be performed with the like faithfulness VI. It is not to be made to any Creature but to God alone and that it may be accepted it is to be made voluntarly out of Faith and Conscience to Duty in way of thankfulness for mercy received or for the obtaining of what we want whereby we more strictly bind our selves to necessary duties or to other things so far and so long as they may fitly conduce thereunto VII No man may vow to do any thing forbidden in the Word of God or what would hinder any duty therein commanded or which is not in his own power and for the performance whereof he hath no promise of ability from God In which respects Popish Monastical Vows of perpetual single life professed Poverty and regular obedience are so far from being degrees of higher perfection that they are superstitious and sinful snares in which no Christian may intangle himself CHAP. XXIII Of the Civil Magistrat GOD the Supream Lord and King of all the World hath ordained Civil Magistrates to be under him over the people for his own Glory and the publick good and to this end hath armed them with the power of the Sword for the Defence and Encouragement of them that are good and for the punishment of evil doers II. It is lawful for Christians to accept and execute the Office of a Magistrate when called thereunto In the managing whereof as they ought specially to maintain Piety 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 occasions III. The Civil Magistrat may not assume to himself the administration of the Word and Sacraments or the power of the Keys of the Kingdom of Heaven yet he hath Authority and it is his duty to take order that Unity and Peace be perserved in the Church that the truth of God be kept pure and intire that all Blasphemies and Heresies be suppressed all corruptions and abuses in Worship and Discipline prevented or reformed and all the Ordinances of God duely settled administred and observed for the better effecting whereof he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of God IV. It is the duty of People to pray for Magistrates to honour their Persons to pay them Tribute and other Dues to obey their lawful commands and to be subject to their Authority for conscience sake Infidelity or difference in Religion doth not make void the Magistrates just and legal Authority nor free the People from their due obedience to him from which Ecclesiasteal persons are not exempted much less hath the Pope any power or jurisdiction over them in their Dominions or over any of their people and least of all to deprive them of their dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever CHAP. XXIV Of Marriage and Divorce MArriage is 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 legittimat Issue and of the Church with an holy seed and for preventing of uncleanness III. It is lawful for all sorts of people to marry who are able with judgement to give their consent Yet it is the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed Religion should not marry with Infidels Papists or other Idolaters Neither should such as are godly be unqually yoked by marrying with such as are notoriously wicked in their life or maintain damnable Heresies IV. Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word 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 The Man may not marry any of his Wifes kindred nearer in blood than he may of his own nor the Woman of her Husbands kindred nearer in Blood than of her own V. Adultery or Fornication committed after a Contract being detected before Marriage giveth just occasion to the innocent Party to dissolve that Contract In the Case of Adultery after Marriage it is lawful for the innocent Party to sue out a Divorce and after the Divorce to marry another as if the offending Party were dead VI. Although the corruption of Man be such as is apt to study Arguments unduely to put asunder those whom God hath joyned together in Marriage yet nothing but Adultery or Civil Magistrat is cause sufficient of dissolving the Bond of Marriage wherein a publick and orderly course of proceeding is to be observed And the persons concerned in it not left to their own wills and discretion in their own case CHAP. XXV Of the Church THe Catholick or Universal Church which is invisible consists of the whole number of the Elect that have been are or shall be gathered into one under Christ the Head thereof and is the Spouse the Body the fulness of him that filleth all in all II. The visible Church which is also Catholick or Universal under the Gospel not confined to one Nation as before under the Law consists of all those throughout the World that profess the true Religion together with her Children and is the Kingdom of the Lord Jesus Christ the House and Family of God out of which there is no ordinary possibility of Salvation III. Unto this Catholick Visible Church Christ hath given the Ministry Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the World and doth by his own presence and Spirit according to his promise make them effectual thereunto IV. This Catholick Church hath been sometimes more sometimes less visible and particular Churches which are Members thereof are more or less pure according as the Doctrine of the Gospel is taught and imbraced Ordinances administred and publick Worship performed more or less purely in them V. The purest Churches under Heaven are subject both to mixture and error and some have so degenerated as to become no Churches of Christ but Synagogues of Satan Nevertheless there shall be always a Church on Earth to Worship God according to his will VI. There is no other Head of the Church but the Lord Jesus Christ Nor can the Pope of Rome in any sense be Head thereof but is that Antichrist that Man of Sn and Son of Perdition that exalteth himself in the Church against Christ and all that is called God CHAP. XXVI Of the Communion of Saints ALL Saints that are united to Jesus Christ their Head by his Spirit and by Faith have fellowship with him in his graces sufferings death resurrection and glory
of the Records of Parliament by me TH. BURNET Cls. Reg. Follovvs the foresaid Confession of Faith CHAP. I. Of the Holy Sripture 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 afterward for the better preserving and propagating of the Truth and for the more sure establishment and comfort of the Church against the corruptions 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 Gods revealing his Will unto his people being now ceased II. Under the name of holy Scripture or the Word of God written are now contained all the Books of the Old and New Testament which are these Of the Old Testament GEnesis Exodus Leviticus Numbers 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 Abadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Of the New Testament The Gospels according to MAtthew Mark Luke John The Acts of the Apostles Paul's Epistles 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 of John All which are given by inspiration of God to be the Rule of Faith and Life III. The Books commonly called Apocrypha not being of Divine Inspiration are no part of the Canon of the Scripture and therefore are of no authority in the Church of God nor to be any otherwise approved or made use of than other humane Writings IV. The Authority of the holy Scripture for which it ought to be believed and obeyed dependeth not upon the testimony of any man or Church but wholly upon God who is Truth it self the Author thereof and therefore it is to be received because it is the Word of God V. We may be moved and induced by the Testimony of the Church to an high and reverend esteem of the holy Scripture and the heavenliness of the Matter the efficacy of the Doctrine the Majesty of the Stile the consent of all the parts the scope of the whole which is to give all glory to God the full discovery it makes of the only way of mans Salvation the many other incomparable Excellencies and the intire perfection thereof are Arguments whereby it doth abundantly evidence it self to be the Word of God yet notwithstanding our full perswasion 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 mans Salvation Faith and Life is either expresly 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 humane Actions and Societies which are to be ordered by the Light of Nature and Christian Prudence according to the general Rules of the Word which are alwayes to be observed VII All things in Scripture are not alike plain in themseles 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 to a sufficient understanding of them VIII The Old Testament in Hebrew which was the native language of the people of God of old and the New Testament in Greek which at the time of the writing of it was most generally known to the Nations being immediatly inspired by God and by his singular care and providence kept pure in all ages are therefore 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 it self and therefore when there is a Question about the true and full sense of any Scripture which is not manifold but one it must be searched and known by other places that speak more clearly X. The Supream Judge by which all Controversies of Religion are to be determined and all Decrees of Councils Opinions of Ancient Writers Doctrines of men and privat Spirits are to be examined and in whose sentence we are to rest can be no other but the holy Spirit speaking in the Scripture CHAP. II. Of God and the Holy Trinity THere is but one only living and true God who is infinite in Being and Perfection a most pure Spirit invisible without body parts or passions Immutable Immense 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 hath most Soveraign 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 he is pleased to require of them III. In the Unity of the God-head there be three Persons of one Substance Power and Eternity God the Father God the Son and God the holy Ghost The Father is of none neither begotten nor proceeding The Son is eternally begotten of the Father The Holy Ghost eternally proceeding from the Father and the Son CHAP. III. Of God's Eternal Decree 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 meer 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 hath 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 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 Soveraign 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 CHAP. IV. Of Creation 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 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 endowed with knowledge righteousness and true holiness after his own Image having the Law of God written in their hearts and power to fulfill it and yet under a possibility of transgressing being left to the Liberty of their own will which was subject unto change Beside this Law written in their hearts they received a command not to eat of the Tree of the knowledge of good and evil which whiles they kept they were happy in their Communion with God and had dominion over the Creatures CHAP. V. Of Providence GOD the great Creator of all things doth uphold direct dispose and govern all Creatures actions and things from the greatest even to the least by his most wise and holy Providence according to his infallible fore-knowledge and the free and immutable 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 fore-knowledge 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 that it extendeth it self even to the first fall and all other sins of Angels and men and that not by a bare permission but such as hath joyned with it a most wise and powerful bounding and otherwise ordering and governing of them in a manifold dispensation to his own 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 temptation 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 closs and constant dependency 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 inlightned 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 these means which God useth for the softning 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 CHAP. VI. Of the Fall of Man of Sin and of the punishment thereof OUr first Parents being seduced by the Subtilty and Temptation of Satan sinned in eating the forbidden fruit This their sin God was pleased according to his wise and holy counsel to permit having purposed to order it to his own glory II. By this sin they fell from their 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 of all mankind the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation IV. From this 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 it self and all the motions thereof are truely 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 CHAP. VII Of God's Covenant with Man THe distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their Creator yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescension on 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 offered 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. This Covenant was differently administred in the time of the Law and in the time of the Gospel Under the Law it was administred by Promises Prophesies Sacrifices Circumcision the Paschal Lamb and other Typs and Ordinances delivered to the people of the Jews all foresignifying Christ to come which were for that time sufficient and efficacious through the operation of the Spirit to instruct and build up the Elect in Faith in the promised Messiah by whom they had full remission of Sins and eternal Salvation and is called the Old Testament VI. Under the Gospel when Christ the substance was exhibited the Ordinances in which this Covenant is dispensed are the preaching of the Word and the administration of the Sacraments of Baptism and the Lord's Supper which though fewer in number and administred with more simplicity and less outward glory yet in them it is held forth in more fulness evidence and spiritual efficacy to all nations both Jews and Gentiles and is called the New Testament There are not therefore two Covenants of Grace differing in substance but one and the same under various dispensations CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to choose and ordain the Lord Jesus his only begotten Son to be the Mediator between God and Man the Prophet Priest and King the Head and Saviour of his Church the Heir of all things and Judge of the World unto whom he did from all eternity give a People to be his Seed and to be by him in time Redeemed Called Justified Sanctified and Glorified II. The Son of God the second Person of 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 mans 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 God-head and the Man-hood were inseperably joyned together in one person without Conversion Composition or Confusion Which Person is very God and very Man yet one Christ the only Mediator between God and Man III. The Lord Jesus in his humane nature thus united to the divine was sanctified and anointed with the holy Spirit above measure having in him all the treasures of wisdom 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 thorowly furnished to execute the office of a Mediator and Surety Which office he took not unto himself but was thereunto called by his Father who put all power and Judgement into his hand and gave him commandment to execute the same IV. This Office the Lord Jesus did most willingly undertake which that he might discharge he was made under the Law and did perfectly fulfill it endured most grievous torments immediatly 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 his Father and purchased not only reconciliation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him VI. Although the Work of Redemption was not actualy wrought by Christ till after his incarnaton yet the vertue efficacy and benefites thereof were communicated unto the Elect in all ages successively from the beginning of the world in and by those promises typs and sacrifices wherein he was revealed and signified to be the Seed of the Woman which should bruise the Serpents 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
And being united to one another in love they have communion in each others gifts and graces and are obliged to the performance of such duties publick and privat as do conduce to their mutual good both in the inward and outward man II. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God and in performing such other spiritual services as tend to their mutual edification as also in relieving each other in outward things according to their several abilities and necessities which Communion as God offereth opportunity is to be extended to all those who in every place call upon the Name of the Lord Jesus III. This Communion which the Saints have with Christ doth not make them in any wise partakers of the substance of his God-head or to be equal with Christ in any respect either of which to affirm is impious and blasphemous Nor doth their Communion one with another as Saints take away or infringe the Title or Propriety which each man hath in his Goods and Possessions CHAP. XXVII Of the Sacraments SAcraments are holy Signs and Seals of the Covenant of Grace immediatly Instituted by God to represent Christ and his Benefits and to confirm our interest in him as also to put a visible difference between those that belong unto the Church and the rest of the World and solemnly to engage them to the Service of God in Christ according to his Word II. There is in every Sacrament a Spiritual relation or Sacramental Union between the Sign and the Thing signified whence it comes to pass that the Names and Effects of the one are attributed to the other III. The Grace which is exhibited in or by the Sacraments rightly used is not conferred by any power in them neither doth the efficacy of a Sacrament depend upon the Piety or intention of him that doth Administer it but upon the work of the Spirit and the Word of Institution which contains together with a Precept authorizing the use thereof a promise of benefit to worthy Receivers IV. There be only two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord neither of which may be dispensed by any but by a Minister of the Word lawfully ordained V. The Sacrements of the Old Testament in regard of the Spiritual things thereby signified and exhibited were for substance the same with those of the New CHAP. XXVIII Of Baptism BAptism is a Sacrament of the New Testament Ordained by Jesus Christ not only for the solemn Admission of the Party Baptized into the Visible Church but also to be unto him a Sign and Seal of the Covenant of Grace of his engrafting into Christ or Regenerations of Remission of sins and of his giving up unto God through Jesus Christ to walk in newness of life Which Sacrament 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 Sacrament is Water wherewith the party is to be Baptized in the Name of the Father and of the Son and of the Holy Ghost by a Minister of the Gospel lawfully called thereunto III. Dipping of the person in the Water is not necessary but Baptism is rightly administred 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 Baptized V. Although it be a great sin to contemn or neglect this Ordinance yet Grace and Salvation are not so inseparably annexed unto it as that no person can be Regenerated or Saved without it or that all that are Baptized are undoubtedly Regenerated VI. The efficacy of Baptism is not tyed to that moment of time wherein it is administred yet notwithstanding by the right use of this Ordinance the Grace promised is not only offered but really exhibited and conferred by the Holy Ghost to such whether of age or Infants as that Grace belongeth unto according to the Counsel of God's own Will in his appointed time VII The Sacrament of Baptism is but once to be administred unto any person CHAP. XXIX Of the Lord's Supper 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 Church unto the end of the World for the perpetual remembrance of the Sacrifice of himself in his death the sealing all benefits thereof unto true 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 as Members of his mystical Body II. In this Sacrament Christ is not offered up to his Father nor any real Sacrifice made at all for Remission of sins of the quick or dead but only a Commemoration of that one Offering up of himself by himself upon the Cross once for all and a spiritual Oblation of all possible praise unto God for the same So that the Popish Sacrifice of the Mass as they call it is most abominably injurious to Christ's one only Sacrifice the alone Propitiation for all the sins of the Elect. III. The Lord Jesus hath in this Ordinance appointed his Ministers to declare his word of institution to the people to pray and bless the Elements of Bread and Wine and thereby to set them apart from a Common to an Holy Use and to Take and Break the Bread to Take the Cup and they communicating also themselves to give both to the Communicants but to none who are not then present in the Congregation IV. Privat Masses or receiving this 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 carying 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 duely set a part to the use 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. That 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