith is different in degrees, weak, or strong; may be often and many waies assailed, and weakned, but 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.

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 weakned, 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.

Repentance unto life, is an evangelicall grace, the Doctrine whereof is to be preached by every Minister of the Gospel, as well as that of faith in Christ.

By it, a sinner, out of the sight and sense not only of the danger, but also of the filthinesse and odiousnesse of his sins, as contrary to the holy nature, and righteous Law of God; and, upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavouring to walk with him in all the wayes of his Commandements.

Although Repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of Gods free grace in Christ; yet is it of such necessity to all sinners, that none may expect pardon without it.

As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.

Men ought not to content themselves with a generall repentance, but it is every mans duty to endeavour to repent of his particular sins, particularly.

As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall finde mercy: so, he that scandalizeth his Brother, or the Church of Christ, ought to be willing by a private or publique confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.

Such of the Elect as are converted at riper Years, having sometimes lived in the state of Nature, and therein served divers Lusts and Pleasures, God in their Effectual Calling giveth them Repentance unto Life.

Whereas there is none that doth good, and sinneth not, and the best of Men may, through the power and deceitfulness of their Corruption dwelling in them, with the prevalency of Temptation, fall into greater Sins, and Provocations, God hath in the Covenant of Grace, mercifully provided that Believers so sinning, and falling, be renewed through Repentance unto Salvation.

This Saving Repentance is an Evangelical Grace, whereby a Person, being by the Holy Spirit 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.

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 Man’s Duty, to repent of his particular known Sins, particularly.

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 there is no Sin so great, that it shall bring Damnation on them that repent; which makes the constant preaching of Repentance necessary.

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, out of blinde zeal, or upon any pretence of good intention.

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, out of blind Zeal, or upon any pretence of good Intentions.

These good works, done in obedience to Gods Commandments, are the fruits and evidences of a true and lively faith: and, by them, Beleevers manifest their thankfullnesse, strengthen their assurance, edifie their Brethren, adorn the profession of the Gospel, stop the mouthes of the adversaries, and glorifie God, whose workmanship they are, created in Christ Jesus thereunto; that, having their fruit unto holinesse, they may have the end, eternall life.

These good Works, done in Obedience to God’s Commandments, are the Fruits and Evidences of a true and lively Faith; and by them Believers manifest 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.

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

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 necessary 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.

They, who in their obedience, attain to the greatest height, which is possible in this life, are so farre from being able to supererogate, and to doe more than God requires, as that they fall short of much which in duty they are bound to doe.

They who in their Obedience attain to the greatest height which is possible in this Life, are so far from being able to supererrogate, and to do more than God requires, as that they fall short of much which in Duty they are bound to do.

We cannot, by our best Works, merit pardon of sin, or eternall 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 proceed from his Spirit; and, as they are wrought by us, they are defiled, and mixed with so much weaknesse and imperfection, that they cannot endure the severity of Gods judgement.

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 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 God’s Judgment.

Yet notwithstanding, the persons of Beleevers being accepted through Christ, their good workes also are accepted in him, not as though they were in this life wholy unblameable 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.

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 unreprovable in God’s 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.

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 others: yet, because they proceed not from an 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 sinfull, and cannot please God, or make a man meet to receive grace from God. And yet, their neglect of them is more sinfull, and displeasing unto God.

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 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 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 to God.

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 certainly persevere therein to the end, and be eternally saved.

Those whom God hath accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious Faith of his Elect unto, can neither totally nor finally fall from the state of Grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastned upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from them, yet it is still the same, and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.

This Perseverance of the Saints, depends not upon their own free-will, but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit, and intercession of Jesus Christ; the abiding of the 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.

This Perseverance of the Saints, depends not upon their own free Will, but upon the immutability of the Decree of Election, flowing 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 the Seed of God within them, and the Nature of the Covenant of Grace; from all which ariseth also the certainty and infallability thereof.

Neverthelesse, they may, through the temptations 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 incurre Gods displeasure, and grieve his holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardned, and their consciences wounded, hurt, and scandalize others, and bring temporall judgements upon themselves.

And though they may, through the temptation of Satan, and of the World, the prevalency of Corruption remaining in them, and the neglect of Means of their preservation, fall into grievous Sins, and for a time continue therein; whereby they incur God’s displeasure, and grieve his holy Spirit, come to have their Graces and Comforts impaired, have their Hearts hardened, and their Consciences wounded, hurt, and scandalize others, and bring temporal Judgments upon themselves, yet they shall renew their Repentance, and be preserved, through Faith in Christ Jesus, to the end.

Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes, and carnall presumptions of being in the favour of God, and estate of salvation; which hope of theirs shall perish: yet, such as truly beleeve 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.

Although temporary Believers, and other unregenerate Men, may vainly deceive themselves 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.

This certainty is not a bare conjecturall and probable perswasion, grounded upon a fallible hope; but, an infallible assurance of faith, founded, upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.

This Certainty is not a bare conjectural and probable Persuasion, grounded upon a fallible Hope, but an infallible Assurance of Faith, founded on the Blood and Righteousness of Christ revealed in the Gospel; and also upon the inward evidence of those Graces of the Spirit unto which Promises are made, and on the Testimony of the Spirit of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, keeping the Heart both humble and holy.

This infallible assurance doth not so belong to the essence of faith, but that a true beleever 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 meanes, 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 thankfullnes to God, and in strength and chearfullnes in the duties of obedience, the proper fruits of this assurance: so farre is it, from inclining men to loosenesse.

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 enabled by the Spirit, to know the things which are freely given him of God, he may without extraordinary revelation in the right use of Means attain thereunto; and therefore it is the Duty of every one, to give all diligence to make their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Spirit, in love and thankfulness to God, and in strength and chearfulness in the Duties of Obedience, the proper Fruits of this Assurance; so far is it from inclining Men to looseness.

True beleevers may have the assurance of their salvation divers wayes shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some speciall sin, which woundeth the conscience, and grieveth the spirit; by, some sudden, or vehement temptation, by Gods withdrawing the light of his countenance, and suffering even such as fear him to walk in darknesse and to have no light: yet are they never 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; & by the which, in the mean time, they are supported from utter despair.

True Believers may have the Assurance 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 grieveth the Spirit, by some sudden, or vehement Temptation, by God’s withdrawing the Light of his Countenance, and suffering even such as fear him to walk in darkness, and to have no light; yet are they never destitute of the 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 preserved from utter despair.

God gave to Adam a Law, as a Covenant of Works, by which he bound him, and all his posterity to personall, entire, exact, and perpetuall obedience; promised life upon the fullfilling, and threatned death upon the breach of it: and indued him with power and ability to keep it.

God gave to Adam a Law of Universal Obedience, written in his Heart, and a particular Precept of not eating the Fruit of the Tree of Knowledge of Good and Evil; 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.

This Law, after his fall, continued to be a perfect rule of righteousnesse, and, as such, was delivered by God upon Mount Sinai, in ten Commandements, and written in two Tables: the four first Commandements containing our duty towards God; and the other six, our duty to man.

The same Law that was first written in the Heart of Man, continued to be a perfect Rule of Righteousness after the Fall, and was delivered by God upon Mount Sinai, in Ten Commandments, and written in two Tables, the four first containing our Duty towards God, and the other six our Duty to Man.

Beside this Law, commonly called Moral, God was pleased to give to the people of Israel, as a Church under age, Ceremoniall Laws containing severall typicall Ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which Ceremonial Laws are now abrogated, under the new Testament.

Besides this Law, commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, containing several typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings, and Benefits; and partly holding forth divers Instructions of Moral Duties, all which Ceremonial Laws being appointed only 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.

To them also, as a Body Politique, he gave sundry Judicial Laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.

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 only being of moral Use.

The Moral Law doth for ever binde all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creatour, who gave it Neither doth Christ, in the Gospel, any way dissolve, but much strengthen this obligation.

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 contained in it, but also in respect of the Authority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, but much strengthen this Obligation.

Although true Beleevers be not under the Law, as a Covenant of Works, to be thereby justified, or condemned; yet, is it 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; discovering also the sinfull pollutions of their nature, hearts, and 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, and the perfection of his obedience. It is likewise of use to the Regenerate, to restrain their corruptions, 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 Gods approbation 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.

Although true Believers be not under 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; discovering also the sinful Pollutions of their Natures, Hearts and 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, and the perfection of his Obedience: It is likewise of use to the Regenerate, to restrain their Corruptions, 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 and unallyed Rigor thereof. These Promises of it likewise shew them God’s approbation of Obedience, and what Blessings they may expect upon the Performance thereof, though not as due to them by the Law as a Covenant of Works; so as Man’s doing Good, and refraining from Evil, because the Law incourageth to the one, and deterreth from the other, is no Evidence of his being under the Law, and not under Grace.

Neither are the forementioned Uses of the Law contrary to the grace of the Gospel, but doe 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, requireth to be done.

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 inabling the Will of Man to do that freely, and chearfully, which the Will of God revealed in the Law, requireth to be done.

The Covenant of Works being broken by Sin, and made unprofitable unto Life, God was pleased to give forth the Promise of Christ, the Seed of the Woman, as the Means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the Gospel, as to the substance of it, was revealed, and therein effectual, for the Conversion and Salvation of Sinners.

This Promise of Christ and Salvation by him, is revealed only 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 enabled thereby, to attain saving Faith, or Repentance.

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 improvement of Men’s 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 streightning of it, in great variety, according to the Counsel of the Will of God.

Although the Gospel be the only 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 insuperable Work of the Holy Spirit, upon the whole Soul, for the producing in them a new Spiritual Life; without which no other Means will effect their Conversion unto God.

The Liberty which Christ hath purchased for Beleevers, under the Gospel, consists, in their freedome from the guilt of sin, the condemning Wrath of God, the Curse of the Moral Law; and, in their being delivered from this present evil World, bondage to Satan, and Dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free accesse to God, and their yeelding obedience unto him, not out of slavish fear, but a Childe-like love and willing minde. All which, were common also to Beleevers under the Law. But, under the New Testament, the liberty of Christians is further inlarged, in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected; and in greater boldnesse of accesse to the Throne of Grace, and in fuller communications of the free Spirit of God, than Beleevers, under the Law, did ordinarily partake of.

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 a 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 Yoke of the Ceremonial Law, 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 Believers under the Law did ordinarily partake of.

God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandements of men, which are, in any thing contrary to his Word; or beside it, if matters of Faith, or Worship. So that, to beleeve such Doctrines, or to obey such Commands, out of Conscience, is to betray true Liberty of Conscience: and the requiring of an implicite Faith, and an absolute and blinde obedience, is, to destroy Liberty of Conscience, and Reason also.

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 Obey such Commands out of Conscience, is to betray true Liberty of Conscience; and the requiring of an implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience and Reason also.

They, who upon pretence of Christian Liberty, doe practise any sin, or cherish any lust, do thereby destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, wee might serve the Lord, without feare, in holinesse and righteousnesse before him, all the dayes of our life.

They who, upon pretence of Christian Liberty, do practice any Sin, or cherish any sinful 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, being delivered out of the Hands of all our Enemies, we might serve the Lord without fear, in Holiness and Righteousness before him, all the Days of our Lives.

And because the Powers which God hath ordained, and the Liberty which Christ hath purchased, are not intended by God, to destroy, but mutually to uphold and preserve one another; They, who upon pretence of Christian Liberty, shall oppose any lawfull Power, or the lawfull exercise of it, whether it bee Civil or Ecclesiasticall, resist the Ordinance of God. And, for their publishing of such Opinions, or maintaining of such Practises, as are contrary to the light of Nature, or to the known Principles of Christianity, whether concerning Faith, Worship, or Conversation; or, to the Power of Godlinesse; or, such erroneous Opinions or Practises, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the externall Peace and Order which Christ hath established in the Church, they may lawfully be called to account, and proceeded against by the Censures of the Church, and by the Power of the Civil Magistrate.

The light of Nature sheweth that there is a God, who hath Lordship and Soveraignty over all, is good, and doth good unto all, and is therefore to bee feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soule, and with all the might. But, the acceptable way of Worshipping the true God, is instituted by himselfe, and so limited by his own revealed Will, that he may not bee Worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.

The Light of Nature shews 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 according 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 Scriptures.

Religious Worship is to bee given to God, the Father, Son, and Holy Ghost; and to him alone; not, to Angels, Saints, or any other Creature: and, since the Fall, not without a Mediator; nor in the mediation of any other, but of Christ alone.

Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other Creatures; and since the Fall, not without a Mediator, nor in the Mediation of any other but Christ alone.

Prayer, with Thanksgiving being one special part of religious Worship, is, by God, required of all men: and, 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 perseverence; and, if vocall, in a known tongue.

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 with others, in a known Tongue.

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.

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.

The reading of the Scriptures with godly fear; the sound Preaching and Conscionable Hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of Psalms with grace in the heart; as also, the due administration, and worthy receiving of the Sacraments instituted by Christ; are all, parts of the ordinary Religious Worship of God: Beside Religious Oathes, Vows, Solemn Fastings, and thanksgivings, upon special occasions, which are, in their several times and seasons, to be used, in an holy and religious manner.

The reading of the Scriptures, Preaching, and hearing the Word of God, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, Singing with Grace in our Hearts to the Lord; as also the Administration of Baptism, and the Lord’s Supper, are all parts of Religious Worship of God, to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliation, with Fastings, and Thanksgiving, upon special occasions, ought to be used in an holy and religious manner.

Neither Prayer, nor any other part of Religious Worship, is now under the Gospel, 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 Truth; as in private Families daily, and in secret, each one by himself; so, more solemnly, in the publique Assemblies, which are not carelessly, or wilfully to be neglected, or forsaken, when God, by his Word or Providence, calleth thereunto.

Neither Prayer, nor any other part of Religious Worship, is now, under the Gospel, 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 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 Publick Assemblies, which are not carelesly, nor wilfully, to be neglected or forsaken, when God by his Word or Providence calleth thereunto.

As it is of the Law of Nature, that, in general, a due proportion of time be set apart, for the Worship of God; so, in his word, by a positive, Moral, and perpetuall Commandement, 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 beginning 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 Lords Day, and is to be continued to the end of the World, as the Christian Sabbath.

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 Commandment, 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 beginning 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 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 abolished.

This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affaires before hand, doe not only observe an holy Rest, all the Day, from their own works, words, and thoughts about their worldly imployments, and recreations, but also are taken up the whole time, in the publique and private Exercises of his Worship, and in the Duties of necessity, and mercy.

The Sabbath is then kept holy unto the Lord, when Men, after a due preparing of their Hearts, and ordering their common affairs aforehand, do not only observe an holy rest all the day, from their own Works, Words and Thoughts, about their worldly Employment and Recreations, but also are taken up the whole Time in the publick and private Exercises of his Worship, and in the Duties of Necessity and Mercy.

A Lawful Oath is a part of Religious Worship, wherein upon just occasion, the person swearing, solemnly calleth God to witness what he asserteth, or promiseth; and to Judge him according to the truth, or falshood of what he sweareth.

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 sweareth; and to judge him according to the truth or falseness thereof.

The Name of God only, is that by which men ought to sweare; and, therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadfull name; or, to swear at all, by any other thing, is sinfull, 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 Authoritie, in such matters ought to be taken.

The Name of God only 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 glorious and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet as in matter of weight and moment, for confirmation of Truth, and ending all strife, an Oath is warranted by the Word of God; so a lawful Oath being imposed, by lawful Authority, in such matters, ought to be taken.

Whosoever taketh an Oath, ought duly to consider the weightiness of so solemn an act; and therein to avouch nothing, but what hee 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 beleiveth so to be, and what hee is able, and resolved to performe. Yet is it a sin, to refuse an Oath touching any thing that is good and just, being imposed by lawful Authority.

Whosoever taketh an Oath, warranted by the Word of God, ought duly to consider the weightiness of so Solemn an Act, and therein to avouch nothing, but what he knoweth to be the Truth; for that by rash, false, and vain Oaths, the Lord is provoked, and for them this Land mourns.

An Oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin: but, in any thing not sinfull, being taken, it bindes to performance, although to a mans own hurt. Nor is it to be violated, although made to Hereticks, or Infidels.

An Oath is to be taken in the plain and common sence of the Words, without equivocation, or mental reservation.

A Vow is of the like nature with a Promissory Oath, and ought to be made with the like Religious care, and to be performed with the like faithfulness.

It is not to be made to any Creature but to God alone: and, that it may be accepted, it is to be made voluntarily, out of Faith, and conscience of Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things, so far, and so long, as they may fitly conduce thereunto.

No man may Vow, to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or which is not in his own power, and, for the performance whereof, he hath no promise of ability from God. In which respects, Popish Monastical Vows, of perpetual single life, professed Poverty, and Regular Obedience, are so far from being degrees of higher Perfection, that they are superstitious and sinful snares, in which, no Christian may intangle himself.

A Vow, which is not to be made to any Creature, but to God alone, is to be made and performed with all religious Care and faithfulness: But Popish Monastical Vows, of perpetual single Life, professed Poverty, and regular Obedience, are so far from being degrees of higher perfection, that they are superstitious, and sinful snares, in which no Christian may intangle himself.

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 are good, and for the punishment of evil doers.

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 defence and encouragement of them that do good, and for the Punishment of evil doers.

It is lawful for Christians to accept and execute the Office of a Magistrate; when called thereunto: in the managing whereof, as they ought especially to maintain Piety, Justice, and Peace, according to the wholsom Laws of each Commonwealth; so, for that end, they may lawfully now, under the New Testament, wage War, upon just and necessary occasion.

It is lawful for Christians to Accept and Execute the Office of a Magistrate, when called thereunto; in the management whereof, as they ought especially to maintain Justice, and Peace, according to the wholesom Laws of each Kingdom, and Commonwealth: So for that end they may lawfully now under the New Testament wage War upon just and necessary occasions.

The Civil Magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the Keys of the Kingdom of Heaven: yet, he hath Authority, and it is his duty, to take order, that Unity and Peace be preserved in the Church, that the Truth of God be kept pure, and intire; that all Blasphemies and Heresies be suppressed; all corruptions and abuses in Worship and Discipline prevented, or reformed; and all the Ordinances of God duly setled, administred, and observed. For the better effecting whereof, he hath power to call Synods, to be present at them, and to provide that whatsoever is transacted in them, be according to the minde of God.

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 due obedience to him: from which, Ecclesiastical persons are not exempted; much less hath the Pope any Power and 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.

Civil Magistrates being set up by God, for the ends aforesaid, subjection in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for Wrath, but for Conscience-sake; and we ought to make Supplications and Prayers for Kings, and all that are in Authority, that under them we may live a quiet and peaceable Life, in all godliness and honesty.

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.

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.

Marriage was ordained for the mutual help of Husband and Wife, for the increase of mankinde with a legitimate issue, and of the Church with an holy seed; and, for preventing of uncleanness.

Marriage was ordained for the mutual help of Husband and Wife, for the increase of Mankind with a legitimate Issue, and for preventing Uncleanness.

It is lawful for all sorts of people to marry, who are able with judgment, to give their consent. Yet, is it the duty of Christians to marry only 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 yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable Heresies.

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 Religion, should not Marry with Infidels, or Idolaters; neither should such as are godly be unequally yoked, by Marrying with such as are wicked in their Life, or maintain damnable Heresie.

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 consent of Parties, so as those persons may live together as man and wife. The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.

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

Adultery, or fornication committed after a Contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that Contract. In the case of Adultery after marriage, it is lawful for the innocent party to sue out a Divorce: And, after the Divorce, to marry another, as if the offending party were dead.

Although the corruption of man be such as is apt to study arguments, unduely to put asunder those whom God hath joyned together in marriage: yet, nothing but Adultery, or such wilful desertion as can no way be remedied, by the Church, or Civil Magistrate, is cause sufficient of dissolving the bond of marriage: Wherein, a publique, and orderly course of Proceeding, is to be observed; And, the persons concerned in it, not left to their own wills and discretion, in their own case.

The Catholique or Universal Church which is invisible, consists of the whole number 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.

The Catholick or Universal Church, which (with respect to the internal work of the Spirit and Truth of Grace) may be called Invisible, consists of the whole Number 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.

The Visible Church, which is also Catholique or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of all those, throughout the World, that profess the true Religion; and, of their Children: and is, the Kingdom of the Lord Jesus Christ, the House and Family of God, out of which, there is no ordinary possibility of Salvation.

Unto this Catholique Visible Church, Christ hath given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of the World: and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.

This Catholique Church hath been sometimes more, sometimes less visible. And particular Churches, which are Members thereof, are more or less pure, according as the Doctrine of the Gospel is taught and imbraced, Ordinances administred, and Publique Worship performed more or less purely in them.

All Persons, 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 visible Saints; and of such ought all particular Congregations to be constituted.

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, there shall be always a Church on Earth, to worship God according to his will.

The purest Churches under Heaven are subject 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 Kingdom in this World, to the end thereof, of such as believe in him, and make Profession of his Name.

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 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.

The Lord Jesus Christ is the Head of the Church, in whom, by the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and soveraign manner, neither can the Pope of Rome in any sence be Head thereof, but 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.

In the execution of this Power wherewith he is so intrusted, the Lord Jesus calleth, out of the World unto himself, through the Ministry of his Word, by his Spirit, those that are given unto him, by his Father, that they may walk before him in all the ways of Obedience, which he prescribeth to them in his Word. Those thus called, he commandeth to walk together in particular Societies, or Churches, for their mutual Edification, and the due performance of that publick Worship, which he requireth of them in the World.

The Members of these Churches are Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their Obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and one to another, by the Will of God, in professed subjection to the Ordinances of the Gospel.

To each of these Churches thus gathered, according to his Mind, declared in his Word, he hath given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he hath instituted for them to observe, with Commands and Rules, for the due and right exerting, and executing of that Power.

A particular Church gathered, and compleatly Organized according to the mind of Christ, consists of Officers and Members: And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World, are Bishops or Elders and Deacons.

The way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church itself; and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of the Church, if there be any before Constituted therein: And of a Deacon that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.

The Work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with Watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good Things, according to their ability, so as they may have a comfortable supply, without being themselves entangled in Secular Affairs; and may also be capable of exercising Hospitality towards others; and this is required by the Law of Nature, and by the Express Order of our Lord Jesus, who hath ordained, that they that Preach the Gospel, should Live of the Gospel.

Although it be incumbent on the Bishops or Pastors of the Churches, to be instant in Preaching the Word, by way of Office, yet the Work of Preaching the Word, is not so peculiarly confined to them, but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may, and ought to perform it.

As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; so all that are admitted unto the Priviledges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.

No Church-members, upon any offence taken by them, having performed their Duty required of them towards the Person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the Account of such offence at any of their fellow-members, but to wait upon Christ, in the further proceeding of the Church.

As each Church, and all the Members of it, are bound to pray continually, for the good and prosperity of all the Churches of Christ, in all Places, and upon all occasions to further (every one within the bounds of their Places and Callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the Providence of God so as they may enjoy opportunity and advantage for it) ought to hold Communion amongst themselves for their Peace, increase of Love, and mutual Edification.

In Cases of difficulties or differences, either in point of Doctrine or Administration; wherein either the Churches in general are concerned, or any one Church in their Peace, Union, and Edification; or any Member, or Members of any Church are injured, in, or by any proceedings in Censures not agreeable to truth and order: It is according to the Mind of Christ, that many Churches holding Communion together, do by their Messengers meet to consider, and give their Advice in or about that matter in difference, to be reported to all the Churches concerned; howbeit these Messengers assembled, are not entrusted with any Church-power properly so called; or with any Jurisdiction over the Churches themselves, to exercise any Censures either over any Churches, or Persons; or to impose their determination on the Churches or Officers.

All Saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him 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, publique and private, as do conduce to their mutual good, both in the inward and outward man.

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, publick and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward Man.

Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing 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, as God offereth opportunity, is to be extended unto all those, who, in every place, call upon the name of the Lord Jesus.

Saints by Profession, are bound to maintain an holy Fellowship and Communion in the Worship of God, and in performing 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, according to the Rule of the Gospel, though especially to be exercised by them, in the Relations wherein they stand, whether in Families, or Churches, yet as God offereth opportunity, is to be extended to all the Household of Faith, even all those who in every place call upon the Name of the Lord Jesus; nevertheless their Communion one with another as Saints, do not take away, or infringe the Title or Property which each Man hath in his Goods and Possessions.

This Communion which the Saints have with Christ, doth not make them, in any wise, partakers of the substance of his Godhead; or, to be equal with Christ, in any respect: either of which to affirm, is impious, and blasphemous. Nor doth their Communion one with another, as Saints, take away, or infringe the title, or propriety which each man hath in his goods and possessions.

Sacraments are holy Signes, and Seals of the Covenant of Grace, immediately Instituted by God, to represent Christ, and his benefits; and, to confirm our interest in him; as also, to put a visible difference between those that belong unto the church, and the rest of the World; and, solemnly to engage them to the service of God in Christ, according to his Word.

There is in every Sacrament a spiritual relation, or Sacramental union, between the Sign and the Thing signified: whence it comes to pass, that the Names, and effects of the one, are attributed to the other.

The Grace which is exhibited in, or by the Sacraments rightly used, is not conferred by any power in them: neither 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 worthy Receivers.

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

Baptism and the Lord’s Supper, are Ordinances of positive and soveraign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end of the World.

These holy Appointments are to be administred by those only, who are qualified, and thereunto called according to the Commission of Christ.

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.

Baptism is a Sacrament of the New Testament, Ordained by Jesus Christ, not onely for the solemn Admission of the Party Baptized, into the Visible Church; but also, to be unto him a sign, and seal of the Covenant of Grace, of his ingrafting into Christ, of Regeneration, of Remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life. Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World.

Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the Party baptized, a Sign of his fellowship with him, in his Death and Resurrection; of his being engrafted into him; of Remission of Sins; and of his giving up unto God, through Jesus Christ, to live and walk in newness of Life.

The outward Element to be used in this Sacrament 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 thereunto.

The outward Element, to be used in this Ordinance, is Water, wherein the Party is to be baptized, in the Name of the Father, and of the Son, and of the Holy Spirit.

Dipping of the person into the Water, is not necessary: but, Baptism is rightly administred, by powring, or Sprinkling water upon the Person.

Immersion, or Dipping of the Person in Water, is necessary to the due Administration of this Ordinance.

Not only those that do actually profess faith in, and obedience unto Christ, but also the Infants of one, or both believing Parents, are to be Baptized.

Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus, are the only proper Subjects of this Ordinance.

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.

The efficacy of Baptism is not tied to that moment of time, wherein it is administered; 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 unto, according to the Councel of Gods own Will, in his appointed time.

The Sacrament of Baptism is but once to be administred unto any person.

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 Church, unto the end of the World, for the perpetual Remembrance of the sacrifice of Himself, in his Death; the sealing all benefits thereof unto true Beleevers, their Spiritual nourishment & 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, as members of his mystical Body.

The Supper of the Lord Jesus, was instituted by him, the same Night wherein he was betrayed, to be observed in his Churches unto the end of the World, for the perpetual remembrance, and shewing forth the Sacrifice of himself in his Death, Confirmation of the Faith of Believers in all the Benefits thereof, 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.

In this Sacrament Christ is not offered up to his Father; nor, any real Sacrifice made at all, for remission of sins of the quick or dead; but only a Commemoration 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 abominably injurious to Christs one, only Sacrifice, the alone Propitiation for all the sins of his elect.

In this Ordinance Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of Sin, of the Quick or Dead, but only a Memorial 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, injurious to Christ’s own only Sacrifice, the alone Propitiation for all the Sins of the Elect.

The Lord Jesus hath, in this Ordinance, appointed his Ministers to declare his word of institution to the people; 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 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.

The Lord Jesus hath in this Ordinance, 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 Bread; to take the Cup, and (they communicating also themselves) to give both to the Communicants.

Private Masses or receiving this Sacrament by a Priest or any other, alone, as likewise, the denial of the Cup to the people, worshiping 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.

The denial of the Cup to the People, worshipping the Elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious Use, are all contrary to the Nature of this Ordinance, and to the Institution of Christ.

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 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 nature, they still remain, truly, and only Bread and Wine, as they were before

The outward Elements in this Ordinance, duly set apart to the Uses ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, 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 only Bread and Wine, as they were before.

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 Consecration of a Priest, or by any other way, is repugnant, not to Scripture alone, but even to common Sense and Reason; overthroweth the nature of the Sacrament, and hath been, and is, the cause of manifold Superstitions; yea, of gross Idolatries.

The Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christ’s Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthroweth the Nature of the Ordinance, and hath been, and is the cause of manifold Superstitions, yea, of gross Idolatries.

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 Spiritually, 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 and Wine; yet, as really, but Spiritually, present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.

Worthy Receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly, by Faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the Benefits of his Death; the Body and Blood of Christ being then not corporally or carnally, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward Senses.

Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore, all ignorant, and ungodly persons, as they are unfit to enjoy Communion with him, so are they unworthy of the Lords Table; and, cannot without great sin against Christ while they remain such, partake of these Holy Mysteries, or be admitted thereunto.

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, while 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, eating and drinking Judgment to themselves.

The Lord Jesus, as King and Head of his Church, hath therein appointed a Government, in the hand of Church Officers, distinct from the Civil Magistrate.

To these Officers, the Keys of the Kingdom of Heaven are committed: by vertue whereof, they have power, respectively, to retain, and remit sins; to shut that Kingdom against the impenitent, both by the Word, and Censures; and to open it unto penitent sinners, by the Ministry of the Gospel, and by Absolution from Censures, as occasion shall require.

Church Censures are necessary, for the reclaiming and gaining of offending Brethren, for deterring of others from the like offences, for purging out of that Leaven which might infect the whole Lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant, and the Seals thereof to be prophaned by notorious and obstinate offenders.

For the better attaining of these ends, the Officers of the Church are to proceed by Admonition; suspension from the Sacrament of the Lords Supper for a season; and, by Excommunication from the Church; according to the nature of the crime, and demerit of the person.

For the better Government, and further edification of the Church, there ought to be such Assemblies, as are commonly called Synods or Councels.

As Magistrates may lawfully call a Synod of Ministers, and other fit Persons, to consult and advise with, about matters of Religion; So, if Magistrates be open Enemies to the Church, the Ministers of Christ, of themselves, by vertue of their Office; or, they, with other fit persons, upon delegation from their Churches, may meet together in such Assemblies.

It belongeth to Synods and Councels, ministerially to determine Controversies of Faith, and cases of Conscience, to set down Rules and Directions for the better Ordering of the publique Worship of God, and Government of his Church; to receive Complaints, in cases of Male-administration, and, authoritatively to Determine the same: which Decrees, and Determinations, if consonant to the word of God, are to be received with reverence, and submission; not only, for their agreement with the Word, but also for the Power, whereby they are made, as being an Ordinance of God appointed thereunto in his Word.

All Synods or Councels, since the Apostles times, whether general, or particular, may erre; and, many have erred. Therefore, they are not to be made the Rule of Faith, or practise; but, to be used as an Help in both.

Synods and Councels are to handle, or conclude nothing, but that which is Ecclesiastical: and are not to intermeddle with Civil Affairs which concern the Commonwealth; unless by way of humble Petition, in cases extraordinary; or, by way of Advice, for satisfaction of Conscience, if they be thereunto required by the Civil Magistrate.

The Bodies of men, after death, return to dust, and see corruption: but, their Souls (which neither dye, nor sleep) having an immortal 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 Bodies. And the Souls of the wicked are cast into Hell, where they remain in torments and utter darkness, reserved to the Judgement of the great Day. Beside these two Places, for Souls separated from their bodies, the Scripture acknowledgeth none.

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 Holiness, are received into Paradise, where they are with Christ, and behold the Face of God, in Light and Glory, 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 Darkness, reserved to the Judgement of the great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledgeth none.

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.

At the last Day, such of the Saints as are found alive, shall not sleep, 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.

The Bodies of the unjust, shall, by the power of Christ, be raised to dishonor: the Bodies of the just by his Spirit, unto honor; and, be made conformable to his own glorious Body.

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.

God hath appointed a Day, wherein he will judge the world, in righteousness, by Jesus Christ, to whom, all Power and Judgement 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.

God hath appointed a Day wherein 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 lived upon the 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.

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 damnation of the Reprobate, who are wicked, and disobedient. For, then, shall the Righteous go into everlasting life, and receive that fulness of Joy and Refreshing, which shall come from 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 destruction from the presence of the Lord, and from the Glory of his Power.

The End of God’s 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 Eternal Damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that Fulness 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 punished with Everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power.

As Christ would have us to be certainly perswaded, That there shall be a Day of Judgement, 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 Security, and be always 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.

As Christ would have us to be certainly perswaded, that there shall be a Day of Judgment, 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 Security, and be always watchful, because they know not at what Hour the Lord will come, and may ever be prepared to say, Come, Lord Jesus, come quickly. Amen.