A CONFESSION OF FAITH. Put forth by the ELDERS and BRETHREN Of many CONGREGATIONS OF Christians (baptized upon Profession of their Faith) in London and the Coun­try.

With the Heart man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation, Rom. 10. 10.
Search the Scriptures, John 5. 39.

Printed in the Year, 1677.

TO THE Judicious and Impartial READER

Courteous Reader,

IT is now many years since divers of us (with other sober Christians then living and walking in the way of the Lord that we professe) did conceive our selves to be under a necessity of Pub­lishing a Confession of our Faith, for the information, and satisfaction of those, that did not throughly understand what our principles were, or had entertained prejudices against our Profession, by reason of the strange representation of them, by some men of note, who had taken very wrong measures, and accord­ingly [Page] led others into misapprehensions, of us, and them: and this was first put forth about the year, 1643. in the name of seven Congregations then gathered in London; since which time, diverse im­pressions thereof have been dispersed abroad, and our end proposed, in good measure answered, inasmuch as many (and some of those men eminent, both for piety and learning) were thereby sa­tisfied, that we were no way guilty of those Heterodoxies and fundamental er­rors, which had too frequently been charged upon us without ground, or oc­casion given on our part. And foras­much, as that Confession is not now com­monly to be had; and also that many others have since embraced the same truth which is owned therein; it was judged necessary by us to joyn together in giving a testimony to the world; of our firm adhering to those wholesome Principles, by the publication of this which is now in your hand.

And forasmuch as our method, and [Page] manner of expressing our sentiments, in this, doth vary from the former (although the substance of the matter is the same) we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work, was (not only to give a full account of our selves, to those Christians that differ from us about the subject of Baptism, but also) the profit that might from thence arise, unto those that have any account of our labors, in their instructi­on, and establishment in the great truths of the Gospel; in the clear understand­ing, and steady belief of which, our comfortable walking with God, and fruitfulness before him, in all our ways, is most neerly concerned; and therefore we did conclude it necessary to expresse our selves the more fully, and distinctly; and also to fix on such a method as might be most comprehensive of those things which we designed to explain our sense, and belief of; and finding no defect, in this regard, in that fixed on by the assem­bly, and after them by those of the Con­gregational [Page] way, we did readily con­clude it best to retain the same order in our present confession: and also, when we observed that those last mentioned, did in their confession (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the for­mer in sense, concerning all those articles wherein they were agreed, but also for the most part without any variation of the terms we did in like manner conclude it best to follow their example in making use of the very same words with them both, in these articles (which are very ma­ny) wherein our faith and doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental articles of the Christian Religion; as also with ma­ny others, whose orthodox confessions have been published to the world; on the behalf of the Protestants in divers Nations and Cities: and also to convince all, that we have no itch to clogge Reli­gion with new words, but do readily [Page] acquiesce in that form of sound words, which hath been, in consent with the holy Scriptures, used by others before us; hereby declaring before God, Angels, & Men, our hearty agreement with them, in that wholesome Protestant Doctrine, which with so clear evidence of Scriptures they have asserted: some things indeed, are in some places added, some terms o­mitted, and some few changed, but these alterations are of that nature, as that we need not doubt, any charge or suspition of unsoundness in the faith, from any of our brethren upon the account of them.

In those things wherein we differ from others, we have exprest our selves with all candor and plainness that none might entertain jealousie of ought secretly lodg­ed in our breasts, that we would not the world should be acquainted with; yet we hope we have also observed those rules of modesty, and humility, as will render our freedom in this respect in­offensive, even to those whose sentiments are different from ours.

We have also taken care to affix texts [Page] of Scripture, in the margin for the con­firmation of each article in our confession, in which work we have studiously indea­voured to select such as are most clear and pertinent, for the proof of what is asserted by us: and our earnest desire is, that all into whose hands this may come, would follow that (never enough commended) example of the noble Bere­ans, who searched the Scriptures daily, that they might find out whether the things preached to them were so or not.

There is one thing more which we sin­cerely professe, and earnestly desire cre­dence in, viz. That contention is most remote from our design in all that we have done in this matter: and we hope the liberty of an ingenuous unfolding our principles, and opening our hearts unto our Brethren, with the Scripture grounds on which our faith and practise leanes, will by none of them be either denyed to us, or taken ill from us. Our whole design is accomplished, if we may obtain that Justice, as to be measured in our principles, and practise, and the [Page] judgement of both by others, according to what we have now published; which the Lord (whose eyes are as a flame of fire) knoweth to be the doctrine, which with our hearts we must firmly believe, and sincerely indeavour to conform our lives to. And oh that other contentions being laid asleep, the only care and con­tention of all upon whom the name of our blessed Redeemer is called, might for the future be, to walk humbly with their God, and in the exercise of all Love and Meekness towards each other, to perfect holyness in the fear of the Lord, each one endeavouring to have his con­versation such as becometh the Gospel; and also suitable to his place and capaci­ty vigorously to promote in others the practice of true Religion and undefiled in the sight of God and our Father. And that in this backsliding day, we might not spend our breath in fruitless complaints of the evils of others; but may every one begin at home, to reform in the first place our own hearts, and wayes; and then to quicken all that we may have influence [Page] upon, to the same work; that if the will of God were so, none might deceive themselves, by resting in, and trusting to, a form of Godliness, without the po­wer of it, and inward experience of the efficacy of those truths that are professed by them.

And verily there is one spring and cause of the decay of Religion in our day, which we cannot but touch up­on, and earnestly urge a redresse of; and that is the neglect of the worship of God in Families, by those to whom the charge and conduct of them is committed. May not the grosse ignorance, and instability of many; with the prophaneness of others, be justly charged upon their Parents and Masters, who have not trained them up in the way wherein they ought to walk when they were young? but have neglected those frequent and solemn com­mands which the Lord hath laid upon them so to catechize, and instruct them, that their tender years might be seasoned with the knowledge of the truth of God as revealed in the Scriptures; and also by [Page] their own omission of Prayer, and other duties of Religion in their families, toge­ther with the ill example of their loose conversation, have inured them first to a neglect, and then contempt of all Piety and Religion? we know this will not ex­cuse the blindness, or wickedness of any; but certainly it will fall heavy upon those that have thus been the occasion thereof; they indeed dye in their sins; but will not their blood be required of those under whose care they were, who yet permit­ted them to go on without warning, yea led them into the paths of destruction? and will not the diligence of Christians with respect to the discharge of these duties, in ages past, rise up in judgment against, and condemn many of those who would be esteemed such now?

We shall conclude with our earnest prayer, that the God of all grace, will pour out those mea­sures of his holy Spirit upon us, that the professi­on of truth may be accompanyed with the sound belief, and diligent practise of it by us; that his name may in all things be glorified, through Je­sus Christ our Lord, Amen.

THE CONTENTS.

  • CHAP. 1. Of the Holy Scriptures. page 1
  • 2. Of God and of the Holy Trinity. 9
  • 3. Of Gods decrees. 13
  • 4. Of Creation.
  • 5. Of Divine Providence. 19
  • 6. Of the Fall of Man, of Sin, and of the Punishment thereof. 23
  • 7. Of Gods Covenant. 26
  • 8. Of Christ the Mediator. 28
  • 9. Of Free-will. 35
  • 10. Of Effectual Calling. 37
  • 11. Of Justification. 40
  • 12. Of Adoptions 43
  • 13. Of Sanctification. 44
  • 14. Of Saving Faith. 46
  • 15. Of Repentance unto Life and Salvati­on. 49
  • 16. Of Good works. 51
  • 17. Of Perseverance of the Saints. 56
  • 18. Of the Assurance of Grace and Salvati­on. 59
  • [Page]19. Of the Law of God. 62
  • 20. Of the Gospel, and of the extent of the Grace thereof. 67
  • 21. Of Christian Liberty, and Liberty of Conscience. 70
  • 22. Of Religious Worship, and the Sabbath day. 73
  • 23. Of Lawful Oaths and Vows. 78
  • 24. Of the Civil Magistrate. 81
  • 25. Of Marriage. 83
  • 26. Of the Church. 85
  • 27. Of The Communion of Saints. 94
  • 28. Of Baptism and the Lords Supper. 96
  • 29. Of Baptism. 97
  • 30. Of The Lords Supper. 98
  • 31. Of The state of Man after death, and of the Resurrection of the dead. 103
  • 32. Of The Last Judgment. 105
  • An Appendix concerning Baptism. 109

A Confession of FAITH.

CHAP. I. Of the Holy Scriptures.

1. THe Holy Scripture is the on­ly sufficient, certain, and infallible 2 Tim. 3 15, 16, 17. Isa. 8. 20. Luk. 16. 29, 31. Eph. 2. 20 rule of all saving Knowledge, Faith and Obedi­ence; Although the Rom. 1. 19, 20, 21. &c. ch. 2. 14, 15. Psal. 19. 1, 2, 3. 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 [Page 2] of God and His will, which is ne­cessary unto Salvation. Heb. 1. 1. There­fore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare that His will unto his Church; and afterward for the better preserv­ing, and propagating of the Truth, and for the more sure Esta­blishment, and Comfort of the Church against the corruption of the flesh, and the malice of Satan, and of the World, to commit the same wholly unto Pro. 22. 19, 20, 21. Rom. 15. 4. 2 Pet. 1. 19, 20. writing; which maketh the Holy Scriptures to be most necessary, those former ways of Gods revealing his will unto his people being now ceas­ed.

2. 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, Zachariah, Mala­chi.

Of the new Testament.

Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corin­thians, 2 Corinthians, Galatians, Ephesians, Phillippians, Colossians, [Page 4] 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the 2 Tim. 3. 16. inspiration of God, to be the rule of Faith and Life.

3. The Books commonly called Apocrypha not being of Luk. 24. 27. 44. Rom. 3. 2. Divine inspiration, are no part of the Ca­non (or rule) of the Scripture, and therefore are of no authority to the Church of God, nor to be any otherwise approved or made use of, then other humane writings.

4. The Authority of the Holy Scripture for which it ought to be believed dependeth not upon the testimony of any man, or Church; but wholly upon 2 Pet. 1. 19, 20, 21. 2 Tim. 3. 16. 2 Thes. 2. 13. 1 Joh. 5. 9. God (who [Page 5] is truth it self) the Author there­of; therefore it is to be received, because it is the Word of God.

5. 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 mans salvation, and many o­ther incomparable Excellencies, and intire perfections thereof, are arguments whereby it doth abun­dantly evidence it self to be the Word of God; yet notwithstand­ing; our Joh. 16. 13, 14. 1 Cor. 2. 10, 11, 12. 1 John 2. 2. 20. 27. full perswasion, and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and [Page 6] with the Word in our Hearts.

6. The whole Councel of God concerning all things 2 Tim. 3. 15, 16, 17. Gal. 1. 8, 9. necessary for his own Glory, Mans Salvation, Faith and Life, is either expresse­ly set down or necessarily contain­ed in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revela­tion of the Spirit, or traditions of men.

Nevertheless we acknowledge the John 6. 45. 1 Cor. 2. 9, 10, 11, 12. 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 1 Cor. 11, 13, 14. & ch. 14. 26. & 40. ordered by the light of na­ture, and Christian prudence ac­cording to the general rules of the Word, which are always to be ob­served.

7. All things in Scripture are not alike 2 Pet. 3. 16. plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so Ps. 19. 7. and 119. 130. clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the un­learned, in a due use of ordinary means, may attain to a sufficient understanding of them.

8. The Old Testament in Rom. 3. 2. He­brew, (which was the Native lan­guage of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the Nations being immediately inspired by God, and by his singu­lar care and Providence kept pure in all Ages, are therefore Isa. 8. 20 au­thentical; so as in all controversies of Religion the Church is finally to appeal unto them Act. 15. 15. But be­cause [Page 8] 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 John 5. 39. and search them, there­fore they are to be translated into the vulgar language of every Na­tion, unto which they 1 Cor. 14, 6, 9. 11, 12. 24 28. come, that the Word of God dwelling Col. 3. 16 plentifully in all, they may worship him in an acceptable man­ner, and through patience and comfort of the Scriptures may have hope.

9. The infallible rule of inter­pretation of Scripture is the 2 Pet. 1. 20, 21. Act. 15. 15, 16. Scripture it self: And therefore when there is a question about the true and full sense of any Scripture (which is not manifold but one) it must be searched by other places that speak more clearly.

10. The supream judge by which all controversies of Religi­on are to be determined, and all Decrees of Councels, opinions of antient 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 Mat. 22. 29. 31. Eph. 2. 20 Acts 28. 23. Scrip­ture so delivered, our faith is fi­nally resolved.

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

1. THE Lord our God is but 1 Cor. 8. 4 6. Deut. 6. 4. one only living, and true God; whose Jer 10. 10. Isaiah 48. 12. subsistence is in and of himself, Exod 3. 14. infinite in being, and perfection, whose Es­sence [Page 10] cannot be comprehended by any but himself; Joh. 4. 24. a most pure spirit, 1 Tim. 1. 17. Deut. 4. 15, 16. invisible, without bo­dy, parts, or passions, who only hath immortality, dwelling in the light, which no man can ap­proach unto, who is Mal. 3. 6. immuta­ble, 1 King. 8. 27. Jer. 23. 23. immense, Ps. 90. 2. eternal, in­comprehensible, Gen. 17. Almighty, every way infinit, Isa. 6. 3. most holy, most wise, most free, most absolute, Ps. 115. 3. Isa. 45. 10. working all things according to the councel of his own immu­table, and most righteous will, Pro. 16. 4. Rom. 11 36. for his own glory, most lov­ing, gracious, merciful, long suffer­ing, abundant in goodness and truth, forgiving iniquity, trans­gression and sin, Exod. 34. 6, 7. Hebr. 11. 6. the reward­er of them that diligently seek him, and withall most just, Neh. 9. 32, 33. and terrible in his judgements, Ps. 5. 5, 6. hating all sin, and who will by no means clear the Exod. 34. 7. Nahum. 1, 2, 3. guilty.

2. God having all Joh. 5. 26. life, Ps. 148. 13. glory, Ps. 119. 68. goodness, blessedness, in and of himself: is alone in, and unto himself all-sufficient, not Job, 22. 2, 3. standing in need of any Crea­ture which he hath made, nor de­riving any glory from them, but onely manifesting his own glory in, by, unto, and upon them, he is the alone fountain of all Being, Rom. 11. 34. 35, 36. of whom, through whom, and to whom are all things, and he hath most soveraign Dan. 4. 25. and v. 34, 35. dominion over all creatures, to do by them, for them, or upon them, whatsoe­ver himself pleaseth; in his sight Heb. 4. 13. all things are open and mani­fest, his knowledge is Ezek. 11. 5 Act. 15. 18. infinite, infallible, and independant upon the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Councels, in Ps. 145. 17. all his Works, and in all his Commands; to him is due Rev. 5. 12, 13, 14. from Angels and men, whatsoever worship, service, or obedience as [Page 12] Creatures they owe unto the Creator, and whatever he is fur­ther pleased to require of them.

3. In this divine and infinite Being there are three subsistences, 1 Joh. 5 7. Mat. 28. 19. 2 Cor. 13. 14: the Father the Word (or Son) and Holy Spirit, of one substance, power, and Eternity, each having the whole Divine Essence, Exod. 3. 14. Joh. 14. 11. 1 Cor. 8. 6 yet the Essence undivided, the Father is of none neither begotten nor proceeding, the Son is Joh. 1. 14. 18. Eter­nally begotten of the Father, the holy Spirit Joh. 15. 26. Gal. 4. 6. proceeding from the Father and the Son, all infi­nite, without beginning, therefore but one God, who is not to be di­vided in nature and Being; but distinguished by several peculiar, relative properties, and personal relations; which doctrine of the Trinity is the foundation of all our Communion with God, and comfortable dependance on him.

CHAP. III. Of Gods Decree.

1. GOD hath Is. 46. 10. Eph. 1. 11. Heb. 6. 17. Rom. 9. 15, 18. Decreed in himself from all Eternity, by the most wise and holy Coun­cel of his own will, freely and un­changeably, all things whatsoever comes to passe; yet so as thereby is God neither the author of sin, Jam. 1. 15, 17. 1 Joh. 1. 5. nor hath fellowship with any ther­in, nor is violence offered to the will of the Creature, nor yet is the liberty, or contingency of second causes taken away, but rather Act 4. 27, 28. Joh. 19. 11. established, in which appears his wisdom in disposing all things, and power, and faithfulness Numb. 23. 19. Eph. 1. 3, 4, 5. in ac­complishing his Decree.

2. Although God knoweth whatsoever may, or can come to passe upon all Act. 15. 18. supposed condi­tions; [Page 14] yet hath he not Decreed any thing, Rom. 9. 11. 13. 16. 18. because he foresaw it as future, or as that which would come to pass upon such conditi­ons.

3. By the decree of God for the manifestation of his glory 1 Tim. 5. 21. Mat. 25. 41. some men and Angels, are predestinat­ed, or fore-ordained to Eternal Life, through Jesus Christ to the Eph. 1. 5, 6. praise of his glorious grace; others being left to act in their sin to their Rom. 9. 22, 23. Jud. 4. just condemnation, to the praise of his glorious justice.

4. These Angels and Men thus predestinated, and fore-ordained, are particularly, and unchangea­bly designed; and their 2 Tim. 2. 19. Joh. 13. 18. num­ber so certain, and definite, that it cannot be either increased, or di­minished.

5. Those of mankind Eph. 1. 4. 9. 11. Rom. 8. 30. 2 Tim. 1. 9. 1 Thes. 5. 9. that are predestinated to life, God be­fore [Page 15] the foundation of the world was laid, according to his eternal and immutable purpose, and the secret Councel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his meer free grace and love; Rom. 9. 13. 16. Eph. 1. 6. 12. without any other thing in the creature as a condition or cause moving him thereunto.

6. As God hath appointed the Elect unto glory, so he hath by the eternal and most free purpose of his will, fore-ordained 1 Pet. 1. 2. 2 Thes. 2. 13. all the means thereunto, wherefore they who are elected, being faln in Adam, 1 Thes. 5. 9, 10. are redeemed by Christ, are effectually Rom. 8. 30. 2 Thes. 2. 13. called unto faith in Christ, by his spirit working in due season, are justify­ed, adopted, sanctified, and kept by his power through faith 1 Pet. 1. 5. unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctifi­ed, [Page 16] and saved, but the Elect Joh. 10. 26. Joh. 17. 9. Joh. 6. 64. only.

7. The Doctrine of this high mystery of predestination, is to be handled with special prudence, and care; that men attending the will of God revealed in his word, and yeilding obedience thereun­to, may from the certainty of their effectual vocation, be assured of their 1 Thes. 1. 4, 5. 2 Pet. 1. 10. eternal election; so shall this doctrine afford matter Eph. 1. 6. Rom. 11. 33. of praise, reverence, and admiration of God, and Rom. 11. 5, 6. of humility, di­ligence, and abundant Luk. 10. 20. conso­lation, to all that sincerely obey the Gospel.

CHAP. IV. Of Creation.

1. IN the beginning it pleased God the Father, John 1. 2, 3. Heb. 1. 2. Job 26. 13 Son, and Holy Spirit, for the manifestation of the glory of Rom. 1. 20. his eternal power, wisdom, and goodness, to Create or make the world, and all things therein, Col. 1. 16. Gen 2. 1, 2. whether visible or in­visible, in the space of six days, and all very good.

2. After God had made all o­ther Creatures, he Created Gen. 1. 27. man, male and female, with Gen. 2. 7. reasonable and immortal souls, ren­dring them sit unto that life to God, for which they were Created; being Eccles. 7. 29. Gen. 1. 26 made after the image of God, in knowledge, righteous­ness, and true holyness; having the [Page 18] Law of God Rom. 2. 14, 15. 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 Gen. 3. 6. subject to change.

3. Besides the Law written in their hearts, they received Gen. 6. 17. & ch. 3. 8, 9, 10. a command not to eat of the tree of knowledge of good and evil; which whilst they kept, they were happy in their Communion with God, and had dominion Gen. 1. 26, 28. over the Creatures.

CHAP. V. Of Divine Providence.

1. GOD the good Creator of all things, in his infinite power, and wisdom, doth Heb. 1. 3. Job 38. 11. Isa. 46 10, 11. Ps. 135. 6. uphold, di­rect, dispose, and govern all Crea­tures, and things, from the great­est even to the Mat. 10. 29, 30, 31. least, by his most wife and holy providence, to the end for the which they were Created; according unto his infal­lible foreknowledge, and the free and immutable Councel of his Eph. 1. 11. own will; to the praise of the glory of his wisdom, power, ju­stice, infinite goodness and mer­cy.

2. Although in relation to the foreknowledge and Decree of God, the first cause, all things come to [Page 20] pass Act. 2. 23. immutably and infallibly; so that there is not any thing, be­falls any Pro. 16. 33. 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 Gen. 8. 22. ne­cessarily, freely, or contingent­ly.

3. God in his ordinary Provi­dence Act. 27. 31. 44. Isa. 55. 10 11. maketh use of means; yet is free Hos. 1. 7 to work, without, Rom. 4. 19, 20, 21. above, and Dan. 3. 27. against them at his pleasure.

4. The Almighty power, un­searchable wisdom, and infinite goodness of God, so far manifest themselves in his Providence, that his determinate Councel Rom. 11 32, 33. 34. 2 Sam. 24 1. 1 Chro. 21. 1. ex­tendeth it self even to the first fall, and all other sinful actions both of Angels, and Men; (and that not by a bare permission) which also he most wisely and [Page 21] powerfully 2 Kings 19. 28. Ps. 76. 10. boundeth, and otherwise ordereth, and govern­eth, in a manifold dispensation to his most holy Gen. 50 20. Isa. 10 6, 7. 12. ends: yet so, as the sinfulness of their acts proceed­eth only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the author or Ps. 50. 21 1 Joh. 2. 16. appro­ver of sin.

5. The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own children to manifold temptations, and the corruptions of their own heart, to chastise them for their former sins, or to discover unto them the hid­den strength of corruption, and deceitsulness of their hearts, 2 Chro. 32. 25, 26. 31. 2 Sam. 24 1. 2 Cor. 12. 7, 8, 9. 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 [Page 22] other just and holy ends.

So that whatsoever befalls any of his elect is by his appointment, for his glory, Rom. 8. 28. and their good.

6. As for those wicked and un­godly men, whom God as a righte­ous judge, for former sin doth Rom. 1. 24. 26. 28. ch. 11. 7, 8. blind and harden; from them he not only withholdeth his Deut. 29. 4. Grace, whereby they might have been inlightned in their under­standing, and wrought upon in their hearts: But sometimes also withdraweth Mat. 13. 12. the gifts which they had, and exposeth them to such Deut. 2. 30. objects as their corrupti­ons makes occasion of sin; and withall Psal. 81. 11, 12. 2 Thes. 2. 10, 11, 12. gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass, that they Exod. 8. 15. 32. Is. 6. 9, 10. 1 Pet. 2. 7, 8. harden themselves, even under those means which God useth for the softning of others.

7. As the Providence of God doth in general reach to all Crea­tures, so after a most special man­ner it taketh care of his 1 Tim. 4. 10. Amos 9. 8, 9. Isa. 43. 3, 4, 5. Church, and disposeth of all things to the good thereof.

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

1. ALthough God created Man upright, and perfect, and gave him a righteous law, which had been unto life had he kept it, Gen. 2. 16, 17, and threatned death upon the breach thereof; yet he did not long abide in this honour; Gen. 3. 12, 13. 2 Cor. 11 3. Satan using the subtilty of the serpent to seduce Eve, then by her [Page 24] seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and the command given unto them, in eating the forbidden fruit; which God was pleased according to his wise and holy Councel to permit, having purposed to order it, to his own glory.

2. Our first Parents by this Sin, fell from their Rom. 3. 23. original righte­ousness and communion with God, and we in them, whereby death came upon all; Rom 5. 12. &c. all becoming dead in Sin, and wholly defiled, Tit. 1. 15 Gen. 6. 5. Jer. 17 9. Rom. 3. 10-19. in all the faculties, and parts, of soul, and body.

3. They being the Rom. 5. 12-19. 1 Cor. 15 21, 22 45. 49. root, and by Gods appointment, stand­ing in the room, and stead of all mankind; the guilt of the Sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordina­ry [Page 25] generation, being now Ps. 51. 5. Job 14. 4. con­ceived in Sin, and by nature chil­dren Eph. 2. 3. of wrath, the servants of Sin, the subjects Rom. 6. 20. & ch. 5. 12. of death and all other miseries, spiritual, tempo­ral and eternal, unless the Lord Je­sus Heb. 2. 14. 1 Thes. 1. 10. set them free.

4. From this original corrupti­on, whereby we are Rom. 8. 7. Col. 1. 21. utterly in­disposed, disabled, and made op­posite to all good, and wholly in­clined to all evil, do Jam. 1 14, 15. Mat. 15. 19. proceed all actual transgressions.

5. This corruption of nature, during this Life, doth Rom. 7. 18. 23. Eccles. 7. 20. 1 Joh. 1. 8. remain in those that are regenerated: and although it be through Christ pardoned, and mortified, yet both it self, and the first motions there­of, are truely and properly Rom. 7. 24. 25. Gal. 5. 17 Sin.

CHAP. VII. Of Gods Covenant.

1. 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 Luk. 17. 10. Job 35. 7. 8. voluntary condescension on Gods part, which he hath been pleased to express, by way of Covenant.

2. Moreover Man having brought himself Gen. 2. 17. Gal. 3. 10. Rom. 3. 20, 21. under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace wherein he freely offereth unto Sinners, Rom. 8. 3. Mark 16. 15. 16. Joh. 3. 16. Life and Salvati­on by Jesus Christ, requiring of them Faith in him, that they may be saved; and Ezek. 36. 26, 27. Joh. 6. 44 45. Ps. 110. 3. promising to [Page 27] give unto all those that are ordain­ed unto eternal Life, his holy Spi­rit, to make them willing, and able to believe.

3. This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the Gen. 3. 15. seed of the woman, and after­wards by farther steps, untill the full Heb. 1. 1. discovery thereof was compleated in the new Testament; and it is founded in that 2 Tim. 1. 9. Tit. 1. 2. 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 Heb, 11. 6. 13. Rom. 4. 1, 2, &c. Act. 4. 12. Joh. 8. 56. saved, did ob­tain life and a blessed immortali­ty; Man being now utterly unca­pable of acceptance with God up­on those terms, on which Adam stood in his state of innocency.

CHAP. VIII. Of Christ the Media­tor.

1. IT pleased God in his eternal purpose, to chuse and ordain the Lord Jesus his only begotten Son, according to the Covenant made between them both, Is. 42. 1. 1. Pet. 1. 19, 20. to be the Mediator between God and Man; the Act. 3. 22. Prophet, Heb. 5. 5, 6. Priest and Ps. 2. 6, Luk. 1. 33 Eph. 1. 23 Heb. 1. 2. Act. 17. 31 King; Head and Saviour of his Church, the heir of all things, and judge of the world: Unto whom he did from all Eternity Is. 53. 10. Joh. 17. 6. Rom. 8. 30. give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.

2. The Son of God, the second Person in the Holy Trinity, being [Page 29] very and eternal God, the bright­ness of the Fathers glory, of one substance and equal with him: who made the World, who up­holdeth and governeth all things he hath made: did when the full­ness of time was come take unto him Joh. 1. 1. 14. Gal. 4. 4. mans nature, with all the Essential properties, and com. mon infirmities thereof, Rom. 8. 3. Heb. 2. 14. 16, 17. ch. 4. 15. yet withou sin: being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the power of the most High oversha­dowing her, Luk. 1. 27, 31. 35. and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham, and Da­vid according to the Scriptures: So that two whole, perfect, and distinct natures, were inseparably joined together in one Person: without conversion, composition, or confusion: which Person is very God, and very Man; yet one Rom. 9. 5. 1 Tim. 2. 5. Christ, the only Mediator between God and Man.

3. The Lord Jesus in his hu­mane nature thus united to the divine, in the Person of the Son, was sanctified, & anointed Ps. 45. 7. Act. 10. 38 Joh. 3. 34. with the Holy Spirit, above measure; having in him Col. 2. 3. all the treasures of wisdom and knowledge; in whom it pleased the Father that Col. 1. 19, all fullness should dwell: To the end that being Heb. 7. 26. holy, harm­less, undefiled, and full Joh 1. 14. of Grace, and Truth, he might be throughly furnished to execute the office of a Mediator, and Heb. 7. 22. Surety; which office he took not upon himself, but was thereunto Heb. 5. 5. called by his Father; who also put Joh. 5. 22. 27. Mat. 28. 18. Act. 2. 36. all power and judgement in his hand, and gave him Com­mandement to execute the same.

4. This office the Lord Jesus did most Ps. 40. 7, 8. Heb. 10. 5-11. Joh. 10. 18. willingly undertake, which that he might discharge he was made under the Law, Gal. 4. 4. Mat. 3. 15. and did perfectly fulfill it, and under­went [Page 31] the Gal. 3. 13. Isa. 53. 6. 1 Pet. 3. 18. punishment due to us, which we should have born and suffered, being made 2 Cor. 5 21. Sin and a Curse for us: enduring most grievous sorrows Mat. 26. 37, 38. Luk. 22. 44. Mat. 27. 46. in his Soul; and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead; yet saw no Act. 13. 37. corruption: on the 1 Cor. 15. 3, 4. third day he arose from the dead, with the same Joh. 20. 25. 27. body in which he suffered; with which he also Mark 16 19. Act. 1. 9, 10, 11. ascended into heaven: and there sitteth at the right hand of his Father, Rom. 8. 34. Heb. 9. 24 making interces­sion; and shall Act. 10. 42. Rom. 14. 9, 10. Act. 1. 10, return to judge Men and Angels, at the end of the World.

5. The Lord Jesus by his per­fect obedience and sacrifice of him­self, which he through the Eter­nal Spirit once offered up unto God, Heb. 9. 14. ch. 10. 14. Rom. 3. 25, 26. hath fully satisfied the Justice of God, procured reconci­liation, and purchased an Everlast­ing [Page 32] inheritance in the Kingdom of Heaven, Joh. 17. 2. Heb. 9. 15. for all those whom the Father hath given unto him.

6. Although the price of Re­demption was not actually paid by Christ, till after his Incarnation, 1 Cor. 4. 10. Heb. 4. 2. yet the vertue, efficacy, and benefit thereof were communicated to the1 Pet. 1. 10, 11. Elect in all ages successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was reveal­ed, and signified to be the Seed of the Woman, which should bruise the Serpents head; Rev. 13. 8. and the Lamb slain from the foundation of the World: Heb. 13. 8. Being the same yesterday, and to day, and for ever.

7. Christ in the work of Medi­ation acteth according to both na­tures, by each nature doing that which is proper to it self; yet by reason of the Unity of the Person, that which is proper to one na­ture, [Page 33] is sometimes in Scripture at­tributed to the Person Joh. 3. 13. Act. 20. 28. deno­minated by the other nature.

8. To all those for whom Christ hath obtained eternal redempti­on, he doth certainly; and effe­ctually Joh. 6. 37. ch. 10. 15. 16. & ch. 17. 9. Rom. 5. 10. apply, and communi­cate the same; making intercessi­on for them, uniting them to him­self by his spirit, Joh. 17 6. Eph. 1. 9. 1 Joh. 5. 20. revealing unto them, in and by the word, the mystery of salvation; perswa­ding them to believe, and obey; Rom. 8. 9. 14. governing their hearts by his word and spirit, and Ps. 110. 1. 1 Cor. 15. 25, 26. over­coming all their enemies by his Almighty power, and wisdom; in such manner, and wayes as are most consonant to his wonderful, and Joh. 3. 8 Eph. 1. 8. unsearchable dispensati­on; and all of free, and absolute Grace, without any condition foreseen in them, to procure it.

9. This office of Mediator be­tween God and Man, is proper 1 Tim. 2. 5. onely 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 transfer'd from him to any o­ther.

10. This number and order of Offices is necessary; for in re­spect of our Joh. 1. 18. ignorance, we stand in need of his prophetical Office; and in respect of our alie­nation from God, Col. 1. 21. Gal. 5. 17. 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, Joh. 16. 8. Ps. 110. 3 Luk. 1. 74. 75. to convince, subdue, draw, uphold, deliver, and pre­serve us to his Heavenly King­dome.

CHAP. IX. Of Free Will.

1. GOD hath indued the Will of Man, with that natural liberty, and power of acting up­on choice; that it is Mat. 17. 12. Jam. 1 14. Deut. 30. 19. neither forced, nor by any necessity of na­ture determined to do good or evil.

2. Man in his state of innocen­cy, had freedom, and power, to will, and to do that Eccl. 7. 29. which was good, and well-pleasing to God; but yet Gen. 3. 6 was mutable, so that he might fall from it.

3. Man by his fall into a state of sin hath wholly lost Rom. 5. 6. ch. 8. 7. all abi­lity of Will, to any spiritual good accompanying salvation; so as a [Page 36] natural man, being altogether a­verse from that good, Eph. 2. 1. 5. and dead in Sin, is not able, by his own strength, to Tit. 3 3, 4, 5. Joh. 6. 44. convert himself; or to prepare himself thereunto.

4. When God converts a sin­ner, and translates him into the state of Grace Col. 1. 13. Joh. 8. 36. he freeth him from his natural bondage under sin, and by his grace alone, ena­bles him Phil. 2. 13. freely to will, and to do that which is spiritually good; yet so as that by reason of his Rom. 7. 15. 18, 19 21. 23. remaining corruptions he doth not perfectly nor only will that which is good; but doth also will that which is evil.

5. The Will of Man is made Eph. 4. 13. perfectly, and immutably free to good alone, in the state of Glo­ry only.

CHAP. X. Of Effectual Calling.

1. THose whom God hath pre­destinated unto Life, he is pleased in his appointed, and ac­cepted time, Rom. 8. 30. Rom. 11. 7. Eph. 1. 10, 11. 2 Thes. 3. 13, 14. 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 Eph. 2. 1-6. by Jesus Christ; in­lightning their minds, spiritually, and savingly to Act. 26. 18. Eph. 1. 17. 18. understand the things of God; taking away their Ezk. 36: 26. heart of stone, and giving un­to them an heart of flesh; renew­ing their wills, and by his Almigh­ty power determining them Deut. 30 6. Ezek. 36. 27. Eph. 1. 19. to that which is good, and effectual­ly drawing them to Jesus Christ; yet so as they come Ps. 110. Cant. 1. 4. most free­ly, [Page 38] being made willing by his Grace.

2. This Effectual Call is of God's free, and special grace a­lone, 2 Tim. 1. 9. Eph. 2. 8. not from any thing at all foreseen in man, nor from any po­wer, or agency in the Creature, coworking with his special Grace, 1 Cor. 2. 14. Eph. 2. 5. Joh. 5. 25. the Creature being wholly pas­sive therein, being dead in sins and trespasses, until being quickned & 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 Eph. 1. 19, 20. power, then that which raised up Christ from the dead.

3. Elect Infants dying in infan­cy, are Joh. 3. 3 5, 6. regenerated and saved by Christ through the Spirit; who worketh when, and where, and Joh. 3. 8. how he pleaseth: so also are [Page 39] all other elect persons, who are uncapable of being outwardly called by the Ministry of the Word.

4. Others not elected, although they may be called by the Mini­stry of the word, Mat. 22 14. ch. 13. 20, 21. Heb. 6. 4, 5. and may have some common operations of the Spirit, yet not being effectual­ly drawn by the Father, they nei­ther will, nor can truly John 6. 44, 45. 65. 1 Joh. 2. 24, 25. come to Christ; and therefore cannot be saved: much less can men that receive not the Christian Religi­on Act. 4. 12. Joh. 4. 22. ch. 17. 3. be saved; be they never so diligent to frame their lives ac­cording to the light of nature, and the Law of that Religion they do profess.

CHAP. XI. Of Justification.

1. THose whom God Effectual­ly calleth, he also freely Rom. 3. 24. ch. 8. 30. justifieth, not by infusing Righteousness into them, but by Rom. 4. 5, 6, 7, 8. Eph. 1. 7. pardoning their sins, and by accounting, and accepting their Persons as 1 Cor. 1. 30, 31. Rom. 5. 17 18, 19. Righteous; not for any thing wrought in them, or done by them, but for Christ's sake alone, not by imputing faith it self, the act of beleiving, or any other Phil. 3. 8, 9. Eph. 2. 8, 9, 10. evangelical obedience to them, as their Righteousness; but by imputing Christs active obe­dience unto the whole Law, and passive obedience in his death, for their whole and sole Righteous­nnss, they Joh. 1. 12. Rom. 5. 17. receiving, and rest­ing on him, and his Righteousness, [Page 41] by Faith; which faith they have not of themselves, it is the gift of God.

2. Faith thus receiving and resting on Christ, and his Righte­ousness, is the Rom. 3. 28. 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, Gal. 5. 6 Jam. 2. 17 22. 26. but worketh by love.

3. 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 Heb. 10. 14. 1 Pet. 1. 18, 19. Isa. 53. 5, 6. to Gods justice in their behalf: yet in asmuch as he was given by the Father for them, and his Obedience and Sa­tisfaction accepted in their stead, and both Rom. 8. 32. 2 Cor. 5. 21. freely, not for any [Page 42] thing in them; their Justification is only of Free Grace, that both the exact justice and rich Grace of God, might be Rom. 3. 26. Eph. 1 6, 7. ch. 2. 7. glorified in the Justification of sinners.

4. God did from all eternity de­creeto Gal. 3. 8. 1 Pet. 1. 2 1 Tim. 2. 6. justifie all the Elect, and Christ did in the fulness of time die for their sins, and rise Rom. 4. 25. a­gain for their Justification; Never­theless they are not justified per­sonally, untill the Holy Spirit, doth in due time Col. 1. 21; 22. Tit. 3. 4, 5, 6, 7. actually apply Christ unto them.

5. God doth continue to Mat. 6. 12. 1 John 1. 7. 9. Forgive the sins of those that are justified, and although they can never fall from the state of Joh. 10 28. justification; yet they may by their sins fall under Gods Ps. 89. 31, 32, 33. Fatherly displeasure; and in that conditi­on, they have not usually the light of his Countenance restored unto them, untill they Psal. 32: 5. & 51. Mat. 26. 75. hum­ble [Page 43] themselves, confess their sins, beg pardon, and renew their faith, and repentance.

6. The Justification of Belie­vers under the Old Testament was in all these respects, Gal. 3. 9. Rom. 4. 22, 23, 24. one and the same with the justificati­on of Believers under the New Te­ment.

CHAP. XII. Of Adoption.

ALL those that are justified, God vouchsafed, in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace Eph. 1. 5. Gal. 4. 4, 5. of Adoption; by which they are ta­ken into the number, and enjoy the Liberties, and Joh. 1. 12 Rom. 8. 17 Priveledges of Children of God; have his 2 Cor. 6. 18. Rev. 3. 12. name put upon them, Rom. 8. 15. receive [Page 44] the Spirit of Adoption, Gal. 4. 6. Eph. 2. 18 have access to the throne of Grace with boldness, are enabled to cry Abba Father, are Ps. 103. 13. pitied, Prov. 14 26. pro­tected, 1 Pet. 5. 7. provided for, and Heb. 12. 6. chastned by him, as by a Father; yet never Is. 54. 8, 9. Lam. 3. 31. cast off; but sealed Eph. 4. 30. to the day of Redemption, and inherit the promises, Heb. 1. 14. ch. 6. 12. as heirs, of everlasting Salvation.

CHAP. XIII. Of Sanctification.

1. THey who are united to Christ, Effectually called, and regenerated, having a new heart, and a new Spirit created in them, through the vertue of Christ's death, and Resurrection; are also Act. 20. 32. Rom. 6. 5, 6. farther sanctified, real­ly, and personally, through the same vertue, Joh. 17. 17. Eph. 3. 16, 17, 18, 19. 1 Thes. 5. 21, 22, 23. by his word and [Page 45] Spirit dwelling in them; Rom. 6. 14. the dominion of the whole body of sin is destroyed, Gal. 5. 24. and the seve­ral lusts thereof, are more and more weakned, and mortified; and they more and more quickened, and Col. 1. 11 strengthned in all saving graces, to the 2 Cor. 7. 1. Heb. 12. 14. practice of all true holyness, without which no man shall see the Lord.

2. This Sanctification is 1 Thes. 5. 23. throughout, in the whole man, yet imperfect Rom. 7. 18, 23. in this life; there abideth still some remnants of cor­ruption in every part, whence a­riseth a Gal. 5. 17. 1 Pet. 2. 11. continual, and irre­concilable war; the Flesh lusting against the Spirit, and the Spirit against the Flesh.

3. In which war, although the remaining corruption for a time may much Rom. 7. 23, prevail; yet through the continual supply of strength from the sanctifying Spirit of Christ [Page 46] the Rom. 6. 14. regenerate part doth over­come; and so the Saints grow in Grace, perfecting holiness in the fear of God; Eph. 4. 15. 16. 2 Cor. 3. 18. ch. 7. 1 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.

CHAP. XIV. Of Saving Faith.

1. THE Grace of Faith, where­by the Elect are enabled to beleive to the saving of their souls, is the work of the Spirit of Christ 2 Cor. 4. 13. Eph. 2. 8. in their hearts; and is ordina­rily wrought by the Ministry of the Rom. 10 14. 17. Word; by which also, and by the administration of Bap­tisme, and the Lords Supper, Prayer [Page 47] and other Means appointed of God, it is increased, Luk. 17. 5. 1 Pet. 2. 2. Act. 20. 32. and streng­thned.

2. By this Faith, a Christian be­lieveth to be true, Act. 24. 14. whatsoever is revealed in the Word, for the Au­thority of God himself; and also apprehendeth an excellency therein, Ps. 19. 7, 8, 9, 10. Ps. 119. 72 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 2 Tim. 1. 12. cast his Soul upon the truth thus beleived; and also acteth differently, upon that which each particular, passage thereof con­taineth; yeilding obedience to the Joh. 15. 14. commands, trembling at the Is. 66. 2. threatnings, and embrac­ing the Heb. 11. 13. promises of God, for this life, and that which is to come: [Page 48] But the principal acts of Saving Faith, have immediate relation to Christ, accepting, receiving, and resting upon Joh. 1. 12. Act. 16 31. Gal. 2. 20. Act. 15. 11. him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Co­venant of Grace.

3. This Faith although it be different in degrees, and may be weak, Heb. 5. 13. 14. Mat. 6. 30 Rom. 4. 19 20. 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, 2 Pet. 1. 1. and common grace of temporary beleivers; and therefore though it may be many times assailed, and weakned; yet it gets Eph. 6. 16. 1 Joh. 5. 4, 5. the victory; growing up in many, to the attainment of a full Heb. 6. 11, 12. Col. 2. 2. assu­rance through Christ, who is both the Author Heb. 12. 2. and finisher of our Faith.

CHAP. XV. Of Repentance unto Life and Salvation.

1. SUch of the Elect as are con­verted at riper years, having Tit. 3. 2, 3, 4, 5. sometimes lived in the state of nature, and therein served divers lusts and pleasures, God in their Effectual Calling giveth them Re­pentance unto Life.

2. Whereas there is none that doth good, and sinneth Eccl. 7. 20. not; and the best of men may through the power, and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins, and provocations; God hath in the Covenant of Grace, merciful­ly [Page 50] provided that Beleivers so sin­ning, and falling, Luk. 22. 31, 32. be renewed through Repentance unto Salva­tion.

3. This saving Repentance is an Zech. 12. 10. Act. 11. 18. evangelical Grace, where­by a person being by the Holy Spi­rit made sensible of the manifold evils of his fin, doth, by Faith in Christ, humble himself for it, with godly sorrow, detestation of it, and self abhorrency; Ezek. 36. 31. 2 Cor. 7. 11. praying for pardon, and strength of grace, with a purpose and endeavour by supplies of the Spirit, to Ps. 119 6. Ps. 119. 128. walk before God unto all well pleasing in all things.

4. As Repentance is to be con­tinued through the whole course of our lives, upon the account of the body of death, and the moti­ons thereof; so it is every mans duty, to repent of his Luk. 19. 8. 1 Tim. 1. 13. 15. particu­lar known sins, particularly.

5. 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 Rom. 6. 23. damnation; yet there is no sin so great, that it shall bring damna­tion on them that Is. 1. 16. 18. Is. 55. 7. repent; which makes the constant preach­ing of Repentance necessary.

CHAP. XVI. Of Good Works.

1. GOod Works are only such as God hath Mic. 6. 8. Heb. 13 21. commanded in his Holy word; and not such as without the warrant thereof, are devised by men, out of blind zeal, Mat. 15. 9. Isa. 29. 13. or upon any pretence of good intentions.

2. These good works, done in obedience to Gods command­ments, are the fruits, and eviden­ces Jam. 2. 18. 22. of a true, and lively faith; and by them Believers manifest their Ps. 116. 12, 13. thankfullness, strengthen their 1 Joh. 2 3. 5. 2 Pet. 1. 5-11. assurance, edifie their Mat. 5. 16. brethren, adorn the profession of the Gospel, stop the mouths of the adversaries and glorifie 1 Tim. 6. 1. 1 Pet. 2. 15. Phil. 1. 11 God whose workmanship they are, created in Christ Jesus Eph. 2. 10. thereunto, that having their fruit unto holiness, they may have the end Rom. 6. 22. eternal life.

3. Their ability to do good works, is not at all of themselves; but wholly from the Spirit Joh. 15. 4. 6. of Christ; and that they may be ena­bled thereunto, besides the graces they have already received, there is necessary an 2 Cor. 3. 5. Phil. 2. 13. actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure; yet are they not [Page 53] 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 Phil. 2. 12. Heb. 6. 11 12. Isa. 64. 7. stir­ring up the Grace of God that is in them.

4. They who in their obedi­ence attain to the greatest height which is possible in this life, are so far from being able to superrogate, and to do more then God re­quires, as that Job 9. 2 3. Gal. 5. 17. Luk. 17. 10. they fall short of much which in duty they are bound to do.

5. 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 Rom. 3. 20. Eph. 2. 8, 9. Rom. 4. 6. former sins; but when we [Page 54] 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 Gal. 5. 22, 23. Spirit, and as they are wrought by us they are defil­ed Isa. 64. 6. Ps. 143 2. and mixed with so much weakness and imperfection that they cannot endure the severity of Gods judgement.

6. Yet notwithstanding the persons of Believers being accept­ed through Christ their good works also are accepted in Eph. 1. 6. 1 Pet. 2. 5. him; not as though they were in this life wholly unblameable and unreprovable in Gods sight; but that he looking upon them in his Son is pleased to accept and re­ward that which is Mat. 25. 21. 23. Heb. 6. 10 sincere al­though accompanied with many weaknesses and imperfections.

7. Works done by unregene­rate men although for the matter [Page 55] of them they may be things which God commands, and of good use, both to themselves and 2 King. 10. 30. 1 King. 21. 27, 29 others; yet because they proceed not from a heart purified by Gen. 4. 5. Heb. 11 4. 6. faith, nor are done in a right manner accord­ing to the 1 Cor. 13. 1. word, nor to a right end the Mat. 6. 2. 5. glory of God; they are therefore sinful and can­not please God; nor make a man meet to receive grace from Amos 5 21, 22. Rom. 9. 16 Tit. 3. 5. God; and yet their neglect of them is more sinful and Job 21. 14, 15. Mat. 25. 41, 42, 43 dis­pleasing to God.

CHAP. XVII. Of Perseverance of the Saints.

1. THose whom God hath ac­cepted in the beloved, ef­fectually called and Sanctified by his Spirit, and given the precious faith of his Elect unto, can neither totally nor finally fall from the state of grace; Joh. 10. 28. 29. Phi. 1. 6. 2 Tim. 2. 19. 1 Joh. 2. 19. 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 [Page 57] 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 Psal. 89. 31, 32. 1 Cor. 11. 32. them, yet he is still the same Mal. 3. 6 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.

2. This perseverance of the Saints depends not upon their own free will; but upon the immuta­bility of the decree of Rom. 8. 30. ch. 9. 11. 16. Electi­on flowing from the free and un­changeable love of God the Fa­ther; upon the efficacy of the me­rit and intercession of Jesus Christ Rom. 5. 9, 10. John 14. 19. and Union with him, the Heb. 6. 17, 18. oath of God, the abiding of his [Page 58] Spirit & the 1 Joh. 3. 9. seed of God with­in them, and the nature of the Jer. 32. 40. Covenant of Grace from all which ariseth also the certainty and in­fallibility thereof.

3. And though they may through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation fall into grievous Mat. 26. 70, 72. 74. sins, and for a time continue there­in; whereby they incur Is. 64. 5. 9. Eph. 4. 30 Gods displeasure, and grieve his holy Spirit, come to have their graces and Psal. 51. 10. 12. comforts impaired have their hearts hardened, and their Consciences wounded, Psa. 32. 3, 4. hurt, and scandalize others, and bring temporal judgements 2 Sam. 12 14. upon themselves: yet they shall renew their Luk. 22. 32. & v. 61 62. repentance and be pre­served through faith in Christ Je­sus to the end.

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

1. 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, Job 8. 13. 14. Mat. 7. 22 23. which hope of theirs shall perish; yet such as truely 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 1 Joh. 2. 3. ch. 3. 14 18, 19. 21. 24. ch. 5. 13. that they are in the state of Grace; and may rejoyce in the hope of the glory of God which [Page 60] hope shall never make them Rom. 5. 2. 5. ashamed.

2. This certainty is not abare conjectural, and probable perswa­sion, grounded upon Heb. 6. 11. 19. a fallible hope; but an infallible assurance of faith founded on the Blood and Righteousness of Christ Heb. 6. 17, 18. re­vealed in the Gospel; and also upon the inward 2 Pet. 1. 4, 5, 10. 11. evidence of those graces of the Spirit unto which promises are made, and on the testimony of the Rom. 8. 15, 16. Spirit of adoption, witnessing with our Spi­rits that we are the children of God; and as a fruit thereof keep­ing the heart both 1 Joh. 3 1, 2, 3. humble and holy.

3. 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 Isa. 50. 10. Ps. 88. & Psa. 77. 1-12. parta­ker of it; yet being enabled by the Spirit to know the things [Page 61] which are freely given him of God, he may without extraordi­nary revelation in the right use of means 1 Joh. 4 13. Heb. 6. 11 12. attain thereunto: and therefore it is the duty of every one, to give all diligence to make their Calling and Election sure, that thereby his heart may be en­larged in peace and joy in the ho­ly Spirit, in love and thankfulness to God, and in strength and chearfulness in the duties of obe­dience, the proper Rom. 5. 1, 2. 5. ch. 14, 17. Ps. 119. 32. fruits of this Assurance; so far is it Rom. 6. 1, 2. Tit. 2. 11, 12. 14. from inclining men to looseness.

4. True Believers may have the assurance of their Salvation divers ways shaken, diminished, and in­termitted; as Cant. 5. 2, 3. 6. by negligence in preserving of it, by Ps. 51. 8. 12. 14. falling into som special Sin, which woundeth the Conscience, and grieveth the Spirit, by some sudden or Psa. 116. 11. Ps. 77. 7, 8. Ps. 31 22. vehe­ment temptation, by Gods with­drawing the Ps. 30. 7 light of his coun­tenance [Page 62] and suffering even such as fear him to walk in darkness and to have no light; yet are they never destitute of the 1 Joh. 3. 9. seed of God, and Life Luk. 22. 32. 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 Ps. 42. 5. 11. revived: and by the which in the mean time they are Lam. 3. 26. 27-31. pre­served from utter despair.

CHAP. XIX. Of the Law of God.

1. GOd gave to Adam a Law of universal obedience, Gen. 1. 27. Eccl. 7. 29. written in his Heart, and a parti­cular precept of not eating the Fruit of the tree of knowledge of [Page 63] good and evil; by which he bound him, and all his posterity to personal entire exact and perpetu­al Rom. 10 5. obedience; promised life upon the fulfilling, and Gal. 3. 10. 12, threat­ned death upon the breach of it, and indued him with power and ability to keep it.

2. The same Law that was first written in the heart of man, Rom. 2. 14, 15. continued to be a perfect rule of Righteousness after the fall; & was delivered by God upon Mount Si­nai, in Deut. 10. 4. Ten Commandments and written in two Tables; the four first containing our duty towards God, and the other six our duty to man.

3. 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, Heb. 10. 1. Col. 2. 17. prefiguring Christ, his [Page 64] graces, actions, sufferings, and be­nefits; and partly holding forth divers instructions 1 Cor. 5 7. of moral duties, all which Ceremonial Laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only Law­giver who was furnished with po­wer from the Father, for that end, Col. 2. 14, 16, 17 Eph. 2. 14. 16. abrogated and taken away.

4. 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 1 Cor. 9. 8, 9, 10. equity onely, being of moral use.

5. The moral Law doth for e­ever bind all, Rom. 13 8, 9, 10. Jam. 2. 8. 10, 11, 12 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 Jam. 2 10, 11. authority of God the Creator, [Page 65] who gave it: Neither doth Christ in the Gospel any way dissolve, Mat. 5. 17, 18, 19. Rom. 3. 31. but much strengthen this obli­gation.

6. Although true Believers be not under the Law, as a Cove­nant of Works, Rom. 6. 14. Gal. 2. 16. Rom. 8. 1. cha. 10. 4. 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; Rom. 3. 20. chap. 7. 7. &c. discovering also the sinfull 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 [Page 66] 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 free'd from the Curse and unallayed Rigor there­of. The Promises of it likewise shew them Gods approbation of Obedience, and what blessings they may expect upon the perfor­mance thereof, though not as due to them by the Law as a Cove­nant of Works; so as mans doing Good and refraining from Evil, because the Law incourageth to the one and deterreth from the o­ther, is no Evidence of his being Rom. 6. 12, 13, 14. 1 Pet. 3. 8.-13. under the Law and not under Grace.

7. Neither are the forementi­oned uses of the Law Gal. 3. 21. contrary to the Grace of the Gospel; but do sweetly comply with it; the Spirit of Christ subduing Eze. 36. 27. and inabling the Will of man, to do [Page 67] that freely and chearfully, which the will of God revealed in the Law, requireth to be done.

CHAP. 20. Of the Gospel, and of the extent of the Grace thereof.

1. THE Covenant of Works be­ing broken by Sin, and made unprofitable unto Life; God was pleased to give forth the promise of Christ, Gen. 3. 15. the Seed of the Woman, as the means of call­ing the Elect, and begetting in them Faith and Repentance; in this Promise, the Rev. 13. 8. Gospel, as to the substance of it, was revealed, and therein Effectual, for the Con­version and Salvation of Sinners.

2. This Promise of Christ, and Salvation by him, is revealed only by Rom. 1. 17. the Word of God; neither do the Works of Creation, or Providence, with the light of Na­ture, Ro. 10. 14, 15, 17. 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.; Pro. 29. 18. Isa. 25. 7. with ch. 60. 2, 3. should be enabled thereby, to attain saving Faith, or Repentance.

3. 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 Ps. 147, 20. Act. 16. 7. Soveraign Will and good Pleasure of God; not being annexed by vertue of any Promise, to the due improvement of mens natural abilities, by vertue of Common light received, with­out [Page 69] it; which none ever did Rom. 1. 18, &c. 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 Coun­cell of the Will of God.

4. Although the Gospel be the only outward means, of revealing Christ, and saving Grace; and is, as such, abundantly sufficient there­unto; yet that men who are dead in Trespasses, may be born again, Quickned or Regenerated; there is moreover necessary, an effectu­al, insuperable Ps. 110. 3. 1 Cor. 2. 14. Eph. 1. 19 20. work of the Holy Spirit, upon the whole Soul, for the producing in them a new spi­ritual Life; without which no o­ther means will effect Joh. 6. 44. 2 Cor. 4. 4: 6. their Con­version unto God.

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

1. 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 Gal. 3. 13. Curse of the Law; and in their being delivered from this present evil Gal. 1. 4. World, Bon­dage to Act. 26. 18. Satan, and Dominion Rom. 8. 3. of Sin; from the Rom. 8. 28. Evil of Afflictions; the Fear, and Sting 1 Cor. 15. 54, 55, 56, 57. of Death, the Victory of the Grave, and 2 Thes. 1. 10. Everlasting Dam­nation; as also in their Rom. 8. 15. free ac­cess to God; and their yielding Obedience unto him not out of a slavish fear, Luk. [...]. 74 but a Child-like [Page 71] love, and willing mind.

All which were common also to Believers under the Law Gal. 3, 9: 14. for the substance of them; but under the new Testament, the Liberty of Christians is further enlarged in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected; and in greater boldness of access to the Throne of Grace; and in fuller Communications of the Joh. 7. 38, 39. Heb. 10, 19, 20, 21. Free Spirit of God, then Believ­ers under the Law did ordinarily partake of.

2. God alone is Jam. 4. 12, Rom. 14. 4. Lord of the Conscience, and hath left it free from the Doctrines and Command­ments of men, Act. 4. 19 & 5. 29. 1 Cor. 7. 23. Mat. 15. 9: which are in any thing contrary to his Word, or not contained in it. So that to Believe such Doctrines, or obey such Commands out of Consci­ence, Col: 2. 20 22, 23: is to betray true liberty [Page 72] of Conscience; and the requiring of an 1 Cor. 3. 5. 2 Cor. 1. 24. implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience, and Rea­son also.

3. They who upon pretence of Christian Liberty do practice any sin, or cherish any sinfull lust; as they do thereby pervert the main design of the Grace of the Gospel, Rom. 6. 1, 2. to their own Destruction; so they wholy destroy Gal. 5. 13. 2 Pet. 2. 18.-21. 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.

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

1. THE light of Nature shews that there is a God, who hath Lordship, and Soveraigntye 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, Jer. 10. 7. Mar. 12. 33. and with all the Might. But the acceptable way of Wor­shipping the true God, is Deut. 12 32. in­stituted by himself; and so limi­ted by his own revealed will, that he may not be Worshipped ac­cording to the imaginations, and [Page 74] devices of Men, or the suggestions of Satan, under any visible repre­sentations, or Exo 20. 4, 5, 6. any other way, not prescribed in the Holy Scrip­tures.

2. Religious Worship is to be gi­ven to God the Father, Son and Holy Spirit, and to him Mat. 4. 9, 10. Joh 6. 23. Mat. 28. 19. alone; not to Angels, Saints, or any other Rom. 1. 25. Col. 2. 18. Revel. 19. 10. Creatures; and since the fall, not wihtout a Joh. 14. 6. Mediator, nor in the Mediation of any other but 1 Tim. 2. 5. Christ alone.

3. Prayer with thanksgiving, being one special par of natural worship, is by God required of Psal. 95. 1-7. Psal. 65. 2. all men. But that it may be accepted, it is to be made in the Joh. 14. 13, 14. Name of the Son, by the help Rom. 8. 26. of the Spirit, according to 1 Joh. 5. 14. his Will; with understanding, reverence, humility, fervency, faith, love, and perseverance; [Page 75] and when with others, in a 1 Cor. 14. 16, 17. known tongue.

4. Prayer is to be made for things lawful, and for all sorts of men living, 1 Tim. 2. 1, 2. 2 Sam. 7. 29. or that shall live hereafter; but not 2 Sam. 12. 21, 22. 23. for the dead, nor for those of whom it may be known that they have sin­ned 1 Joh. 5. 16. the sin unto death.

5. The 1 Tim. 4. 13. reading of the Scriptures, Preaching, and 2 Tim. 4. 2. Luk. 8. 18. hearing the word of God, teach­ing and admonishing one another in Psalms, Hymns and Spiritual songs, singing with grace in our Hearts to Col. 3. 16. Eph. 5. 19 the Lord; as also the Administration Mat. 28, 19, 20. of Baptism, and 1 Cor. 11 26. the Lords Supper are all parts of Religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; more­over solemn humiliation Esth. 4. 16. Joel. 2. 12 with [Page 76] fastings; and thanksgiving upon Exo. 15. 1. &c. Ps. 107. special occasions, ought to be used in an holy and religious man­ner.

6. Neither Prayer, nor any o­ther part of Religious worship, is now under the Gospel tied unto, or made more acceptable by, any place in which it is Joh. 4. 21. Mal. 1. 11. 1 Tim 2. 8. performed, or towards which it is directed; but God is to be worshipped eve­ry where in Spirit, and in truth; as in Act. 10. 2. private families Mat. 6. 11. Ps. 55. 17. daily, and Mat. 6. 6 in secret each one by him­self, so more solemnly in the pu­blick Assemblies, which are not carelessely, nor willfully, to be Heb. 10. 25. Act. 2. 42. neglected, or forsaken, when God by his word, or providence calleth thereunto.

7. As it is of the Law of nature, that in general a proportion of time by Gods appointment, be set a part for the Worship of God; so [Page 77] by his Word in a positive-moral, and perpetual Commandement, binding all men, in all Ages, he hath particularly appointed one day in seven for a Exo. 20. 8. 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 1 Cor. 16. 1, 2. Act. 20. 7. Rev. 1. 10. which is called the Lords day; and is to be continu­ed to the end of the World, as the Christian Sabbath; the obser­vation of the last day of the week being abolished.

8. 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 Isa. 58. 13. Neh 13. 15-23. rest all the day, from their own works, words, and thoughts, about their wordly employment, [Page 78] and recreations, but also are tak­en up the whole time in the pub­lick and private exercises of his worship, and in the duties Mat. 12. 1-13. of necessity and mercy.

CHAP. XXIII. Of Lawful Oaths and Vows.

1. A lawful Oath is a part of reli­gious worship, Exo. 20 7. Deut. 10 20. Jer. 4. 2. wherein the person swearing in Truth, Righteousness, and Judgement, solemnly calleth God to witness what he sweareth; 2 Cro. 6 22, 23. and to judge him according to the Truth or falseness thereof.

2. The Name of God only is [Page 79] that by which men ought to swear; and therein it is to be u­sed, with all Holy Fear and reverence, therefore to swear vainly or rashly by that glorious, and dreadful name; or to swear at all by any other thing, is sinful and to be Mat. 5. 34. 37. Jam. 5. 12 abhorred; yet as in mat­ter of weight and moment for con­firmation of truth, Heb. 6. 16. 2 Cor. 1. 23. and ending all strife, an Oath is warranted by the word of God; so a lawful Oath being imposed, Neh. 13. 25. by lawful Au­thority, in such matters, ought to be taken.

3. Whosoever taketh an Oath warranted by the word of God, ought duely to consider the weightiness of so solemn an act; and therein to avouch nothing, but what he knoweth to be the truth; for that by rash, false, and vain Oaths the Levit. 19. 12. Jer. 23. 10 Lord is pro­voked, and for them this Land mournes.

4. An Oath is to be taken in the plain, and Ps. 24. 4. common sense of the words; without equivocation, or mental reservation.

5. A Vow which is not to be made to any Creature, but to God alone, Psal. 76. 11. Gen. 28. 20, 21 22. is to be made and per­formed with all Religious care, and faithfulness: But Popish Mo­nastical Vows, 1 Cor. 7. 2. 9. of perpetual single life, professed Eph. 4. 28. poverty, and regular obedience, are so far from being degrees of higher per­fection, that they are superstiti­ous, Mat. 19. 11. and sinful snares, in which no Christian may intangle him­self.

CHAP. XXIV. Of the Civil Magi­strate.

1. GOd the supream Lord, and King of all the World, hath ordained Civil Rom. 13 1, 2, 3, 4. Ma­gistrates to be under him, over the people for his own glory, and the publick good; and to this end hath armed them with the power of the Sword, for defence and encourage­ment of them that do good, and for the punishment of evil doers.

2. 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 2 Sam. 23. 3. Ps. 82. 3, 4. Justice, and Peace, [Page 82] according to the wholsome Laws of each Kingdome, and Common­wealth: so for that end they may lawfully now under the New-Testament Luk. 3. 14. wage war upon just and necessary occasions.

3. Civil Magistrates being set up by God, for the ends aforesaid; subjection in all lawful things com­manded by them, ought to be yeilded by us, in the Lord; not on­ly for wrath Rom. 13. 5, 6, 7. 1 Pet. 2. 17. but for Consci­ence sake; and we ought to make supplications and prayers for Kings, and all that are in Authori­ty, 1 Tim. 2. 1, 2 that under them we may live a quiet and peaceable life, in all godliness and honesty.

CHAP. XXV. Of Marriage.

1. MArriage is to be between one Man and one Woman; Gen. 2. 24. Mal. 2 15. Mat. 19. 5, 6. neither is it lawful for any man to have more then one Wife, nor for any Woman to have more then one Husband at the same time.

2. Marriage was ordained for the mutual help Gen. 2. 18. of Husband and Wife, Gen 1. 28. for the increase of Man-kind, with a legitimate issue, and for 1 Cor. 7 2, 9. preventing of unclean­ness.

3. It is lawful for Heb. 13, 4. 1 Tim. 4, 3. all sorts of people to Marry, who are able with judgment to give their con­sent; yet it is the duty of Christi­ans 1 Cor. 7. 39. to marry in the Lord, and therefore such as profess the [Page 84] true Religion, should not Marry with Infidels, Neh. 13 25, 26, 27. or Idolaters; neither should such as are godly be unequally yoked, by marrying with such as are wicked, in their life, or maintain damnable He­resie.

4. Marriage ought not to be within the degrees of consanguini­ty, Levit. 18. or Affinity forbidden in the word; nor can such incestu­ous Marriage ever be made law­ful, by any law of Man or consent of parties, Mat. 6. 18. 1 Cor. 5. 1. so as those persons may live together as Man and Wife.

CHAP. XXVI. Of the Church.

1. THe Catholick or universal Church, which (with re­spect to the internal work of the Spirit, and truth of grace) may be called invisible, consists of the whole Heb. 12. 23. Col. 1. 18. Eph. 1. 10, 22. 23. & ch. 5. 23, 27, 32. 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.

2. 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, [Page 86] or unholyness of conversation, 1 Cor. 1 2. Act. 11. 26. are and may be called visible Saints; Rom. 1. 7. Eph. 1. 20, 21, 22. and of such ought all particular Congregations to be constituted.

3. The purest Churches under heaven are subject 1 Cor. 15. Rev. 2. & ch. 3. to mixture, and error; and som have so de­generated as to become Rev. 18. 2. 2 Thes. 2. 11, 12. no Churches of Christ, but Synago­gues of Satan; nevertheless Christ always hath had, and ever shall have a Mat. 16. 18. Ps. 72. 17. & Ps. 102. 28. Rev. 12. 17. Kingdome in this world, to the end thereof, of such as be­lieve in him, and make profession of his Name.

4. The Lord Jesus Christ is the Head of the Church, in whom by the appointment of the Father, Col. 1. 18. Mat. 28. 18, 19. 20. Eph. 4. 11, 12. all power for the calling, instituti­on, order, or Government of the Church, is invested in a supream & soveraigne manner, neither can the Pope of Rome in any sense be head [Page 87] thereof, but is 2 Thes. 2. 3-9. 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.

5. In the execution of this po­wer wherewith he is so intrusted, the Lord Jesus calleth out of the World unto himself, through the Ministry of his word, by his Spirit, Joh 10. 16. chap. 12, 32. those that are given unto him by his Father; that they may walk before him in all the Mat. 28. 20. ways of obedience, which he pre­scribeth to them in his Word. Those thus called he commandeth to walk together in particular so­cieties, or Mat. 18. 15-20. Churches, for their mutual edification; and the due performance of that publick wor­ship, which he requireth of them in the World.

6. The Members of these Churches are Rom. 1. 7. 1 Cor. 1. 2. Saints by cal­ling, visibly manifesting and evi­dencing (in and by their professi­on and walking) their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves, to the Lord & one to another by the will of God, Act. 2. 41, 42. ch. 5. 13. 14. 2 Cor. 9. 13. in professed subjection to the Ordinances of the Go­spel.

7. To each of these Churches thus gathered, according to his mind, declared in his word, he hath given all that Mat. 18. 17, 18. 1 Cor. 5. 4, 5. with v. 13. 2 Cor. 2. 6, 7, 8. power and authority, which is any way need­full, 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.

8. A particular Church gather­ed, and compleatly Organized, according to the mind of Christ, consists of Officers, and Members; And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gather­ed) for the peculiar Administrati­on of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World are (p) Bishops or El­dersr Act. 20: 17, with v. 28. Phil. 1. 1. and Deacons.

9. The way appointed by Christ for the Calling of any per­son, fitted, and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common Act. 14: 23. See the origi­nal. suffrage of the Church it self; and Solemnly set apart by Fasting and Prayer, with imposi­tion of hands of the 1 Tim. 4. 14. Eldership of the Church, if there be any before [Page 90] Constituted therein; And of a Deacon Act. 6. 3. 5. 6. that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of hands.

10. The work of Pastors be­ing constantly to attend the Ser­vice of Christ, in his Churches, in the Ministry of the Word, and Prayer, Act. 6. 4. Heb. 13. 17. 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, 1 Tim. 5. 17, 18. Gal. 6. 6, 7. 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 2 Tim. 2. 4. entangled in Secular Affairs; and may also be capable of exercising 1 Tim. 3. 2. Hospita­lity toward others; and this is re­quired by the 1 Cor. 9. 6.-14. Law of Nature, and by the Express order of our [Page 91] Lord Jesus, who hath ordained that they that preach the Gospel, should live of the Gospel.

11. Although it be incumbent on the Bishops or Pastors of the Churches to be instant in Preach­ing the Word, by way of Office; yet the work of Preaching the Word, is not so peculiarly confin­ed to them; but that others also Act. 11. 19, 20, 21. 1 Pet. 4. 10. 11. gifted, and fitted by the Ho­ly Spirit for it, and approved, and called by the Church, may and ought to perform it.

12. As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; So all that are admitted unto the privi­ledges of a Church, are also 1 Thes. 5. 14. 2 Thes 3. 6. 14, 15. under the Censures and Govern­ment thereof, according to the Rule of Christ.

13. No Church-members upon any offence taken by them, hav­ing performed their Duty required of them towards the person they are offended at, ought to disturb any Church order, or absent them­selves from the Assemblies of the Church, or Administration of any Ordinances, upon the account of such offence at any of their fellow­members; but to wait upon Christ, Mat. 18. 15. 16, 17. Eph. 4. 2, 3. in the further proceeding of the Church.

14. As each Church, and all the Members of it are bound to Eph. 6. 18. Ps. 122. 6. pray continually, for the good 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 (when planted by the providence of God so as they may injoy opportunity and ad­vantage for it) ought to hold [Page 93] Rom. 16. 1, 2. 3 Joh. 8, 9, 10. communion amongst them­selves for their peace, increase of love, and mutual edification.

15. In cases of difficulties or differences, either in point of Do­ctrine, or Administration; where­in either the Churches in general are concerned, or any one Church in their peace, union, and edifica­tion; or any member, or members, of any Church are injured, in or by any proceedings in censures not agreeable to truth, and order: it is according to the mind of Christ, that many Churches holding com­munion together, do by their mes­sengers meet to consider, Act. 15. 2, 4, 6. & 22, 23. 25. and give their advice, in or about that matter in difference, to be report­ed to all the Churches concerned; howbeit these messengers assem­bled are not entrusted with any Church-power properly so called; or with any jurisdiction over the Churches themselves, to exercise any censures either over any [Page 94] Churches, or Persons: or 2 Cor. 1. 24. 1 Joh. 4. 1 to impose their determination on the Churches, or Officers.

CHAP. XXVII. Of the Communion of Saints.

1. 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 1 Joh. 1. 3. Joh. 1. 16. Phil. 3 10 Kom. 6. 5 6. fellow­ship in his Graces, sufferings, death, resurrection, and glory; and being united to one another in love, they Eph. 4. 15, 16. 1 Cor. 12. 7. 1 Cor. 3 21, 22, 23. have communion in each others gifts, and graces; and are obliged to the perfor­mance of such duties, publick and private, in an orderly way, 1 Thes. 5. 11. 14. Rom. 1. 12. 1 Joh. 3. 17. 18. Gal 6. 10. as do conduce to their mutual good, both in the inward and outward man.

2. Saints by profession are bound to maintain an holy fel­lowship and communion in the worship of God, and in perform­ing such other spiritual services, Heb. 10 24, 25. with ch. 3. 12, 13. as tend to their mutual edifi­cation; as also in relieving each other in Act. 12. 29. 30. 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 Eph. 6. 4. families, or 1 Cor. 12. 14. -27. Churches; yet as God offereth opportunity is to be extended to all the hous­hold of faith, even all those who in every place call upon the names of the Lord Jesus; nevertheless their communion one with ano­ther as Saints, doth not take away or Act. 5. 4 Eph. 4. 28 infringe, the title or pro­priety, which each man hath in his goods and possessions.

CHAP. XXVIII. Of Baptism and the Lords Supper.

1. BAptism and the Lords Supper are ordinances of positive, and soveraign institution; ap­pointed by the Lord Jesus the on­ly Law-giver, to be continued in his Church Mat. 28 19, 20. 1 Cor. 11. 26. to the end of the world.

2, These holy appointments are to be administed by those only, who are qualified and thereunto called according Mat. 28. 19. 1 Cor. 4. 1. to the com­mission of Christ.

CHAP. XXIX. Of Baptism.

1. BAptism is an Ordinance of the New Testament, ordain­ed by Jesus Christ, to be unto the party Baptized, a sign of his fel­lowship with him, in his death, Rom. 6. 3. 4, 5. Col. 2. 12. Gal. 3. 27. and resurrection; of his being engrafted into him; of Mar. 1. 4. Act. 26. 16. re­mission of sins; and of his Rom, 6. 2, 4. gi­ving up unto God through Jesus Christ to live and walk in new­ness of Life.

2. Those who do actually pro­fesse Mar. 16. 16. Act. 8. 36, 37 repentance towards God, faith in, and obedience, to our Lord Jesus, are the only proper subjects of this ordinance.

3. The outward element to be used in this ordinance Mat 28. 19, 20. with Act. 8. 38. is wa­ter, wherein the party is to be baptized, in the name of the Fa­ther, and of the Son, and of the Holy Spirit.

4. Immersion, or dipping of the person Mat. 3. 16. Joh. 3 23. in water, is necessa­ry to the due administration of this ordinance.

CHAP. XXX. Of the Lords Supper.

1. THE Supper of the Lord Je­sus, was instituted by him, the same night wherein he was betrayed, to be observed in his Churches unto the end of the [Page 99] world, for the perpetual remem­brance, and shewing forth the sa­crifice of himself in his death 1 Cor. 11. 23, 24. 25, 26. confirmation of the faith of belie­vers in all the benefits thereof, their spiritual nourishment, and growth in him, their further in­gagement in, and to, all duties which they owe unto him; 1 Cor. 10. 16, 17. 21. and to be a bond and pledge of their communion with him, and with each other.

2. In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all, for remission of sin of the quick or dead; but only a memorial of that Heb. 9. 25, 26. 28. one offering up of himself, by himself, upon the crosse, once for all; and a spiritual oblation of all 1 Cor. 11. 24. Mat. 26. 26, 27. possible praise unto God for the same; so that the Popish sa­crifice of the Mass (as they call it) is most abominable, injurious to Christs own only sacrifice, the [Page 100] alone propitiation for all the sins of the Elect.

3. 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, 1 Cor. 11. 23, 24, 25, 26, &c and (they communicating also themselves) to give both to the Communicants.

4. The denyal of the Cup to the people, worshiping the Ele­ments, the lifting them up, or car­rying them about for adoration, and reserving them for any pre­tended religious use, Mat 26. 26, 27, 28. Mat. 15. 9. Exod. 20. 4, 5. are all contrary to the nature of this Or­dinance, and to the institution of Christ.

5. The outward Elements in this Ordinance, duely set apart to [Page 101] the uses ordained by Christ, have such relation to him crucified, as that truely, although in terms used figuratively, they are sometimes called by the name of the things they represent, to wit the 1 Cor. 11. 27. body and Blood of Christ; albeit in substance, and nature, they still remain truly, and only 1 Cor. 11. 26. & v. 28. Bread, and Wine, as they were before.

6. That doctrine which main­tains a change of the substance of Bread and Wine, into the substance of Christs body and blood (com­monly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to Scripture Act. 3. 21. Luk. 24. 6. & v. 39. alone, but even to common sense and reason; over­throweth the 1 Cor. 11. 24, 25. nature of the or­dinance, and hath been and is the cause of manifold superstitions, yea, of gross Idolatries.

7. Worthy receivers, outward­ly partaking of the visible Ele­ments in this Ordinance, do then also inwardly by faith, really and indeed, yet not carnally, and cor­porally, but spiritually receive, and feed upon Christ crucified 1 Cor. 10. 16. ch. 11. 23- 26. & all the benefits of his death: the Body and Blood of Christ, being then not corporally, or carnally, but spiritually present to the faith of Believers, in that Ordinance, as the Elements themselves are to their outward senses.

8. All ignorant and ungodly persons, as they are unfit to enjoy communion 2 Cor: 6, 14, 15. with Christ; so are they unworthy of the Lords Table; and cannot without great sin against him, while they remain such, partake of these holy myste­ries, 1 Cor. 11. 29. Mat. 7. 6. or be admitted thereun­to: yea whosoever shall receive unworthily are guilty of the Bo­dy and Blood of the Lord, eating and drinking judgement to them­selves.

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

1. THE Bodies of Men after Death return to dust, Gen. 3. 19. Act. 13. 36. and see corruption; but their Souls (which neither die nor sleep) having an immortal subsistence, immediately Eccles. 12. 7. return to God who gave them: the Souls of the Righteous being then made per­fect in holyness, are received into paradise where they are with Christ, and behold the face of God, in light Luk. 23. 43. 2 Cor. 5. 1, 6, 8. Phil. 1. 23 Heb. 12. 23. and glory; waiting for the full Redemption of their Bodies; and the souls of the wick­ed, [Page 104] are cast into hell; where they remain in torment and utter dark­ness, reserved to Jud. 6 7. 1 Pet. 3. 19. Luk. 16. 23, 24. the judge­ment of the great day; besides these two places for Souls separa­ted from their bodies, the Scrip­ture acknowledgeth none.

2. At the last day such of the Saints as are found alive shall not sleep but be 1 Cor. 15. 51, 52. 1 Thes. 4. 17. changed; and all the dead shall be raised up with the self same bodies, and Job 19. 26, 27. none other; although with different 1 Cor. 15. 42, 43. qualities, which shall be uni­ted again to their Souls for ever.

3. 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, Act. 24. 15. Joh. 5. 28, 29. Phil. 3. 21 and be made conformable to his own glorious Body.

CHAP. XXXII. Of the Last Judge­ment.

1. GOD hath appointed a Day wherein he will judge the world in Righteousness, by Act. 17. 31. Joh. 5. 22. 27. Je­sus Christ; to whom all power and judgement is given of the Fa­ther; in which Day not only the 1 Cor. 6 3. Jud. 6. Apostate Angels shall be judg­ed; but likewise all persons that have lived upon the Earth, shall appear before the Tribunal of Christ; 2 Cor. 5. 10. Eccles. 12 14. Mat. 12. 36. Rom. 14. 10. 12. Mat. 25. 32. &c. 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.

2. The end of Gods appoint­ing this Day, is for the manifesta­tion of the glory of his Mercy, in the Eternal Salvation of the Elect; Rom, 9. 22, 23. 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 Mat. 25. 21. 34. 2 Tim. 4. 8. 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 Mat. 25. 46. Mar. 9. 48. 2 Thes. 1. 7, 8, 9, 10. punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.

3. As Christ would have us to be certainly perswaded that there shall be a Day of judgement, both 2 Cor. 5. 10, 11. to deter all men from sin, and for the greater 2 Thes. 1. 5, 6, 7. consolation of the godly, in their adversity; so [Page 107] 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 Mar. 13. 35, 36, 37 Luk. 13. 35, 36. Lord will come; and may ever be prepared to say, Rev. 22 20. Come Lord Jesus, Come quickly, Amen.

AN APPENDIX.

WHosoever reads, and impartially considers what we have in our forgoing confession declared, may rea­dily perceive, That we do not only con­center with all other true Christians on the Word of God (revealed in the Scrip­tures of truth) as the foundation and rule of our faith and worship. But that we have also industriously endeavoured to manifest, That in the fundamental Articles of Christianity we mind the same things, and have therefore expressed our belief in the same words, that have on the like occasion been spoken by other societies of Christians before us.

This we have done, That those who are desirous to know the principles of Religion which we hold and practise, [Page 110] may take an estimate from our selves (who jointly concur in this work) and may not be misguided, either by undue reports; or by the ignorance or errors of particular persons, who going under the same name with our selves, may give an occasion of scandalizing the truth we profess.

And although we do differ from our bre­thren who are Paedobaptists; in the sub­ject and administration of Baptisme, and such other circumstances as have a neces­sary dependence on our observance of that Ordinance, and do frequent our own assemblies for our mutual edificati­on, and discharge of those duties, and services which we owe unto God, and in his fear to each other: yet we would not be from hence misconstrued, as if the discharge of our own consciences herein, did any wayes disoblige or alienate our affections, or conversation from any o­thers that fear the Lord; but that we may and do as we have opportunity par­ticipate of the labors of those, whom God hath indued with abilities above [Page 111] our selves, and qualified, and called to the Ministry of the Word, earnestly desi­ring to approve our selves to be such, as follow after peace with holyness, and therefore we alwaies keep that blessed Irenicum, or healing Word of the Apostle before our eyes; if in any thing ye be o­therwise minded, God shall reveal even this unto you; nevertheless whereto we have already attained; let us walk by the same rule, let us mind the same thing, Phil. 3. v. 15, 16.

Let it not therefore be judged of us (because much hath been written on this subject, and yet we continue this our practise different from others) that it is out of obstinacy, but rather as the truth is, that we do herein according to the best of our understandings worship God, out of a pure mind yielding obedience to his precept, in that method which we take to be most agreeable to the Scrip­tures of truth, and primitive practise.

It would not become us to give any such intimation, as should carry a sem­blance that what we do in the service of [Page 112] God is with a doubting conscience, or with any such temper of mind that we do thus for the present, with a reservation that we will do otherwise hereafter upon more mature deliberation; nor have we any cause so to do, being fully perswad­ed, that what we do is agreeable to the will of God. Yet we do heartily pro­pose this, that if any of the Servants of our Lord Jesus shall, in the Spirit of meek­ness, attempt to convince us of any mi­stake either in judgement or practise, we shall diligently ponder his arguments; and accompt him our chiefest friend that shall be an instrument to convert us from any error that is in our ways, for we can­not wittingly do any thing against the truth, but all things for the truth.

And therefore we have indeavoured seriously to consider, what hath been al­ready offered for our satisfaction in this point; and are loth to say any more lest we should be esteemed desirous of re­newed contests thereabout: yet foras­much as it may justly be expected that we shew some reason, why we cannot ac­quiesce [Page 113] in what hath been urged against us; we shall with as much brevity as may consist with plainness, endeavour to satisfie the expectation of those that shall peruse what we now publish in this mat­ter also.

1. As to those Christians who consent with us, That Repentance from dead works, and Faith towards God, and our Lord Je­sus Christ, is required in persons to be Bap­tised; and do therefore supply the defect of the (infant being uncapable of making confession of either) by others who do undertake these things for it. Although we do find by Church history that this hath been a very antient pra­ctise;Rom. 14. 4. 10. 12. 23. yet considering, that the same Scripture which does caution us against censuring our brother, with whom we shall all stand before the judgment seat of Christ, does also instruct us, That every one of us shall give an accompt of himself to God, and what­soever is not of Faith is sin. Therefore we cannot for our own parts be perswaded in our own minds, to build such a pra­ctise [Page 114] as this, upon an unwritten tradition: But do rather choose in all points of Faith and Worship, to have recourse to the holy Scriptures, for the information of our judgment, and regulation of our practise; being well assured that a con­scientious attending thereto, is the best way to prevent, and rectifie our defects and errors. 2 Tim. 3. 16, 17. And if any such case happen to be debated between Christians, which is not plainly determi­nable by the Scriptures, we think it safest to leave such things undecided until the second coming of our Lord Jesus; as they did in the Church of old, until there should arise a Priest with Ʋrim and Thum­mim, that might certainly inform them of the mind of God thereabout, Ezra 2. 62, 63.

2. As for those our Christian brethren who do ground their arguments for In­fants baptism, upon a presumed foederal Holiness, or Church-Membership, we conceive they are deficient in this, that albeit this Covenant-Holiness and Mem­bership should be as is supposed, in refe­rence [Page 115] unto the Infants of Believers; yet no command for Infant baptism does im­mediately and directly result from such a quality, or relation.

All instituted Worship receives its san­ction from the precept, and is to be thereby governed in all the necessary cir­cumstances thereof.

So it was in the Covenant that God made with Abraham and his Seed. The sign whereof was appropriated only to the Male, notwithstanding that the fe­male seed as well as the Male were com­prehended in the Covenant and part of the Church of God; neither was this sign to be affixed to any Male Infant till he was eight dayes old, albeit he was within the Covenant from the first mo­ment of his life; nor could the danger of death, or any other supposed necessi­ty, warrant the circumcising of him be­fore the set time, nor was there any cause for it; the commination of being cut off from his people, being only upon the neglect, or contempt of the precept.

Righteous Lot was nearly related to Aqraham in the flesh, and contemporary with him, when this Covenant was made; yet inasmuch as he did not de­scend from his loynes, nor was of his houshold family (although he was of the same houshold of faith with Abraham) yet neither Lot himself nor any of his poste­rity (because of their descent from him) were signed with the signature of this Covenant that was made with Abraham and his seed.

This may suffice to shew, that where there was both an expresse Covenant, and a sign thereof (such a Covenant as did separate the persons with whom it was made, and all their off-spring from all the rest of the world, as a people holy unto the Lord, and did constitute them the visible Church of God, (though not comprehensive of all the faithful in the world) yet the sign of this Covenant was not affixed to all the persons that were within this Covenant, nor to any of them till the prefixt season; nor to other faith­ful servants of God, that were not of de­scent [Page 117] from Abraham. And consequently that it depends purely upon the will of the Law-giver, to determine what shall be the sign of his Covenant, unto whom, at what season, and upon what terms, it shall be affixed.

If our brethren do suppose baptism to be the seal of the Covenant which God makes with every beleiver (of which the Scriptures are altogether silent) it is not our concern to contend with them here­in; yet we conceive the seal of that Cove­nant is the indwelling of the Spirit of Christ in the particular and individual persons in whom he resides, and nothing else, neither do they or we suppose that baptism is in any such manner substituted in the place of circumcision, as to have the same (and no other) latitude, extent, or terms, then circumcision had; for that was suited only for the Male children, baptism is an ordinance suited for every beleiver, whether male, or femal. That extended to all the maies that were born in Abrahams house, or bought with his money, equally with the males that pro­ceeded [Page 118] from his own loynes; but bap­tisme is not so far extended in any true Christian Church that we know of, as to be administred to all the poor infidel ser­vants, that the members thereof purchase for their service, and introduce into their families; nor to the children born of them in their house.

But we conceive the same parity of reasoning may hold for the ordinance of baptism as for that of circumcision; Ex­odus 12. 49. viz. one law for the stran­ger, as for the home born: If any desire to be admitted to all the ordinances, and priviledges of Gods house, the door is open; upon the same terms that any one person was ever admitted to all, or any of those priviledges, that belong to the Christian Church; may all persons of right challenge the like admission.

As for that text of Scripture, Rom. 4. 11. He received circumcision a seal of the righteousness of the faith which he had yet being uncircumcised; we conceive if the Apostles scope in that place be duly at­tended to, it will appear that no argument [Page 119] can be taken from thence to inforce In­fant baptism; and forasmuch as we find a full and fair account of those words gi­ven by the learned Dr. Lightfoot (a man not to be suspected of partiality in this controversie) in his Hor. Hebrai, on the 1 Cor. 7. 19. p. 42, 43. we shall trans­cribe his words at large, without any comment of our own upon them.

Circumcisio nihil est ratione habit â temporis, jam enim evanuerat, adimpleto praecipuè ejus fine ob quem fuer at institu­ta; Istum finem ex­hibet Apostolus in verbis istis Rom. 4. 11. [...]. At vereor ne a pleris­que versionibus non satis aptentur ad fi­nem circumcisionis, & scopum Apostoli, [Page 120] dum ab iis interseri­tur aliquid de suo.[Page 119]

Circumcision is nothing, if we re­spect the time, for now it was without use, that end of it being especially ful­filled; for which it had been instituted: this end the Apo­stle declares in these words, Rom. 4. 11. [...], &c. But I fear that by most trans­lations they are not sufficiently suited to the end of circum­cision [Page 120] and the scope of the Apostle whilst something of their own is by them in­serted.

And after the Doctor hath represented diverse versions of the words agreeing for the most part in sense with that which we have in our Bibles he thus proceeds.
Aliae in eundem sensum, ac si cir­cumcisio daretur Abrahamo in si­gillum justitiae istius, quam ille habuit, dum adhuc foret praeputi­atus; quod non ne­gabimus aliqualiter verum esse, at credi­mus circumcisionem longe aliò praecipue respexisse.Other versions are to the same pur­pose; as if circum­cision was given to Abraham for a Seal of that Righteous­ness which he had being yet uncircum­cised, which we will not deny to be in some sence true, but we believe that cir­cumcision had chief­ly a far different re­spect.
Liceat mihi verba sic reddere. Et signum accepit circumcisio­nis, sigillum justitiae fidei, quae futura in praeputio; quae futu­ra dico, non quae fue­rat. Non quae fuerat Abrahamo adhuc praeputiato, sed quae futura semini ejus praeputiato, id est, gentilibus, fidem olim Abrahami imitatu­ris.Give me leave thus to render the words; And he re­ceived the sign of cir­cumcision, a seal of the Righteousness of Faith, which was to be in the uncircumci­sion, Which was to be (I say) not which had been, not that which Abraham had whilst he was yet uncircumcised; but that which his un­circumcised seed should have, that is the Gentiles, who in time to come should imitate the faith of Abraham.
Nunc adverte bene quâ occasione institu­ta Abrahamo cir­cumcisio, ponens tibi ante oculos historiam ejus, Gen. 17.Now consider well on what occa­sion circumcision was instituted unto Abraham, setting be­fore
thine eyes the history thereof, Gen. 17.
Fit primò ei haec promissio, Multarum Gentium eris tu pa­ter (quonam sensu ex­plicat Apostolus, isto capite) & subinde subjungitur duplex sigillum rei corrobo­randae; immutatiosci­licet nominis Abra­mi in Abrahamum; & institutio circum­cisionis: v. 4. Ecce mihi tecum est foe­dus, eris tu pater multarum gentium. Quáre vocatum est nomen ejus Abraha­mus? In sigillationem hujus promissionis. Tu Pater eris mul­tarum gentium. Et quare instituta ei cir­cumcisio? [Page 123] In sigillati­onem ejusdem pro­missionis. Tu Pa­ter eris multarum Gentium. It a ut hic sit sensus Apostoli, in­stitutioni circumci­sionis congruentissi­mus; accepit signum circumcisionis, sigil­lum justitiae fidei, quam olim erat in­circumcisio (vel Gen­tiles) habitura & adeptura.This promise is first made unto him, Thou shalt be the Fa­ther of many Nati­ons (in what sense the Apostle explain­eth in that chapter) and then there is subjoined a double seal for the confir­mation of the thing, to wit, the change of the name Abram into Abraham, and the institution of cir­cumcision. v. 4. Behold as for me, my Cove­nant is withthee, and thou shalt be the Fa­ther of many Nations. Wherefore was his name called Abra­ham? for the seal­ing [Page 123] of this promise: Thou shalt be the Fa­ther of many Nations And wherefore was circumcision in­stituted to him? For the sealing of the same promise. Thou shalt be the Father of many Nations. So that this is the sense of the Apostle, most agreeable to the in­stitution of circum­cision; he received the sign of circum­cision, a seal of the Righteousness of Faith which in time to come the uncir­cumcision (or the Gentiles) should have and obtain.
Duplex semen er at Abrahamo; naturale, Judaeorum; & fidele [Page 124] gentilium credenti­um: signatur naturale signo circumcisionis, primò quidem in sui distinctionem, ab omnibus aliis gen­tibus, dum eae non adhuc forent semen Abrahami; at prae­cipue in memoriam justificationis genti­um per fidem, cum tandem forent ejus semen. Cessatura er­go merito erat cir­cumcisio, cum intro­ducerentur Gentiles ad fidem, quippe quod tunc finem suum ul­timum ac praecipuum obtinuer at, et perinde [...].Abraham had a twofold seed, natu­ral, of the Jews; and [Page 124] faithful, of the be­lieving Gentiles: his natural seed was signed with the sign of circumcision, first indeed for the di­stinguishing of them from all other Nati­ons whilst they as yet were not the seed of Abraham, but especi­ally for the memo­rial of the justifica­tion of the Gentiles by faith, when at length they should become his seed. Therefore circum­cision was of right to cease, when the Gentiles were brought in to the faith, forasmuch as then it had obtain­ed its last and chief end, & thenceforth circumcision is nothing.

Thus far he, which we earnestly desire may be seriously weighed, for we plead not his authority, but the evidence of truth in his words.

3. Of whatsoever nature the holiness of the children mentioned, 1 Cor. 7. 12. be, yet they who do conclude that all such children (whether Infants or of riper years) have from hence an immediate right to baptism, do as we conceive put more into the conclusion, then will be found in the premisses.

For although we do not determine po­sitively concerning the Apostles scope in the holiness here mentioned, so as to say it is this, or that, and no other thing; Yet it is evident that the Apostle does by it determine not only the lawfulness but the expedience also of a beleivers coha­bitation with an unbeliever, in the state of marriage.

And we do think that although the Apostles asserting of the unbelieving [Page 126] yokefellow to be sanctified by the be­liever, should carry in it somewhat more then is in the bare marriage of two infi­dels, because although the marriage cove­nant have a divine sanction so as to make the wedlock of two unbelievers a lawful action, and their conjunction and cohabi­tation in that respect undefiled, yet there might be no ground to suppose from thence, that both or either of their per­sons are thereby sanctified; and the Apo­stle urges the cohabitation of a believer with an infidel in the state of wedlock from this ground that the unbelieving husband is sanctified by the believing wife; nevertheless here you have the in­fluence of a believers faith ascending from an inferior to a superior relation; from the wife to the husband who is her head, be­fore it can descend to their off-spring. And therefore we say, whatever be the nature or extent of the holiness here intended, we conceive it cannot convey to the children an immediate right to baptism; because it would then be of another na­ture, and of a larger extent, then the root, [Page 127] and original from whence it is derived; for it is clear by the Apostles argument that holiness cannot be derived to the child from the sanctity of one parent on­ly, if either father or mother be (in the sense intended by the Apostle) unholy or unclean, so will the child be also, there­fore for the production of an holy seed it is necessary that both the Parents be sanctified; and this the Apostle positive­ly asserts in the first place to be done by the beleiving parent, although the other be an unbeliever; and then consequen­tially from thence argues, the holiness of their children. Hence it follows, that as the children have no other holiness then what they derive from both their Pa­rents; so neither can they have any right by this holiness to any spiritual privi­ledge but such as both their Parents did also partake of: and therefore if the un­believing Parent (though sanctified by the believing Parent) have not thereby a a right to baptism, neither can we con­cieve, that there is any such priviledge, derived to the children by their birth-ho­liness.

Besides if it had been the usual practise in the Apostles dayes for the father or mother that did beleive, to bring all their children with them to be baptised; then the holiness of the beleiving Corinthians children, would not at all have been in question when this Epistle was written; but might have been argued from their passing under that ordinance, which re­presented their new birth, although they had derived no holiness from their Pa­rents, by their first birth; and would have layen as an exception against the Apostles inference, else were your Children unclean, &c. But of the sanctification of all the children of every beleiver by this ordi­nance, or any other way, then what is beforementioned, the Scripture is alto­gether silent.

This may be also added; that if this birth holiness do qualifie all the children of every believer, for the ordinance of baptism; why not for all other ordi­nances? for the Lords Supper as was pra­ctised for a long time together? for if re­course be had to what the Scriptures [Page 129] speak generally of this subject; it will be found, that the same qualities which do intitle any person to baptism, do so also for the participation of all the Ordi­nances, and priviledges of the house of God, that are common to all believers.

Whosoever can and does interrogate his good Conscience towards God when he is baptised (as every one must do that makes it to himself a sign of Salvation) is capable of doing the same thing, in eve­ry other act of worship that he performs.

4. The arguments and inferences that are usually brought for, or against In­fant baptism from those few instances which the Scriptures afford us of whole families being baptised; are only con­jectural; and therefore cannot of them­selves, be conclusive on either hand: yet in regard most that treat on this subject for Infant baptism, do (as they conceive) improve these instances to the advantage of their argument: we think it meet (in like manner as in the cases before menti­oned so in this) to shew the invalidity of such inferences.

Cornelius worshipped God with all his house, the Jaylor, and Crispus the chief ruler of the Synagogue, believed God with each of their houses. The houshold of Ste­phanus addicted themselves to the Ministry of the Saints: so that thus far Worship­ping, and Believing runs parallel with Baptism. And if Lydia, had been a mar­ried person, when she believed, it is pro­bable her husband would also have been named by the Apostle, as in like cases, in­asmuch as he would have been not only a part, but the head of that baptised houshold.

Who can assign any probable reason, why the Apostle should make mention of four or five housholds being baptised and no more? or why he does so often vary in the method of his salutations, Rom. 1. 6. sometimes mentioning only particular persons of great note, other times such, and the Church in their house? the Saints that were with them; and them belonging to Narcissus, who were in the Lord; thus saluting either whole families, or part of families, or only particular persons in fa­milies, [Page 131] considered as they were in the Lord, for if it had been an usual practise to baptize all children, with their pa­rents; there were then many thousands of the Jews which believed, and a great number of the Gentiles, in most of the principal Cities in the World, and among so many thousands, it is more then proba­ble there would have been some thou­sands of housholds baptised; why then should the Apostle in this respect signa­lize one family of the Jews and three or four of the Gentiles, as particular instances in a case that was common? whoever supposes that we do willfully debar our children, from the benefit of any pro­mise, or priviledge, that of right belongs to the children of believing parents; they do entertain over severe thoughts of us: to be without natural affections is one of the characters of the worst of persons, in the worst of times. Wee do freely confesse our selves guilty before the Lord, in that we have not with more circum­spection and diligence train'd up those that relate to us in the fear of the Lord; [Page 132] and do humbly and earnestly pray, that our omissions herein may be remitted, and that they may not redound to the prejudice of our selves, or any of ours: but with respect to that duty that is in­cumbent on us, we acknowledge our selves obliged by the precepts of God, to bring up our children in the nurture and admonition of the Lord, to teach them his fear, both by instruction and ex­ample; and should we set light by this precept, it would demonstrate that we are more vile then the unnatural Heathen, that like not to retain God in their know­ledge, our baptism might then be justly accompted, as no baptism to us.

There are many special promises that do incourage us as well as precepts, that do oblige us to the close pursuit of our du­ty herein: that God whom we serve, being jealous of his Worship, threatens the visiting of the Fathers transgression upon the children to the third and fourth generation of them that hate him: yet does more abundantly extend his mercy, even to thousands (respecting the off­spring [Page 133] and succeding generations) of them that love him, and keep his com­mands.

When our Lord rebuked his disciples for prohibiting the access of little chil­dren that were brought to him, that he might pray over them, lay his hands up­on them, and blesse them, does declare, that of such is the Kingdom of God. And the Apostle Peter in answer to their enquiry, that desired to know what they must do to be saved, does not only instruct them in the necessary duty of repentance and baptism; but does also thereto encourage them, by that promise which had refe­rence both to them, and their children; if our Lord Jesus in the forementioned place, do not respect the qualities of children (as elsewhere) as to their meek­ness, humility, and sincerity, and the like; but intend also that those very persons and such like, appertain to the Kingdom of God, and if the Apostle Peter in men­tioning the aforesaid promise, do respect not only the present and succeeding ge­nerations of those Jews, that heard him, [Page 134] (in which sense the same phrase doth oc­curre in Scripture) but also the immedi­ate off-spring of his auditors; whether the promise relate to the gift of the Holy Spirit, or of eternal life, or any grace, or priviledge tending to the obtaining thereof; it is neither our concerne nor our interest to confine the mercies, and promises of God, to a more narrow, or lesse compasse then he is pleased grati­ously to offer and intend them; nor to have a light esteem of them; but are o­bliged in duty to God, and affection to our children; to plead earnestly with God and use our utmost endeavours that both our selves, and our off-spring may be partakers of his Mercies and gracious Promises: yet we cannot from either of these texts collect a sufficient warrant for us to baptize our children before they are instructed in the principles of the Christian Religion.

For as to the instance in little children, it seems by the disciples forbidding them, that they were brought upon some other account, not so frequent as Baptism must [Page 135] be supposed to have been, if from the be­ginning believers children had been ad­mitted thereto: and no account is given whether their parents were baptised be­lievers or not; and as to the instance of the Apostle; if the following words and practise, may be taken as an interpretati­on of the scope of that promise we cannot conceive it does refer to infant baptism, because the text does presently subjoyn; Then they that gladly received the word were baptised.

That there were some believing chil­dren of believing parents in the Apostles dayes is evident from the Scriptures, even such as were then in ther fathers family, and under their parents tuition, and edu­cation; to whom the Apostle in several of his Epistles to the Churches, giveth commands to obey their parents in the Lord; and does allure their tender years to hearken to this precept, by reminding them that it is the first command with promise.

And it is recorded by him for the praise of Timothy, and encouragement of pa­rents [Page 136] betimes to instaruct, and children early to attend to godly instruction, that [...] from a child, he had known the holy Scriptures.

The Apostle John rejoyced greatly when he found of the children of the E­lect Lady walking in the truth; and the children of her Elect Sister joyn with the Apostle in his salutation.

But that this was not generally so, that all the children of believers were ac­counted for believers (as they would have been if they had been all baptised) may be collected from the character which the Apostle gives of persons fit to be chosen to Eldership in the Church which was not common to all believers; among o­thers this is expressely one, viz. If there be any having believing, or faithful chil­dren, not accused of Riot or unruly; and we may from the Apostles writings on the same subject collect the reason of this qualification, viz. That in case the person designed for this office to teach and rule in the house of God, had children capa­ble of it; there might be first a proof of [Page 137] his ability, industry, and successe in this work in his own family; and private ca­pacity, before he was ordained to the exercise of this authority in the Church, in a publick capacity, as a Bishop in the house of God.

These things we have mentioned as having a direct reference unto the con­troversie between our brethren and us; other things that are more abstruse and prolix, which are frequently introduced into this controversie, but do not neces­sarily concern it, we have purposely a­voided; that the distance between us and our brethren may not be by us made more wide; for it is our duty, and con­cern so far as is possible for us (retaining a good conscience towards God) to seek a more entire agreement and reconciliati­on with them.

We are not insensible that as to the or­der of Gods house, and entire communion therein there are some things wherein we (as well as others) are not at a full accord among our selves, as for instance; the [Page 138] known principle, and state of the con­sciences of diverse of us, that have agreed in this Confession is such; that we can­not hold Church-communion, with any other then Baptized-believers, and Churches constituted of such; yet some others of us have a greater liberty and freedom in our spirits that way; and therefore we have purposely omitted the mention of things of that nature, that we might concurre, in giving this evidence of our agreement, both among our selves, and with other good Christians, in those important articles of the Christian Reli­gion, mainly insisted on by us: and this notwithstanding we all esteem it our chief concern, both among our selves, and all others that in every place call upon the name of the Lord Jesus Christ our Lord, both theirs and ours, and love him in sin­cerity, to endeavour to keep the unity of the Spirit, in the bond of peace; and in order thereunto, to exercise all lowli­ness and meekness, with long-suffering, forbearing one another in love.

And we are perswaded if the same me­thod [Page 139] were introduced into frequent pra­ctise between us and our Christian friends who agree with us in all the fundamental articles of the Christian faith (though they do not so in the subject and admini­stration of baptism) it would soon beget a better understanding, and brotherly affection between us.

In the beginning of the Christian Church, when the doctrine of the baptism of Christ was not universally understood, yet those that knew only the baptism of John, were the Disciples of the Lord Je­sus; and Apollos an eminent Minister of the Gospel of Jesus.

In the beginning of the reformation of the Christian Church, and recovery from that Egyptian darkness wherein our fore­fathers for many generations were held in bondage; upon recourse had to the Scriptures of truth, different apprehen­sions were conceived, which are to this time continued, concerning the practise of this Ordinance.

Let not our zeal herein be misinterpre­ted: that God whom we serve is jealous [Page 140] of his worship. By his gracious provi­dence the Law thereof, is continued a­mongst us; and we are forewarned by what hapned in the Church of the Jews, that it is necessary for every generation, and that frequently in every generation to consult the divine oracle, compare our worship with the rule, and take heed to what doctrines we receive and pra­ctise.

If the ten commands exhibited in the popish Idolatrous service books had been received as the entire law of God, because they agree in number with his ten commands, and also in the substance of nine of them; the second Command­ment forbidding Idolatry had been ut­terly lost.

If Ezra and Nehemiah had not made a diligent search into the particular parts of Gods law, and his worship; the Feast of Tabernacles (which for many centuries of years, had not been duly observed, ac­cording to the institution, though it was retained in the general notion) would not have been kept in due order.

So may it be now as to many things re­lating to the service of God, which do retain the names proper to them in their first institution, but yet through inadver­tency (where there is no sinister design) may vary in their circumstances, from their first institution. And if by means of any antient defection, or of that ge­neral corruption of the service of God, and interruption of his true worship, and persecution of his servants by the Anti­christian Bishop of Rome, for many gene­rations; those who do consult the Word of God, cannot yet arrive at a full and mutual satisfaction among themselves, what was the practise of the primitive Christian Church, in some points rela­ting to the Worship of God: yet inasmuch as these things are not of the essence of Christianity, but that we agree in the fundamental doctrines thereof, we do apprehend, there is sufficient ground to lay aside all bitterness and prejudice, and in the spirit of love and meekness to im­brace [Page 142] and own each other therein; leav­ing each other at liberty to perform such other services, (wherein we cannot con­cur) apart unto God, according to the best of our understanding.

FINIS.

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