I. Although the light of nature, and the works of creation and
providence, do so far manifest the goodness, wisdom and power of God, as to
leave men inexcusable; yet are they not sufficient to give that knowledge of God
and of his will, which is necessary unto salvation: therefore it pleased the
Lord at sundry times, and in divers manners, to reveal himself, and to declare
that his will unto his Church; and afterwards for the better preserving and
propagating of the truth, and for the more sure establishment and comfort of the
Church against the corruption of the flesh, and the malice of Satan and of the
world, to commit the same wholly unto writing: which maketh the holy Scripture
to be most necessary; those former ways of God's 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, Deuteronomy, Joshua, Judges, Ruth, I
Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra,
Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs,
Isaiah, Jeremiah, Lamentations. Ezekiel, Daniel, Hosea, Joel, Amos, Obadiab,
Jonah, Micab, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
Of the New Testament
Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the
Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians,
Colossians, I Thessalonians, II Thessalonians, I To Timothy, II To Timothy, To
Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first
and second Epistles of Peter, The first, second and third Epistles of John, the
Epistle of Jude, The Revelation.
All which are given by the inspiration of God to be the rule of faith and life.
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 human
writings.
IV. The authority of the holy Scripture, for which it ought to be believed and
obeyed, dependeth not upon the testimony of any man or church; but wholly upon
God (who is truth itself) the Author thereof: and therefore it is to be
received, because it is the Word of God.
V. We may he moved and induced by the testimony of the Church, to an high and
reverent esteem of the holy Scripture; and the heavenliness of the matter, the
efficacy of the doctrine, the majesty of the style, the consent of all the
parts, the scope of the whole (which is, to give all glory to God), the full
discovery it makes of the only way of man's salvation, the many other
incomparable excellencies, and the entire perfection thereof, are arguments
whereby it doth abundantly evidence itself to be the Word of God; yet
notwithstanding, our full persuasion and assurance of the infallible truth and
divine authority thereof, is from the inward work of the Holy Spirit, bearing
witness by and with the Word in our hearts.
VI. The whole counsel of God concerning all things necessary for his own glory,
man's salvation, faith and life, is either expressly set down in Scripture, or
by good and necessary consequence may be deduced from Scripture; unto which
nothing at any time is to be added, whether by new revelations of the Spirit, or
traditions of men. Nevertheless we acknowledge the inward illumination of the
Spirit of God to be necessary for the saving understanding of such things as are
revealed in the Word: and that there are some circumstances concerning the
worship of God and government of the Church, common to human actions and
societies, which are to be ordered by the light of nature and Christian
prudence, according to the general rules of the Word, which are always to be
observed.
VII. All things in Scripture are not alike plain in themselves, nor alike clear
unto all: yet those things which are necessary to be known, believed and
observed for salvation, are so clearly propounded and opened in some place of
Scripture or other, that not only the learned, but the unlearned, in a due use
of the ordinary means, may attain unto a sufficient understanding of them.
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 writing of
it was most generally known to the nations) being immediately inspired by God,
and by his singular care and providence kept pure in all ages, are therefore
authentical; so as in all controversies of religion the Church is finally to
appeal unto them. But because these original tongues are not known to all the
people of God, who have right unto and interest in the Scriptures, and are
commanded in the fear of God to read and search them; therefore they are to be
translated into the vulgar language of every nation unto which they come, that
the Word of God dwelling plentifully in all, they may worship him in an
acceptable manner, and through patience and comfort of the Scriptures may have
hope.
IX. The infallible rule of interpretation of Scripture, is the Scripture itself;
and therefore when there is a question about the true and full sense of any
Scripture (which is not manifold, but one) it must be searched and known by
other places, that speak more clearly.
X. The supreme judge by which all controversies of religion are to be
determined, and all decrees of councils, opinions of ancient writers, doctrines
of men and private spirits, are to be examined, and in whose sentence we are to
rest, can be no other, but the holy Scripture delivered by the Spirit; into
which Scripture so delivered, our faith is finally resolved.
I. There is but one only living and true God; who is infinite in
being and perfection, a most pure Spirit, invisible, without body, parts or
passions, immutable, immense, eternal, incomprehensible, almighty, most wise,
most holy, most free, most absolute, working all things according to the counsel
of his own immutable and most righteous will, for his own glory, most loving,
gracious, merciful, long-suffering, abundant in goodness and truth, forgiving
iniquity, transgression and sin, the rewarder of them that diligently seek him;
and withal most just and terrible in his judgments, hating all sin, and who will
by no means clear the guilty.
II. God hath all life, glory, goodness, blessedness, in, and of himself; and is
alone, in, and unto himself, all-sufficient, not standing in need of any
creatures, which he 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 bath most
sovereign dominion over them, to do by them, for them, or upon them, whatsoever
himself pleaseth. In his sight all things are open and manifest, his knowledge
is infinite, infallible, and independent upon the creature, so as nothing is to
him contingent or uncertain. He is most holy in all his counsels, in all his
works, and in all his commands. To him is due from angels and men, and every
other creature, whatsoever worship, service or obedience, as creatures, they owe
unto the Creator, and whatever he is further 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. Which doctrine of the Trinity is the foundation of all our communion
with God, and comfortable dependence upon him.
I. God from all eternity did by the most wise and holy counsel
of his own will, freely and unchangeably ordain whatsoever comes to pass: yet
so, as thereby neither is God the author of sin. nor is violence offered to the
will of the creatures, nor is the liberty or contingency of second causes taken
away, but rather established.
II. Although God knows whatsoever may or can come to pass upon all supposed
conditions, yet hath he not decreed any thing, because he foresaw it as future,
or as that which would come to pass upon such conditions.
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 mankind that are predestinated unto life, God, before the foundation
of the world was laid, according to his eternal and immutable purpose, and the
secret counsel and good pleasure of his will, hath chosen in Christ unto
everlasting glory, out of his mere free grace and love, without any foresight 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 bath appointed the elect unto glory, so hath he by the eternal and
most free purpose of his will fore-ordained all the means thereunto. Wherefore
they who are elected, being fallen in Adam, are redeemed by Christ, are
effectually called unto faith in Christ by his Spirit working in due season, are
justified, adopted, sanctified, and kept by his power, through faith, unto
salvation. Neither are any other redeemed by Christ, or effectually called,
justified, adopted, sanctified and saved, but the elect only.
VII. The rest of mankind God was pleased, according to the unsearchable counsel
of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for
the glory of his sovereign power over his creatures, to pass 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
special prudence and care, that men attending the will of God revealed in his
Word, and yielding obedience thereunto, may from the certainty of their
effectual vocation, be assured of their eternal election. So shall this doctrine
afford matter of praise, reverence and admiration of God, and of humility,
diligence, and abundant consolation to all that sincerely obey the Gospel.
I. It pleased God the Father, Son and Holy Ghost, for the
manifestation of the glory of his eternal power, wisdom and goodness, in the
beginning, to create or make out of nothing the world, and all things therein,
whether visible or invisible, in the space of six days, and all very good.
II. After God had made all other creatures, he created man, male and female,
with reasonable and immortal souls, endued with knowledge, righteousness and
true holiness, after his own image, having the law of God written in their
hearts, and power to fulfil it; and yet under a possibility of transgressing,
being left to the liberty of their own will, which was subject unto change.
Besides this law written in their hearts, they received a command not to eat of
the tree of the knowledge of good and evil; which while they kept, they were
happy in their communion with God, and had dominion over the creatures.
I. God the great Creator of all things, doth uphold, direct,
dispose and govern all creatures, actions and things from the greatest even to
the least by his most wise and holy providence, according to his infallible
foreknowledge, and the free and immutable counsel of his own will, to the praise
of the glory of his wisdom, power, justice, goodness and mercy.
II. Although in relation to the foreknowledge and decree of God, the first
cause, all things come to pass immutably and infallibly; yet by the same
providence he ordereth them to fall out according to the nature of second
causes, either necessarily, freely, or contingently.
III. God in his ordinary providence maketh use of means, yet is free to work
without, above, and against them at his pleasure.
IV. The almighty power, unsearchable wisdom, and infinite goodness of God, so
far manifest themselves in his providence, in that his determinate counsel
extendeth itself even to the first fall, and all other sins of angels and men
(and that not by a bare permission) which also he most wisely and powerfully
boundeth, and otherwise ordereth and governeth in a manifold dispensation to his
own most holy ends; yet so, as the sinfulness thereof proceedeth only from the
creature, and not from God, who being most holy and righteous, neither is, nor
can be the author or approver of sin.
V. The most wise, righteous and gracious God doth oftentimes leave for a season
his own children to manifold temptations, and the corruption of their own
hearts, to chastise them for their former sins, or to discover unto them the
hidden strength of corruption, and deceitfulness of their hearts, that they may
be humbled; and to raise them to a more close and constant dependence for their
support upon himself, and to make them more watchful against all future
occasions of sin, and for sundry other just and holy ends.
VI. As for those wicked and ungodly men, whom God as a righteous judge, for
former sins, doth blind and harden, from them he not only withholdeth his grace,
whereby they might have been enlightened 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 withal gives them over to their own lusts, the temptations of the world, and
the power of Satan; whereby it comes to pass that they harden themselves, even
under those means which God useth for the softening of others.
VII. As the providence of God doth in general reach to all creatures, so after a
most special manner it taketh care of his Church, and disposeth all things to
the good thereof.
I. God having made a covenant of works and life, thereupon, with
our first parents and all their posterity in them, they being seduced by the
subtlety and temptation of Satan did wilfully transgress the law of their
creation, and break the covenant in eating the forbidden fruit.
II. By this sin they, and we in them, fell from original righteousness and
communion with God, and so became dead in sin, and wholly defiled in all the
faculties and parts of soul and body.
III. They being the root, and by God's appointment standing in the room and
stead of all mankind, the guilt of this sin was imputed, and corrupted nature
conveyed to all their posterity descending from them by ordinary generation.
IV. From this original corruption, whereby we are utterly indisposed, disabled
and made opposite to all good, and wholly inclined to all evil, do proceed all
actual transgressions.
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
itself and all the motions thereof are truly and properly sin.
VI. Every sin, both original and actual, being a transgression of the righteous
law of God, and contrary thereunto, doth in its own nature bring guilt upon the
sinner, whereby he is bound over to the wrath of God, and curse of the law, and
so made subject to death, with all miseries, spiritual, temporal and eternal.
I. The distance between God and the creature is so great, that
although reasonable creatures do owe obedience unto him as their Creator, yet
they could never have attained the reward of life, but by some voluntary
condescension on God's part, which he hath been pleased to express by way of
covenant.
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
personal obedience.
III. Man by his fall having made himself incapable of life by that covenant, the
Lord was pleased to make a second, commonly called the Covenant of Grace;
wherein he freely 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 believe.
IV. This covenant of grace is frequently set forth in the Scripture by the name
of a Testament, in reference to the dcath of Jesus Christ the testator, and to
the everlasting inheritance, with all things belonging to it, therein
bequeathed.
V. Although this covenant hath been differently and variously administered in
respect of ordinances and institutions in the time of the law, and since the
coming of Christ in the flesh; yet for the substance and efficacy of it, to all
its spiritual and saving ends, it is one and the same; upon the account of which
various dispensations, it is called the Old and New Testament.
I. It pleased God, in his eternal purpose, to choose and ordain
the Lord Jesus his only begotten Son, according to a covenant made between them
both, to be the Mediator between God and man; the Prophet, Priest, and King, the
Head and 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 eternal
God, of one substance and equal with the Father, did, when the fulness of time
was come, take upon him man's nature, with all the essential properties and
common infirmities thereof, yet without sin, being conceived by the power of the
Holy Ghost, in the womb of the virgin Mary, of her substance: So that two whole
perfect and distinct natures, the Godhead and the manhood, were inseparably
joined together in one Person, without conversion, composition, or confusion;
which Person is very God and very man, yet one Christ, the only Mediator between
God and man.
III. The Lord Jesus in his human nature, thus united to the divine in the Person
of the Son, was sanctified and anointed with the Holy Spirit above measure,
having in him all the treasures of wisdom and knowledge, in whom it pleased the
Father that all fulness should dwell; to the end that being holy, harmless,
undefiled, and full of grace and truth, he might be throughly furnished to
execute the office of a Mediator and Surety; which office he took not unto
himself, but was thereunto called by his Father, who also put all power and
judgment into his hand, and gave him commandment to execute the same.
IV. This office the Lord Jesus did most willingly undertake; which that he might
discharge, he was made under the law, and did perfectly fulfil it, and underwent
the punishment due to us, which we should have borne and suffered, being made
sin and a curse for us, enduring most grievous torments immediately from God in
his soul, and most painful sufferings in his body, was crucified, and died; was
buried, and remained under the power of death, yet saw no corruption. On the
third day he arose from the dead with the same body in which he suffered, with
which also he ascended into heaven, and there 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 eternal Spirit, once offered up unto God, hath fully satisfied the
justice of God, and purchased not only reconciliation, but an everlasting
inheritance in the kingdom of heaven, for all those whom the Father bath given
unto him.
VI. Although the work of redemption was not actually wrought by Christ, till
after his incarnation; yet the virtue, efficacy and benefits thereof were
communicated to the elect in all ages, successively from the beginning of the
world, in and by those promises, types and sacrifices wherein he was revealed
and signified to be the Seed of the woman, which should bruise the serpent's
head, and the Lamb slain from the beginning of the world, being yesterday and
today 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 itself; yet by reason of the unity of the
Person, that which is proper to one nature, is sometimes in Scripture attributed
to the Person denominated by the other nature.
VIII. To all those for whom Christ bath 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 persuading them by his Spirit to believe and obey, and governing
their hearts by his Word and Spirit; overcoming all their enemies by his
almighty power and wisdom, and in such manner and ways as are most consonant to
his most wonderful and unsearchable dispensation.
I. God hath endued the will of man with that natural liberty and
power of acting upon choice that it is neither forced, nor by any absolute
necessity of nature determined to do good or evil.
II. Man in his state of innocency had freedom and power to will and to do that
which was good and well-pleasing to God; but yet mutably, so that he might fall
from it.
III. Man by his fall into a state of sin, hath wholly lost all ability of will
to any spiritual good accompanying salvation; so as a natural man being
altogether averse from that good, and dead in sin, is not able by his own
strength to convert himself, or to prepare himself thereunto.
IV. When God converts a sinner, and translates him into the state of grace, he
freeth him from his natural bondage under sin, and by his grace alone enables
him freely to will and to do that which is spiritually good; yet so as that, by
reason of his remaining corruption, he 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 do good alone in the
state of glory only.
I. 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; enlightening their minds
spiritually and savingly to understand the things of God, taking away their
heart of stone, and giving unto them an heart of flesh; renewing their wills,
and by his almighty power determining them to that which is good; and
effectually drawing them to Jesus Christ; yet so, as they come most freely,
being made willing by his grace.
II. This effectual call is of God's free and special grace alone, not from any
thing at all foreseen in man, who is altogether passive therein, until being
quickened and renewed by the Holy Spirit he is thereby enabled to answer this
call, and to embrace the grace offered and conveyed in it.
III. Elect infants dying in infancy, are regenerated and saved by Christ, who
worketh when, and where, and how he pleaseth: so also are all other elect
persons who are incapable 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 not being effectually
drawn by the Father, they neither do nor can come unto Christ, and therefore
cannot be saved: much less can men not professing the Christian religion, be
saved in any other way whatsoever, be they never so diligent to frame their
lives according to the light of nature, and the law of that religion they do
profess: and to assert and maintain that they may, is very pernicious, and to be
detested.
I. Those whom God effectually calleth, he also freely justifieth;
not by infusing righteousness into them, but by pardoning their sins, and by
accounting and accepting their persons as righteous; not for anything wrought in
them, or done by them, but for Christ's sake alone; nor by imputing faith
itself, the act of believing, or any other evangelical obedience to them, as
their righteousness; but by imputing Christ's active obedience to the whole law,
and passive obedience in his death for their whole and sole righteousness, they
receiving and resting on him and his righteousness by faith; which faith they
have not of themselves, it is the gift of God.
II. Faith thus receiving and resting on Christ, and his righteousness, is the
alone instrument of justification; yet it is not alone in the person justified,
but is ever accompanied with all other saving graces, and is no dead faith, but
worketh by love.
III. Christ by his obedience and death did fully discharge the debt of all those
that are justified, and did by the sacrifice of himself, in the blood of his
cross, undergoing in their stead the penalty due unto them make a proper, real,
and full satisfaction to God's justice in their behalf. Yet 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 justify all the elect, and Christ did in
the fulness of time die for their sins, and rise again for their justification:
nevertheless, they are not justified personally, until the Holy Spirit doth in
due time actually apply Christ unto them.
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 God's fathetly displeasure: and in that condition they
have not usually the light of his countenance restored unto them, until they
humble themselves, confess their sins, beg pardon, and renew their faith and
repentance.
VI. The justification of believers under the Old Testament, was in all these
respects one and the same with the justification of believers under the New
Testament.
I. 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 privileges of the children of God, have his name put upon them, receive the Spirit of adoption; have access to the throne of grace with boldness, are enabled to cry, Abba Father; are pitied, protected, provided for, and chastened by him as by a father; yet never cast off, but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation.
I. They that are united to Christ, effectually called and
regenerated, having a new heart and a new spirit created in them, through the
virtue of Christ's death and resurrection, are also further sanctified really
and personally through the same virtue, by his Word and Spirit dwelling in them;
the dominion of the whole body of sin is destroyed and the several lusts thereof
are more and more weakened, and mortified, and they more and more quickened, and
strengthened in all saving graces, to the practice of all true holiness, without
which no man shall see the Lord.
II. This sanctification is throughout in the whole man, yet imperfect in this
life; there abideth still some remnants of corruption in every part; whence
ariseth a continual and irreconcilable war, the flesh lusting against the
Spirit, and the Spirit against the flesh.
III. In which war, although the remaining corruption for a time may much
prevail, yet through the continual supply of strength froin the sanctifying
Spirit of Christ, the regenerate part doth overcome, and so the saints grow in
grace, perfecting holiness in the fear of God.
I. The grace of faith, whereby the elect are enabled to believe
to the saving of their souls, is the work of the Spirit of Christ in their
hearts, and is ordinarily wrought by the ministry of the Word; by which also,
and by the administration of the seals, prayer, and other means, it is increased
and strengthened.
II. By this faith a Christian believeth 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; yielding obedience
to the commands, trembling at the threatenings, and embracing the promises of
God for this life, and that which is to come. But the principal acts of saving
faith are, accepting, receiving, and resting upon Christ alone, for
justification, sanctification, and eternal life, by virtue of the covenant of
grace.
III. This faith, although it be different in degrees, and may be weak or strong
yet it is in the least degree of it different in the kind or nature of it (as is
all other saving grace) from the faith and common grace of temporary believers;
and therefore, though it may be many times assailed and weakened, yet it gets
the victory, growing up in many to the attainment of a full assurance through
Christ, who is both the author and finisher of our faith.
I. Such of the elect as are converted at riper years, having
sometime lived in the state of nature, and therein served divers lusts and
pleasures, God in their effectual calling giveth them repentance unto life.
II. Whereas there is none that doth good, and sinneth not, and the best of men
may through the power and deceitfulness of their corruptions dwelling in them,
with the prevalency of temptation, fall into great sins and provocations; God
hath in the covenant of grace mercifully provided, that believers so sinning and
falling, be renewed through repentance unto salvation.
III. This saving repentance is an evangelical grace, whereby a person being by
the Holy Ghost made sensible of the manifold evils of his sin, doth by faith in
Christ humble himself for it with godly sorrow, detestation of it, and
self-abhorrence, praying for pardon and strength of grace, with a purpose, and
endeavour by supplies of the Spirit, to walk before God unto all well-pleasing
in all things.
IV. As repentance is to be continued through the whole course of our lives, upon
the account of the body of death, and the motions thereof; so it is every man's
duty to repent of his particular known sins particularly.
V. Such is the provision which God hath made through Christ in the covenant of
grace, for the preservation of believers unto salvation, that although there is
no sin so small, but it deserves damnation; yet there is no sin so great, that
it shall bring damnation on them who truly repent; which makes the constant
preaching of repentance necessary.
I. Good works are only such as God hath commanded in his holy
Word, and not such as without the warrant thereof are devised by men out of
blind zeal, or upon pretence of good intentions.
II. These good works done in obedience to God's commandments, are the fruits and
evidences of a true and lively faith; and by them believers manifest their
thankfulness, strengthen their assurance, edify their brethren, adorn the
profession of the gospel, stop the mouths of the adversaries, and glorify God,
whose workmanship they are, created in Christ Jesus thereunto; that having their
fruit unto holiness, they may have the end, eternal life.
III. Their ability to do good works is not at all of themselves, but wholly from
the Spirit of Christ. And that they may be enabled thereunto, besides the graces
they have already received, there is required an actual influence of the same
Holy Spirit to work in them to will and to do of his good pleasure; yet are they
not hereupon to grow negligent, as if they were not bound to perform any duty
unless upon a pecial 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 far from being able to supererogate, and to do more than
God requires, as that they fall short of much which in duty they are bound to
do.
V. We cannot by our best works merit pardon of sin, or eternal life at the hand
of God, by reason of the great disproportion that is between them and the glory
to come; and the infinite distance that is between us and God, whom by them we
can neither profit, nor satisfy for the debt of our former sins; but when we
have done all we can, we have done but our duty, and are unprofitable servants;
and because, as they are good, they proceed from the Spirit, and as they are
wrought by us, they are defiled and mixed with so much weakness and
imperfection, that they cannot endure the severity of God's judgment.
VI. Yet notwithstanding, the persons of believers being accepted through Christ,
their good works also are accepted in him; not as though they were in this life
wholly unblameable and unreproveable in God's sight; but that he looking upon
them in his Son is pleased to accept and reward that which is sincere, although
accompanied with many weaknesses and imperfections.
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 to others: yet
because they proceed not from a heart purified by faith; nor are done in a right
manner, according to the Word; nor to a right end, the glory of God; they are
therefore sinful, and cannot please God, nor make a man meet to receive grace
from God; and yet their neglect of them is more sinful, and displeasing unto
God.
I. They whom God bath 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; from the free and unchangeable
love of God the Father; upon the efficacy of the merit and intercession of Jesus
Christ, and union with him; the oath of God; the abiding of his Spirit; and of
the seed of God within them; and the nature of the covenant of grace; from all
which ariseth also the certainty and infallibility thereof.
III. And though they may, through the temptation of Satan, and of the world, the
prevalency of corruption remaining in them, and the neglect of the means of
their preservation, fall into grievous sins; and for a time continue therein,
whereby they incur God's displeasure, and grieve his Holy Spirit; come to have
their graces and comforts impaired; have their hearts hardened, and their
consciences wounded; hurt and scandalize others, and bring temporal judgments
upon themselves; yet they are and shall be kept by the power of God through
faith unto salvation.
I. Although temporary believers and other unregenerate men may
vainly deceive themselves with false hopes, and carnal presumptions of being in
the favour of God, and state of salvation, which hope of theirs shall perish;
yet such as truly believe in the Lord Jesus, and love him in sincerity,
endeavouring to walk in all good conscience before him, may in this life be
certainly assured that they are in the state of grace, and may rejoice in the
hope of the glory of God, which hope shall never make them ashamed.
II. This certainty is not a bare conjectural and probable persuasion, grounded
upon a fallible hope; but an infallible assurance of faith, founded on the blood
and righteousness of Christ, revealed in the gospel, and also upon the inward
evidence of those graces unto which promises are made, and on the immediate
witness of the Spirit, testifying our adoption, and as a fruit thereof, leaving
the heart more humble and holy.
III. This infallible assurance doth not so belong to the essence of faith, but
that a true believer may wait long, and conflict with many difficulties before
he be partaker of it; yet being enabled by the Spirit to know the things which
are freely given him of God, he may, without extraordinary revelation, in the
right use of ordinary means attain thereunto. And therefore it is the duty of
every one to give all diligence to make his calling and election sure; that
thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love
and thankfulness to God, and in strength and cheerfulness in the duties of
obedience, the proper fruits of this assurance; so far is it from inclining men
to looseness.
IV. True believers may have the assurance of their salvation divers ways shaken,
diminished and intermitted; as by negligence in preserving of it; by falling
into some special sin, which woundeth the conscience, and grieveth the Spirit;
by some sudden or vehement temptation; by God's withdrawing the light of his
countenance; suffering even such as fear him to walk in darkness, and to have no
light; yet are they neither utterly destitute of that seed of God, and life of
faith, that love of Christ and the brethren, that sincerity of heart and
conscience of duty, out of which by the operation of the Spirit this assurance
may in due time be revived, and by the which in the meantime they are supported
from utter despair.
I. God gave to Adam a law of universal obedience written in his
heart, and a particular precept of not eating the fruit of the tree of knowledge
of good and evil, as a covenant of works, by which he bound him and all his
posterity to personal, entire, exact and perpetual obedience; promised life upon
the fulfilling, and threatened death upon the breach of it; and endued him with
power and ability to keep it.
II. This law, so written in the heart, continued to be a perfect rule of
righteousness after the fall of man; and was delivered by God upon mount Sinai
in ten commandments, and written in two tables; the four first commandments
containing our duty towards God, and the other six our duty to man.
III. Beside this law, commonly called moral, God was pleased to give to the
people of Israel ceremonial laws, containing several typical ordinances; partly
of worship, prefiguring Christ, his graces, actions, sufferings and benefits,
and partly holding forth divers instructions of moral duties. All which
ceremonial laws being appointed only to the time of reformation, are by Jesus
Christ the true Messiah and only lawgiver, who was furnished with power from the
Father for that end, abrogated and taken away.
IV. To them also he gave sundry judicial laws, which expired together with the
state of that people, not obliging any now by virtue of that institution, their
general equity only being still of moral use.
V. The moral law doth for ever bind all, as well justified persons as others, to
the obedience thereof; and that not only in regard of the matter contained in
it, but also in respect of the authority of God the Creator, who gave it:
neither doth Christ in the gospel any way dissolve, but much strengthen this
obligation.
VI. Although true believers be not under the law, as a covenant of works, to be
thereby justified or condemned; yet it is of great use to them as well as to
others, in that, as a rule of life, informing them of the will of God, and their
duty, it directs and binds them to walk accordingly; discovering also the sinful
pollutions of their nature, hearts and lives; so as examining themselves
thereby, they may come to further conviction of, humiliation for, and hatred
against sin; together with a clearer sight of the need they have of Christ, and
the perfection of his obedience. It is likewise of use to the regenerate, to
restrain their corruptions, in that it forbids sin; and the threatenings of it
serve to show what even their sins deserve, and what afflictions in this life
they may expect for them, although freed from the curse thereof threatened in
the law. The promises of it in like manner show them God's 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
enabling the will of man to do that freely and cheerfully, which the will of God
revealed in the law required to be done.
I. The covenant of works being broken by sin, and made
unprofitable unto life, God was pleased to give unto the elect the promise of
Christ, the seed of the woman, as the means of calling them, and begetting in
them faith and repentance: in this promise the gospel, as to the substance of
it, was revealed, and was therein effectual for the conversion and salvation of
sinners.
II. This promise of Christ, and salvation by him, is revealed only in and by the
Word of God; neither do the works of creation or providence, with the light of
nature, make discovery of Christ, or of grace by him, so much as in a general or
obscure way; much less that men destitute of the revelation of him by the
promise or gospel, should be enabled thereby to attain saving faith or
repentance.
III. 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 merely
of the sovereign will and good pleasure of God, not being annexed by virtue of
any promise to the due improvement of men's natural abilities, by virtue of
common light received without it, which none ever did make or can so do. And
therefore in all ages the preaching of the gospel hath been granted unto persons
and nations, as to the extent or straitening of it, in great variety, according
to the counsel of the will of God.
IV. Although the gospel be the only outward means of revealing Christ and saving
grace, and is as such abundantly sufficient thereunto; yet that men who are dead
in trespasses, may be born again, quickened or regenerated, there is moreover
necessary an effectual, irresistible work of the Holy Ghost upon the whole soul,
for the producing in them a new spiritual life, without which no other means are
sufficient for their conversion unto God.
I. The liberty which Christ hath purchased for believers under
the gospel, consists in their freedom from the guilt of sin, the condemning
wrath of God, the rigour and curse of the law; and in their being delivered from
this present evil world, bondage to Satan, and dominion of sin, from the evil of
afflictions, the fear and sting of death, the victory of the grave, and
everlasting damnation; as also in their free access to God, and their yielding
obedience unto him, not out of slavish fear, hut a childlike love and willing
mind. All which were common also to believers under the law, for the substance
of them; but under the New Testament the liberty of Christians is further
enlarged in their freedom from the yoke of the ceremonial law, the whole legal
administration of the covenant of grace, to which the Jewish church was
subjected; and in greater boldness of access to the throne of grace, and in
fuller communications of the free Spirit of God, than believers 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 not contained in it; so that to believe such doctrines, or to obey such
commands out of conscience, is to betray true liberty of conscience; and the
requiring of an implicit faith, and an absolute and blind obedience, is to
destroy liberty of conscience, and reason also.
III. They who upon pretence of Christian liberty do practise any sin, or cherish
any lust, as they do thereby pervert the main design of the grace of the gospel
to their own destruction; so they wholly destroy the end of Christian liberty,
which is, that being delivered out of the hands of our enemies, we might serve
the Lord without fear, in holiness and righteousness before him all the days of
our life.
I. The light of nature showeth that there is a God, who hath
lordship and sovereignty over all, is just, good, and doth good unto all, and is
therefore to be feared, loved, praised, called upon, trusted in, and served with
all the heart, and all the soul, and with all the might. But the acceptable way
of worshipping the true God is instituted by himself, and so limited by his own
revealed will, that he may not be worshipped according to the imaginations and
devices of men, or the suggestions of Satan, under any visible representations,
or any other way not prescribed in the holy 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 creatures; 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 natural worship, is by
God required of all men; but that it may be accepted, it is to be made in the
name of the Son by the help of his Spirit, according to his will, with
understanding, reverence, humility, fervency, faith, love, and perseverance; and
when with others in a known tongue.
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, preaching, and hearing the Word of God,
singing of psalms; as also the administration of baptism and the Lord's Supper,
are all parts of religious worship of God, to be performed in obedience unto God
with understanding, faith, reverence, and godly fear. Solemn humiliations, with
fastings and thanksgivings upon special occasions, are in their several times
and seasons to be used in a holy and religious manner.
VI. Neither prayer, nor any other part of religious worship, is now under the
gospel either tied unto, or made more acceptable by any place in which it is
performed, or towards which it is directed; but God is to be worshipped
everywhere in spirit and in truth, as in private families daily, and in secret
each one by himself, so more solemnly in the public assemblies, which are not
carelessly nor 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 proportion of time by
God's appointment be set apart for the worship of God; so by his Word in a
positive, moral, and perpetual commandment, binding all men in all ages, he hath
particularly appointed one day in seven for a Sabbath to be kept holy unto him;
which from the beginning of the world to the resurrection of Christ, was the
last day of the week; and from the resurrection of Christ was changed into the
first day of the week, which in Scripture is called the Lord's Day, and is to be
continued to the end of the world as the Christian Sabbath, the observation of
the last day of the week being abolished.
VIII. This Sabbath is then kept holy unto the Lord, when men after a due
preparing of their hearts, and ordering their common affairs beforehand, do not
only observe an holy rest all the day from their own works, words, and thoughts
about their worldly employments and recreations; but also are taken up the whole
time in the public and private exercises of his worship, and in the duties of
necessity and mercy.
I. A lawful oath is a part of religious worship, wherein the
person swearing in truth, righteousness and judgment, solemnly calleth God to
witness what he asserteth or promiseth, and to judge him according to the truth
or falsehood 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 or dreadful name, or to swear at all by any other
thing, is sinful and to be abhorred. Yet as in matters of weight and moment an
oath is warranted by the Word of God under the New Testament, as well as under
the Old; so a lawful oath, being imposed by lawful authority in such matters,
ought to be taken.
III. Whosoever taketh an oath, warranted by the Word of God, ought duly to
consider the weightiness of so solemn an act, and therein to avouch nothing but
what he is fully persuaded is the truth: neither may any man bind 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 it is a sin to refuse an oath
touching any thing that is good and just, being lawfully imposed by 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 binds to performance, although to a man's own hurt;
nor is it to be violated, although made to heretics or infidels.
V. A vow, which is not to be made to any creature, but God alone, is of the like
nature with a promissory oath, and ought to be made with the like religious
care, and to be performed with the like faithfulness.
VI. Popish monastical vows of perpetual single life, professed poverty, and
regular obedience, are so far from being degrees of higher perfection, that they
are superstitious and sinful snares, in which no Christian may entangle himself.
I. 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
public good; and to this end hath armed them with the power of the sword, for
the defence and encouragement of them that do good, and for the punishment of
evil-doers.
II. It is lawful for Christians to accept and execute the office of a
magistrate, when called thereunto: in the management whereof, as they ought
specially to maintain justice and peace, according to the wholesome laws of each
commonwealth; so for that end they may lawfully now under the New Testament wage
war upon just and necessary occasion.
III. Although the magistrate is bound to encourage, promote, and protect the
professors and profession of the gospel, and to manage and order civil
administrations in a due subserviency to the interest of Christ in the world,
and to that end to take care that men of corrupt minds and conversations do not
licentiously publish and divulge blasphemy and errors, in their own nature
subverting the faith and inevitably destroying the souls of them that receive
them: yet in such differences about the doctrines of the gospel, or ways of the
worship of God, as may befall men exercising a good conscience, manifesting it
in their conversation, and holding the foundation, not disturbing others in
their ways or worship that differ from them; there is no warrant for the
magistrate under the gospel to abridge them of their liberty.
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 ]awful commands, and to be
subject to their authority for conscience sake. Infidelity, or difference in
religion, doth not make void the magistrate's just and legal authority, nor free
the people from their obedience to him: from which ecclesiastical persons are
not exempted, much less hath the Pope any power or jurisdiction over them in
their dominions, or over any of their people, and least of all to deprive them
of their dominions or lives, if he shall judge them to be heretics, or upon any
other pretence whatsoever.
I. Marriage is to be between one man and one woman: neither is
it lawful for any man to have more than one wife, nor for any woman to have more
than one husband at the same time.
II. Marriage was ordained for the mutual help of husband and wife; for the
increase of mankind with a legitimate issue, and of the Church with an holy
seed, and for preventing of uncleanness.
III. It is lawful for all sorts of people to marry, who are able with judgment
to give their consent. Yet it is the duty of Christians to marry in the Lord;
and therefore such as profess the true reformed religion, should not marry with
infidels, Papists, or other idolaters: neither should such as are godly, be
unequally yoked by marrying with such as are wicked in their life, or maintain
damnable heresies.
IV. Marriage ought not to be within the degrees of consanguity or affinity
forbidden in the Word; nor can such incestuous marriages ever be made lawful by
any law of man, or consent of parties, so as those persons may live together as
man and wife.
I. The catholic or universal church, which is invisible,
consists of the whole number of the elect, that have been, are, or shall be
gathered into one under Christ, the Head thereof, and is the Spouse, the Body,
the fulness of him that filleth all in all.
II. The whole body of men throughout the world, professing the faith of the
gospel and obedience unto God by Christ according to it, not destroying their
own profession by any errors everting the foundation, or unholiness of
conversation, are, and may be called the visible catholic church of Christ;
although as such it is not entrusted with the administration of any ordinances,
or have any officers to rule or govern in, or over the whole body.
III. The purest churches under heaven are subject both to mixture and error, and
some have so degenerated as to become no churches of Christ, but synagogues of
Satan: nevertheless Christ always hath had, and ever shall have, a visible
kingdom in this world, to the end thereof, of such as believe in him, and make
profession of his name.
IV. 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 Iperdition, 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.
V. As the Lord in his care and love towards his Church, hath in his infinite
wise providence exercised it with great variety in all ages, for the good of
them that love him, and his own glory; so according to his promise, we expect
that in the latter days, antichrist being destroyed, the Jews called, and the
adversaries of the kingdom of his dear Son broken, the churches of Christ being
enlarged, and edified through a free and plentiful communication of light and
grace, shall enjoy in this world a more quiet, peaceable and glorious condition
than they have enjoyed.
I. All Saints that are united to Jesus Christ their Head, by his
Spirit and faith, although they are not made thereby one person with him, have
fellowship in his graces, sufferings, death, resurrection and glory: and being
united to one another in love, they have communion in each others gifts nd
graces, and are obliged to the performance of such duties, public and private,
as do conduce to their mutual good, both in the inward and outward man.
II. All Saints are bound to maintain an holy fellowship and communion in the
worship of God, and in performing such other spiritual services as tend to their
mutual edification; as also in relieving each other in outward things, according
to their several abilities and necessities: which communion, though especially
to be exercised by them in the relations wherein they stand, whether in families
or churches, yet as God offereth opportunity, is to be extended unto all those
who in every place call upon the Name of the Lord Jesus.
I. Sacraments are holy signs and seals of the covenant of grace,
immediately instituted by Christ, to represent him and his benefits, and to
confirm our interest in him, and solemnly to engage us to the service of God in
Christ, according to his Word.
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
authorising 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 Lord's Supper; neither of which may be dispensed by
any but a minister of the Word lawfully called.
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.
I. Baptism is a sacrament of the New Testament, ordained by
Jesus Christ to be unto the party baptised a sign and seal of the covenant of
grace, of his ingrafting into Christ, of regeneration, of remission of sins, and
of his giving up unto God through Jesus Christ to walk in newness of life; which
ordinance is by Christ's own appointment to be continued in his Church until the
end of the world.
II. The outward element to be used in this ordinance, is water, wherewith the
party is to be baptised in the name of the Father, and of the Son, and of the
Holy Ghost, by a minister of the gospel lawfully called.
III. Dipping of the person into the water is not necessary; but baptism is
rightly administered by pouring 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 believing parents are to be baptised, and
those only.
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 baptised are undoubtedly
regenerated.
VI. The efficacy of baptism is not tied to that moment of time wherein it is
administered; yet notwithstanding, by the right use of this ordinance, the grace
promised is not only offered, but really exhibited and conferred by the Holy
Ghost to such (whether of age or infants) as that grace belongeth unto,
according to the counsel of God's own will in his appointed time.
VII. Baptism is but once to be administered to any person.
I. Our Lord Jesus in the night wherein he was betrayed,
instituted the sacrament of his body and blood, called the Lord's Supper, to be
observed in his churches to the end of the world, for the perpetual remembrance,
and showing forth of the sacrifice of himself in his death, the sealing of all
benefits thereof unto true believers, their spiritual nourishment, and growth in
him, their further engagement in and to all duties which they owe unto him, and
to be a bond and pledge of their communion with him, and with each other.
II. In this sacrament Christ is not offered up to his Father, nor any real
sacrifice made at all for remission of sin of the quick or dead, but only a
memorial of that one offering up of himself upon the cross once for all, and a
spiritual oblation of all possible praise unto God for the same; so that the
Popish sacrifice of the mass (as they call it) is most abominable, injurious to
Christ's own only sacrifice, the alone propitiation for all the sins of the
elect.
III. The Lord Jesus hath in this ordinance appointed his ministers to pray and
bless the elements of bread and wine, and thereby to set them apart from a
common to an holy use; and to take and break the bread, to take the cup, and
(they communicating also themselves) to give both to the communicants; but to
none who are not then present in the congregation.
IV. Private masses, or receiving the sacrament by a priest, or any other, alone;
as likewise the denial of the cup to the people; worshipping the elements, the
lifting them up, or carrying them about for adoration, and the reserving them
for any pretended religious use; are 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 truly and only bread and wine as they were before.
VI. The doctrine which maintains a change of the substance of bread and wine
into the substance of Christ's body and blood (commonly called
Transubstantiation) by consecration of a priest, or by any other way, is
repugnant not to Scripture alone, but even to common sense and reason;
overthroweth the nature of the sacrament; 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 or wine; yet as really, but spiritually
present to the faith of believers in that ordinance, as the elements themselves
are to their outward senses.
VIII. All ignorant and ungodly persons, as they are unfit to enjoy communion
with Christ, so are they unworthy of the Lord's table, and cannot without great
sin against him, while they remain such, partake of these holy mysteries, or be
admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the
body and blood of the Lord, eating and drinking judgment to themselves.
I. The bodies of men after death return to dust, and see
corruption; but their souls (which neither die nor sleep) having an immortal
subsistence, immediately return to God who gave them. The souls of the righteous
being then made perfect in holiness, are received into the highest heavens,
where they behold the face of God in light and glory, waiting -for the full
redemption of their bodies: and the souls of the wicked are cast into hell,
where they remain in torment and utter darkness, reserved to the judgment of the
great day: Besides these two places for souls separated from their bodies, the
Scripture acknowledgeth none.
II. At the last day such as are found alive shall not die, but be changed; and
all the dead shall be raised up with the self-same bodies, and none other,
although with different qualities, which shall be united again to their souls
for ever.
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 to be made
conformable to his own glorious body.
I. God hath appointed a day wherein he will judge the world in
righteousness by Jesus Christ, to whom all power and judgment is given of the
Father. In which day, not only the apostate angels shall be judged, but likewise
all persons that have lived upon 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 God's appointing this day is for the manifestation of the glory
of his mercy in the eternal salvation of the elect, and of his justice in the
damnation of the reprobate, who are wicked and disobedient. For then shall the
righteous go into everlasting life, and receive that fulness of joy and glory,
with everlasting reward in the presence of the Lord; but the wicked who know not
God, and obey not the gospel of Jesus Christ, shall be cast into eternal
torments, and be punished with everlasting destruction from the presence of the
Lord, and from the glory of his power.
III. As Christ would have us to be certainly persuaded that there shall be a
judgment, both to deter all men from sin, and for the greater consolation of the
godly in their adversity; so will he have that day unknown to men, that they may
shake off all carnal security, and be always watchful, because they know not at
what hour the Lord will come, and may be ever prepared to say, Come Lord Jesus,
come quickly, Amen.
I. By the appointment of the Father all power for the calling, institution,
order, or government of the Church, is invested in a supreme and sovereign
manner in the Lord Jesus Christ, as King and Head thereof.
II. In the execution of this power wherewith he is so entrusted, the Lord Jesus
calleth out of the world unto communion with himself, those that are given unto
him by his Father, that they may walk before him in all the ways of obedience,
which he prescribeth to them in his Word.
III. Those thus called (through the ministry of the Word by his Spirit) he
commandeth to walk together in particular societies or churches, for their
mutual edification, and the due performance of that public worship, which he
requireth of them in this world.
IV. To each of these churches thus gathered, according to his mind declared in
his Word, he hath given all that power and authority, which is any way needful
for their carrying on that order in worship and discipline, which he hath
instituted for them to observe, with commands and rules for the due and right
exerting and executing of that power.
V. These particular churches thus appointed by the authority of Christ, and
entrusted with power from him for the ends before expressed, are each of them as
unto those ends, the seat of that power which he is pleased to communicate to
his saints or subjects in this world, so that as such they receive it
immediately from himself.
VI. Besides these particular churches, there is not instituted by Christ any
church more extensive or catholic entrusted with power for the administration of
his ordinances, or the execution of any authority in his name.
VII. A particular church gathered and completed according to the mind of Christ,
consists of officers and members. The Lord Christ having given to his called
ones (united according to his appointment in church-order) liberty and power to
choose persons fitted by the Holy Ghost for that purpose, to be over them, and
to minister to them in the Lord.
VIII. The members of these churches are saints by calling, visibly manifesting
and evidencing (in and by their profession and walking) their obedience unto
that call of Christ; who, being further known to each other by their confession
of the faith wrought in them by the power of God, declared by themselves or
otherwise manifested, do willingly consent to walk together according to the
appointment of Christ; giving up themselves to the Lord, and to one another by
the will of God in professed subjection to the ordinances of the gospel.
IX. 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 and duty which he entrusts them with, or calls them to, to be
continued to the end of the world, are pastors, teachers, elders and deacons.
X. Churches thus gathered and assembling for the worship of God, are thereby
visible and public, and their assemblies (in whatever place they are, according
as they have liberty or opportunity) are therefore church or public assemblies.
XI. The way appointed by Christ for the calling of any person, fitted and gifted
by the Holy Ghost, unto the office of pastor, teacher or elder in a church, is,
that he be chosen thereunto by the common suffrage of the church itself, and
solemnly set apart by fasting and prayer, with imposition of hands of the
eldership of that church, if there be any before constituted therein. And of a
deacon, that he be chosen by the like suffrage, and set apart by prayer, and the
like imposition of hands.
XII. The essence of this call of a pastor, teacher or elder unto office,
consists in the election of the church, together with his acceptation of it, and
separation by fasting and prayer. And those who are so chosen, though not set
apart by imposition of hands, are rightly constituted ministers of Jesus Christ,
in whose name and authority they exercise the ministry to them so committed. The
calling of deacons consisteth in the like election and acceptation with
separation by prayer.
XIII. Although it be incumbent on the pastors and teachers of the churches to be
instant in preaching the Word, by way of office; yet tlie work of preaching the
Word is not so peculiarly confined to them, but that others also gifted and
fitted by the Holy Ghost for it, and approved (being by lawful ways and means in
the providence of God called thereunto) may publicly, ordinarily and constantly
perform it; so that they give themselves up thereunto.
XIV. However, they who are engaged in the work of public preaching, and enjoy
the public maintenance upon that account, are not thereby obliged to dispense
the seals to any other than such as (being saints by calling, and gathered
according to the order of the gospel) they stand related to, as pastors or
teachers. Yet ought they not to neglect others living within their parochial
bounds, but besides their constant public preaching to them, they ought to
enquire after their profiting by the Word, instructing them in, and pressing
upon them (whether young or old) the great doctrines of the gospel, even
personally and particularly, so far as their strength and time will admit.
XV. Ordination alone without the election or precedent consent of the church, by
those who formerly have been ordained by virtue of that power they have received
by their ordination, doth not constitute any person a church-officer, or
communicate office-power to him.
XVI. A church fumished with officers (according to the mind of Christ) hath full
power to administer all his ordinances; and where there is want of any one or
more officers required, that officer, or those which are in the church, may
administer all the ordinances proper to their particular duty and offices; but
where there are no teaching officers, none may administer the seals, nor can the
church authorise any so to do.
XVII. In the carrying on of church-administrations, no person ought to be added
to the church, but by the consent of the church itself; that so love (without
dissimulation) may be preserved between all the members thereof.
XVIII. Whereas the Lord Jesus Christ hath appointed and instituted as a means of
edification, that those who walk not according to the rules and laws appointed
by him (in respect of faith and life, so that just offence doth arise to the
church thereby) be censured in his name and authority. Every church hath power
in itself to exercise and execute all those censures appointed by him in the way
and order prescribed in the gospel.
XIX. The censures so appointed by Christ, are admonition and excommunication.
And whereas some offences are or may be known only to some, it is appointed by
Christ, that those to whom they are so known, do first admonish the offender in
private: in public offences where any sin, before all. Or in case of
non-amendment upon private admonition, the offence being related to the church,
and the offender not manifesting his repentance, he is to be duly admonished in
the name of Christ by the whole church, by the ministry of the elders of the
church; and if this censure prevail not for his repentance, then he is to be
cast out by excommunication with the consent of the church.
XX. As all believers are bound to join themselves to particular churches, when
and where they have opportunity so to do, so none are to be admitted unto the
privileges of the churches, who do not submit themselves to the rule of Christ
in the censures for the government of them.
XXI. This being the way prescribed by Christ in case of offence, no
church-members upon any offences taken by them, having performed their duty
required of them in this matter, ought to disturb any church-order, or absent
themselves from the public assemblies, or the administration of any ordinances
upon that pretence, but to wait upon Christ in the further proceeding of the
church.
XXII. The power of censures being seated by Christ in a particular church, is to
be exercised only towards particular members of each church respectively as
such; and there is no power given by him unto any synods or ecclesiastical
assemblies to excommunicate, or by their public edicts to threaten
excommunication, or other church-censures against churches, magistrates, or
their people upon any account, no man being obnoxious to that censure, but upon
his personal miscarriage, as a member of a particular church.
XXIII. Although the church is a society of men, assembling for the celebration
of the ordinances according to the appointment of Christ, yet every society
assembling for that end or purpose, upon the account of cohabitation within any
civil precincts and bounds, is not thereby constituted a church, seeing there
may be wanting among them, what is essentially required thereunto; and therefore
a believer living with others in such a precinct, may join himself with any
church for his edification.
XXIV. For the avoiding of differences that may otherwise arise, for the greater
solemnity in the celebration of the ordinances of Christ, and the opening a way
for the larger usefulness of the gifts and graces of the Holy Ghost; saints
living in one city or town, or within such distances as that they may
conveniently assemble for divine worship, ought rather to join in one church for
their mutual strengthening and edification, than to set up many distinct
societies.
XXV. As all churches and all the members of them are bound to pray continually
for the good or prosperity of all the churches of Christ in all places, and upon
all occasions to further it; (every one within the bounds of their places and
callings, in the exercise of their gifts and graces). So the churches themselves
(when planted by the providence of God, so as they may have opportunity and
advantage for it) ought to hold communion amongst themselves for their peace,
increase of love, and mutual edification.
XXVI. In cases of difficulties or differences, either in point of doctrine or in
administrations, wherein either the churches in general are concerned, or any
one church in their peace, union, and edification, or any member or members of
any church are injured in, or by any proceeding in censures, not agreeable to
truth and order: it is according to the mind of Christ, that many churches
holding communion together. do by their messengers meet in a synod or council,
to consider and give their advice in, or about that matter in difference, to be
reported to all the churches concerned. Howbeit, these synods so assembled are
not entrusted with any church-power, properly so called, or with any
jurisdiction over the churches themselves, to exercise any censures, either over
any churches or persons, or to impose their determinations on the churches or
officers.
XXVII. Besides these occasional synods or councils, there are not instituted by
Christ any stated synods in a fixed combination of churches, or their officers
in lesser or greater assemblies; nor are there any synods appointed by Christ in
a way of subordination to one another.
XXVIII. Persons that are joined in church-fellowship, ought not lightly or
without just cause to withdraw themselves from the communion of the church
whereunto they are so joined. Nevertheless, where any person cannot continue in
any church without his sin, either for want of the administration of any
ordinances instituted by Christ, or by his being deprived of his due privileges,
or compelled to anything in practice not warranted by the Word, or in case of
persecution, or upon the account of conveniency of habitation; he consulting
with the church, or the officer or officers thereof, may peaceably depart from
the communion of the church, wherewith he hath so walked, to join himself with
some other church, where he may enjoy the ordinances in the purity of the same,
for his edification and consolation.
XXIX. Such reforming churches as consist of persons sound in the faith and of
conversation becoming the gospel, ought not to refuse the communion of each
other, so far as may consist with their own principles respectively, though they
walk not in all things according to the same rules of church-order.
XXX. Churches gathered and walking according to the mind of Christ, judging
other churches (though less pure) to be true Churches, may receive unto
occasional communion with them such members of those Churches as are credibly
testified to be godly and to live without offence.
