and the elements shall melt with fervent heat?"

21. I believe that when he comes his saints shall have a reward of grace for all their work and labour of love which they showed to his name in the world: "And every man shall receive his own reward, according to his own labour. And then shall every man have praise of God. And behold I come quickly, and my reward is with me, to give to every man according as his work shall be. Wherefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord, knowing that of the Lord ye shall receive the reward of inheritance, for you serve the Lord Christ."

How Christ is made ours; or by what means this or that man hath that benefit by him as to stand just before God now and in the day of judg

ment.

1. I believe, we being sinful creatures in ourselves, that no good thing done by us can procure of God the imputation of the righteousness of Jesus Christ, but that the imputation thereof is an act of grace, a free gift without our deserving: "Being justified freely by his grace, through the redemption that is in Jesus Christ. He called us, and saved us with an holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus."

2. I believe also that the power of imputing righteousness resideth only in God by Christ: 1. Sin being the transgression of the law. 2. The soul that hath sinned being his creature, and the righteousness also his, and his only; even as David also describeth the blessedness of the man to whom God imputeth righteousness without works, saying, "Blessed are they whose iniquities are forgiven and whose sin is covered. Blessed is the man to whom the Lord will not impute sin." Hence, therefore, it is said again, "That men shall abundantly tter the memory of his great goodness and sing of his righteousness. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So, then, it is not in him that willeth nor in him that runneth, but in God that showeth mercy."

3. I believe that the offer of this righteousness, as tendered in the Gospel, is to be received by faith, we still in the very act of receiving it judging ourselves sinners in our

selves. "O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ. Believe in the Lord Jesus Christ, and thou shalt be saved. The Gospel is preached in all nations for the obedience of faith. Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation" (a sacrifice to appease the displeasure of God) "through faith in his blood; to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time, his righteousness, that he might be just and the justifier of him that believeth on Jesus. Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things from which they could not be justified by the law of Moses.”

4. I believe that this faith, as it respecteth the imputation of this righteousness for justification before God, doth put forth itself in such acts as purely respect the offer of a gift. It receiveth, accepteth of, embraceth, or trusteth to it. "As many as received him, to them he gave power to become the sons of God, even to them that believe on his name. This is a faithful saying, and worthy of all acceptation, That Jesus Christ came into the world to save sinners, of whom I am chief. In whom ye also trusted, after that ye heard the word of truth, the Gospel of your salvation; in whom also, after that ye believed, ye were sealed with the Holy Spirit of promise." I believe, therefore, that as to my justification from the curse of the law I am, as I stand in myself, unworthy to receive, accept of, embrace, and trust to the righteousness that is already provided by and wrapped up in the personal doings and sufferings of Chris', it be ing faith in that, and that only, that can jus tify a sinner in the sight of God.

5. I believe that the faith that so doth is not to be found with any but those in whom the Spirit of God, by mighty power, doth work it; all others, being fearful and incredulous, dare not venture their souls and eternity upon it. And hence it is called the faith that is wrought by the "exceeding great and mighty power of God," the faith "of the operation of God.” And hence it is that others are said to be fear ful, and so unbelieving. These, with other ungodly sinners, "must have their part in the lake of fire."

6. I believe that this faith is effectually wrought in none but those which, before the world, were appointed unto glory. "And as many as were ordained unto eternal life believed, that he might make known the riches of his glory upon the vessels of mercy which he had before prepared unto glory. We give thanks unto God always for you all, making mention always of you in our prayers, remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ in the sight of God: krowing, brethren beloved, your election of God." But of the rest he saith, “Ye believed not, because ye are not of my sheep, as I said," which latter words relate to the 16th verse, which respecteth the election of God. "Therefore they could not believe, because (Esaias said again) he hath blinded their eyes and hardened their hearts, that they should not sce with their eyes nor understand with their heart, and I should heal them."

Of Election.

1. I believe that election is free and permanent, being founded in grace and the unchangeable will of God. "Even so, then, at this present time also there is a remnant according to the election of grace; and if by grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then it is no more of grace, otherwise work is no more work. Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth who are his. In whom also we have obtained an inheritance, being predestinated, according to the purpose of Him who worketh all things after the counsel of his own will."

2. I believe that this decree, choice, or election was before the foundation of the world, and so before the elect themselves had being in themselves; for God, who quickeneth the dead, and calleth those things which be not as though they were, stays not for the being of things to determine his eternal purpose by; but having all things present to him, in his wisdom he made his choice before the world

was.

3. I believe that the decree of election is so far from making works in us foreseen the ground or cause of the choice that it containeth in the bowels of it not only the persons, but the graces that accompany their salvation. And hence it is said that "we are predestinated to be conformed to the image of

his Son;" not because we are, but that we should be, holy and without blame before him in love. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. He blessed us according as he chose us in Christ." And hence it is again that the salvation and calling of which we are now made partakers is no other than what was given us in Christ Jesus before the world began, according to his eternal purpose which he purposed in Christ Jesus our Lord.

4. I believe that Christ Jesus is he in whom the elect are always considered, and that without him there is neither election, grace, nor salvation, "Having predestinated us to the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved; in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. That in the dispensation of the fulness of time he might gather together in one all things in Christ, both which are in heaven and which are in earth, even in him. Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved."

5. I believe that there is not any impediment attending the elect of God that can hinder their conversion and eternal salvation. "Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. What shall we say then to these things? If God be for us, who can be against us? Who shall lay anything to the charge of God's elect?

It is God that justifieth; who is

he that condemneth? &c. What, then? Israel hath not obtained that which he seeketh for, but the elect hath obtained it, and the rest were blinded. For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts, though their land was filled with sin against the Holy One of Israel." When Ananias made intercession against Saul, saying, Lord, I have heard by many of this man how much evil he hath done to thy saints at Jerusalem, and here he hath authority from the high priest to bind all that call upon thy name, what said God unto him?-"Go thy way, for he is a chosen vessel unto me to bear my name before the Gentiles and kings, and the chil dren of Israel."

6. I believe that no man can know his elec

tion but by his calling. The vessels of mercy which God afore prepared unto glory do thus claim a share therein: "Even us, say they, whom he hath called, not only of the Jews, but also of the Gentiles;" as he also saith in Hosea, "I will call them my people which were not my people, and her beloved which was not beloved."

7. I believe, therefore, that election doth not for stall or prevent the means which are of God appointed to bring us to Christ, to grace, and to glory, but rather putteth a necessity upon the use and effect thereof, because they are chosen to be brought to heaven that way; that is, by the faith of Jesus Christ, which is the end of effectual calling. Wherefore the rather, brethren, give diligence to make your calling and election sure."

Of Calling.

1. I believe that to effectual calling the Holy Ghost must accompany the word of the Gospel, and that with mighty power: I mean that calling which of God is made to be the fruit of electing love. "Knowing," saith Paul to the Thessalonians, "brethren beloved, your election of God; for our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance," &c. Otherwise men will not, cannot, hear and turn. Samuel was called four times before he knew the voice of Him that spake from heaven. It is said of them in Hosea that, as the prophets called them, so they went from them; and instead of turning to them, "sacrificed to Baalim and burnt incense to graven images." The reason is, because men by nature are not only dead in sins, "but enemies in their minds, by reason of wicked works." The call then is, Awake, thou that sleepest, and arise from the dad, and Christ shall give thee light." Understand, therefore, that effectual calling is like that word of Christ that raised Lazarus from the dead-a word attended with an arm that was omnipotent: "Lazarus, come forth." It was a word to the dead; but not only so, it as a word for the dead-a word that raised him from the dead; a word that outwent all opposition, and that brought him forth from the grave, though bound hand and foot therein. And hence it is that calling is sometimes expressed by quickening, awakening, illuminating, or bringing them forth of darkness to light, that amazeth and astonisheth them. For as it is a strange thing for a man that lay ong dead, or never saw the light with his

eyes, to be raised out of the grave, or to be made to see that which he could not so much as once think of before, so it is with effectual calling. Hence it is that Paul, when called, stood "trembling and was astonished," and that Peter saith, "He hath called us out of darkness into his marvellous light." In effectual calling the voice of God is heard and the gates of heaven are opened. When God called Abraham he appeared to him in glory. That of Ananias to Saul is experienced but by few: "The God of our fathers hath chosen thee,” saith he, "that thou shouldst know his will and see that just One, and shouldst hear the voice of his mouth." True, Saul's call was out of the ordinary way, but yet, as the matter and truth of the work, it was no other than all the chosen have-viz.:

1st. An effectual awakening about the evil of sin, and especially of unbelief. And therefore when the Lord God called Adam he also made unto him an effectual discovery of sin, insomuch that he stripped him of all his righteousness. Thus he also served the jailer. Yea, it is such an awakening as by it he sees he was without Christ, without hope, and a stranger to the commonwealth of Israel, and without God in the world. Oh the dread and amazement that the guilt of sin brings with it when it is revealed by the God of heaven! And like to it is the sight of mercy when it pleaseth God, "who calleth us by his grace, to reveal his Son in us."

2dly. In effectual calling there are great awakenings about the world to come and the glory of unseen things. The resurrection of the dead and eternal judgment, the salvation that God hath prepared for them that love him, with the blessedness that will attend us and be upon us at the coming of our Lord Jesus Christ, are great things in the soul that is under the awakening calls of God. And hence we are said to be " called to glory, to the ob taining of the glory of our Lord Jesus Christ."

3dly. In effectual calling there is also a sanctifying virtue; and hence we are said to be called with an holy calling, with an heavenly calling, called to glory and virtue. "But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into marvellous light." Yea, effectual calling hath annexed to it, as it inseparable companion, the promise of thorough sanctification: "Faithful is He that hath called you, who also will do it."

2. I believe that effectual calling doth therefore produce

1st. Faith; and therefore it is said that faith cometh by hearing-by hearing the word that calleth us unto the grace of Christ. For by the word that calleth us is Jesus Christ held forth to us, and offered to be our righteousness. And therefore the apostle saith again, that 'God hath called 'us unto the fellowship of his Son Jesus Christ; that is, to be made partakers of the riches of grace and the righteousness that is in him."

2dly. It produceth hope, it giveth a ground to hope; and therefore hope is said to be the "hope of our calling." And again, "Even as ye are called in one hope of your calling." Now the godly wise know whoso misseth of effectual calling misseth of eternal life, because God justifieth none but them whom he calleth, and glorifies none but those whom he justifies; and therefore it is that Peter said before, "Make your calling, and (so) your election sure." Make it sure; that is, prove your calling right by the word of God, for whoso staggereth at the certainty of his calling cannot comfortably hope for a share in eternal life. "Remember the word unto thy servant whereon thou hast caused me to hope. My soul fainted for thy salvation, but I hope in thy word."

3dly. It produceth repentance. For when a man hath heaven and hell before his eyes, (as he will have if he be under the power of effectual calling,) or when a man hath a revelation of the mercy and justice of God, with an heartdrawing invitation to lay hold on the tender forgiveness of sins, and being made also to behold the goodly beauty of holiness, it must needs be that repentance appears, and puts forth itself unto self-revenging acts for all its wickedness which in the days of ignorance it delighted in. And hence is that saying, "I came not to call the righteous, but sinners to repentance." For the effecting of which the preaching of the word of the kingdom is most proper. "Repent, for the kingdom of God is at hand."

1. Repentance is a turning the heart to God in Christ-a turning of it from sin, and the devil, and darkness to the goodness, and grace, and holiness that is in him. Wherefore they that of old are said to repent, are said to loathe and abhor themselves for all their abominations. "I abhor myself," said Job, "and repent in dust and ashes."

soul with the loathsome nature of sin that is past, but filleth the heart with godly hatred of sins that yet may come. When Moses feared that through his being overburdened with the care of the children of Israel some unruly or sinful passions might show themselves in him, what saith he?-"I beseech thee kill me out of hand if I have found grace in thy sight, and let me not see my wretchedness."

3. See also how that which Paul calleth godly repentance wrought in the upright Corinthians: "Behold, (saith he,) this selfsame thing that ye sorrowed after a godly sort, what carefulness it wrought in you; what clearing of yourselves; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge. In all things ye have approved yourselves to be clear in this matter."

4. It produceth also love; wherefore Paul, when he had put the Church in remembrance that they were called of God, adds that con cerning brotherly love they had no need that he should write unto them. As who should say, If God be so kind to us to forgive us our sins, to save our souls, and to give us the kingdom of heaven, let these be motives, beyond all other, to provoke us to love again. Farther, if we that are thus beloved of God are made members of one man's body, all partakers of his grace, clothed all with his glorious righteousness, and are together appointed to be the children of the next world, why should we not love one another? "Beloved, if God so loved us, we ought also to love one another." And truly so we shall if the true grace of God be upon us, because we also see them to be the called of Jesus. Travellers that are of the same country love and take pleasure one in another when they meet in a strange land. Why, we sojourn here in a strange country with them that are heirs together with us of the promised kingdom and glory. Now, as I said, this holy love worketh by love. Mark, love in God and Christ, when discovered, coustraineth us to love.

The name, therefore, and word, and truth of God in Christ, together with the sincerity of grace, of faith and holiness in us, are the delightful objects of this love. For it embraceth with delight and complacency but as it discerneth the image of God and of Christ in the soul, his presence in the ministry, and a suitableness in our worship to the word and mind of Christ.

ap with wrongs, overlooking the infirmities of the brethren, and in serving in all Christian offices the necessities of the saints. "Charity suffereth long and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things; charity never faileth." In a word, it designeth a holy conversation in this world, that God, and Christ, and the word of Christ may be glorified thereby.

Of the Scriptures.

Touching which word of God I thus believe and confess:

1. That all the Holy Scriptures are the words of God. "All Scripture is given by inspiration of God. For the prophecy of the Scripture came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost."

2. I believe that the Holy Scriptures, of themselves, without the addition of human inventions, are able to make the man of God perfect in all things, and thoroughly to furnish him unto all good works. They are able to make thee wise unto salvation through faith in Jesus Christ, and to instruct thee in all other things that either respect the worship of God or thy walking before all men.

3. I believe the great end why God committed the Scriptures to writing was, that we might be instructed to Christ, taught how to believe, encouraged to patience and hope for the grace that is to be brought unto us at the revelation of Jesus Christ; also that we might understand what is sin, and how to avoid the commission thereof. Concerning the works of men, (said David,) by the word of thy lips I have kept me from the paths of the destroyer. Through thy precepts I get understanding, therefore I hate every false way. I have hid thy word in my heart, that I might not sin against thee."

4. I believe that they cannot be broken, but will certainly be fulfilled in all the prophecies, threatenings, and promises, either to the salvation or damnation of men. They are like that flying roll that will go over all the earth to cut off and curse. In them is contained also the blessing; they preach to us also the way of

salvation. "Take heed, therefore, lest that come upon you which is written in the proph ets: Behold, ye despisers, and wonder and perish. For I work a work in your days-s work which you shall in nowise believe, though a man declare it unto you."

5. I believe Jesus Christ, by the word of the Scriptures, will judge all men at the day of doom, for that is the book of the aw of 'h Lord according to Paul's Gospel.

6. I believe that this God made the world and all things that are therein. "For in six days the Lord made heaven and earth, the sea, and all that in them is;" also, that after the time of the making thereof he disposed of it to the children of men, with a reserve thereof for the children of God that should in all ages be born thereunto. When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel; for, as "he made of one blood all nations of men for to dwell upon the face of the earth, so he hath determined the times before appointed and the bounds of their habitation."

Of Magistracy.

I believe that magistracy is God's ordinance, which he hath appointed for the government of the whole world, and that it is a judgment of God to be without those ministers of God which he hath ordained to put wickedness to shame. "Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou not then be afraid of the power? Do that which is good, and thou shalt have praise of the same; for he is the minister of God to thee for good But if thou do that which is evil, be afraid, for he beareth not the sword in vain; for he is the minister of God, a revenger, to execute wrath upon him that doth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. For this cause pay ye tribute also, for they are God's ministers attending continually unto this very thing." Many are the mercies we receive by a well-qualified magistrate; and if any shall at any time be otherwise inclined, let us show our Christianity in a patient suffering for well-doing what it shall please God to inflict by them.