CHAP. I. Of the Holy Scripture.

ALthough the light of Nature, and the works of Creation and Providence do ſo farre manifeſt the Goodneſſe, Wiſdome, and Power of God, as to leave men unexcuſable; yet are they not ſufficient to give that knowledge of God and of his Will, which is neceſſary unto ſalvation. Therefore it pleaſed the Lord, at ſundry times, and in divers maners, to reveale himſelf, and to declare that his Will unto his Church; and afterwards, for the better preſerving and propagating of the Truth, and for the more ſure eſtabliſhment and comfort of the Church againſt the corruption of the fleſh, and the malice of Satan and of the World; to commit the ſame wholly unto writing: which maketh the Holy Scripture to be moſt neceſſary; thoſe former wayes of Gods revealing his Will unto his people, being now ceaſed.

II. Under the name of Holy Scripture, or the Word of God written; are now contained all the Books of the Old and New Teſtament, which are theſe:

Of the Old Teſtament. GEneſis Exodus Leviticus Numbers Deuteronomie Joſhuah Judges Ruth I. Samuel II. Samuel I. Kings II. Kings I. Chronicles II. Chronicles Ezra Nehemiah Eſther Job Pſalmes Proverbs Eccleſiaſtes The Song of Songs Iſaiah Jeremiah Lamentations Ezekiel Daniel Hoſeah Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Of the New Teſtament: The Goſpels according to MAtthew Mark Luke John The Acts of the Apoſtles Pauls Epiſtles to the Romans Corinthians I. Corinthians II. Galatians Epheſians Philippians Coloſſians Theſſalonians I. Theſſalonians II. To Timothy I. To Timothy II. To Titus To Philemon The Epiſtle to the Hebrews. The Epiſtle of James. The firſt and ſecond Epiſtles of Peter. The firſt, ſecond, and third Epiſtles of John. The Epiſtle of Jude. The Revelation of John.

All which are given by inſpiration of God, to be the Rule of Faith and Life.

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

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

V. We may be moved and induced by the Teſtimony of the Church to an high and reverent eſteeme of the holy Scripture. And the heavenlineſſe of the Matter, the efficacy of the Doctrine, the majeſty of the Style, the conſent of all the Parts, the Scope of the whole (which is, to give all glory to God,) the full diſcovery it makes of the only way of mans ſalvation, the many other incomparable Excellencies, and the intire perfection thereof, are Arguments whereby it doth abundantly evidence it ſelf to be the Word of God: yet notwithſtanding, our full perſuaſion and aſſurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit bearing witneſſe by and with the Word, in our hearts.

VI. The whole Councel of God concerning all things neceſſary for his own Glory, mans ſalvation, Faith, and Life, is either expreſſely ſetdown in Scripture, or by good and neceſſary conſequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or Traditions of men. Nevertheleſſe we acknowledge the inward illumination of the Spirit of God to be neceſſary for the ſaving underſtanding of ſuch things as are revealed in the Word: and that there are ſome circumſtances concerning the Worſhip of God, and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Chriſtian Prudence, according to the generall Rules of the Word, which are alwayes to be obſerved.

VII. All things in Scripture are not alike plaine in themſelves, nor alike cleare unto all: yet thoſe things which are neceſſary to be known, beleeved, and obſerved for ſalvation, are ſo clearly propounded and opened in ſome place of Scripture or other, that not only the Learned, but the unlearned, in a due uſe of the ordinary means, may attain unto a ſufficient underſtanding of them.

VIII. The Old Teſtament in Hebrew (which was the Native Language of the people of God of old,) and the New Teſtament in Greek, (which at the time of the writing of it was moſt generally known to the Nations) being immediatly inſpired by God, and by his ſingular care and providence kept pure in all Ages, are therefore Authenticall; ſo as, in all Controverſies of Religion, the Church is finally to Appeale unto them. But, becauſe theſe Originall Tongues are not known to all the people of God, who have right unto, and intereſt in the Scriptures, and are commanded, in the feare of God, to read and ſearch them, therefore they are to be tranſlated into the vulgar Language of every Nation unto which they come, that the Word of God dwelling plentifully in all, they may worſhip him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.

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

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

CHAP. II. Of God, and of the holy Trinity.

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

II. God hath all life, glory, goodneſſe, bleſſedneſſe, in, and of himſelf; and is alone in, and unto himſelf allſufficient, notſtanding in need of any creatures which he hath made, nor deriving any Glory from them, but only manifeſting his own Glory, in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and, hath moſt Soveraigne Dominion over them, to do by them, for them, or upon them whatſoever himſelf pleaſeth. In his ſight all things are open and manifeſt; his knowledg is infinite, infallible, & independent upon the creature, ſo as nothing is to him contingent, or uncertain. He is moſt holy in all his counſels, in all his works, and in all his commands. To him is due from Angels and men, and every other creature, whatſoever worſhip, ſervice, or obedience he is pleaſed to require of them.

III. In the Unity of the God-head there be Three Perſons, of one ſubſtance, power, and eternity; God the Father, God the Son, and God the Holy Ghoſt. The Father is of none, neither begotten, nor proceeding: The Son is eternally begotten of the Father: the Holy Ghoſt eternally proceeding from the Father and the Son.

CHAP. III. Of Gods Eternall Decree.

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

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

III. By the Decree of God, for the manifeſtation of his glory, ſome men and Angels are predeſtinated unto everlaſting life, and others fore-ordained to everlaſting death.

IV. Theſe Angels and men thus predeſtinated and fore-ordained, are particularly, and unchangeably deſigned, and their number is ſo certain, and definite, that it cannot be either increaſed, or diminiſhed.

V. Thoſe of man-kinde that are predeſtinated unto Life, God, before the foundation of the world was laid, according to his eternall and immutable purpoſe, and the ſecret Counſel and good pleaſure of his Will, hath choſen, in Chriſt, unto everlaſting glory, out of his meer free grace and love, without any fore-ſight of Faith, or Good-works, or perſeverance in either of them, or any other thing in the creature, as conditions, or cauſes moving him thereunto: and all, to the praiſe of his glorious grace.

VI. As God hath appointed the Elect unto glory; ſo hath he, by the eternall and moſt free purpoſe of his Will, fore-ordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Chriſt, are effectually called unto faith in Chriſt, by his Spirit working in due ſeaſon, are juſtified, adopted, ſanctified, and kept by his power through faith unto ſalvation. Neither are any other redeemed by Chriſt, effectually called, juſtified, adopted, ſanctified and ſaved; but the Elect only.

VII. The reſt of man-kinde God was pleaſed, according to the unſearchable counſell of his own Will, whereby he extendeth, or with-holdeth mercy, as he pleaſeth, for the glory of his Soveraigne Power over his creatures, to paſſe by; and, to ordain them to diſhonour and wrath, for their ſin, to the praiſe of his glorious juſtice.

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

CHAP. IV. Of Creation.

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

II. After God had made all other creatures, he created man, male and female, with reaſonable and immortall ſouls, indued with knowledge, righteouſneſſe and true holineſſe, after his own Image; having the Law of God written in their hearts, and power to fulfill it: And yet, under a poſſibility of tranſgreſſing, being left to the liberty of their own will, which was ſubject unto change. Beſide this Law written in their hearts, they received a command, not to eat of the tree of the Knowledge of good and evil, which whiles they kept, they were happy in their Communion with God, and had Dominion over the Creatures.

CHAP. V. Of Providence.

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

II. Although, in relation to the fore-knowledge and decree of God, the firſt Cauſe, all things come to paſſe immutably, and infallibly: yet, by the ſame Providence, hee ordereth them to fall out, according to the nature of ſecond cauſes, either neceſſarily, freely, or contingently.

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

IV. The almighty power, unſearchable wiſedome, and infinite goodneſſe of God ſo farre manifeſt themſelves in his Providence, that it extendeth it ſelfe even to the firſt Fall, and all other ſinnes of Angels and Men; and that not by a bare permiſſion, but ſuch as hath joyned with it a moſt wiſe and powerfull bounding, and otherwiſe ordering, and governing of them, in a manifold diſpenſation, to his owne holy ends: yet ſo, as the ſinfulneſſe thereof proceedeth onely from the creature, and not from God, who being moſt holy and righteous, neither is, nor can be the Author or Approver of ſin.

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

VI. As for thoſe wicked and ungodly men whom God, as a righteous judge, for former ſinnes doth blinde and harden, from them he not onely withholdeth his grace, whereby they might have been inlightened in their underſtandings, and wrought upon in their hearts; but, ſometimes alſo withdraweth the gifts which they had, and expoſeth them to ſuch objects as their corruption makes occaſions of ſin; and withall, gives them over to their own luſts, the temptations of the world, and the power of Satan: where by it comes to paſſe that they harden themſelves, even under thoſe meanes, which God uſeth for the ſoftning of others.

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

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

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

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

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

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

V. This corruption of nature, during this life, doth remain in thoſe that are regenerated; and, although it be, through Chriſt, pardoned, and mortified, yet both it ſelf, and all the motions thereof are truly and properly ſin.

VI. Every-ſin, both Originall and Actuall, being a tranſgreſſion of the righteous Law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the ſinner; whereby he is bound over to the wrath of God, and curſe of the Law, and ſo made ſubject to death, with all miſeries ſpirituall, temporall, and eternall.

CHAP. VII. Of Gods Covenant with Man.

THe diſtance between God and the Creature is ſo great, that although reaſonable Creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their Bleſſedneſſe and Reward, but by ſome voluntary condeſcenſion on Gods part, which he hath been pleaſed to expreſſe by way of Covenant.

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

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

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

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

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

CHAP. VIII. Of Chriſt the Mediator.

IT pleaſed God, in His eternall purpoſe, to chooſe and ordain the Lord Jeſus, His only begotten Son, to be the Mediator between God and Man; the Prophet, Prieſt, and King, the Head, and Saviour of His Church, the Heir of all things, and Judge of the World: Unto whom He did from all eternity give a People, to be his Seed, and to be by him in time Redeemed, Called, Juſtified, Sanctified, and Glorified.

II. The Son of God, the ſecond Perſon in the Trinity, being very and eternall God, of one Subſtance, and equall with the Father; did, when the fullneſſe of time was come, take upon Him mans nature, with all the Eſſentiall properties, and common infirmities thereof, yet, without ſin: being conceived by the Power of the Holy Ghoſt, in the womb of the Virgin Mary, of her ſubſtance. So that, two whole, perfect, and diſtinct Natures, the Godhead and the Manhood, were inſeparably joyned together in one Perſon, without Converſion, Compoſition, or Confuſion. Which Perſon, is very God, and very Man, yet one Chriſt, the only Mediator between God and Man.

III. The Lord Jeſus, in his humane nature thus united to the divine, was ſanctified and anointed with the holy Spirit, above meaſure, having in him all the treaſures of wiſdome and knowledge; in whom, it pleaſed the Father, that all fullneſſe ſhould dwell; to the end, that being holy, harmleſſe, undefiled, and full of grace and truth, he might be thorowly furniſhed to execute the Office of a Mediator, and Surety. Which Office he took not unto himſelf, but was thereunto called by his Father, who put all power and judgement into his hand, and gave him commandment to execute the ſame.

IV. This Office, the Lord Jeſus did moſt willingly undertake; which that he might diſcharge, he was made under the Law, and did perfectly fullfill it, endured moſt grievous torments immediatly in his Soul, and moſt painfull ſufferings in his Body; was crucified, and died; was buried, and remained under the power of death; yet ſaw no corruption. On the third day he aroſe from the dead, with the ſame body in which he ſuffered, with which alſo he aſcended into Heaven, and there ſitteth at the right hand of his Father, making interceſſion, and ſhall return to Judge, men, and Angels, at the end of the World.

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

VI. Although the work of Redemption was not actually wrought by Chriſt till after his Incarnation, yet the vertue, efficacy, and benefits thereof were communicated unto the Elect in all ages ſucceſſively from the beginning of the world, in, and by thoſe promiſes, types, and ſacrifices, wherein he was revealed, and ſignified to be the ſeed of the woman which ſhould bruiſe the ſerpents head; and the Lambe ſlain from the beginning of the world: being yeſterday, and to day the ſame, and for ever.

VII. Chriſt, in the work of Mediation, acteth according to both Natures, by each Nature doing that which is proper to it ſelf: yet, by reaſon of the unity of the Perſon, that which is proper to one Nature, is ſometimes in Scripture attributed to the Perſon denominated by the other Nature.

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

CHAP. IX. Of Free-Will.

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

II. Man, in his ſtate of Innocency, had freedom, and power, to will, and to doe that which was good, and well pleaſing to God; but yet, mutably, ſo that he might fall from it.

III. Man by his fall into a ſtate of ſin, hath wholly loſt all ability of Will to any ſpirituall good accompanying ſalvation: ſo as, a naturall man, being altogether averſe from that good, and dead in ſin, is not able, by his own ſtrength, to convert himſelf, or to prepare himſelf thereunto.

IV. When God converts a ſinner, and tranſlates him into the ſtate of grace, he freeth him from his naturall bondage under ſin; and, by his grace alone, inables him freely to will, and to do that which is ſpiritually good; yet ſo, as that by reaſon of his remaining corruption, he doth not, perfectly, nor only, will that which is good, but doth alſo will that which is evil.

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

CHAP. X. Of Effectuall Calling.

ALl thoſe whom God hath predeſtinated unto life, and thoſe only, he is pleaſed in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that ſtate of ſin and death, in which they are by nature, to grace and ſalvation by Jeſus Chriſt; inlightning their mindes, ſpiritually, and ſavingly to underſtand the things of God; taking away their heart of ſtone, and giving unto them an heart of fleſh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jeſus Chriſt: yet ſo, as they come moſt freely, being made willing by his grace.

II. This effectuall Call is of Gods free, and ſpeciall grace alone, not from any thing at all foreſeen in man, who is altogether paſſive therein, untill being quickned and renewed by the holy Spirit, he is thereby inabled to anſwer this Call, and to imbrace the grace offered, and conveyed in it.

III. Elect infants, dying in infancy, are regenerated, and ſaved by Chriſt, through the Spirit, who worketh when, and where, and how he pleaſeth: So alſo, are all other elect perſons who are uncapable of being outwardly called by the Miniſtry of the Word.

IV. Others, not elected, although they may be called by the Miniſtry of the Word, and may have ſome common operations of the Spirit, yet they never truly come unto Chriſt, and therefore cannot be ſaved: much leſſe can men, not profeſſing the Chriſtian Religion, be ſaved in any other way whatſoever, be they never ſo diligent to frame their lives according to the light of Nature, and the Law of that Religion they doe profeſſe. And, to aſſert and maintain, that they may, is very pernicious, and to be deteſted.

CHAP. XI. Of Iuſtification.

THoſe whom God effectually calleth, he alſo freely juſtifieth: not, by infuſing righteouſneſſe into them, but by pardoning their ſins, and by accounting and accepting their perſons as righteous; not, for any thing wrought in them, or done by them, but for Chriſts ſake alone; nor, by imputing faith it ſelf, the act of beleeving, or any other evangelicall obedience, to them, as their righteouſneſſe, but, by imputing the obedience and ſatisfaction of Chriſt unto them, they receiving, and reſting on him and his righteouſneſſe by faith; which faith, they have, not of themſelves, it is the guift of God.

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

III. Chriſt by his obedience, and death, did fully diſcharge the debt of all thoſe that are thus juſtified, and did make a proper, reall, and full ſatisfaction to his Fathers Juſtice in their behalf. Yet, in as much as he was given by the Father, for them; and, his obedience and ſatisfaction accepted in their ſtead; and, both, freely, not for any thing in them; their Juſtification is only of free grace; that, both the exact juſtice, and rich grace of God, might be glorified in the juſtification of ſinners.

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

V. God doth continue to forgive the ſins of thoſe that are juſtified: and, although they can never fall from the ſtate of Juſtification; yet, they may by their ſins, fall under Gods fatherly diſpleaſure, and not have the light of his countenance reſtored unto them, untill they humble themſelves, confeſſe their ſins, beg pardon, and renew their faith and repentance.

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

CHAP. XII. Of Adoption.

ALl thoſe that are juſtified, God vouchſafeth, in, and for his only Son Jeſus Chriſt, to make partakers of the grace of Adoption: by which they are taken into the number, and enjoy the liberties and priviledges of the children of God, have his Name put upon them, receive the ſpirit of Adoption, have acceſſe to the Throne of Grace with boldneſſe, are inabled to cry, Abba, Father, are pitied, protected, provided for, and chaſtened, by him, as by a Father; yet, never caſt off, but ſealed to the day of redemption, and inherit the promiſes, as heyres of everlaſting ſalvation.

CHAP. XIII. Of Sanctification.

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

II. This Sanctification is throughout, in the whole man; yet imperfect in this life, there abiding ſtill ſome remnants of corruption in every part: whence ariſeth a continuall, and irreconcileable warre; the fleſh luſting againſt the ſpirit, and the ſpirit againſt the fleſh.

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

CHAP. XIV. Of Saving Faith.

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

II. By this Faith, a Chriſtian beleeveth to be true, whatſoever is revealed in the Word, for the authority of God himſelf ſpeaking therein; and, acteth differently upon that which each particular paſſage thereof containeth; yeelding obedience to the Commands, trembling at the threatnings, and imbracing the Promiſes of God for this life, and that which is to come. But the principall Acts of ſaving faith, are, Accepting, Receiving, and Reſting upon Chriſt alone for Juſtification, Sanctification, and Eternall life, by vertue of the Covenant of Grace.

III. This Faith is different in degrees, weak, or ſtrong; may be often and many waies aſſailed, and weakned, but gets the victory; growing up in many to the attainment of a full aſſurance through Chriſt, who is both the Author and finiſher of our faith.

CHAP. XV. Of Repentance unto life.

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

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

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

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

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

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

CHAP. XVI. Of Good Works.

GOod Works are only ſuch as God hath commanded in his holy Word, and not ſuch as, without the warrant thereof, are deviſed by men, out of blinde zeal, or upon any pretence of good intention.

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

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

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

V. We cannot, by our beſt Works, merit pardon of ſin, or eternall life at the hand of God, by reaſon of the great diſproportion that is between them and the glory to come; and, the infinite diſtance that is between us and God, whom, by them, we can neither profit, nor ſatisfie for the debt of our former ſins, but, when we have done all we can, we have done but our duty, and are unprofitable ſervants; and, becauſe, as they are good, they proceed from his Spirit; and, as they are wrought by us, they are defiled, and mixed with ſo much weakneſſe and imperfection, that they cannot endure the ſeverity of Gods judgement.

VI. Yet notwithſtanding, the perſons of Beleevers being accepted through Chriſt, their good workes alſo are accepted in him, not as though they were in this life wholy unblameable and unreproveable in Gods ſight; but that, he looking upon them in his Son, is pleaſed to accept, and reward that which is ſincere, although accompanied with many weakneſſes and imperfections.

VII. Works done by unregenerate men, although, for the matter of them, they may be things which God commands, and of good uſe both to themſelves, and others: yet, becauſe they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor, to a right end, the glory of God; they are therefore ſinfull, and cannot pleaſe God, or make a man meet to receive grace from God. And yet, their neglect of them is more ſinfull, and diſpleaſing unto God.

CHAP. XVII. Of the Perſeverance of the Saints.

THey, whom God hath accepted in his Beloved, effectually called, and ſanctified by his Spirit, can neither totally, nor finally, fall away from the ſtate of Grace: but ſhall certainly perſevere therein to the end, and be eternally ſaved.

II. This Perſeverance of the Saints, depends not upon their own free-will, but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit, and interceſſion of Jeſus Chriſt; the abiding of the Spirit, and of the ſeed of God within them; and the nature of the Covenant of Grace: from all which, ariſeth alſo the certainty, and infallibility thereof.

III. Nevertheleſſe, they may, through the temptations of Satan and of the World, the prevalency of corruption remaining in them, and the neglect of the means of their preſervation, fall into grievous ſins; and, for a time, continue therein: whereby they incurre Gods diſpleaſure, and grieve his holy Spirit, come to be deprived of ſome meaſure of their graces and comforts, have their hearts hardned, and their conſciences wounded, hurt, and ſcandalize others, and bring temporall judgements upon themſelves.

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

ALthough hypocrites and other unregenerate men may vainly deceive themſelves with falſe hopes, and carnall preſumptions of being in the favour of God, and eſtate of ſalvation; which hope of theirs ſhall periſh: yet, ſuch as truly beleeve in the Lord Jeſus, and love him in ſincerity, endeavouring to walk in all good conſcience before him, may, in this life, be certainly aſſured that they are in the ſtate of grace, and may rejoyce in the hope of the glory of God, which hope ſhall never make them aſhamed.

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

III. This infallible aſſurance doth not ſo belong to the eſſence of faith, but that a true beleever may wait long, and conflict with many difficulties before he be partaker of it: yet, being inabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right uſe of ordinary meanes, attain thereunto. And therefore it is the duty of every one, to give all diligence to make his calling and election ſure; that thereby his heart may be inlarged in peace and joy in the holy Ghoſt, in love and thankfullneſſe to God, and in ſtrength and chearfullneſſe in the duties of obedience, the proper fruits of this aſſurance: ſo farre is it, from inclining men to looſeneſſe.

IV. True beleevers may have the aſſurance of their ſalvation divers wayes ſhaken, diminiſhed, and intermitted; as, by negligence in preſerving of it, by falling into ſome ſpeciall ſin, which woundeth the conſcience, and grieveth the ſpirit; by, ſome ſudden, or vehement temptation, by Gods withdrawing the light of his countenance, and ſuffering even ſuch as fear him to walk in darkneſſe and to have no light: yet are they never utterly deſtitute of that ſeed of God, and life of faith, that love of Chriſt and the brethren, that ſincerity of heart, and conſcience of duty, out of which, by the operation of the Spirit, this Aſſurance may, in due time, be revived; and by the which, in the mean time, they are ſupported from utter deſpair.

CHAP. XIX. Of the Law of God.

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

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

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

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

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

VI. Although true Beleevers be not under the Law, as a Covenant of Works, to be thereby juſtified, or condemned; yet, is it of great uſe to them, as well as to others; in that, as a Rule of life informing them of the will of God, and their duty, it directs, and bindes them to walke accordingly; diſcovering alſo the ſinfull pollutions of their nature, hearts, and lives; ſo as, examining themſelves thereby, they may come to further conviction of, humiliation for, and hatred againſt ſin; together with a cleerer fight of the need they have of Chriſt, and the perfection of his obedience. It is likewiſe of uſe to the Regenerate, to reſtrain their corruptions, in that it forbids ſin: and, the threatnings of it ſerve to ſhew, what, even their ſins, deſerve; and, what afflictions, in this life, they may expect for them, although freed from the curſe thereof threatned in the Law. The Promiſes of it, in like manner, ſhew them Gods approbation of obedience, and what bleſſings they may expect upon the performance thereof; although, not as due to them by the Law, as a Covenant of Works. So as, a mans doing good, and refraining from evil, becauſe the Law encourageth to the one, and deterreth from the other, is no evidence of his being under the Law; and, not under grace.

VII. Neither are the forementioned Uſes of the Law contrary to the grace of the Goſpel, but do ſweetly comply with it; the Spirit of Chriſt ſubduing, and inabling the will of man, to do that, freely and chearfully, which the will of God, revealed in the Law, requireth to be done.

CHAP. XX. Of Chriſtian Liberty, and Liberty of Conſcience.

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

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

III. They, who upon pretence of Chriſtian Liberty, do practiſe any ſin, or cheriſh any luſt, do thereby deſtroy the end of Chriſtian Liberty, which is, that being delivered out of the hands of our enemies, we might ſerve the Lord, without fear, in holineſs and righteouſneſs before him, all the days of our life.

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

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

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

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

III. Prayer, with Thankſgiving being one ſpecial part of Religious Worſhip, is, by God, required of all men: and, that it may be accepted, it is to be made in the Name of the Son, by the help of his Spirit, according to his Will, with underſtanding, reverence, humility, fervency, faith, love, and perſeverence; and, if vocal, in a known tongue.

IV. Prayer is to be made for things lawful, and for all ſorts of men living, or that ſhall live hereafter: but, not for the Dead, nor for thoſe of whom it may be known, that they have ſinned the ſin unto death.

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

VI. Neither Prayer, nor any other part of Religious Worſhip, is now under the Goſpel, either tyed unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be Worſhipped every where, in Spirit and Truth; as in private Families daily, and in ſecret, each one by himſelf; ſo, more ſolemnly, in the publique Aſſemblies, which are not careleſly, or wilfully to be neglected, or forſaken, when God, by his Word or Providence, calleth thereunto.

VII. As it is of the Law of Nature, that, in general, a due proportion of time be ſet apart, for the Worſhip of God; ſo, in his Word, by a poſitive, Moral, and perpetual Commandment, binding all men, in all Ages, he hath particularly appointed One Day in Seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the World to the Reſurrection of Chriſt, was the laſt Day of the week; and, from the Reſurrection of Chriſt, was changed into the Firſt Day of the week, which, in Scripture, is called the Lords Day, and is to be continued to the end of the World, as the Chriſtian Sabbath.

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

CHAP. XXII. Of lawful Oathes and Vows.

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

II. The Name of God only, is that by which men ought to ſwear; and, therein it is to be uſed with all holy fear and reverence. Therefore, to ſwear vainly, or raſhly, by that glorious and dreadful Name; or, to ſwear at all, by any other thing, is ſinful, and to be abhorred. Yet, as in matters of weight and moment, an Oath is warranted by the Word of God, under the New Teſtament, as well as under the Old; ſo, a lawful Oath, being impoſed by lawful Authority, in ſuch matters ought to be taken.

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

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

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

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

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

CHAP. XXIII. Of the Civil Magiſtrate.

GOd, the ſupreme Lord and King of all the World, hath Ordained Civil Magiſtrates, to be, under him, over the People, for his own Glory, and the Publique good: and, to this end hath armed them with the Power of the Sword, for the defence and incouragement of them that are good, and for the puniſhment of evil doers.

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

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

IV. It is the duty of People to pray for Magiſtrates, to honour their Perſons, to pay them Tribute and other Dues, to obey their lawful Commands, and to be ſubject to their Authority, for conſcience ſake. Infidelity, or difference in Religion doth not make void the Magiſtrates juſt and legal Authority, nor free the People from their due obedience to him: from which, Eccleſiaſtical perſons are not exempted; much leſs hath the Pope any Power and Juriſdiction over them, in their Dominions, or over any of their People; and, leaſt of all, to deprive them of their Dominions, or lives, if he ſhall judge them to be Hereticks, or upon any other pretence whatſoever.

CHAP. XXIV. Of Marriage, and Divorce.

MArriage is to be between one Man and one Woman: neither is it lawful for any Man to have more then one Wife, nor for any Woman to have more then one Husband; at the ſame time.

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

III. It is lawful for all ſorts of people to marry, who are able with judgement, to give their Conſent. Yet, is it the duty of Chriſtians to marry only in the Lord: And therefore ſuch as profeſs the true reformed Religion, ſhould not marry with Infidels, Papiſts, or other Idolaters: Neither ſhould ſuch as are godly, be unequally yoked, by marrying with ſuch as are notoriouſly wicked in their life, or maintain damnable Hereſies.

IV. Marriage ought not to be within the degrees of Conſanguinity or Affinity forbidden in the Word; No can ſuch inceſtuous marriages ever be made lawful by any Law of man or conſent of Parties, ſo as thoſe perſons may live together as man and wife. The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.

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

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

CHAP. XXV. Of the Church.

THe Catholique or Univerſal Church which is inviſible, conſiſts of the whole number of the Elect, that have been, are, or ſhall be gathered into One, under Chriſt the Head thereof; and is, the Spouſe, the Body, the Fulneſs of Him that filleth all in all.

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

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

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

V. The pureſt Churches under Heaven are ſubject both to mixture, and error: and ſome have ſo degenerated, as to become no Churches of Chriſt, but Synagogues of Satan. Nevertheleſs, there ſhall be always a Church on Earth, to worſhip God according to his will.

VI. There is no other Head of the Church, but the Lord Jeſus Chriſt; Nor can the Pope of Rome, in any ſenſe, be head thereof: but is, that Antichriſt, that Man of ſin, and Son of Perdition, that exalteth himſelf, in the Church, againſt Chriſt, and all that is called God.

CHAP. XXVI. Of the Communion of Saints.

ALl Saints, that are united to Jeſus Chriſt their Head, by his Spirit, and by faith, have fellowſhip with him in his graces, ſufferings, death, reſurrection, and glory: And, being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of ſuch duties, publique and private, as do conduce to their mutual good, both in the inward and outward man.

II. Saints by profeſſion, are bound to maintain an holy fellowſhip and communion in the worſhip of God, and in performing ſuch other ſpiritual ſervices as tend to their mutual edification; as alſo, in relieving each other in outward things, according to their ſeveral abilities, and neceſſities. Which Communion, as God offereth opportunity, is to be extended unto all thoſe, who, in every place, call upon the name of the Lord Jeſus.

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

CHAP. XXVII. Of the Sacraments.

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

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

III. The Grace which is exhibited in, or by the Sacraments rightly uſed, is not conferred by any power in them: neither doth the efficacy of a Sacrament depend upon the Piety, or Intention of him that doth adminiſter it: but, upon the work of the Spirit, and the word of Inſtitution, which contains, together with a Precept authorizing the uſe thereof, a Promiſe of benefit to worthy Receivers.

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

V. The Sacraments of the Old Teſtament, in regard of the ſpiritual things thereby ſignified, and exhibited, were, for ſubſtance, the ſame with thoſe of the New.

CHAP XXVIII. Of Baptiſm.

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

II. The outward Element to be uſed in this Sacrament is Water, wherewith the Party is to be Baptized, in the Name of the Father, and of the Son, and of the Holy Ghoſt, by a Miniſter of the Goſpel, lawfully called thereunto.

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

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

V. Although it be a great Sin, to contemn, or neglect this Ordinance, yet Grace and ſalvation are not ſo inſeparably annexed unto it, as that no Perſon can be regenerated or ſaved, without it; or, that all that are Baptized, are undoubtedly regenerated.

VI. The Efficacy of Baptiſm is not tyed to that moment of time, wherein it is adminiſtred; yet, notwithſtanding, by the right uſe of this Ordinance, the grace promiſed, is not only offered, but really exhibited, and conferred, by the Holy Ghoſt, to ſuch (whether of age, or infants) as that Grace belongeth unto, according to the Councel of Gods own Will, in his appointed time.

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

CHAP XXIX. Of the Lords Supper.

OUr Lord Jeſus, in the night wherein he was betrayed, Inſtituted the Sacrament of his Body and Blood, called the Lords Super, to be obſerved in his Church, unto the end of the World, for the perpetual Remembrance of the ſacrifice of Himſelf, in his Death; the ſealing all benefits thereof unto true Beleevers, their Spiritual nouriſhment and growth in him, their further ingagement in, and to, all duties which they owe unto him; and, to be a bond, and pledge of their Communion with him, and with each other, as members of his myſtical Body.

II. In this Sacrament Chriſt is not offered up to his Father; nor, any real Sacrifice made at all, for remiſſion of ſins of the quick or dead; but only a Commemoration of that one offering up of himſelf, by himſelf, upon the Croſs, once for all: and, a ſpiritual Oblation of all poſſible praiſe unto God, for the ſame: So that, the Popiſh Sacrifice of the Maſs (as they call it) is moſt abominably injurious to Chriſts one, only Sacrifice, the alone Propitiation for all the ſins of his Elect.

III. The Lord Jeſus hath, in this Ordinance, appointed his Miniſters to declare his word of Inſtitution to the people; to pray, and bleſs the Elements of Bread and Wine, and thereby to ſet them apart from a Common to an Holy Uſe; and, to Take, and Break the Bread, to Take the Cup, and (they communicating alſo themſelves) to give both to the Communicants; but, to none who are not then preſent in the Congregation.

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

V. The Outward Elements, in this Sacrament, duly ſet apart, to the uſes ordained by Chriſt, have ſuch relation to him crucified, as that, truly, yet Sacramentally only, they are ſometimes called by the name of the things they repreſent, to wit, the Body and Blood of Chriſt; albeit, in ſubſtance and nature, they ſtill remain, truely, and only Bread and Wine, as they were before.

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

VII. Worthy receivers outwardly partaking of the Viſible Elements, in this Sacrament, do then alſo, inwardly by faith, really and indeed, yet not carnally and corporally, but Spiritually, receive, and feed upon Chriſt crucified, and all benefits of his death: The Body and Blood of Chriſt being then, not corporally or carnally, in, with, or under the Bread and Wine; yet, as really, but Spiritually, preſent to the Faith of Believers in that Ordinance, as the Elements themſelves are to their outward ſenſes.

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

CHAP. XXX. Of Church Cenſures.

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

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

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

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

CHAP. XXXI. Of Synods and Councels.

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

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

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

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

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

CHAP. XXXII. Of the State of men after death, and of the Reſurrection of the dead.

THe Bodies of men, after death, return to duſt, and ſee corruption: but, their Souls (which neither dye, nor ſleep) having an immortal ſubſiſtence, immediately return to God who gave them: the Souls of the Righteous, being then made perfect in holineſs, are received into the higheſt Heavens, where they behold the face of God, in light and glory, waiting for the full Redemption of their Bodies. And the Souls of the wicked are caſt into Hell, where they remain in torments and utter darkneſs, reſerved to the Judgement of the Great Day. Beſide theſe two Places, for Souls ſeparated from their bodies, the Scripture acknowledgeth none.

II. At the Laſt Day, ſuch as are found alive, ſhall not dye, but be changed: and, all the Dead ſhall be raiſed up, with the ſelf ſame bodies, and none other, although with different qualities, which ſhall be united again to their Souls for ever.

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

CHAP. XXXIII. Of the laſt Iudgment.

GOd hath appointed a Day, wherein he will judge the World, in righteouſneſs, by Jeſus Chriſt, to whom, all Power and Judgement is given of the Father. In which Day, not onely the Apoſtate Angels ſhall be judged, but likewiſe all Perſons that have lived upon Earth, ſhall appear before the Tribunal of Chriſt, to give an Account of their Thoughts, Words, and Deeds; and, to receive according to what they have done in the Body, whether good or evil.

II. The End of Gods appointing this Day, is, for the manifeſtation of the Glory, of his Mercy, in the eternal ſalvation of the Elect; and, of his Juſtice, in the damnation of the Reprobate, who are wicked, and diſobedient. For, then, ſhall the Righteous go into everlaſting life, and receive that fullneſs of Joy and Refreſhing, which ſhall come from the preſence of the Lord: but, the wicked, who know not God, and obey not the Goſpel of Jeſus Chriſt, ſhall be caſt into eternal Torments, and be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the Glory of his Power.

III. As Chriſt would have us to be certainly perſwaded, That there ſhall be a Day of Judgement, both to deter all men from Sin, and for the greater conſolation of the Godly in their Adverſity; ſo, will he have that Day unknown to men, that they may ſhake off all carnal Security, and be always watchful, becauſe they know not at what hour the Lord will come; and, may be ever prepared to ſay, Come Lord Jeſus, come quickly, Amen.

Charles Herle, Prolocutor. Cornelius Burges, Aſſeſſor. Herbert Palmer, Aſſeſſor. Henry Robroughe, Scriba. Adoniram Byfield, Scriba. FINIS.