Westminster, Savoy and the 1689, in modern spelling

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 inexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation. Therefore it pleased the Lord, at various times, and in various manners, to reveal himself, and to declare that his Will unto his Church; and afterwards, for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the World; to commit the same wholly unto writing: which makes the Holy Scripture to be most necessary; those former ways of Gods revealing his Will unto his people, being now ceased.

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 inexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation: Therefore it pleased the Lord at various times, and in various manners to reveal himself, and to declare that his Will unto his Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which makes the holy Scripture to be most necessary; those former ways 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 inexcusable; 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 various times, and in various 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 makes 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, Deuteronomy, Joshua, Judges, Ruth, I. Samuel, II. Samuel, I. Kings, II. Kings, I. Chronicles, II. 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: 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, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 to Timothy, 2 to Timothy, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, The Epistle of Jude, The Revelation. All which are given by the inspiration of God to be the Rule of Faith and Life.

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 human Writings.

The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, then other human 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 Human Writings.

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

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

The Authority of the Holy Scripture, for which it ought to be believed, depends 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 esteem of the holy Scripture: And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the Parts, the Scope of the whole (which is, to give all glory to God,) the full discovery it makes of the only way of mans salvation, the many other incomparable Excellencies, and the entire perfection thereof, are Arguments whereby it does 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 witness by and with the Word, in our hearts.

We may be moved and induced by the Testimony of the Church, to an high and reverent esteem of the holy Scripture. And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the parts, the scope of the whole, (which is, to give all glory to God) the full discovery it makes of the only way of Mans Salvation, the many other incomparable excellencies, and the entire perfection thereof, are Arguments whereby it does 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 witness 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 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 Man’s Salvation, and many other incomparable Excellencies, and entire Perfections thereof, are Arguments whereby it does 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 Counsel of God concerning all things necessary for his own Glory, mans salvation, Faith, and Life, is either expressly 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. 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 human 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.

The whole Counsel of God concerning all things necessary for his own Glory, mans Salvation, Faith and Life, is either expressly 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. 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 human 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.

The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expressly 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 Human 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 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 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 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 immediately inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authentic; so as, in all Controversies of Religion, the Church is finally to Appeal unto them. But, because these Original Tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, 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 Authentic; so as in all Controversies of Religion the Church is finally to appeal unto them. But because these Original Tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded in the fear of God to read and search them; 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 authentic; 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 self: and therefore, when there is a Question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly.

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

The infallible Rule of Interpretation of Scripture is the Scripture itself: 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 by other Places, that speak more clearly.

The Supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Councils, Opinions of Ancient Writers, Doctrines of men, and private spirits, are to be examined; and, in whose Sentence we are to rest; can be no other but the Holy Spirit speaking in the Scripture.

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

The supreme 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, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and with all, most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty.

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, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsel of his own immutable and most righteous Will, for his own Glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him; and withal, most just and terrible in his Judgments, hating all sin, and who will by no means clear the guilty.

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 has 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 has all life, glory, goodness, blessedness, in, and of himself; and is alone in, and unto himself all-sufficient, not standing in need of any creatures which he has 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, has most Sovereign Dominion over them, to do by them, for them, or upon them whatsoever himself pleases. 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 has all Life, Glory, Goodness, Blessedness, in, and of himself; and is alone, in, and unto himself, All-sufficient, not standing in need of any Creatures which he has 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 has most Sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleases: In his sight all things are open and manifest, his Knowledge is infinite, infallible, and independent upon the Creature, so as nothing is to him contingent or uncertain. He is most holy in all his Counsels, in all his Works, and in all his Commands. To him is due from Angels and Men, and every other Creature, whatsoever Worship, Service or Obedience, as Creatures, they owe unto the Creator, and whatever he is further pleased to require of them.

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 has 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 has most sovereign Dominion over all Creatures, to do by them, for them, or upon them, whatsoever himself pleases; 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, 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 the Unity of the God-head there be three Persons, of one Substance, Power, and Eternity, God the Father, God the Son, and God the holy Ghost: The Father is of none, neither begotten, nor proceeding; The Son is eternally begotten of the Father; The holy Ghost eternally proceeding from the Father and the Son. Which Doctrine of the Trinity is the foundation of all our Communion with God, and comfortable Dependence upon him.

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 dependence on him.

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

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

God has 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 has 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 pass upon all supposed conditions, yet has he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions.

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

Although God knows whatsoever may, or can come to pass upon all supposed Conditions; yet has 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 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 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 mankind that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret Counsel and good pleasure of his Will, has chosen, in Christ, unto everlasting glory, out of his mere 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 predestinated unto Life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his Will, has chosen in Christ unto everlasting Glory, out of his mere 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, has chosen in Christ unto everlasting Glory, out of his mere free Grace and Love; without any other thing in the Creature as a condition or cause moving him thereunto.

As God has appointed the Elect unto glory; so has he, by the eternal 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 has appointed the Elect unto Glory, so has he by the eternal 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, or effectually called, justified, adopted, sanctified and saved, but the Elect only.

As God has appointed the Elect unto Glory, so he has by the eternal 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, or effectually called, justified, adopted, sanctified, and saved, but the Elect only.

The rest of mankind God was pleased, according to the unsearchable counsel of his own Will, whereby he extends, or with-holds mercy, as he pleases, for the glory of his Sovereign Power over his creatures, to pass by; and, to ordain them to dishonor and wrath, for their sin, to the praise of his glorious justice.

The rest of mankind God was pleased, according to the unsearchable Counsel of his own Will, whereby he extends or withholds mercy, as he pleases, for the glory of his sovereign power over his Creatures, to pass by, and to ordain them to dishonor 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 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.

The Doctrine of this high mystery of Predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their effectual Vocation, be assured of their eternal Election. So shall this Doctrine afford matter of praise, reverence and admiration of God, and of humility, diligence, and abundant consolation to all that 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 eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the World, and all things therein, whether visible or invisible, in the space of six days; and all very good.

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

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 immortal souls, endowed with knowledge, righteousness and true holiness, after his own Image; having the Law of God written in their hearts, and power to fulfill it: and yet, under a 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 while 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, endowed with knowledge, righteousness and true holiness, after his own Image, having the Law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was subject unto change. Besides this Law written in their hearts, they received a command not to eat of the Tree of the Knowledge of good and evil; which while 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 fulfill 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 while they kept, they were happy in their Communion with God, and had Dominion over the Creatures.

God the great Creator of all things does uphold, direct, dispose, and govern 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 counsel of his own Will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.

God the great Creator of all things, does uphold, direct, dispose and govern all creatures, actions, and things from the greatest even to the least by his most wise and holy Providence, according unto his infallible fore-knowledge, and the free and immutable counsel of his own Will, to the praise of the glory of his Wisdom, Power, Justice, Goodness and Mercy.

God the good Creator of all things, in his infinite Power and Wisdom, does 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 pass immutably, and infallibly: yet, by the same Providence, he orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

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

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

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

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

The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his Providence, that it extends it self even to the first Fall, and all other sins of Angels and Men; and that not by a bare permission, but such as has joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends: yet so, as the sinfulness thereof proceeds only 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, in that his determinate Counsel extends it self even to the first Fall, and all other sins of Angels and Men (and that not by a bare permission) which also he most wisely and powerfully bounds, and otherwise orders and governs in a manifold Dispensation to his own most holy ends; yet so, as the sinfulness thereof proceeds only 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 extends 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 bounds, and otherwise orders, and governs, in a manifold dispensation to his most holy Ends: Yet so, as the sinfulness of their Acts proceeds 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 does oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for various other just and holy ends.

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

The most wise, righteous, and gracious God, does 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 sins does blind and harden, from them he not only withholds his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but, sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruption makes occasions 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 uses for the softening of others.

As for those wicked and ungodly men, whom God as a righteous Judge, for former sins, does blind and harden, from them he not only withholds his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraws the gifts which they had, and exposes them to such objects, as their corruption makes occasions 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 uses for the softening of others.

As for those wicked and ungodly Men, whom God, as a righteous Judge, for former Sin does blind and harden; from them he not only withholds his Grace, whereby they might have been enlightened in their understanding, and wrought upon in their Hearts; but sometimes also withdraws the Gifts which they had, and exposes 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 uses for the softening of others.

As the providence of God does in general, reach to all Creatures; so after a most special manner, it takes care of his Church, and disposes all things to the good thereof.

As the providence of God does in general reach to all Creatures, so after a most special manner it takes care of his Church, and disposes all things to the good thereof.

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

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

God having made a Covenant of Works and Life, thereupon, with our first Parents and all their posterity in them, they being seduced by the subtlety and temptation of Satan, did willfully transgress the Law of their Creation, and break the Covenant in eating the forbidden fruit.

Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatened Death upon the breach thereof; yet he did not long abide in this Honor; Satan using the subtlety of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did willfully 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 original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.

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

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 mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.

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

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 original corruption, whereby we are utterly indisposed, dis-abled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual 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.

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, does 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, does 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, does 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 Original and Actual, being a transgression of the righteous Law of God, and contrary thereunto, does, in its own nature, bring guilt upon the sinner; whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

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

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 Blessedness and Reward, but by some voluntary condescension on Gods part, which he has been pleased to express 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 Gods part, which he has been pleased to express 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 has 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 personal obedience.

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 personal obedience.

Man, by his Fall having made himself incapable of Life by that Covenant, the Lord was pleased to make a Second, commonly called the Covenant of Grace; Wherein he freely offers unto sinners Life and Salvation by Jesus Christ, requiring of them Faith in Him that they may be saved, and promising to give unto all those that are ordained unto Life, his holy Spirit, to make them willing, and able to believe.

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

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 offers 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 of Grace is frequently set forth in the Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting Inheritance, with all things belonging to it, therein bequeathed.

This Covenant was differently administered in the time of the Law, and in the time of the Gospel: Under the Law, it was administered 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 eternal 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 Baptism, and the Lords Supper: Which, though fewer in number, and administered with more simplicity, and less outward glory; yet, in them, it is held forth in more fullness, evidence, and spiritual 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.

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

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 completed 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 incapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.

It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and Man; the Prophet, Priest, and King, the Head, and Savior 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 choose and ordain the Lord Jesus his only begotten Son, according to a Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King, the Head and Savior 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 choose 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 Savior 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 eternal God, of one Substance, and equal with the Father; did, when the fullness of time was come, take upon Him mans nature, with all the Essential properties, and common infirmities thereof, yet, without sin: being conceived by the Power of the Holy Ghost, in the womb of the Virgin Mary, of her substance. So that, two whole, perfect, and distinct Natures, the Godhead and the Manhood, 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 Son of God, the second Person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fullness of time was come, take upon him Mans nature, with all the essential properties and common infirmities thereof, yet without sin, being conceived by the power of the holy Ghost in the womb of the Virgin Mary of her substance: So that two whole perfect and distinct natures, the Godhead and the Manhood, 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 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 upholds and governs all things he has made: Did, when the fullness 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 human nature thus united to the divine, 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 fullness should dwell; to the end, that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly 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 judgment into his hand, and gave him commandment to execute the same.

The Lord Jesus in his Human 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 fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the Office of a Mediator and Surety; which Office he took not unto himself, but was thereunto called by his Father, who also put all Power and Judgment into his hand, and gave him Commandment to execute the same.

The Lord Jesus in his Human 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 fullness should dwell; to the end, that being holy, harmless, undefiled, and full of Grace, and Truth, he might be thoroughly 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 fulfill it, endured most grievous torments immediately in his Soul, and most painful sufferings in his Body; was crucified, and died; was buried, and remained under the power of death; yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered, with which also he ascended into Heaven, and there sits 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 fulfill 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 torments immediately from God in his soul, and most painful sufferings in his body, was crucified, and died, was buried, and remained under the power of death, yet saw no corruption, on the third day he arose from the dead with the same Body in which he suffered, with which also he ascended into Heaven, and there sits 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 fulfill 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 sits 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 eternal spirit, once offered up unto God, has 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 has 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, has fully satisfied the Justice of God, and purchased not only reconciliation, but an everlasting inheritance in the Kingdom of heaven, for all those whom the Father has 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, has fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting Inheritance in the Kingdom of Heaven, for all those whom the Father has given unto him.

Although the work of Redemption was not actually wrought by Christ till after his Incarnation, yet the virtue, 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 work of Redemption was not actually wrought by Christ, till after his Incarnation; yet the virtue, efficacy and benefits thereof were communicated to the Elect in all ages successively from the beginning of the world, in and by those Promises, Types and Sacrifices, wherein he was revealed and signified to be the Seed of the Woman, which should bruise the 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 virtue, 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, acts 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 acts 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 acts 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 has purchased Redemption, he does 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 persuading them by his Spirit, to believe, and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his Almighty Power and Wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation.

To all those for whom Christ has purchased Redemption, he does 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 persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his almighty Power and Wisdom, and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation.

To all those for whom Christ has obtained Eternal Redemption, he does 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; persuading 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 transferred 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 has endowed the Will of man with that natural liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil.

God has endowed the Will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any absolute necessity of Nature determined to do good or evil.

God has endowed 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 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, has 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.

Man by his fall into a state of sin, has 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.

Man, by his fall into a state of Sin, has 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 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 corruption, he does not, perfectly, nor only, will that which is good, but does 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 corruption, he does not perfectly nor only will that which is good, but does 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 does not perfectly, nor only will that which is good, but does 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.

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

All those whom God has 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; 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.

All those whom God has 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, 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.

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

This effectual Call is of Gods free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickened and renewed by the holy Spirit, he is thereby enabled to answer this Call, and to embrace 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 quickened 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 works when, and where, and how he pleases: So also, are all other elect persons who are incapable of being outwardly called by the Ministry of the Word.

Elect Infants dying in Infancy, are regenerated and saved by Christ, who works when, and where, and how he pleases: so also are all other elect persons who are incapable 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 works when, and where, and how he pleases: So also are all other Elect Persons, who are incapable 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 less can men, not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of Nature, and the Law of that Religion they do profess. And, to assert and maintain, that they may, is very pernicious, and to be detested.

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 do nor can come unto Christ, and therefore cannot be saved; much less can men not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the Light of Nature, and the Law of that Religion they do profess: And to assert and maintain that they may, is very pernicious, and to be detested.

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 calls, he also freely justifies: 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 Christs sake alone; nor, by imputing faith it self, the act of believing, or any other evangelical obedience, to them, as their righteousness, but, by imputing the obedience and satisfaction of Christ unto them, they receiving, and resting on him and his righteousness by faith; which faith, they have, not of themselves, it is the gift of God.

Those whom God effectually calls, he also freely justifies, 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 Christs sake alone; nor by imputing Faith it self, the act of believing, or any other Evangelical obedience to them, as their righteousness, but by imputing Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole righteousness, they receiving and resting on him and his righteousness by Faith, which Faith they have not of themselves, it is the gift of God.

Those whom God effectually calls, he also freely justifies, 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 righteousness, 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 works 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 works 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 works 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, real, 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 Gods Justice in their behalf: Yet in as much as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.

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 justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the holy Spirit does, in due time, actually apply Christ unto them.

God did from all eternity decree to justify all the Elect, and Christ did in the fullness of time die for their sins, and rise again for their justification: Nevertheless, they are not justified personally, until the holy Spirit does in due time actually apply Christ unto them.

God did from all Eternity decree to justify all the Elect, and Christ did in the fullness of time die for their Sins, and rise again for their Justification; nevertheless they are not justified personally, until the Holy Spirit does in due time actually apply Christ unto them.

God does 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, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

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

God does 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 Believers under the old Testament, was, in all these respects, one and the same with the justification of Believers 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.

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 vouchsafes, 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 privileges of the 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 chastened, by him, as by a Father; yet, never cast off, but sealed to the day of redemption, and inherit the promises, as heirs of everlasting salvation.

All those that are justified, God vouchsafes 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 privileges of the 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 chastened by him as by a father, yet never cast off, but sealed to the day of Redemption, and inherit the Promises as Heirs of everlasting Salvation.

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 chastened by him, as by a Father; yet never cast off, but sealed to the Day of Redemption, and inherit the Promises, as Heirs of Everlasting Salvation.

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 virtue 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 several lusts thereof are more and more weakened and mortified; and they, more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

They that are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them, through the virtue of Christs death and resurrection, are also further sanctified really and personally through the same virtue, 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 weakened and mortified, and they more and more quickened, and strengthened in all saving graces, to the practice of all true holiness, 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 virtue of Christ’s Death and Resurrection; are also farther sanctified, really and personally, through the same virtue, 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 weakened, and mortified; and they more and more quickened, 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 abides still some remnants of corruption in every part: whence arises a continual, and irreconcilable war; 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 abides still some remnants of corruption in every part, whence arises a continual and irreconcilable war, 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 abides still some remnants of Corruption in every part, whence arises a continual, and irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.

In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome: and so, the Saints grow in grace, perfecting holiness 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, the regenerate part does overcome, and so the Saints grow in grace, perfecting holiness 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 does 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 has prescribed to them.

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 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 the Seals, Prayer, and other means, 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 strengthened.

By this Faith, a Christian believes to be true, whatsoever is revealed in the Word, for the authority of God himself speaking therein; and, acts differently upon that which each particular passage thereof contains; yielding obedience to the Commands, trembling at the threatenings, and embracing the Promises of God for this life, and that which is to come. But the principal Acts of saving faith, are, Accepting, Receiving, and Resting upon Christ alone for Justification, Sanctification, and Eternal life, by virtue of the Covenant of Grace.

By this Faith a Christian believes to be true whatsoever is revealed in the Word, for the Authority of God himself speaking therein, and acts differently upon that which each particular passage thereof contains, yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving Faith are, accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of Grace.

By this Faith, a Christian believes to be true, whatsoever is revealed in the Word, for the Authority of God himself, and also apprehends 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 Fullness of the Holy Spirit in his Workings and Operations; and so is enabled to cast his Soul upon the truth thus believed; and also acts differently upon that which each particular Passage thereof contains; yielding Obedience to the Commands, trembling at the threatenings, and embracing the Promises of God, for this Life, and that which is to come: But the principal Acts of Saving Faith, has immediate relation to Christ, accepting, receiving, and resting upon him alone, for Justification, Sanctification, and Eternal Life, by virtue of the Covenant of Grace.

This Faith is different in degrees, weak, or strong; may be often and many ways assailed, and weakened, 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 weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our Faith.

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

Repentance unto life, is an evangelical 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 filthiness and odiousness 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 endeavoring to walk with him in all the ways of his Commandments.

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 general repentance, but it is every mans duty to endeavor 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 find mercy: so, he that scandalizes his Brother, or the Church of Christ, ought to be willing by a private or public 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 sometime lived in the state of nature, and therein served various lusts and pleasures, God in their effectual calling gives them Repentance unto life.

Whereas there is none that does good, and sins not, and the best of men may through the power and deceitfulness of their corruptions dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God has 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 Ghost made sensible of the manifold evils of his sin, does 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 endeavor 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 mans duty to repent of his particular known sins particularly.

Such is the provision which God has 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 who truly repent; which makes the constant preaching of Repentance necessary.

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

Whereas there is none that does good, and sins 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 has 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, does, 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 endeavor 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 has 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 has commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.

Good works are only such as God has commanded in his holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretense of good intentions.

Good Works are only such as God has commanded in his Holy Word, and not such as without the warrant thereof, are devised by Men, out of blind Zeal, or upon any pretense 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, Believers manifest their thankfulness, strengthen their assurance, edify their Brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto; that, having their fruit unto holiness, they may have the end, eternal life.

These good Works done in obedience to Gods commandments, are the fruits and evidences of a true and lively Faith, and by them Believers manifest their thankfulness, strengthen their assurance, edify their Brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal 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, edify their Brethren, adorn the Profession of the Gospel, stop the Mouths of the Adversaries, and glorify 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 do good works, is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit, to work in them to will and to do, of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless, upon a special motion of the Spirit; but, they ought to be diligent in stirring up the grace of God that is in them.

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

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 far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.

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

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

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 satisfy 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 Gods judgment.

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 satisfy 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 Gods judgment.

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 satisfy 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 Believers being accepted through Christ, their good works also are accepted in him, not as though they were in this life wholly blameless and irreproachable 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 blameless and irreproachable 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 blameless and irreproachable 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 sinful, and cannot please God, or make a man meet to receive grace from God. And yet, their neglect of them is more sinful, 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 to others: yet because they proceed not from a heart purified by Faith, nor are done in a right manner, according to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful, and displeasing unto 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 has 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.

They whom God has 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 has 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 nourishes 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 fastened 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, arises 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, from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ, and union with him, the Oath of God, the abiding of his Spirit, and of the seed of God within them, and the nature of the Covenant of Grace, from all which arises 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 arises also the certainty and infallibility thereof.

Nevertheless, 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 incur Gods displeasure, and grieve his holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded, hurt, and scandalize others, and bring temporal judgments 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 the means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur Gods displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.

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 carnal presumptions of being in the favor of God, and estate of salvation; which hope of theirs shall perish: yet, such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring 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 rejoice 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 favor 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, endeavoring 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 rejoice 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 Favor 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, endeavoring 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 rejoice in the hope of the glory of God, which hope shall never make them ashamed.

This certainty is not a bare conjectural and probable persuasion, 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 unto which promises are made, and on the immediate witness of the Spirit, testifying our Adoption, and as a fruit thereof, leaving the heart more humble and holy.

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 does 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 ordinary means, attain thereunto. And therefore it is the duty of every one, to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it, from inclining men to looseness.

This infallible Assurance does 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 ordinary means attain thereunto: And therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.

This infallible Assurance does 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 cheerfulness in the Duties of Obedience, the proper Fruits of this Assurance; so far is it from inclining Men to looseness.

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

True Believers may have the Assurance of their Salvation various ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special Sin, which wounds the Conscience, and grieves 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 personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it: and endowed 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, as a Covenant of Works, by which he bound him and all his posterity to personal, entire, exact and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endowed 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 threatened Death upon the breach of it, and endowed him with Power and Ability to keep it.

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

This Law so written in the heart, continued to be a perfect Rule of righteousness after the fall of man, and was delivered by God upon mount Sinai in ten Commandments, and written in two Tables, the four first Commandments containing our duty towards God, and the other six our duty to man.

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, Ceremonial Laws containing several typical Ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth various instructions of moral duties. All which Ceremonial Laws are now abrogated, under the new Testament.

Beside 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 various 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.

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 various 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 Politic, he gave various 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 various Judicial Laws, which expired together with the State of that people, not obliging any now by virtue of that Institution, their general equity only being still of moral use.

To them also he gave various Judicial Laws, which expired together with the state of that People, not obliging any now by virtue of that Institution; their general Equity only being of moral Use.

The Moral Law does 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 does Christ, in the Gospel, any way dissolve, but much strengthen this obligation.

The Moral Law does 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 does Christ in the Gospel any way dissolve, but much strengthen this obligation.

The Moral Law does 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 does Christ in the Gospel any way dissolve, but much strengthen this Obligation.

Although true Believers 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 sinful 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 threatenings of it serve to show, what, even their sins, deserve; and, what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the Law. The Promises of it, in like manner, show 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 encourages to the one, and deters 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 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 threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the Law. The promises of it in like manner show 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 encourages to the one, and deters 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 Threatenings of it serve to show what even their Sins deserve, and what Afflictions in this Life they may expect for them, although freed from the Curse and undiminished Rigor thereof. These Promises of it likewise show 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 encourages to the one, and deters 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 do sweetly comply with it; the Spirit of Christ subduing, and enabling the will of man, to do that, freely and cheerfully, which the will of God, revealed in the Law, requires 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 enabling the will of man to do that freely and cheerfully, which the will of God revealed in the Law required 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 enabling the Will of Man to do that freely, and cheerfully, which the Will of God revealed in the Law, requires to be done.

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

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

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 various times, and by various 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 merely of the Sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of mens natural abilities, by virtue of common light received without it, which none ever did make, or can so do: And therefore in all ages the Preaching of the Gospel has been granted unto Persons and Nations, as to the extent or straitening of it, in great variety, according to the Counsel of the Will of God.

The Revelation of the Gospel unto Sinners, made in various times, and by various 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 merely of the Sovereign Will and good Pleasure of God; not being annexed by virtue of any Promise, to the due improvement of Men’s natural Abilities, by virtue of common light received, without it; which none ever did make, or can so do: and therefore in all Ages the Preaching of the Gospel has been granted unto Persons and Nations, as to the extent, or straitening 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, quickened or regenerated, there is moreover necessary an effectual, irresistible work of the holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.

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, Quickened 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 has purchased for Believers, under the Gospel, consists, in their freedom 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 access to God, and their yielding obedience unto him, not out of slavish fear, but a Child-like love and willing mind. All which, were common also to Believers under the Law. 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.

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

The Liberty which Christ has purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning Wrath of God, the Rigor and Curse of the Law, and in their being delivered from this present Evil World, Bondage to Satan, and Dominion of Sin, from the Evil of Afflictions, the Fear, and Sting of Death, the Victory of the Grave, and 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 has left it free from the Doctrines and Commandments of men, which are, in any thing contrary to his Word; or beside it, if matters of Faith, or Worship. So that, to believe such Doctrines, or to obey such Commands, out of Conscience, is to betray true Liberty of Conscience: and the requiring of an implicit Faith, and an absolute and blind obedience, is, to destroy Liberty of Conscience, and Reason also.

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

God alone is Lord of the Conscience, and has 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 pretense of Christian Liberty, do practice 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, we might serve the Lord, without fear, in holiness and righteousness before him, all the days of our life.

They who upon pretense of Christian Liberty do practice any sin, or cherish any lust, as they do thereby pervert the main design of the Grace of the Gospel to their own destruction; so they wholly destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life.

They who, upon pretense 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 has ordained, and the Liberty which Christ has purchased, are not intended by God, to destroy, but mutually to uphold and preserve one another; They, who upon pretense of Christian Liberty, shall oppose any lawful Power, or the lawful exercise of it, whether it be Civil or Ecclesiastical, resist the Ordinance of God. And, for their publishing of such Opinions, or maintaining of such Practices, 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 Godliness; or, such erroneous Opinions or Practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external Peace and Order which Christ has 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 shows that there is a God, who has Lordship and Sovereignty over all, is good, and does good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with 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 representation, or any other way not prescribed in the holy Scripture.

The light of Nature shows that there is a God, who has Lordship and Sovereignty over all, is just, good, and does 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 Scripture.

The Light of Nature shows that there is a God, who has Lordship and Sovereignty over all; is Just, Good, and does 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 be 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 Ghost, 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 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 perseverance; 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 his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance, and when with others, 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.

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 Oaths, 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, singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of religious Worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear. Solemn Humiliations, with Fastings and Thanksgiving upon special occasions, are in their several times and seasons to be used in a holy and religious manner.

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 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 Truth; as in private Families daily, and in secret, each one by himself; so, more solemnly, in the public Assemblies, which are not carelessly, or willfully to be neglected, or forsaken, when God, by his Word or Providence, calls thereunto.

Neither Prayer, nor any other part of religious Worship, is now under the Gospel either tied unto, or made more acceptable by any place, in which it is performed, or towards which it is directed; but God is to be 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 public assemblies, which are not carelessly nor willfully to be neglected, or forsaken, when God by his Word or Providence calls 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 Public Assemblies, which are not carelessly, nor willfully, to be neglected or forsaken, when God by his Word or Providence calls 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 perpetual Commandment, binding all men, in all Ages, he has 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 Gods appointment be set apart for the worship of God; so by his Word in a positive, moral, and perpetual commandment, binding all men in all ages, he has 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, the observation of the last day of the week being abolished.

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 has 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 affairs before hand, do not only observe an holy Rest, all the Day, from their own works, words, and thoughts about their worldly employments, and recreations, but also are taken up the whole time, in the public and private Exercises of his Worship, and in the Duties of necessity, and mercy.

This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up the whole time in the public 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 beforehand, 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 public 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 calls God to witness what he asserts, or promises; and to Judge him according to the truth, or falsehood of what he swears.

A Lawful Oath is a part of religious Worship, wherein the person swearing in truth, righteousness and judgment, solemnly calls God to witness what he asserts or promises, and to judge him according to the truth or falsehood of what he swears.

A Lawful Oath is a part of Religious Worship, wherein the Person swearing in Truth, Righteousness, and Judgment, solemnly calls God to witness what he swears; and to judge him according to the truth or falseness thereof.

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 matters of weight and moment, an Oath is warranted by the Word of God, under the New Testament, as well as under the old; so, a lawful Oath, being imposed by lawful Authority, in such matters ought to be taken.

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 or dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred; yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament, as well as under the Old; so a lawful Oath, being imposed by lawful authority in such matters, ought to be taken.

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 takes an Oath, ought duly to consider the weightiness of so solemn an act; and therein to avouch nothing, but what he is fully persuaded is the truth. Neither may any man bind himself by Oath to any thing but what is good and just, and what he believes so to be, and what he is able, and resolved to perform. Yet is it a sin, to refuse an Oath touching any thing that is good and just, being imposed by lawful Authority.

Whosoever takes 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 is fully persuaded is the truth: neither may any man bind himself by Oath to any thing, but what is good and just, and what he believes so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing that is good and just, being lawfully imposed by Authority.

Whosoever takes 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 knows 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 sinful, being taken, it binds to performance, although to a mans own hurt. Nor is it to be violated, although made to Heretics, or Infidels.

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 sinful being taken it binds to performance, although to a mans own hurt; nor is it to be violated, although made to Heretics or infidels.

An Oath is to be taken in the plain and common sense 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 has 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 entangle himself.

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

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 entangle 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 entangle himself.

God, the supreme Lord and King of all the world, has Ordained Civil Magistrates, to be, under him, over the People, for his own Glory, and the Public good: and, to this end has armed them with the Power of the Sword, for the defense and encouragement of them that are good, and for the punishment of evil doers.

God the supreme Lord and King of all the world, has ordained civil Magistrates to be under him, over the people for his own glory and the public good; and to this end has armed them with the power of the sword, for the defense and encouragement of them that do good, and for the punishment of evil doers.

God, the Supreme Lord, and King of all the World, has ordained Civil Magistrates to be under him, over the People, for his own Glory, and the public good; and to this end has armed them with the Power of the Sword, for defense 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 wholesome 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 specially to maintain Justice and Peace, according to the wholesome 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 wholesome 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.

Although the Magistrate is bound to encourage, promote, and protect the professors and profession of the Gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge Blasphemy and Errors, in their own nature, subverting the faith, and inevitably destroying the souls of them that receive them: Yet in such differences about the Doctrines of the Gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the Magistrate under the Gospel to abridge them of their liberty.

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 has 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 entire; 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 settled, administered, and observed. For the better effecting whereof, he has power to call Synods, to be present at them, and to provide that whatsoever is transacted in them, be according to the mind 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 does 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 has 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 Heretics, or upon any other pretense whatsoever.

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, does not make void the Magistrates just and legal Authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted, much less has the Pope any power or Jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their Dominions or lives, if he shall judge them to be Heretics, or upon any other pretense 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 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 mankind 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 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 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 wicked in their life, or maintain damnable Heresy.

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 Heresy.

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 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.

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, gives 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 has joined 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 public, 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 Catholic 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 Fullness of Him that fills all in all.

The Catholic 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 fullness of him that fills all in all.

The Catholic 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 Fullness of Him that fills all in all.

The Visible Church, which is also Catholic 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 Catholic Visible Church, Christ has 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 does by his own presence and Spirit, according to his promise, make them effectual thereunto.

This Catholic Church has 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 embraced, Ordinances administered, and Public Worship performed more or less purely in them.

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

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 both to mixture and error, and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan: Nevertheless Christ always has had, and ever shall have a visible Kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.

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 has 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 sense, be head thereof: but is, that Antichrist, that Man of sin, and Son of Perdition, that exalts himself, in the Church, against Christ, and all that is called God.

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

By the appointment of the Father all Power for the Calling, Institution, Order or Government of the Church, is invested in a Supreme and Sovereign manner in the Lord Jesus Christ, as King and Head thereof.

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 sovereign manner, neither can the Pope of Rome in any sense be Head thereof, but is that Antichrist, that Man of Sin, and Son of Perdition, that exalts himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.

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

In the execution of this Power wherewith he is so entrusted, the Lord Jesus calls out of the World unto communion with himself, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribes to them in his Word.

Those thus called (through the Ministry of the Word by his Spirit) he commands to walk together in particular Societies or Churches, for their mutual edification, and the due performance of that public Worship, which he requires of them in this world.

In the execution of this Power wherewith he is so entrusted, the Lord Jesus calls, 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 prescribes to them in his Word. Those thus called, he commands to walk together in particular Societies, or Churches, for their mutual Edification, and the due performance of that public Worship, which he requires of them in the World.

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

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

These particular Churches thus appointed by the Authority of Christ, and entrusted with power from him for the ends before expressed, are each of them as unto those ends, the seat of that Power which he is pleased to communicate to his Saints or Subjects in this world, so that as such they receive it immediately from himself.

Besides these particular Churches, there is not instituted by Christ any Church more extensive or Catholic entrusted with power for the administration of his Ordinances, or the execution of any authority in his name.

A particular Church gathered and completed according to the mind of Christ, consists of Officers and Members: The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty and Power to choose Persons fitted by the holy Ghost for that purpose, to be over them and to minister to them in the Lord.

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 Pastors, Teachers, Elders, and Deacons.

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.

Churches thus gathered and assembling for the Worship of God, are thereby visible and public, and their Assemblies (in what place soever they are, according as they have liberty or opportunity) are therefore Church or Public Assemblies.

The way appointed by Christ for the calling of any person, fitted and gifted by the holy Ghost, unto the Office of Pastor, Teacher or Elder in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self, and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of that 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 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 has ordained, that they that Preach the Gospel, should Live of the Gospel.

The Essence of this Call of a Pastor, Teacher or Elder unto Office, consists in the Election of the Church, together with his acceptation of it, and separation by Fasting and Prayer: And those who are so chosen, though not set apart by Imposition of Hands, are rightly constituted Ministers of Jesus Christ, in whose Name and Authority they exercise the Ministry to them so committed. The Calling of Deacons consists in the like Election and acceptation, with separation by Prayer.

Although it be incumbent on the Pastors and Teachers 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 Ghost for it, and approved (being by lawful ways and means in the Providence of God called thereunto) may publicly, ordinarily and constantly perform it; so that they give themselves up thereunto.

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.

However, they who are engaged in the work of Public Preaching, and enjoy the Public Maintenance upon that account, are not thereby obliged to dispense the Seals to any other then such as (being Saints by Calling, and gathered according to the Order of the Gospel) they stand related to, as Pastors or Teachers; yet ought they not to neglect others living within their Parochial Bounds, but besides their constant public Preaching to them, they ought to enquire after their profiting by the Word, instructing them in, and pressing upon them (whether young or old) the great Doctrines of the Gospel, even personally and particularly, so far as their strength and time will admit.

Ordination alone without the Election or precedent consent of the Church, by those who formerly have been Ordained by virtue of that Power they have received by their Ordination, does not constitute any person a Church Officer, or communicate Office power unto him.

A Church furnished with Officers (according to the mind of Christ) has full power to administer all his Ordinances; and where there is want of any one or more Officers required, that Officer, or those which are in the Church, may administer all the Ordinances proper to their particular Duty and Offices, but where there are no teaching Officers, none may administer the Seals, nor can the Church authorize any so to do.

In the carrying on of Church-administrations, no person ought to be added to the Church, but by the consent of the Church it self; that so love (without dissimulation) may be preserved between all the Members thereof.

Whereas the Lord Jesus Christ has appointed and instituted as a means of Edification, that those who walk not according to the Rules and Laws appointed by him (in respect of Faith and Life, so that just offence does arise to the Church thereby) be censured in his Name and Authority: Every Church has Power in it self to exercise and execute all those Censures appointed by him in the way and Order prescribed in the Gospel.

The Censures so appointed by Christ, are Admonition and Excommunication: and whereas some offences are or may be known only to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private: in public offences where any sin, before all; or in case of non-amendment upon private admonition, the offence being related to the Church, and the offender not manifesting his repentance, he is to be duly admonished in the Name of Christ by the whole Church, by the Ministry of the Elders of the Church; and if this Censure prevail not for his repentance, then he is to be cast out by Excommunication with the consent of the Church.

As all Believers are bound to join themselves to particular Churches, when and where they have opportunity so to do, so none are to be admitted unto the Privileges of the Churches who do not submit themselves to the Rule of Christ in the Censures for the Government of them.

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

This being the way prescribed by Christ in case of offence, no Church-members upon any offences taken by them, having performed their duty required of them in this matter, ought to disturb any Church-order, or absent themselves from the public Assemblies, or the Administration of any Ordinances upon that pretense, but to wait upon Christ in the further proceeding of the Church.

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.

The Power of Censures being seated by Christ in a particular Church, is to be exercised only towards particular Members of each Church respectively as such; and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate, or by their public Edicts to threaten Excommunication, or other Church-censures against Churches, Magistrates, or their people upon any account, no man being obnoxious to that Censure, but upon his personal miscarriage, as a Member of a particular Church.

Although the Church is a Society of men, assembling for the celebration of the Ordinances according to the appointment of Christ, yet every Society assembling for that end or purpose, upon the account of cohabitation within any civil Precincts and Bounds, is not thereby constituted a Church, seeing there may be wanting among them, what is essentially required thereunto; and therefore a Believer living with others in such a Precinct, may join himself with any Church for his edification.

For the avoiding of differences that may otherwise arise, for the greater Solemnity in the Celebration of the Ordinances of Christ, and the opening a way for the larger usefulness of the Gifts and Graces of the holy Ghost; Saints living in one City or Town, or within such distances as that they may conveniently assemble for divine Worship, ought rather to join in one Church for their mutual strengthening and edification, then to set up many distinct Societies.

As all Churches and all the Members of them are bound to pray continually for the good or prosperity of all the Churches of Christ in all places, and upon all occasions to further it; (Every one within the bounds of their Places and Callings, in the exercise of their Gifts and Graces) So the Churches themselves (when planted by the providence of God, so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.

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 in Administrations, 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 proceeding 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 in a Synod or Counsel, to consider and give their advice in, or about that matter in difference to be reported to all the Churches concerned. Howbeit these Synods so 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 determinations on the Churches or Officers.

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.

Besides these occasional Synods or Councils, there are not instituted by Christ any stated Synods in a fixed Combination of Churches, or their Officers in lesser or greater Assemblies; nor are there any Synods appointed by Christ in a way of Subordination to one another.

Persons that are joined in Church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joined: Nevertheless, where any person cannot continue in any Church without his sin, either for want of the Administration of any Ordinances instituted by Christ, or by his being deprived of his due Privileges, or compelled to any thing in practice not warranted by the Word, or in case of Persecution, or upon the account of conveniency of habitation; he consulting with the Church, or the Officer or Officers thereof, may peaceably depart from the communion of the Church, wherewith he has so walked, to join himself with some other Church, where he may enjoy the Ordinances in the purity of the same, for his edification and consolation.

Such reforming Churches as consist of Persons sound in the Faith and of Conversation becoming the Gospel, ought not to refuse the communion of each other, so far as may consist with their own Principles respectively, though they walk not in all things according to the same Rules of Church-Order.

Churches gathered and walking according to the mind of Christ, judging other Churches (though less pure) to be true Churches, may receive unto occasional communion with them, such Members of those Churches as are credibly testified to be godly, and to live without offence.

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, who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves or otherwise manifested, do willingly consent, to walk together according to the appointment of Christ, giving up themselves to the Lord, and to one another by the will of God in professed subjection to the Ordinances of the Gospel.

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.

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, public 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, public 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, public 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 offers opportunity, is to be extended unto all those, who, in every place, call upon the name of the Lord Jesus.

All Saints 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, though especially to be exercised by them in the relations wherein they stand, whether in Families or Churches, yet as God offers 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 offers 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 has in his Goods and Possessions.

This Communion which the Saints have with Christ, does 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 does their Communion one with another, as Saints, take away, or infringe the title, or propriety which each man has in his goods and possessions.

Sacraments are holy Signs, 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.

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

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.

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 does the efficacy of a Sacrament depend upon the Piety, or Intention of him that does 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.

The grace which is exhibited in or by the Sacraments rightly used, is not conferred by any power in them, neither does the efficacy of a Sacrament depend upon the piety or intention of him that does 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.

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

Baptism and the Lord’s Supper, are Ordinances of positive and sovereign 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 administered 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.

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 only 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 engrafting 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 a Sacrament of the New Testament, ordained by Jesus Christ to be unto the party baptized a sign and seal of the Covenant of Grace, of his engrafting 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 Ordinance 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, 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.

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 administered, by pouring, or Sprinkling water upon the Person.

Dipping of the person into the water is not necessary, but Baptism is rightly administered by pouring 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.

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, and those only.

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.

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 belongs unto, according to the Counsel of Gods own Will, in his appointed time.

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 belongs unto, according to the counsel of Gods own Will in his appointed time.

Baptism is but once to be administered to any person.

The Sacrament of Baptism is but once to be administered 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 Believers, their Spiritual nourishment & growth in him, their further engagement 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.

Our Lord Jesus in the night wherein he was betrayed, instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Churches unto the end of the world, for the perpetual remembrance, and showing forth of the Sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment, and growth in him, their further engagement 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.

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 showing 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 engagement 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 Sacrament 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 Christs own only Sacrifice, the alone propitiation for all the sins of the 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 has, 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 has 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, but to none who are not then present in the Congregation.

The Lord Jesus has 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, worshipping the Elements, the lifting them up or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ.

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

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 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; overthrows the nature of the Sacrament, and has been, and is, the cause of manifold Superstitions; yea, of gross Idolatries.

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, overthrows the nature of the Sacrament, and has 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, overthrows the Nature of the Ordinance, and has 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 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 or Wine; yet as really, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.

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 Lords 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.

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, has 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 virtue 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 Councils.

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 virtue of their Office; or, they, with other fit persons, upon delegation from their Churches, may meet together in such Assemblies.

It belongs to Synods and Councils, ministerially to determine Controversies of Faith, and cases of Conscience, to set down Rules and Directions for the better Ordering of the public 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 Councils, since the Apostles times, whether general, or particular, may err; and, many have erred. Therefore, they are not to be made the Rule of Faith, or practice; but, to be used as an Help in both.

Synods and Councils 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 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 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 Judgment of the great Day. Beside these two Places, for Souls separated from their bodies, the Scripture acknowledges 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 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 torment and utter darkness, reserved to the Judgment of the great day: Besides these two places for souls separated from their bodies, the Scripture acknowledges 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 Judgment of the great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledges 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 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 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 dishonor; the Bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious Body.

God has 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 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 has 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 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 has 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 fullness 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 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 fullness of joy and glory, with everlasting reward in the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting 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 Fullness 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 persuaded, 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 be ever prepared to say, Come Lord Jesus, come quickly, Amen.

As Christ would have us to be certainly persuaded that there shall be a 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 be ever prepared to say, Come Lord Jesus, come quickly. Amen.

As Christ would have us to be certainly persuaded, 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.