Changes from Savoy Declaration of Faith and Order (1658)

The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience; although the light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom and Power of God, as to leave Men unexcusable; yet are they not sufficient to give that Knowledge of God and of his Will, which is necessary unto Salvation. Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare That his Will unto his Church; and afterwards afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the Flesh, and the malice of Satan, and of the World, to commit the same wholly unto Writing; which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing his Will unto his People being now ceased.

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 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 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, 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 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 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.

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 in to the Church of God, nor to be any otherwise approved, or made use of, then than other Humane Writings.

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

The Authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any Man, or Church, but wholly upon God, (who is Truth itself) 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 itself) the Author thereof; and 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 of God, to an high and reverent Esteem of the Holy Scriptures; and the heavenliness of the Matter, the efficacy of the Doctrine, and the majesty of the Stile, the consent of all the Parts, the scope of the Whole, (which is to give all Glory to God) the full discovery it makes of the only Way of Man’s Salvation, the and many other incomparable Excellencies, and the intire Perfections thereof, are Arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion, and assurance of the infallible Truth, and Divine Authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.

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, the and many other incomparable Excellencies, and the 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, Man’s Salvation, Faith and Life, is either expresly set down, in Scripture, by good and necessary consequence may be deduced from or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelations Revelation of the Spirit, or Traditions of Men. Nevertheless we acknowledge the inward Illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some Circumstances concerning the Worship of God, and Government of the Church, common to Humane Actions and Societies; which are to be ordered by the Light of Nature, and Christian Prudence, according to the general Rules of the Word, which are always to be observed.

The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expressly set down, in Scripture, by good and necessary consequence may be deduced from or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelations 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 to 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 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 writing of it) was most generally known to the Nations, being immediately inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore authentical; so as in all Controversies of Religion, the Church is finally to appeal unto them. But because these original Tongues are not known to all the People of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar Language of every Nation, unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may 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 have hope.

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

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

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

There The Lord our God is but one only living, and true God; who 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, most wise, 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 who will by no means clear the guilty.

God, hath having 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 Creature which he hath made, nor deriving any Glory from them, but only manifesting his own Glory in, by, unto, and upon them, he is the alone Fountain of all Being, of whom, through whom, and to whom are all things, and he hath most soveraign Dominion over them, all Creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independant upon the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Counsels, in all his Works, and in all his Commands; to him is due from Angels and Men, 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, has having 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 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 them, 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, 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.

In the Unity of the God-head be Persons, this Divine and Infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one Substance, Power, and Eternity, God each having the Father, God whole Divine Essence, yet the Son, and God the holy Ghost: Essence undivided, the Father is of none neither begotten, nor proceeding, the Son is eternally begotten of the Father, the Holy Ghost eternally 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 upon dependance on him.

In the Unity of the God-head be Persons, this Divine and Infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one Substance, Power, and Eternity, God each having the Father, God whole Divine Essence, yet the Son, and God the holy Ghost: Essence undivided, the Father is of none neither begotten, nor proceeding, the Son is eternally begotten of the Father, the Holy Ghost eternally 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 upon on him.

God hath decreed in himself, from all Eternity, did by the most wise and holy Counsel of his own Will, freely and unchangeably ordain unchangeable, all things whatsoever comes to pass; yet so as thereby neither is God is God neither the Author of Sin nor hath fellowship with any therein, nor is violence offered to the Will of the Creatures, 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.

God has decreed in himself, from all Eternity, did by the most wise and holy Counsel of his own Will, freely and unchangeably ordain unchangeable, all things whatsoever comes to pass; yet so as thereby neither is God is God neither the Author of Sin nor has fellowship with any therein, nor is violence offered to the Will of the Creatures, 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 knoweth whatsoever may, or can come to pass upon all supposed Conditions; yet hath he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions.

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 pre-destinated, unto everlasting Life, and others or fore-ordained to everlasting Death.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.

By the Decree of God, for the manifestation of his Glory, some Men and Angels are pre-destinated, unto everlasting Life, and others or fore-ordained to everlasting Death.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 pre-destinated, 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 is so certain, and definite, that it cannot be either increased, or diminished.

Those of Mankind that are pre-destinated unto to Life, God before the Foundation of the World was laid, according to his eternal and immutable Purpose, and the secret Counsel and good Pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his meer free Grace and Love; without any fore-sight of Faith or good Works, or perseverance in either of them, or any other thing in the Creature as Conditions a condition or Causes cause moving him thereunto.and all to the praise of his glorious Grace.

Those of Mankind that are pre-destinated unto 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 fore-sight of Faith or good Works, or perseverance in either of them, or any other thing in the Creature as Conditions a condition or Causes cause moving him thereunto.and all to the praise of his glorious Grace.

As God hath appointed the Elect unto Glory, so hath he he hath by the eternal and most free Purpose of his Will, fore-ordained all the Means thereunto, wherefore they who are elected, being fall’n in Adam, are redeemed by Christ, are effectually called unto Faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his Power through Faith unto Salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect only.

As God has appointed the Elect unto Glory, so has he 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 mankinde God was pleased, according to the unsearchable Counsel of his own Will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his soveraign power over his Creatures, to 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 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.

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.

In the beginning it pleased God the Father, Son, and Holy Ghost, Spirit, 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 Ghost, Spirit, 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.

After God had made all other Creatures, he created Man, Male and Female, with reasonable and immortal Souls, endued with 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; after his own Image, having the Law of God written in their Hearts, and Power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was subject unto to change.this the

After God had made all other Creatures, he created Man, Male and Female, with reasonable and immortal Souls, endowed with 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; 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 to change.this the

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

endowed with after his own Image, Besides the Law written in their Hearts, unto this 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.

God the great good Creator of all things, in his infinite Power and Wisdom, doth uphold, direct, dispose, and govern all Creatures actions, and Things, from the greatest even to the least, by his most wise and holy Providence, 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.

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

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

The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, in that his determinate Counsel extends itself even to the first Fall, and all other sins 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 own most holy Ends: Yet so, as the sinfulness thereof 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, doth oftentimes, leave for a season his own Children to manifold Temptations, and the Corruptions of their own hearts, 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 sundry other just and holy Ends. So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.

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

As for those wicked and ungodly Men, whom God, as a righteous Judge, for former sins, Sin does blind and harden; from them he not only withholds his Grace, whereby they might have been enlightened in their understandings, 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 occasions 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 doth in general reach to all Creatures, so after a most more special manner it taketh Care of his Church, and disposeth of all things to the good thereof.

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

Although God having made a Covenant of Works created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and Life, thereupon, with our first Parents all their posterity threatned Death upon the breach thereof; yet he did not long abide in them, they being seduced by this Honour; Satan using the subtilty and temptation of Satan, the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and break the Covenant 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.

Although God having made a Covenant of Works created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and Life, thereupon, with our first Parents all their posterity threatened Death upon the breach thereof; yet he did not long abide in them, they being seduced by this Honor; Satan using the subtlety and temptation of Satan, the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did willfully transgress the Law of their Creation, and break the Covenant 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.

Our first Parents by this Sin, they, and we in them, fell from their original righteousness and communion with God, and so became 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.

Our first Parents by this Sin, they, and we in them, fell from their original righteousness and communion with God, and so became 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, and by God’s appointment, standing in the room, and stead of all Mankind, the guilt of this 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.

They being the Root, and by God’s appointment, standing in the room, and stead of all Mankind, the guilt of this 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, 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, doth remain in those that are regenerated: And although it be through Christ pardoned, and mortified, yet both itself, and all the first 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 all 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, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spiritual, temporal and eternal.

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 attained the Reward of Life, but by some voluntary condescension on God’s part, which he hath been pleased to express, by way of Covenant.

The 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.

Moreover, Man having brought himself under the curse of the Law by his fall, having made himself uncapable of life by that Covenant, it pleased the Lord was pleased to make a second, commonly called the Covenant of Grace, wherein he freely offereth unto Sinners, Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal 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, having made himself incapable of life by that Covenant, it pleased 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 eternal Life, his holy Spirit, to make them willing, and able to believe.

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 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.

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

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 compleated in the New Testament; and it is founded in that Eternal Covenant transaction, that was between the Father and the Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were saved, did obtain Life and blessed Immortality; Man being now utterly uncapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.

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 chuse and ordain the Lord Jesus, his only begotten Son, according to a the Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King; the Head and Saviour of his Church, the Heir of all things, and Judge of the World: Unto whom he did from all eternity give a People to be his Seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.

It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to a the 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.

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 Father, World, who upholdeth and governeth all things he hath made: Did, when the fulness of time was come, take upon him Man’s nature, with all the essential Properties, and common Infirmities thereof yet without Sin; being conceived by the power of the Holy Ghost Spirit in the Womb of the Virgin Mary, of the Holy Spirit coming down upon her, and the Power of the most high overshadowing her, substance: 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, 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 Father, 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 power of the Holy Ghost Spirit in the Womb of the Virgin Mary, of the Holy Spirit coming down upon her, and the Power of the most high overshadowing her, substance: 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, 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 Lord Jesus in his Humane Nature thus united to the Divine, in the Person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him all the treasures of Wisdom and Knowledge; in whom it pleased the Father that all fulness should dwell; to the end, that being holy, harmless, undefiled, and full of Grace, and Truth, he might be throughly furnished to execute the Office of a Mediator, and Surety; which Office he took not unto upon himself, but was thereunto called by his Father; who also put all Power and into Judgment in 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 upon himself, but was thereunto called by his Father; who also put all Power and Judgment into 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 fulfil it, and underwent the Punishment due to us, which we should have born and suffered, being made Sin and a Curse for us; enduring most grievous torments immediately from God Sorrows in his Soul; and most painful sufferings in his Body; was crucified, and died, was buried, and remained under in the power state of death, 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 also he he also ascended into Heaven; and there sitteth at on 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 Sorrows in his Soul; and most painful sufferings in his Body; was crucified, and died, was buried, and remained under in the power state of death, 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 also he he also ascended into Heaven; and there sits at 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, hath fully satisfied the Justice of God, procured reconciliation, and purchased not onely reconciliation, but an Everlasting Inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.

The Lord Jesus, by his perfect Obedience and Sacrifice of himself, which he through the Eternal Spirit once offered up unto God, has fully satisfied the Justice of God, procured reconciliation, and purchased not only reconciliation, but an Everlasting Inheritance in the Kingdom of Heaven, for all those whom the Father has given unto him.

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

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

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

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 hath purchased obtained Eternal Redemption, he doth certainly, and effectually apply, and communicate the same; making Intercession for them; and uniting them to himself by his Spirit; revealing unto them, in and by the Word, the mysteries Mystery of Salvation; effectually perswading them by his Spirit to believe, and obey; and governing their Hearts by his Word and Spirit, and 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; and all of free and absolute Grace, without any Condition foreseen in them, to procure it.

To all those for whom Christ has purchased obtained Eternal Redemption, he does certainly, and effectually apply, and communicate the same; making Intercession for them; and uniting them to himself by his Spirit; revealing unto them, in and by the Word, the mysteries Mystery of Salvation; effectually persuading them by his Spirit to believe, and obey; and governing their Hearts by his Word and Spirit, and 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; and all of free and absolute Grace, without any Condition foreseen in them, to procure it.

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

This 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.

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

God hath indued the Will of Man with that 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 absolute 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, was mutable, 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, was mutable, so that he might fall from it.

Man, by his fall into a state of Sin, hath wholly lost all ability of will to any 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 Corruptions, he doth not perfectly, nor only will that which is good, but doth also will that which is evil.

When God converts a Sinner, and translates him into the state of Grace, he frees him from his natural Bondage under Sin, and by his Grace alone enables him freely to will, and to do that which is spiritually good; yet so as that by reason of his remaining Corruptions, he 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.

All Those whom God hath predestinated unto Life, and those onely, 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.

This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, who is altogether nor from any Power, or agency in the Creature, co-working with his special Grace, the Creature being wholly passive therein, being dead in Sins and Trespasses, until being quickned and renewed by the Holy Spirit, he is thereby enabled to answer this Call, and to embrace the Grace offered and conveyed in it, and that by no less Power than that which raised up Christ from the dead.

This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, who is altogether 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 worketh when, and where, and how he pleaseth: So also are all other Elect Persons, who are uncapable of being outwardly called by the Ministry of the Word.

Elect Infants dying in Infancy, are regenerated and saved by Christ through the Spirit; who 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 not being effectually drawn by the Father, they neither do will, nor can truly come unto to Christ, and therefore cannot be saved; much less can Men that receive 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 will, nor can truly come unto to Christ, and therefore cannot be saved; much less can Men that receive 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.

Those whom God effectually calleth, he also freely justifieth, not by infusing righteousness into them, but by pardoning their Sins, and by accounting, and accepting their Persons as righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone, nor 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 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, nor 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 Faith 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 it is not alone in the Person justified, but is ever accompanied with all other saving Graces, and is no dead Faith, but worketh by Love.

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 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.

Christ, by his Obedience, and Death, did fully discharge the debt of all those that are justified; and did by the sacrifice of himself in the Blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God’s Justice in their behalf; yet inasmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their Justification is only of Free Grace, that both the exact Justice and rich Grace of God might be glorified in the Justification of Sinners.

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

God 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 doth continue to forgive the Sins of those that are justified, and although they can never fall from the state of Justification, yet they may by their Sins fall under God’s fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, until they humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.

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.

All those that are justified, God vouchsafeth 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 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 chastned by him, as by a Father; yet never cast off, but sealed to the Day of Redemption, and inherit the Promises, as Heirs of Everlasting Salvation.

All those that are justified, God vouchsafes 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 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.

They that who are united to Christ, effectually called, and regenerated, having a new Heart, and a new Spirit created in them, through the vertue of Christ’s Death and Resurrection; are also further farther sanctified, really and personally, through the same vertue, by his Word and Spirit dwelling in them; the dominion of the whole body of Sin is destroyed, and the several Lusts thereof, are more and more weakned, and mortified; and they more and more quickned, and strengthened, in all saving Graces, to the practice of all true Holiness, without which no Man shall see the Lord.

They that 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 further 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 abideth still some remnants of Corruption in every part, whence ariseth a continual, and irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.

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

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, 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 Baptism, and the Seals, Lord’s Supper, Prayer and other Means appointed of God, it is increased, and strengthned.

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 Seals, Lord’s Supper, Prayer and other Means appointed of God, it is increased, and strengthened.

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

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

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.

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

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 doth good, and sinneth not, and the best of Men may, through the power and deceitfulness of their corruptions Corruption dwelling in them, with the prevalency of Temptation, fall into greater Sins, and Provocations, God hath in the Covenant of Grace, mercifully provided that Believers so sinning, and falling, be renewed through Repentance unto Salvation.

Whereas there is none that does good, and sins not, and the best of Men may, through the power and deceitfulness of their corruptions 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 Ghost Spirit made sensible of the manifold Evils of his Sin, doth, by Faith in Christ, humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency; praying for pardon, and strength of Grace, with a purpose, and endeavour by supplies of the Spirit, to walk before God unto all well pleasing in all things.

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

As Repentance is to be continued through the whole course of our Lives, upon the account of the body of Death, and the Motions thereof; so it is every Man’s Duty, to repent of his particular known Sins, particularly.

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

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 that repent; which makes the constant preaching of Repentance necessary.

Good Works are only such as God hath commanded in his Holy Word, and not such as without the warrant thereof, are devised by Men, out of blind Zeal, or upon any pretence 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 God’s Commandments, are the Fruits and Evidences of a true and lively Faith; and by them Believers manifest their Thankfulness, strengthen their Assurance, edifie their Brethren, adorn the Profession of the Gospel, stop the Mouths of the Adversaries, and glorifie God, whose Workmanship they are, created in Christ Jesus thereunto, that having their Fruit unto Holiness, they may have the end Eternal Life.

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 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.

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 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 supererrogate, and to do more then 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 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 satisfie for the debt of our former Sins; but when we have done all we can, we have done but our Duty, and are unprofitable Servants; and because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled, and mixed with so much Weakness and Imperfection, that they cannot endure the severity of God’s Judgment.

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 unblameable and unreprovable in God’s sight, but that he looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many Weaknesses and Imperfections.

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 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 to 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 to God.

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

They Those whom God has accepted in his the Beloved, effectually called and sanctified by his Spirit, and given the precious Faith of his Elect unto, can neither totally nor finally fall away 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 and Union with him, the Oath of God, the abiding of his Spirit, and of the Seed of God within them, and the Nature of the Covenant of Grace; from all which ariseth also the certainty and infallability 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 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.

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 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 are and shall renew their Repentance, and be kept by the power of God preserved, through Faith unto salvation.in Christ Jesus, to the end.

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 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 are and shall renew their Repentance, and be kept by the power of God preserved, through Faith unto salvation.in Christ Jesus, to the end.

Although temporary Believers, and other unregenerate Men, may vainly deceive themselves with false hopes, and carnal Presumptions, of being in the Favour of God, and state of Salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good Conscience before him, may in this Life be certainly assured, that they are in the state of Grace, and may rejoyce in the hope of the glory of God, which hope shall never make them ashamed.

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 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 immediate witness Testimony of the Spirit testifying our of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, leaving keeping the Heart more both 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 immediate witness Testimony of the Spirit testifying our of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, leaving keeping the Heart more both humble and holy.

This infallible Assurance doth not so belong to the Essence of Faith, but that a true Believer may wait long; and conflict with many difficulties, before he be partaker of it; yet being enabled by the Spirit, to know the things which are freely given him of God, he may without extraordinary revelation in the right use of ordinary Means attain thereunto; and therefore it is the Duty of every one, to give all diligence to make his their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Ghost, Spirit, in love and thankfulness to God, and in strength and chearfulness in the Duties of Obedience, the proper Fruits of this Assurance; so far is it from inclining Men to looseness.

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 their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Ghost, 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 divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special Sin, which woundeth the Conscience, and grieveth the Spirit, by some sudden, or vehement Temptation, by God’s withdrawing the Light of his Countenance, and suffering even such as fear him to walk in darkness, and to have no light; yet are they neither utterly never destitute of that 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 supported preserved 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 neither utterly never destitute of that 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 supported preserved from utter despair.

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 threatned Death upon the breach of it, and indued him with Power and Ability to keep it.

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

This The same Law so that was first written in the Heart of Man, 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.

This The same Law so that was first written in the Heart of Man, 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.

Besides this Law, commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, containing several typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings, and Benefits; and partly holding forth divers Instructions of Moral Duties, all which Ceremonial Laws being appointed only to the time of Reformation, are by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father, for that end, abrogated and taken away.

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 he gave sundry Judicial Laws, which expired together with the state of that People, not obliging any now by vertue of that Institution; their general Equity only being 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 still of moral Use.

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

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 it is of great Use to them, as well as to others, in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them to walk accordingly; discovering also the sinful Pollutions of their Natures, Hearts and Lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against Sin; together with a clearer sight of the need they have of Christ, and the perfection of his Obedience: It is likewise of use to the Regenerate, to restrain their Corruptions, in that it forbids Sin; and the Threatnings of it serve to shew what even their Sins deserve, and what Afflictions in this Life they may expect for them, although freed from the Curse and unallyed Rigor thereof. threatned in the Law. The These Promises of it in like maner likewise shew them God’s approbation of Obedience, and what Blessings they may expect upon the Performance thereof, although though not as due to them by the Law as a Covenant of Works; so as a Man’s doing Good, and refraining from Evil, because the Law incourageth to the one, and deterreth from the other, is no Evidence of his being under the Law, and not under Grace.

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. threatened in the Law. The These Promises of it in like manner likewise show them God’s approbation of Obedience, and what Blessings they may expect upon the Performance thereof, although though not as due to them by the Law as a Covenant of Works; so as a 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 inabling the Will of Man to do that freely, and chearfully, which the Will of God revealed in the Law, required requireth to be done.

Neither are the forementioned Uses of the Law contrary to the Grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the Will of Man to do that freely, and cheerfully, which the Will of God revealed in the Law, required 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 forth the Promise of Christ, the Seed of the Woman, as the Means of calling them, the Elect, 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 unto the Elect forth the Promise of Christ, the Seed of the Woman, as the Means of calling them, the Elect, 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.

This Promise of Christ and Salvation by him, is revealed in and 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.

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.

The Revelation of the Gospel unto Sinners, made in divers times, and by sundry parts, with the addition of Promises, and Precepts, for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Soveraign Will and good Pleasure of God; not being annexed by vertue of any Promise, to the due improvement of Men’s natural Abilities, by vertue of common light received, without it; which none ever did make, or can so do: and therefore in all Ages the Preaching of the Gospel hath been granted unto Persons and Nations, as to the extent, or streightning of it, in great variety, according to the Counsel of the Will of God.

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, Quickned or Regenerated, there is moreover necessary, an effectual irresistible insuperable Work of the Holy Ghost Spirit, upon the whole Soul, for the producing in them a new Spiritual Life; without which no other Means are sufficient for will effect 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 irresistible insuperable Work of the Holy Ghost Spirit, upon the whole Soul, for the producing in them a new Spiritual Life; without which no other Means are sufficient for will effect their Conversion unto God.

The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning Wrath of God, the Rigour and Curse of the Law, and in their being delivered from this present Evil World, Bondage to Satan, and Dominion of Sin, from the Evil of Afflictions, the Fear, and Sting of Death, the Victory of the Grave, and Everlasting Damnation; as also in their free access to God, and their yielding Obedience unto him not out of a slavish fear, but a Child-like love, and willing Mind. All which were common also to Believers under the Law, for the Substance of them; but under the New Testament, the Liberty of Christians is further enlarged in their freedom from the Yoke of the Ceremonial Law, 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 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 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, 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 than Believers under the Law did ordinarily partake of.

God alone is Lord of the Conscience, and hath left it free from the Doctrines and 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 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.

They who, upon pretence of Christian Liberty, do practice any Sin, or cherish any sinful Lust, as they do thereby pervert the main design of the Grace of the Gospel, to their own Destruction, so they wholly destroy the end of Christian Liberty; which is, that, being delivered out of the Hands of all our Enemies, we might serve the Lord without fear, in Holiness and Righteousness before him, all the Days of our life.Lives.

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 life.Lives.

The Light of Nature shews that there is a God, who hath Lordship and Sovereignty over all; is Just, Good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, and with all the Might. But the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations, or any other way, not prescribed in the Holy Scriptures.

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, 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 of Christ alone.

Religious Worship is to be given to God the Father, Son and Holy Ghost, 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 of Christ alone.

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 the 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 his the Spirit, according to his Will; with Understanding, Reverence, Humility, Fervency, Faith, Love, and Perseverance; and when with others, in a known Tongue.

Prayer is to be made for Things lawful, and for all sorts of Men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known, that they have sinned the Sin unto Death.

Prayer is to be made for Things lawful, and for all sorts of Men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known, that they have sinned the Sin unto Death.

The reading of the Scriptures, Preaching, and hearing the Word of God, singing of 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 unto God to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliations, Humiliation, with Fastings, and Thanksgiving, upon special occasions, are in their several times and seasons ought to be used in a an holy and religious manner.

The reading of the Scriptures, Preaching, and hearing the Word of God, singing of 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 unto God to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliations, Humiliation, with Fastings, and Thanksgiving, upon special occasions, are in their several times and seasons ought to be used in a 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 in Truth; as in private Families daily, and in secret each one by himself, so more solemnly in the Publick Assemblies, which are not carelesly, nor wilfully, to be neglected or forsaken, when God by his Word or Providence calleth thereunto.

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.

As it is of the Law of Nature, that in general, a proportion of time, by God’s appointment, be set apart for the Worship of God, so by his Word, in a positive, moral, and perpetual Commandment, binding all Men, in all Ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the World, to the Resurrection of Christ, was the last Day of the Week; and from the Resurrection of Christ, was changed into the first day of the Week, which in Scripture is called the Lord’s Day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the Week being 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 in Scripture is called the Lord’s Day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the Week being abolished.

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

This 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 employments 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 the Person swearing in Truth, Righteousness, and Judgment, solemnly calleth God to witness what he asserteth or promiseth, sweareth; and to judge him according to the truth or falshood of what he sweareth.falseness thereof.

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, swears; and to judge him according to the truth or falsehood of what he swears.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 or and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet as in matters matter of weight and moment, for confirmation of Truth, and ending all strife, 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 and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet as in matters matter of weight and moment, for confirmation of Truth, and ending all strife, 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.

Whosoever taketh an Oath, warranted by the Word of God, ought duly to consider the weightiness of so Solemn an Act, and therein to avouch nothing, but what he is fully perswaded is the truth: neither may any man binde himself by Oath to any thing, but what is good and just, and what he believeth so and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing is good and just, being lawfully imposed knoweth to be the Truth; for that by Authority.rash, false, and vain Oaths, the Lord is provoked, and for them this Land mourns.

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 and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing is good and just, being lawfully imposed knows to be the Truth; for that by Authority.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 sence of the Words, without equivocation, or mental reservation.It cannot oblige to sin, but in any thing not sinful being taken it bindes to performance, although to a mans own hurt; nor is it to be violated, although made to Hereticks or infidels.

An Oath is to be taken in the plain and common 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.

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

A Vow, which is not to be made to any Creature, but to God alone, is of the like nature with a promissory Oath, and ought to be made with the like and performed with all religious Care and to be performed with the like 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, hath ordained Civil Magistrates to be under him, over the People, for his own Glory, and the publick good; and to this end hath armed them with the Power of the Sword, for the defence and 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 the 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 management whereof, as they ought especially to maintain Justice, and Peace, according to the wholesom Laws of each Kingdom, and Commonwealth: So for that end they may lawfully now under the New Testament wage War upon just and necessary occasions.

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

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.

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

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.

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 than one Wife, nor for any Woman to have more then than 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 than one Wife, nor for any Woman to have more then 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.

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 Heresie.

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.

Marriage ought not to be within the degrees of Consanguinity or Affinity, forbidden in the Word; nor can such incestuous Marriages 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.

Marriage ought not to be within the degrees of Consanguinity or Affinity, forbidden in the Word; nor can such incestuous Marriages 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.

The Catholick or Universal Church, which is (with respect to the internal work of the Spirit and Truth of Grace) may be called Invisible, consists of the whole Number of the Elect, that have been, are, or shall be gathered into one, under Christ, the Head thereof; and is the Spouse, the Body, the Fulness of Him that filleth all in all.

The Catholic or Universal Church, which is (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 whole body of men 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 the visible Catholique Church Saints; and of Christ, although as such it is not intrusted with the administration of any Ordinances, or have any officers ought all particular Congregations to rule or govern in, or over the whole Body.be constituted.

The whole body of men 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 the visible Catholic Church Saints; and of Christ, although as such it is not entrusted with the administration of any Ordinances, or have any officers ought all particular Congregations to rule or govern in, or over the whole Body.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 Christ always hath had, and ever shall have a visible Kingdom in this World, to the end thereof, of such as believe in him, and make Profession of his Name.

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.

There is no other Head of the Church but The Lord Jesus Christ is the Head of the nor Church, in whom, by the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and soveraign manner, neither can the Pope of Rome in any sence be Head thereof, but it is that Antichrist, that Man of Sin, and Son of Perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.

There is no other Head of the Church but The Lord Jesus Christ is the Head of the nor 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 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.

As the Lord in his care and love towards his Church, hath 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 inlarged 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.

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

In the execution of this Power wherewith he is so entrusted, the Lord Jesus calls, out of the World unto communion with 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.

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, and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and to one one to 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; 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, and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and to one one to another, by the Will of God, in professed subjection to the Ordinances of the Gospel.

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

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.

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

To each of these Churches thus gathered, according unto 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 intrusted 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.

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 Catholique entrusted with power for the administration of his Ordinances, or the execution of any authority in his name.

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 compleated compleatly Organized 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, Officers appointed by Christ to be over them chosen and to minister to them in set apart by the Lord.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.

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

The way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Ghost, Spirit, unto the Office of Pastor, Teacher 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 that 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 way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Ghost, Spirit, unto the Office of Pastor, Teacher 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 that 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 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 Ministery to them so committed. The Calling of Deacons consisteth in the like Election and acceptation, with separation by Prayer.

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.

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

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.

Although it be incumbent on the Bishops or 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 Spirit for it, and approved, (being by lawful ways and called by the Church, may, and means in the Providence of God thereunto) publiquely, ordinarily constantly ought to perform it.so that they give themselves up thereunto.

Although it be incumbent on the Bishops or 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 Spirit for it, and approved, (being by lawful ways and called by the Church, may, and means in the Providence of God thereunto) publicly, ordinarily constantly ought to perform it.so that they give themselves up thereunto.

However, they who are ingaged in the work of Publique Preaching, and enjoy the Publique 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 publique 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.

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 vertue of that Power they have received by their Ordination, doth not constitute any person a Church Officer, or communicate Office power unto him.

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 minde of Christ) hath 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.

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.

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 hath 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 doth arise to the Church thereby) be censured in his Name and Authority: Every Church hath Power in it self to exercise and execute all those Censures appointed by him in the way and Order prescribed in the Gospel.

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 onely to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private: in publique 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 duely admonished in the Name of Christ by the whole Church, by the Ministery 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.

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 joyn themselves to particular Churches, when and where they have opportunity so to do; so none all that are to be admitted unto the Priviledges of a Church, are also under the Churches who do not submit themselves Censures and Government thereof, according 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 none all that are to be admitted unto the Privileges of a Church, are also under the Churches who do not submit themselves Censures and Government thereof, according to the Rule of Christ.in the Censures for the Government of them.

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

This being the way prescribed by Christ in case of offence, No Church-members, upon any offences offence taken by them, having performed their Duty required of them in this matter, towards the Person they are offended at, ought to disturb any Church-order, Church order, or absent themselves from the public Assemblies or of the Church, or Administration of any Ordinances, upon that pretense, 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 onely 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 publique 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.

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 joyn himself with any Church for his edification.

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 joyn in one Church for their mutual strengthning and edification, then to set up many distinct Societies.

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 each Church, and all the Members of them it, are bound to pray continually, for the good or and 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 enjoy opportunity and advantage for it) ought to hold Communion amongst themselves for their Peace, increase of Love, and mutual Edification.

As all Churches each Church, and all the Members of them it, are bound to pray continually, for the good or and 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 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, 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 in a Synod or Councel, 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 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 determinations determination on the Churches or Officers.

In Cases of difficulties or differences, either in point of Doctrine or in Administrations, 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 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 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 determinations determination on the Churches or Officers.

Besides these occasional Synods or Councels, 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.

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 joyned in Church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joyned: 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 Priviledges, 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 hath so walked, to joyn himself with some other Church, where he may enjoy the Ordinances in the purity of the same, for his edification and consolation.

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.

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 minde 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.

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.

All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith, although they are not made thereby one Person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory; and being united to one another in love, they have Communion in each others Gifts, and Graces, and are obliged to the performance of such Duties, publick and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward Man.

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.

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

All 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 unto 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.

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.

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 doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of Institution, which contains together with a Precept authorizing the use thereof, a Promise of benefit to worthy receivers.

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

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.

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

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

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

Baptism is a Sacrament an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the Party baptized, a Sign and seal of the Covenant of Grace, of his ingraffing into Christ, fellowship with him, in his Death and Resurrection; of his being engrafted into him; of regeneration, Remission of Sins; and of his giving up unto God, through Jesus Christ, to live and 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 a Sacrament an Ordinance 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, fellowship with him, in his Death and Resurrection; of his being engrafted into him; of regeneration, Remission of Sins; and of his giving up unto God, through Jesus Christ, to live and walk in newness of Life.which Ordinance is by Christs own appointment to be continued in his Church until the end of the world.

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

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

The outward Element, to be used in this Ordinance, is Water, wherewith wherein 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.Spirit.

The outward Element, to be used in this Ordinance, is Water, wherewith wherein 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.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.

Not onely 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 onely.

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.

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 onely offered, but really exhibited and conferred by the holy Ghost to such (whether of age, or infants) as that grace belongeth unto, according to the counsel of Gods own Will in his appointed time.

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.

Baptism is but once to be administered to any person.

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

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

Our The Supper of the Lord Jesus, in was instituted by him, the same Night wherein he was betrayed, instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Churches unto the end of the World, for the perpetual remembrance, and shewing forth of the Sacrifice of himself in his Death, the sealing Confirmation of the Faith of Believers in all the Benefits thereof, unto true believers, their spiritual Nourishment, and Growth in him, their further ingagement in, and to all Duties which they owe unto him; and to be a Bond and Pledge of their Communion with him, and with each other.

Our The Supper of the Lord Jesus, in was instituted by him, the same 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 Confirmation of the Faith of Believers in all the 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.

In this Sacrament 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.

In this Sacrament Ordinance Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of Sin, of the Quick or Dead, but only a Memorial of that one offering up of himself, by himself, upon the Cross, once for all; and a Spiritual Oblation of all possible Praise unto God for the same. So that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christ’s own only Sacrifice, the alone Propitiation for all the Sins of the Elect.

The Lord Jesus hath in this Ordinance, appointed his Ministers to 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.

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, Ordinance, 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, Ordinance, and to the Institution of Christ.

The outward Elements in this Sacrament Ordinance, duly set apart to the Uses ordained by Christ, have such relation to him crucified, as that truly, yet Sacramentally onely, 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.

The outward Elements in this Sacrament Ordinance, duly set apart to the Uses ordained by Christ, have such relation to him crucified, as that truly, yet Sacramentally only, 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 The Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christ’s Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthroweth the Nature of the Sacrament, Ordinance, and hath been, and is the cause of manifold Superstitions, yea, of gross Idolatries.

That 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 Sacrament, 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, 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, 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 Sacrament, 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, 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.

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.

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 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, Paradise, where they are with Christ, and behold the Face of God, in Light and Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to the Judgement of the great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledgeth none.

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, 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 of the Saints as are found alive, shall not die, 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.

At the last Day, such of the Saints as are found alive, shall not die, 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 dishonour; the Bodies of the just, by his Spirit, unto honour, 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 hath appointed a Day wherein he will judge the World in Righteousness, by Jesus Christ; to whom all Power and Judgment is given of the Father; in which Day not only the Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ, to give an Account of their Thoughts, Words and Deeds, and to receive according to what they have done in the Body, whether Good or Evil.

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 God’s appointing this Day, is, for the Manifestation of the Glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice, in the Eternal Damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that Fulness of Joy and Glory, with Everlasting Reward, in the Presence of the Lord: But the Wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal Torments, and 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 be punished with Everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power.

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