Church by those who formerly have been Ordained by vertue of that Power they have received by their Ordination doth not constitute any person a Church-Officer or communicate Office-power unto him XVI A Church furnished 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 authorize 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 it self 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 it it self 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 onely to some it is appointed by Christ that those to whom they are so known do first admonish the offender in private in publique offences where any sin before all and 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 Ministery of the Elders of the Church and if this Censure prevail not for his repentance then he is to be cast out by Excommun cation with the consent of the Church XX As all Believers are bound to joyn themselves to particular Churches when and where they have opportunity so to do so none are to be admitted unto the Priviledges 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 publique Assemblies or the Administrat on of any Ordinances upon that pretence butto wait upon Christ in the further proceeding of the Church XXII The Power of Censures being seating by Christ in a particular Church is to be exercised onely towards particular members of each Church respectively as such and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate or by their publique Edicts to threaten Excommunication or other Church censures against Churches Magistrates or their people upon any account no man being obnoxious to that Censure but upon his personal miscarriage as a Member of a particular Church 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 or Bounds is not thereby constituted a Church seeing there may be wanting among them what is essentially required thereunto and therefore a Believer living with others in such a Precinct may joyn himself with any Church for his edification 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 joyn in one Church for their mutual strengthening and edification then 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 occasioned Synods or Councels there are not instituted by Christ any stated Synods in a fixed Combination of Churches or their Officers in lesser or greater Assemblies nor are there any Synods appointed by Christ in a way of Subordination to one another XXVIII Persons that are joyned in Church-fellowship ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joyned Nevertheless where any person cannot continue in any Church without his sin either for want of the Administration of any Ordinances instituted by Christ or by his being deprived of his due Priviledges or compelled to any thing in practice not warranted by the Word or in case of Persecution or upon the account of conveniency of habitation he consulting with the Church or the Officer or Officers thereof may peaceably depart from the communion of the Church wherewith he hath so walked to joyn himself with some other Church where he may enjoy the Ordinances in the purity of the same for his edification and consolation 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 FINIS Rom. 15. 6 8 9. Ver. 9. This perswasion cometh not of him that calleth you Gal. 5. 8. 1 Pet. 1. 5. 1 Pet. 3. 15. 2 Cor. 8. Gal. 1. 6. Heb. 5. 12. Eph. 4. 12. 14. Heb. 3. 6. Heb. 10. 22. June 20. 1648. Aug. 1647. Session 786. Ordinance of March 14 1645. Considerations and cautions from Sion Coll. Jun. 19. 1646. Jus divinum Min. pub by the Provost of London in the Preface Puritanis Ang. by Dr. Aims near 50 years since as the Opinions of Whitehead Gilbe Fox Dearing Greenbam Cartwright Venner Fulk Whitaker Rainold Perkins c.
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. XXIV 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 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 wholsome Laws of each Common-wealth 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 incourage promote and protect the Professors and Profession of the Gospel and to manage and order civil administrations in a due subserviency to the interest of Christ in the World and to that end to take care that men of coroupt 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 befal men exercising a good conscience manifesting it in their conversation and holding the foundation not disturbing others in their ways or worship that differ from them there is no warrant for the Magistrate under the Gospel to abridge them of their liberty IV. It is the duty of people to pray for Magistrates to honor their persons to pay them Tribute and other dues to obey their lawful commands and to be subject to their Authority for conscience sake Infidelity or difference in Religion doth not make void the Magistrates just and legal Authority nor free the people from their obedience to him from which ecclesiastical persons are not exempted much lesse hath the Pope any power or jurisdiction over them in their dominions or over any of their people and least of all to deprive them of their dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever CHAP. XXV Of Marriage 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 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 yoaked by marrying with such as are wicked in their life or maintain damnable Heresy VI Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word nor can such incestuous Marriages ever be made lawful by any law of man or consent of parties so as those persons may live together as man and wife CHAP. XXVI 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 whole body of men throughout the world professing the faith of the Gospel and obedience unto God by Christ according unto it not destroying their own profession by any Errors everting the foundation or unholiness of conversation are and may be called the visible Catholique Church of Christ although as such it is not intrusted with the administration of any Ordinances or have any offices 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 Neverthelesse 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 sence be Head thereof but it is that Antichrist that man of sin and son of Perdition that exalteth himself in the Church against Christ and all that is called God whom the Lord shall destroy with the brightness of his coming V. As the Lord is in care and love towards his Church hath in his infinite wise providence exercised it with great variety in all ages for the good of them that love him and his own Glory so according to his promise we expect that in the latter days Antichrist being destroyed the Jews called and the adversaries of the Kingdom of his dear Son broken the Churches of Christ being inlarged and edified through a free and plentiful communication of light and grace shall enjoy in this world a more quiet peaceable and glorious condition then they have enjoyed CHAP. XXVII Of the Communion of Saints 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 Graces Sufferings Death Resurrection and Glory and being united to one another in love they have communion in each others gifts and grace and are obliged to the performance of such duties publique and private as do conduce to their mutuall 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 CHAP. XXVIII Of the Sacraments 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 signe 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
his Spirit unto honour and be made conformable to his own glorious Body CHAP. XXXII Of the last Judgment GOD hath appointed a day wherein he will judge the World in righteousnesse by Jesus Christ to whom all Power and Judgment 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 the fulnesse 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 perswaded that there shall be a 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 alwayes 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 OF THE INSTITVTION OF CHURCHES And the ORDER Appointed in them by Jesus Christ 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 Soveraign 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 wayes of Obedience which he prescribeth to them in his Word III. Those thus called through the Ministery 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 publique Worship which he requireth of them in this world IV. To each of these Churches thus gathered according unto his mind declared in his Word he hath given all that Power and Authority which is any way needfull for their carrying on that Order in Worship and Discipline which he hath instituted for them to observe with Commands and Rules for the due and right exerting and executing of that Power V. These particular Churches thus appointed by the Authority of Christ and intrusted with power from him for the ends before expressed are each of them as unto those ends the seat of that Power which he is pleased to communicate to his Saints or Subjects in this World so that as such they receive it immediatly from himselâ— VI Besides these particular Churches there is not instituted by Christ any Church more extensive or Ca holique entrusted with power for the administration of his Ordinances or the execution of any authority in his Name VII A particular Church gathered and compleated according to the minde 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 or Duty which he intrusts them with or calls them to to be continued to the end of the World are Pastors Teachers Elders and Deacons X. Churches thus gathered and assembling for the Worship of GOD are thereby visible and publique and their Assemblies in what place soever they are according as they have liberty or opportunity are therefore Church or Publique Assemblies 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 it self and solemnly set apart by Fasting and Prayer with Imposition of Hands of the Eldership of that Church if there be any before constituted therein And of a Deacon that he be chosen by the like suffrage and set apart by Prayer and the like Imposition of Hands 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 these who are so chosen though not set apart by Imposition of Hands are rightly constituted Ministers of Jesus Christ in whose Name and Authority they exercise the Ministery to them so committed The Calling of Deacons consisteth in the like Election and acceptation with separation by Prayer 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 the work of Preaching the Word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Ghost for it and approved being by lawful ways and means in the Providence of God called thereunto may publiquely ordinarily and constantly perform it so that they give themselves up thereunto XIV However they who are ingaged in the work of Publique Preaching and enjoy the Publique Maintenance upon that account are not thereby obliged to dispense the Seals to any other then such as being Saints by Calling and gathered according to the Order of the Gospel they stand related to as Pastors or Teachers yet ought they not to neglect others living within their Parochial Bounds but besides their constant publique Preaching to them they ought to enquire after their profitting 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 sterngth and time will admit XV Ordination alone without the Election or precedent consent of the
upright towards those that are planted in his house And that as the Faith was but once for all and intentionally first delivered unto the Saints so the Saints when not abiding scattered but gathered under their respective Pastors according to Gods heart into an house and Churches unto the living God such together are as Paul forespake it the most steady and firm pillar and seat of Truth that God hath anywhere appointed to himself on earth where his truth is best conserved and publiquely held forth there being in such Assemblies weekly a rich dwelling of the Word amongst them that is a daily open house kept by the means of those good Housholders their Teachers and other Instructers respectively appropriated to them whom Christ in the vertue of his Ascension continues to give as gifts to his people himself dwelling amongst them to the end that by this as the most sure standing permanent means the Saints might be perfected till we all even all the Saints in present and future ages do come by this constant and daily Ordinance of his unto the unity of the Faith and Knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ which though growing on by parts and piecemeal will yet appear compleat when that great and general Assembly shall be gathered then when this world is ended and these dispensations have had their fulness and period and so that from henceforth such a provision being made for us we be no more children tossed too and fro and carried about with every wind of Doctrine And finally this doth give a fresh and recent demonstration that the great Apostle and High-priest of our profession is indeed ascended into heaven and continues there with power and care faithfull as a son over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end and shews that he will as he hath promised be with his own Institutions to the end of the world It is true that many sad miscarriages divisions breaches fallings off from holy Ordinances of God have along this time of tentation especially in the beginning of it been found in some of our Churches and no wonder if what hath been said be fully considered Many reasons might further be given hereof that would be a sufficient Apology without the help of a retortion upon other Churches that promised themselves peace how that more destroying ruptures have befallen them and that in a wider sphere and compasse which though it should not justifie us yet may serve to stop others mouths Let Rome glory of the peace in and obedience of her Children against the Reformed Churches for their divisions that occurred especially in the first rearing of them whilest we all know the causes of their dull stupid peace to have been carnal interests worldly correspondencies and coalitions strengthened by gratifications of all sorts of men by that Religion the principles of blind Devotion Traditional Faith Ecclesiastical Tyranny by which she keeps her Children in bondage to this day We are also certain that the very same prejudices that from hence they would cast upon the Reformed if they were just do lye as fâ—lly against those pure Churches raised up by the Apostles themselves in those first tâ—mes for as we have heard of their patience sufferings consolations and the transcending gifts powred out and graces shining in them so we have heard complaints of their divisions too of the forsakings of their Assemblies as the custom or manner of SOME was which later were in that respect felones de se and needed no other delivering up to Satan as their punishment then what they executed upon themselves We read of the shipwrack also of Faith and a good Conscience and overthrowings of the faith of SOME and still but of some not all nor the most which is one piece of an Apologie the Apostle again and again inserts to future ages and through mercy we have the same to make And truly we take the confidence professedly to say that these tentations common to the purest Churches of Saints separated from the mixture of the world though they grieve us for who is offended and we burn not yet they do not at all stumble us as to the truth of our way had they been many more We say it again these stumble us no more as to that point then it doth offend us against the power of Religion it self to have seen and to see daily in particular persons called out and separated from the world by an effectual work of conversion that they for a while do suffer under disquietments vexations turmoils unsettlements of spirit that they are tossed with tempests and horrid tentations such as they had not in their former estate whilst they walked according to the course of this world For Peter hath sufficiently instructed us whose businesse it is to raise such storms even the Devil's and also whose designe it is that after they have suffered a while thereby they shall be setled perfected stablished that have so suffered even the God of all Grace And look what course of dispensation God holds to Saints personally he doth the like to bodyes of Saints in Churches and the Devil the same for his part too And that consolatory Maxim of the Apostle God shall tread down Satan under your feet shortly which Paul utteteth concerning the Church of Rome shews how both God and Satan have this very hand therein for he speaks that very thing in reference unto their divisions as the coherence clearly manifests and so you have both designs exprest at once Yea we are not a little induced to think that the divisions breaches c. of those pâ—imitive Churches would not have been so frequent among the people themselves and not the Elders onely had not the freedom liberties and rights of the Members the Brethren we mean been stated and exercised in those Churches the same which we maintain and contend for to be in ours Yea which perhaps may seem more strange to many had not those Churches been constituted of members inlightned further then with notional and traditional knowledge by a new and more powerfull light of the Holy Ghost wherein they had been made partakers of the holy Ghost and the heavenly gift and their hearts had tasted the good Word of God and the Powers of the world to come and of such Members at lowest there had not fallen out those kindes of divisions among them For Experience hath shewn that the common sort of meer Doctrinal Professors such as the most are now a days whose highest elevation is but freedom from moral scandal joyned with devotion to Christ through meer Education such as in many Turks is found towards Mahomet that these finding and feeling themselves not much concerned in the active part of Religion so they may have the honour especially upon a Reformation of
and continueth to be the Copy ordinarily onely sold printed and reprinted for these 11 years After the 19th cap. of the Law we have added a cap. of the Gospel it being a Title that may not well be omitted in a Confession of Faith In which Chapter what is dispersed and by intimation in the Assemblies Confession with some little addition is here brought together and more fully under one head That there are not Scriptures annexed as in some Confessions though in divers others it 's otherwise we give the same account as did the Reverend Assembly in the same case which was this The Confession being large and so framed as to meet with the common Errors if the Scriptures should have been alleadged with any clearness and by shewing where the strength of the proof lieth it would have required a Volume We say further it being our utmost end in this as it is indeed of a Confession humbly to give an account what we hold and assert in these matters that others especially the Churches of Christ may judge of us accordingly This we aimed at and not so much to instruct others or convince gain-sayers These are the proper works of other Institutions of Christ and are to be done in the strength of express Scripture A Confession is an Ordinance of another nature What we have laid down and asserted about Churches and their Government we humbly conceive to be the Order which Christ himself hath appointed to be observed we have endeavored to follow Scripture light and those also that went before us according to that Rule desirous of nearest uniformity with Reforming-Churches as with our Brethren in New-England so with others that differ from them and Us The Models and Platforms of this subject laid down by learned men and practised by Churches are various We do not judge it brotherly or grateful to insist upon comparisons as some have done but this Experience teacheth That the variety and possibly the Disputes and Emulations arising thence have much strengthened if not fixed this unhappy perswasion in the mindes of some learned and good men namely That there is no setled Order laid down in Scripture but it 's left to the Prudence of the Christian Magistrate to compose or make choice of such a Form as is most sutable and consistent with their Civil-Government Where this Opinion is entertained in the perswasion of Governors there Churches asserting their Powet and Order to be jure divino and the appointment of Jesus Christ can have no better nor more honorable Entertainment then a Toleration or Permission Yet herein there is this remarkable advantage to all parties that differ about what in Government is of Christ's appointment in that such Magistrates have a far greater latitude in conscience to tolerate and permit the several forms of each so bound up in their perswasion then they have to submit unto what the Magistrate shall impose And thereupon the Magistrate exercising an indulgency and forbearance with protection and encouragement to the people of God so differing from him and amongst themselves Doth therein discharge as great a faithfulness to Christ and love to his people as can any way be supposed and expected from any Christian Magistrate of what perswasion soever he is And where this clemency from Governors is shewed to any sort of persons or Churches of Christ upon such a principle it will in equity produce this just effect That all that so differ from him and amongst themselves standing in equal and alike difference from the principle of such a Magistrate he is equally free to give a like liberty to them one as well as the other This faithfulness in our Governours we do with thankfulness to God acknowledge and to their everlasting honour which appeared much in the late Reformation The Hierarchie Common-Prayer-Book and all other things grievous to God's People being removed they made choice of an Assembly of learned men to advise what Government and Order is meet to be established in the room of these things and because it was known there were different opinions as always hath been among Godly men about forms of Church-Government there was by the Ordinance first sent forth to call an Assembly not onely a choice made of persons of several perswasions to sit as Members there but liberty given to a lesser number if dissenting to report their Judgments and Reasons as well and as freely as the major part Hereupon the Honorable House of Commons an Indulgence we hope will never be forgotten finding by Papers received from them that the Members of the Assembly were not like to compose differences amongst themselves so as to joyn in the same Rule for Church-Government did order further as followeth That a Committee of Lords and Commons c. do take into consideration the differences of the Opinions in the Assembly of Divines in point of Church-government and to endeavor a union if it be possible and in case that cannot be done to endeavor the finding out some may how far tender consciences who cannot in all things submit to the same Rule which shal be established may be born with according to the Word and as may stand with the Publique Peace By all which it is evident the Parliament purposed not to establish the Rule of Church-Government with such rigor as might not permit and bear with a practise different from what they had established In persons and Churches of different principles if occasion were And this Christian Clemency and indulgence in our Governours hath been the foundation of that Freedom and Liberty in the managing of Church-affairs which our Brethren as well as WE that differ from them do now and have many years enjoyed The Honorable Houses by several Ordinances of Parliament after much consultation having setled Rules for Church-Government and such an Eccleasistical Order as they judged would best joynt with the Laws and Government of the Kingdom did publish them requiring the practise hereof throughout the Nation and in particular by the Min. of the Pr. of Lon. But upon the former reason or the like charitable consideration these Rules were not imposed by them under any Penalty or rigorous inforcement though frequently urged thereunto by some Our Reverend Brethren of the Province of London having considered of these Ordinances and the Church-Government laid down in them declared their Opinions to be That there is not a compleat Rule in those Ordinances also that there are many necessary things not yet established and some things wherein their consciences are not so fully satisfied These Brethren in the same Paper have published also their joynt Resolution to practise in all things according to the Rule of the Word and according to these Ordinances so far as they conceive them correspond to it and in so doing they trust they shall not grieve the Spirit of the truly godly nor give any just occasion to them that are contrary minded to blame their proceedings We humbly
Gods 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 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 believe IV. This Covenant of Grace is frequently set forth in the Scripture by the name of a Testament in reference to the death of Jesus Christ the Testator and to the everlasting Inheritance with all things belonging to it therein bequeathed V. Although this Covenant hath been differently and variously administred in respect of Ordinances and Institutions in the time of the Law and since the coming of Christ in the flesh yet for the substance and efficacy of it to all its spiritual and saving ends it is one and the same upon the account of which various dispensations it is called the Old and New Testament CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to chuse 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 and 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 sanctiâ—â—ed and gloriâ—yed 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 oâ— time was come take upon him Mans nature with all the essential properties and common Inâ—irmities 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 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 fulnesse should dwell to the end that being holy harmlesse 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 under went the punishment due to us which we should have born and suffered being made sin and 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 onely 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 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 to day the same and for ever VII Christ in the work of Mediation acteth according to both Natures by each Natures 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 believe and obey and governing their hearts by his Word and Spirit overcoming all their enemies by his Almighty Power and Wisdom and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation CHAP. IX Of Free Will GOd hath endâ—ed 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 freedome 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 freeeth him from his natural 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 onely CHAP. X. Of Effectual Calling ALL those whom God hath predestinâ—ted 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 minds spiritually and savingly to understand the things of
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 onely two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Lords Supper neither of which may be dispensed by any but by a Minister of the Word lawfully called 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. XXIX Of Baptism BAptism is a Sacrament of the New Testament ordained by Jesus Christ to be unto the party baptized a sign and seal of the Covenant of Graee of his ingraffing into Christ of regeneration of remission of sins and of his giving up unto God through Jesus Christ to walk in newnesse of life which Ordinance is by Christs own appointment to be continued in his Church untill the end of the world II. The outward Element to be used in this Ordinance is Water wherewith the party is to be baptized in the Name of the Father and of the Son and of the Holy Ghost by a Minister of the Gospel lawfully called III. Dipping of the person into the water is not necessary but Baptism is rightly administred by pouring or sprinkling water upon the person IV. Not onely those that do actually professe faith in and obedience unto Christ but also the Infants of one or both believing Parents are to be baptized and those onely 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 tied to that moment of time wherein it is administred yet notwithstanding by the right use of this Ordinance the grace promised is not onely offered but really exhibited and conferred by the Holy Ghost to such whether of age or Infants as that grace belongeth unto according to the counsel of Gods own Will in his appointed time VII Baptism is but once to be administred to any person CHAP. XXX 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 Supper to be observed in his Churches unto the end of the world for the perpetual remembrance and shewing forth of the Sacrifice of himself in his death the sealing of all benefits thereof unto true believers their spiritual nourishment and growth in him their further ingagement in and to all duties which they owe unto him and to be a bond and pledge of their communion with him and with each other II. In this Sacrament Christ is not offered up to his Father nor any reall Sacrifice made at all for remission of the sins of the quick or dead but onely a memorial of that one offering up of himself by himself upon the Crosse once for all and a spiritual Oblation of all possible praise unto God for the same so that the Popish Sacrifice of the Mass as they call it is most abominable injurious to Christs own onely 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 blesse 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 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 onely 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 onely 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 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 Lords Table and cannot without great sin against him whilest 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 Judgement to themselves CHAP. XXXI Of the state of Man after Death and of the Resurrection of the Deaed 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 holinesse are received into the highest Heavens where they behold the face of God in light and glo y 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 darknesse 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