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1. The catholic or universal church, which (with respect to the internal
work of the Spirit and truth of grace) may be called invisible, consists
of the whole 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 fullness of him that fills all in all. ( Heb 12:23;
Col 1:18; Eph 1:10, 22, 23; Eph 5:23, 27, 32 )
2. All persons throughout the world, professing the faith of the gospel,
and obedience unto God by Christ according unto it, not destroying their
own profession by any errors averting the foundation, or unholiness of
conversation, are and may be called visible saints; and of such ought
all particular congregations to be constituted. ( 1 Cor 1:2;
Acts 11:26; Rom 1:7; Eph 1:20-22 )
3. The purest churches under heaven are subject 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 kingdom in this world, to the end thereof, of such as believe in
him, and make profession of his name. ( 1 Cor 5; Rev 2;
Rev 3; Rev 18:2; 2 Thes 2:11, 12; Matt 16:18; Ps 72:17; Ps 102:28; Rev 12:17 )
4. The Lord Jesus Christ is the Head of the church, in whom, 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; neither can the Pope of Rome in any sense be head thereof, but
is that antichrist, that man of sin, and son of perdition, that exalts
himself in the church against Christ, and all that is called God; whom
the Lord shall destroy with the brightness of his coming. ( Col
1:18; Matt 28:18-20; Eph 4:11, 12; 2 Thes 2:2-9 )
5. In the execution of this power wherewith he is so entrusted, the Lord
Jesus calls out of the world unto himself, through the ministry of his
word, by his Spirit, those that are given unto him by his Father, that
they may walk before him in all the ways of obedience, which he
prescribes to them in his word. Those thus called, he commands to
walk together in particular societies, or churches, for their mutual
edification, and the due performance of that public worship, which he
requires of them in the world. ( John 10:16; John 12:32; Matt 28:20;
Matt 18:15-20 )
6. 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; and do willingly consent to
walk together, according to the appointment of Christ; giving up
themselves to the Lord, and one to another, by the will of God, in
professed subjection to the ordinances of the Gospel. ( Rom. 1:7; 1
Cor 1:2; Acts 2:41, 42; Acts 5:13, 14; 2 Cor 9:13 )
7. 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 in 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.
(
Matt 18:17, 18; 1 Cor 5:4, 5; 1 Cor 5:13; 2
Cor 2:6-8 )
8. A particular church, gathered and completely organized according to
the mind of Christ, consists of officers and members; and the officers
appointed by Christ to be chosen and set apart by the church (so called
and gathered), for the peculiar administration of ordinances, and
execution of power or duty, which he entrusts them with, or calls them
to, to be continued to the end of the world, are bishops or elders, and
deacons. ( Acts 20:17, 28; Php 1:1 )
9. The way appointed by Christ for the calling of any person, fitted and
gifted by the Holy Spirit, unto the office of bishop or elder in a
church, is, that he be chosen thereunto by the common suffrage of the
church itself; and solemnly set apart by fasting and prayer, with
imposition of hands of the eldership of the 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. ( Acts 14:23; 1 Tim 4:14; Acts 6:3, 5, 6 )
10. The work of pastors being constantly to attend the service of
Christ, in his churches, in the ministry of the word and prayer, with
watching for their souls, as they that must give an account to Him; it
is incumbent on the churches to whom they minister, not only to give
them all due respect, but also to communicate to them of all their good
things according to their ability, so as they may have a comfortable
supply, without being themselves entangled in secular affairs; and may
also be capable of exercising hospitality towards others; and this is
required by the law of nature, and by the express order of our Lord
Jesus, who hath ordained that they that preach the Gospel should live of
the Gospel. ( Acts 6:4; Heb 13:17; 1 Tim 5:17, 18; Gal
6:6, 7; 2 Tim 2:4; 1 Tim 3:2; 1 Cor 9:6-14 )
11. Although it be incumbent on the bishops or pastors of the churches,
to be instant in preaching the word, by way of office, yet the work of
preaching the word is not so peculiarly confined to them but that others
also gifted and fitted by the Holy Spirit for it, and approved and
called by the church, may and ought to perform it. ( Acts 11:19-21; 1
Peter 4:10, 11 )
12. As all believers are bound to join themselves to particular
churches, when and where they have opportunity so to do; so all that are
admitted unto the privileges of a church, are also under the censures
and government thereof, according to the rule of Christ. ( 1
Thes 5:14; 2 Thes 3:6, 14, 15 )
13. No church members, upon any offence taken by them, having performed
their duty required of them towards the person they are offended at,
ought to disturb any church-order, or absent themselves from the
assemblies of the church, or administration of any ordinances, upon the
account of such offence at any of their fellow members, but to wait upon
Christ, in the further proceeding of the church. ( Matt 18:15-17;
Eph 4:2, 3 )
14. As each church, and all the members of it, are bound to pray
continually for the good and prosperity of all the churches of Christ,
in all places, and upon all occasions to further every one within the
bounds of their places and callings, in the exercise of their gifts and
graces, so the churches, when planted by the providence of God, so as
they may enjoy opportunity and advantage for it, ought to hold communion
among themselves, for their peace, increase of love, and mutual
edification. ( Eph 6:18; Ps 122:6; Rom 16:1, 2; 3 John 8-10
)
15. In cases of difficulties or differences, either in point of doctrine
or administration, wherein either the churches in general are concerned,
or any one church, in their peace, union, and edification; or any member
or members of any church are injured, in or by any proceedings in
censures not agreeable to truth and order: it is according to the mind
of Christ, that many churches holding communion together, do, by their
messengers, meet to consider, and give their advice in or about that
matter in difference, to be reported to all the churches concerned;
howbeit these messengers assembled, are not entrusted with any
church-power properly so called; or with any jurisdiction over the
churches themselves, to exercise any censures either over any churches
or persons; or to impose their determination on the churches or
officers. ( Acts 15:2, 4, 6, 22, 23, 25; 2 Cor 1:24; 1 John 4:1
)
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1. All saints that are united to Jesus Christ, their head, by his
Spirit, and faith, although they are not made thereby one person with
him, have fellowship in his graces, sufferings, death, resurrection, and
glory; and, being united to one another in love, they have communion in
each others gifts and graces, and are obliged to the performance of such
duties, public and private, in an orderly way, as do conduce to their
mutual good, both in the inward and outward man. ( 1 John 1:3; John
1:16; Php 3:10; Rom 6:5, 6; Eph 4:15, 16; 1 Cor
12:7; 1 Cor 3:21-23; 1 Thes 5:11, 14; Rom 1:12; 1
John 3:17, 18; Gal 6:10 )
2. Saints by profession are bound to maintain an holy fellowship and
communion in the worship of God, and in performing such other spiritual
services as tend to their mutual edification; as also in relieving each
other in outward things according to their several abilities, and
necessities; which communion, according to the rule of the gospel,
though especially to be exercised by them, in the relation wherein they
stand, whether in families, or churches, yet, as God orders
opportunity, is to be extended to all the household of faith, even all
those who in every place call upon the name of the Lord Jesus;
nevertheless their communion one with another as saints, does not take
away or infringe the title or propriety which each man hath in his goods
and possessions. ( Heb 10:24, 25; Heb 3:12, 13; Acts 11:29, 30;
Eph 6:4; 1 Cor 12:14-27; Acts 5:4; Eph 4:28 )
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1. Baptism and the Lord's Supper are ordinances of positive and
sovereign institution, appointed by the Lord Jesus, the only lawgiver,
to be continued in his church to the end of the world. ( Matt 28:19,
20; 1 Cor 11:26 )
2. These holy appointments are to be administered by those only who are
qualified and thereunto called, according to the commission of Christ.
(
Matt 28:19; 1 Cor 4:1 )
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1. Baptism is an ordinance of the New Testament, ordained by Jesus
Christ, to be unto the party baptized, a sign of his fellowship with
him, in his death and resurrection; of his being engrafted into him; of
remission of sins; and of giving up into God, through Jesus Christ, to
live and walk in newness of life. ( Rom 6:3-5; Col 2;12; Gal 3:27; Mark 1:4; Acts 22:16;
Rom 6:4 )
2. Those who do actually profess repentance towards God, faith in, and
obedience to, our Lord Jesus Christ, are the only proper subjects of
this ordinance. ( Mark 16:16; Acts 8:36, 37; Acts 2:41; Acts 8:12; Acts
18:8 )
3. The outward element to be used in this ordinance is water, wherein
the party is to be baptized, in the name of the Father, and of the Son,
and of the Holy Spirit. ( Matt 28:19, 20; Acts 8:38 )
4. Immersion, or dipping of the person in water, is necessary to the due
administration of this ordinance. ( Matt 3:16; John 3:23 )
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1. The supper of the Lord Jesus was instituted by him the same night
wherein he was betrayed, to be observed in his churches, unto the end of
the world, for the perpetual remembrance, and showing forth the
sacrifice of himself in his death, confirmation of the faith of
believers in all the benefits thereof, their spiritual nourishment, and
growth in him, their further engagement in, and to all duties which they
owe to him; and to be a bond and pledge of their communion with him, and
with each other. ( 1 Cor 11:23-26; 1 Cor 10:16, 17,21 )
2. In this ordinance Christ is not offered up to his Father, nor any
real sacrifice made at all for remission of sin of the quick or dead,
but only a memorial of that 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 abominable, injurious to Christ's own sacrifice the
alone propitiation for all the sins of the elect. ( Heb 9:25, 26,
28; 1 Cor 11:24; Matt 26:26, 27 )
3. The Lord Jesus hath, in this ordinance, appointed his ministers to
pray, and bless the elements of bread and wine, and thereby to set them
apart from a common to a holy use, and to take and break the bread; to
take the cup, and, they communicating also themselves, to give both to
the communicants. ( 1 Cor 11:23-26, etc. )
4. The denial of the cup to the people, worshipping the elements, the
lifting them up, or carrying them about for adoration, and reserving
them for any pretended religious use, are all contrary to the nature of
this ordinance, and to the institution of Christ. ( Matt 26:26-28;
Matt 15:9; Ex 20:4, 5 )
5. The outward elements in this ordinance, duly set apart to the use
ordained by Christ, have such relation to him crucified, as that truly,
although in terms used figuratively, they are sometimes called by the
names 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. ( 1 Cor 11:27; 1
Cor 11:26-28 )
6. 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,
overthrows the nature of the ordinance, and hath been, and is, the
cause of manifold superstitions, yea, of gross idolatries. ( Acts 3:21;
Luke 24:6, 39; 1 Cor 11:24, 25 )
7. Worthy receivers, outwardly partaking of the visible elements in this
ordinance, do then also inwardly by faith, really and indeed, yet not
carnally and corporally, but spiritually receive, and feed upon Christ
crucified, and all the benefits of his death; the body and blood of
Christ being then not corporally or carnally, but spiritually present to
the faith of believers in that ordinance, as the elements themselves are
to their outward senses. ( 1 Cor 10:16; 1 Cor 11:23-26 )
8. 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. ( 2 Cor 6:14, 15; 1
Cor 11:29; Matt 7:6 )
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