1:1 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 they are 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 diverse manners, to reveal Himself, and to declare that
His will unto His Church; and afterwards, for the better
preserving and propagating of the truth, and for the more sure
establishment and comfort of the Church against the corruption of
the flesh, and the malice of Satan and of the world, to commit
the same wholly unto writing: which makes the Holy Scripture to be
most necessary; those former ways of God's revealing His will unto
His people being now ceased.
1:2 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 1 Kings Ecclesiastes Amos
Exodus 2 Kings The Song of Obadiah
Leviticus 1 Chronicles Songs Jonah
Numbers 2 Chronicles Isaiah Micah
Deuteronomy Ezra Jeremiah Nahum
Joshua Nehemiah Lamentations Habakkuk
Judges Esther Ezekiel Zephaniah
Ruth Job Daniel Haggai
1 Samuel Psalms Hosea Zechariah
2 Samuel Proverbs Joel Malachi
OF THE NEW TESTAMENT:
Matthew 2 Corinthians 1 Timothy 1 Peter
Mark Galatians 2 Timothy 2 Peter
Luke Ephesians Titus 1 John
John Philippians Philemon 2 John
Acts Colossians The Epistle to 3 John
Romans 1 Thessalonians the Hebrews Jude
1 Corinthians 2 Thessalonians James Revelation
All which are given by inspiration of God to be the rule of faith
and life.
1:3 The books commonly called Apocrypha, not being of divine
inspiration, are no part of the canon of the Scripture; and
therefore are of no authority in the Church of God, nor to be any
otherwise approved, or made use of, than other human writings.
1:4 The authority of the Holy Scripture, for which it ought to be
believed and obeyed, depends not upon the testimony of any man,
or Church; but wholly upon God (who is truth itself) the author,
thereof: and therefore it is to be received because it is the
Word of God.
1:5 We may be moved and induced by the testimony of the Church to
a high and reverent esteem of the Holy Scripture. And the
heavenliness of the matter, the efficacy of the doctrine,
the majesty of the style, the consent of all the parts,
the scope of the whole (which is, to give all glory to God),
the full discovery it makes of the only way of man's salvation,
the many other incomparable excellencies, and the entire perfection
thereof, are arguments whereby it does abundantly evidence itself
to be the Word of God: yet notwithstanding, our full persuasion
and assurance of the infallible truth and divine authority thereof,
is from the inward work of the Holy Spirit bearing witness by and
with the Word in our hearts.
1:6 The whole counsel of God, concerning all things necessary for
His own glory, man's salvation, faith, and life, is either
expressly set down in Scripture, or by good and necessary
consequence may be deduced from Scripture: unto which nothing
at any time is to be added, whether by new revelations of the
Spirit, or traditions of men. Nevertheless we acknowledge the
inward illumination of the Spirit of God to be necessary for the
saving understanding of such things as are revealed in the Word:
and that there are some circumstances concerning the worship of
God, and government of the Church, common to human actions and
societies, which are to be ordered by the light of nature and
Christian prudence, according to the general rules of the Word,
which are always to be observed.
1:7 All things in Scripture are not alike in plain in themselves,
nor alike clear unto all: yet those things which are necessary to
be known, believed, and observed for salvation, are so clearly
propounded and opened in some place of Scripture or other, that
not only the learned, but the unlearned, in a due use of the
ordinary means, may attain unto a sufficient understanding of
them.
1:8 The Old Testament in Hebrew (which was the native language of
the people of God of old), and the New Testament in Greek (which
at the time of writing of it was most generally known to the
nations), being immediately inspired by God, and by His singular
care and providence kept pure in all ages, are therefore
authentical; so as, in all controversies of religion, the Church
is finally to appeal unto them. But, because these original
tongues are not known to all the people of God, who have right
unto, and interest in the Scriptures, and are commanded, in the
fear of God, to read and search them, therefore they are to be
translated into the vulgar language of every nation unto which
they come, that the Word of God dwelling plentifully in all,
they may worship Him in an acceptable manner; and, through
patience and comfort of the Scriptures, may have hope.
1:9 The infallible rule of interpretation of Scripture is the
Scripture itself: and therefore, when there is a question about
the true and full sense of any Scripture (which is not manifold,
but one), it must be searched and known by other places that
speak more clearly.
1:10 The supreme judge by which all controversies of religion are
to be determined, and all decrees of councils, opinions of
ancient writers, doctrines of men, and private spirits, are to be
examined; and in whose sentence we are to rest; can be no other but
the Holy Spirit speaking in the Scripture.
2:1 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.
2:2 God has 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 has made, not
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
has most sovereign dominion over them, to do by them, for them,
or upon them whatsoever Himself pleases. 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.
2:3 In the unity of the Godhead 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.
3:1 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.
3:2 Although God knows whatsoever may or can come to pass upon all
supposed conditions, yet has He not decreed any thing
because He foresaw it as future, or as that which would come to
pass upon such conditions.
3:3 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.
3:4 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.
3:5 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, has chosen, in Christ, unto everlasting
glory, out of His mere free grace and love, without any
foresight of faith or good works, or perseverance in either
of them, or any other thing in the creature, as conditions,
or causes moving Him thereunto: and all to the praise of His
glorious grace.
3:6 As God has appointed the elect unto glory, so has 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.
3:7 The rest of mankind God was pleased, according to the
unsearchable counsel of His own will, whereby He extends or
withholds mercy, as He pleases, for the glory of His sovereign
power over His creatures, to pass by; and to ordain them to
dishonor and wrath, for their sin, to the praise of His glorious
justice.
3:8 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.
4:1 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.
4:2 After God had made all other creatures, He created man, male
and female, with reasonable and immortal souls, endued with
knowledge, righteousness, and true holiness, after His own image;
having the law of God written in their hearts, and power to
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 while they kept, they were happy in their communion
with God, and had dominion over the creatures.
5:1 God the great Creator of all things does 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.
5:2 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 orders them to fall
out, according to the nature of second causes, either
necessarily, freely, or contingently.
5:3 God in His ordinary providence makes use of means, yet is
free to work without, above, and against them at His pleasure.
5:4 The almighty power, unsearchable wisdom, and infinite
goodness of God so far manifest themselves in His providence,
that it extends itself even to the first fall, and all other
sins of angels and men; and that not by a bare permission, but
such as has joined 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 proceeds 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.
5:5 The most wise, righteous, and gracious God does oftentimes
leave for a season His own children to manifold temptations,
and the corruption of their own hearts, to chastise them for
their former sins, or to discover unto them the hidden strength
of corruption, and deceitfulness of their hearts, that they may
be humbled; and, to raise them to a more close and constant
dependence for their support upon Himself, and to make them
more watchful against all future occasions of sin, and for
sundry other just and holy ends.
5:6 As for those wicked and ungodly men whom God, as a righteous
Judge, for former sins does blind and harden, from them He not
only withholds His grace, whereby they might have been
enlightened in their understandings, and wrought upon in their
hearts; but sometimes also withdraws the gifts which they had,
and exposes them to such objects as their corruption makes
occasions of sin; and, withal, gives them over to their own
lusts, the temptations of the world, and the power of Satan:
whereby it comes to pass that they harden themselves, even
under those means which God uses for the softening of others.
5:7 As the providence of God does in general reach to all
creatures, so after a most special manner it takes care of His
Church, and disposes all things to the good thereof.
6:1 Our first parents, being seduced by the subtlety 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.
6:2 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.
6:3 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.
6:4 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.
6:5 This corruption of nature, during this life, does remain in
those that are regenerated; and although it be, through Christ,
pardoned and mortified, yet both itself and all the motions
thereof are truly and properly sin.
6:6 Every sin, both original and actual, being a transgression of
the righteous law of God, and contrary thereunto, does, 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.
7:1 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
God's part, which He has been pleased to express by way of
covenant.
7:2 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.
7:3 Man, by his fall having made himself incapable of life by
that covenant, the Lord was pleased to make a second, commonly
called the covenant of grace; wherein He freely offers 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.
7:4 This covenant of grace is frequently set forth in 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.
7:5 This covenant was differently administered in the time of
the law, and in the time of the gospel: under the law, it was
administered by promises, prophecies, sacrifices, circumcision,
the paschal lamb, and other types and ordinances delivered to
the people of the Jews, all fore-signifying 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.
7:6 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 administered with more simplicity, and less outward glory;
yet, in them, it is held forth in more fullness, 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.
8:1 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.
8:2 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 fullness of time was come, take upon Him man's nature,
with all the essential properties and common infirmities thereof,
yet without sin: being conceived by the power of the Holy Ghost,
in the womb of the virgin Mary, of her substance. So that two
whole, perfect, and distinct natures, the Godhead and the manhood,
were inseparably joined together in one person, without conversion,
composition, or confusion. Which person is very God, and very man,
yet one Christ, the only Mediator between God and man.
8:3 The Lord Jesus, in His human nature thus united to the
divine, 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 fullness should dwell; to
the end that, being holy, harmless, undefiled, and full of grace
and truth, He might be thoroughly 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
judgment into His hand, and gave Him commandment to execute the
same.
8:4 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 immediately
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 sits at the right
hand of His Father, making intercession, and shall return to
judge men and angels at the end of the world.
8:5 The Lord Jesus, by His perfect obedience, and sacrifice of
Himself, which He, through the eternal Spirit, once offered up
unto God, has 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 has given unto him.
8:6 Although the work of redemption was not actually wrought by
Christ till after His incarnation, yet the virtue, efficacy, and
benefits thereof were communicated unto 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.
8:7 Christ, in the work of mediation, acts according to both
natures, by each nature doing that which is proper to itself:
yet, by reason of the unity of the person, that which is proper
to one nature, is sometimes in Scripture attributed to the person
denominated by the other nature.
8:8 To all those for whom Christ has purchased redemption, He
does certainly and effectually apply and communicate the same,
making intercession for them, and revealing unto them, in and by
the Word, the mysteries of salvation, effectually persuading them
by His Spirit to believe and obey, and governing their hearts by
His Word and Spirit, overcoming all their enemies by His almighty
power and wisdom, in such manner, and ways, as are most consonant
to His wonderful and unsearchable dispensation.
9:1 God has endued the will of man with that natural liberty,
that it is neither forced, nor by any absolute necessity of
nature determined to good or evil.
9:2 Man, in his state of innocency, had freedom and power to will
and to do that which was good, and well pleasing to God; but yet
mutably, so that he might fall from it.
9:3 Man, by his fall into a state of sin, has 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.
9:4 When God converts a sinner, and translates him into the state
of grace, He frees him from his natural bondage under sin; and,
by His grace alone, enables him freely to will and to do that
which is spiritually good; yet so, as that by reason of his
remaining corruption, he does not perfectly, nor only, will that
which is good, but does also will that which is evil.
9:5 The will of man is made perfectly and immutably free to do
good alone, in the state of glory only.
10:1 All those whom God has predestinated unto life, and those
only, He is pleased in His appointed and accepted time
effectually to call, by His Word and Spirit, out of that state of
sin and death, in which they are by nature, to grace and
salvation by Jesus Christ; enlightening their minds spiritually
and savingly to understand the things of God; taking away their
heart of stone, and giving unto them a heart of flesh; renewing
their wills, and by His almighty power determining them to that
which is good, and effectually drawing them to Jesus Christ: yet
so, as they come most freely, being made willing by His grace.
10:2 This effectual call is of God's free and special grace
alone, not from anything at all foreseen in man, who is
altogether passive therein, until being quickened and renewed by
the Holy Spirit, he is thereby enabled to answer this call, and
to embrace the grace offered and conveyed in it.
10:3 Elect infants, dying in infancy, are regenerated, and saved
by Christ through the Spirit, who works when, and where, and
how He pleases: so also, are all other elect persons who are
incapable of being outwardly called by the ministry of the Word.
10:4 Others, not elected, although they may be called by the
ministry of the Word, and may have some common operations of the
Spirit, yet they never truly come to Christ, and therefore cannot
be saved: much less can men, not professing the Christian religion,
be saved in any other way whatsoever, be they never so diligent to
frame their lives according to the light of nature, and the law of
that religion they do profess. And, to assert and maintain that
they may, is very pernicious, and to be detested.
11:1 Those whom God effectually calls, He also freely
justifies: not by infusing righteousness into them, but by
pardoning their sins, and by accounting and accepting their
persons as righteous; not for any thing wrought in them, or done
by them, but for Christ's sake alone; not by imputing faith
itself, the act of believing, or any other evangelical obedience
to them, as their righteousness, but by imputing the obedience
and satisfaction of Christ unto them, they receiving and resting
on Him and His righteousness by faith; which faith they have not
of themselves, it is the gift of God.
11:2 Faith, thus receiving and resting on Christ and His
righteousness, is the alone instrument of justification; yet is
it not alone in the person justified, but is ever accompanied
with all other saving graces, and is no dead faith, but works
by love.
11:3 Christ, by His obedience and death, did fully discharge the
debt of all those that are thus justified, and did make a proper,
real, and full satisfaction to His Father's justice in their
behalf. Yet, inasmuch as He was given by the Father for them;
and His obedience and satisfaction accepted in their stead; and
both freely, not for anything in them; their justification is
only of free grace; that both the exact justice and rich grace of
God, might be glorified in the justification of sinners.
11:4 God did, from all eternity, decree to justify all the elect,
and Christ did, in the fullness of time, die for their sins, and
rise again for their justification: nevertheless, they are not
justified, until the Holy Spirit does, in due time, actually
apply Christ unto them.
11:5 God does continue to forgive the sins of those that are
justified: and, although they can never fall from the state of
justification; yet they may, by their sins, fall under God's
fatherly displeasure, and not have the light of His countenance
restored unto them, until they humble themselves, confess their
sins, beg pardon, and renew their faith and repentance.
11:6 The justification of believers under the old testament was,
in all these respects, one and the same with the justification of
believers under the new testament.
12:1 All those that are justified, God vouchsafes, in and for
His only Son Jesus Christ, to make partakers of the grace of
adoption: by which they are taken into the number, and enjoy the
liberties and privileges of the children of God, have His name
put upon them, receive the spirit of adoption, have access to
the throne of grace with boldness, are enabled to cry, Abba,
Father, are pitied, protected, provided for, and chastened by
Him as by a Father; yet never cast off, but sealed to the day
of redemption, and inherit the promises, as heirs of everlasting
salvation.
13:1 They, who are effectually called and regenerated, having a
new heart and a new spirit created in them, are further
sanctified, really and personally, through the virtue of Christ's
death and resurrection, by His Word and Spirit dwelling in them:
the dominion of the whole body of sin is destroyed, and the
several lusts thereof are more and more weakened and mortified;
and they more and more quickened and strengthened in all saving
graces, to the practice of true holiness, without which no man
shall see the Lord.
13:2 This sanctification is throughout, in the whole man; yet
imperfect in this life, there abiding still some remnants of
corruption in every part: whence arises a continual and
irreconcilable war; the flesh lusting against the Spirit, and the
Spirit against the flesh.
13:3 In which war, although the remaining corruption, for a time,
may much prevail; yet through the continual supply of strength
from the sanctifying Spirit of Christ, the regenerate part does
overcome; and so, the saints grow in grace, perfecting holiness
in the fear of God.
14:1 The grace of faith, whereby the elect are enabled to believe
to the saving of their souls, is the work of the Spirit of Christ
in their hearts; and is ordinarily wrought by the ministry of the
Word: by which also, and by the administration of the sacraments,
and prayer, it is increased and strengthened.
14:2 By this faith, a Christian believes to be true whatsoever
is revealed in the Word, for the authority of God Himself
speaking therein; and acts differently upon that which each
particular passage thereof contains; yielding obedience to the
commands, trembling at the threatenings, and embracing the
promises of God for this life, and that which is to come. But
the principal acts of saving faith are accepting, receiving, and
resting upon Christ alone for justification, sanctification, and
eternal life, by virtue of the covenant of grace.
14:3 This faith is different in degrees, weak or strong; may be
often and many ways assailed, and weakened, but gets the victory;
growing up in many to the attainment of a full assurance through
Christ, who is both the author and finisher of our faith.
15:1 Repentance unto life is an evangelical grace, the doctrine
whereof is to be preached by every minister of the Gospel, as
well as that of faith in Christ.
15:2 By it, a sinner, out of the sight and sense not only of the
danger, but also of the filthiness and odiousness of his sins, as
contrary to the holy nature and righteous law of God; and upon
the apprehension of His mercy in Christ to such as are penitent,
so grieves for, and hates his sins, as to turn from them all unto
God, purposing and endeavoring to walk with Him in all the ways
of His commandments.
15:3 Although repentance be not to be rested in, as any
satisfaction for sin, or any cause of the pardon thereof, which
is the act of God's free grace in Christ; yet it is of such
necessity to all sinners, that none may expect pardon without it.
15:4 As there is no sin so small, but it deserves damnation, so
there is no sin so great, that it can bring damnation upon those
who truly repent.
15:5 Men ought not to content themselves with a general
repentance, but it is every man's duty to endeavor to repent of
his particular sins, particularly.
15:6 As every man is bound to make a private confession of his
sins to God, praying for the pardon thereof; upon which, and the
forsaking of them, he shall find mercy: so, he that scandalizes
his brother, or the Church of Christ, ought to be willing, by a
private or public confession, and sorrow for his sin, to declare
his repentance to those that are offended, who are thereupon to
be reconciled to him, and in love to receive him.
16:1 Good works are only such as God has commanded in His holy
Word, and not such as, without the warrant thereof, are devised
by men, out of blind zeal, or upon any pretense of good
intention.
16:2 These good works, done in obedience to God's commandments,
are the fruits and evidences of a true and lively faith: and by
them believers manifest their thankfulness, strengthen their
assurance, edify their brethren, adorn the profession of the
Gospel, stop the mouths of the adversaries, and glorify God,
whose workmanship they are, created in Christ Jesus thereunto;
that, having their fruit unto holiness, they may have the end,
eternal life.
16:3 Their ability to do good works is not at all of themselves,
but wholly from the Spirit of Christ. And that they may be
enabled thereunto, besides the graces they have already received,
there is required an actual influence of the same Holy Spirit,
to work in them to will and to do of His good pleasure: yet are
they not hereupon to grow negligent, as if they were not bound to
perform any duty, unless upon a special motion of the Spirit;
but they ought to be diligent in stirring up the grace of God
that is in them.
16:4 They, who in their obedience attain to the greatest height
which is possible in this life, are so far from being able to
attain sinless perfection, and to do more than God requires, as
that they fall short of much which in duty they are bound to do.
16:5 We cannot, by our best works, merit pardon of sin, or
eternal life at the hand of God, by reason of the great
disproportion that is between them and the glory to come;
and the infinite distance that is between us and God, whom,
by them, we can neither profit, nor satisfy for the debt of
our former sins, but when we have done all we can, we have
done but our duty, and are unprofitable servants; and because,
as they are good, they proceed from His Spirit; and as they
are wrought by us, they are defiled, and mixed with so much
weakness and imperfection, that they cannot endure the
severity of God's judgment.
16:6 Yet notwithstanding, the persons of believers being accepted
through Christ, their good works also are accepted in Him, not
as though they were in this life wholly unblameable and
nreproveable in God's sight; but that He, looking upon them
in His Son, is pleased to accept and reward that which is
sincere, although accompanied with many weaknesses and
imperfections.
16:7 Works done by unregenerate men, although, for the matter
of them, they may be things which God commands, and of good
use both to themselves and others: yet, because they proceed
not from an heart purified by faith; nor are done in a right
manner according to the Word; nor to a right end, the glory
of God; they are therefore sinful, and cannot please God,
or make a man meet to receive grace from God. And yet,
their neglect of them is more sinful, and displeasing unto
God.
17:1 They, whom God has accepted in His Beloved, effectually
called, and sanctified by His Spirit, can neither totally, nor
finally, fall away from the state of grace: but shall certainly
persevere therein to the end, and be eternally saved.
17:2 This perseverance of the saints depends not upon their own
free will, but upon the immutability of the decree of election
flowing from the free and unchangeable love of God the Father;
upon the efficacy of the merit and intercession of Jesus Christ;
the abiding of the Spirit, and of the seed of God within them;
and the nature of the covenant of grace: from all which arises
also the certainty and infallibility thereof.
17:3 Nevertheless, they may, through the temptations of Satan
and of the world, the prevalence of corruption remaining in
them, and the neglect of the means of their preservation,
fall into grievous sins; and, for a time, continue therein:
whereby they incur God's displeasure, and grieve His Holy
Spirit, come to be deprived of some measure of their graces
and comforts, have their hearts hardened, and their consciences
wounded, hurt and scandalize others, and bring temporal
judgments upon themselves.
18:1 Although hypocrites and other unregenerate men may vainly
deceive themselves with false hopes, and carnal presumptions of
being in the favour of God, and estate of salvation; which hope
of theirs shall perish: yet such as truly believe in the Lord
Jesus, and love Him in sincerity, endeavoring to walk in all
good conscience before Him, may, in this life, be certainly
assured that they are in the state of grace, and may rejoice
in the hope of the glory of God, which hope shall never make
them ashamed.
18:2 This certainly is not a bare conjectural and probable
persuasion, grounded upon a fallible hope; but an infallible
assurance of faith, founded upon the divine truth of the
promises of salvation, the inward evidence of those graces
unto which these promises are made, the testimony of the
Spirit of adoption witnessing with our spirits that we are the
children of God: which Spirit is the earnest of our inheritance,
whereby we are sealed to the day of redemption.
18:3 This infallible assurance does not so belong to the essence
of faith, but that a true believer may wait long, and conflict
with many difficulties before he be a partaker of it: yet,
being enabled by the Spirit to know the things which are
freely given him of God, he may without extraordinary
revelation, in the right use of ordinary means, attain
thereunto. And therefore it is the duty of everyone to give
all diligence to make his calling and election sure; that
thereby his heart may be enlarged in peace and joy in the
Holy Ghost, in love and thankfulness to God, and in strength
and cheerfulness in the duties of obedience, the proper fruits
of this assurance: so far is it from inclining men to looseness.
18:4 True believers may have the assurance of their salvation
divers ways shaken, diminished, and intermitted; as, by
negligence in preserving of it, by falling into some special sin,
which wounds the conscience and grieves the Spirit; by some
sudden or vehement temptation, by God's withdrawing the light of
His countenance, and suffering even such as fear Him to walk in
darkness and to have no light: yet are they never utterly
destitute of that seed of God, and life of faith, that love of
Christ and the brethren, that sincerity of heart, and conscience
of duty, out of which, by the operation of the Spirit, this
assurance may, in due time, be revived; and by the which, in the
mean time, they are supported from utter despair.
19:1 God gave to Adam a law, as a covenant of works, by which He
bound him and all his posterity to personal, entire, exact, and
perpetual obedience; promised life upon the fulfilling, and
threatened death upon the breach of it: and endued him with
power and ability to keep it.
19:2 This law, after his fall, continued to be a perfect rule of
righteousness, and, as such, was delivered by God upon Mount
Sinai, in ten commandments, and written in two tables: the four
first commandments containing our duty towards God; and the other
six our duty to man.
19:3 Besides this law, commonly called moral, God was pleased to
give to the people of Israel, as a church under age, ceremonial
laws, containing several typical ordinances, partly of worship,
prefiguring Christ, His graces, actions, sufferings, and
benefits; and partly holding forth divers instructions of
moral duties. All which ceremonial laws are now abrogated,
under the new testament.
19:4 To them also, as a body politic, He gave sundry judicial
laws, which expired together with the State of that people; not
obliging any other now, further than the general equity thereof
may require.
19:5 The moral law does for ever bind all, as well justified
persons as others, to the obedience thereof; and that, not only
in regard of the matter contained in it, but also in respect of
the authority of God the Creator, who gave it: neither does
Christ, in the Gospel, any way dissolve, but much strengthen this
obligation.
19:6 Although true believers be not under the law, as a covenant
of works, to be thereby justified or condemned; yet is it of
great use to them, as well as to others; in that, as a rule of
life informing them of the will of God, and their duty, it
directs, and binds them to walk accordingly; discovering also
the sinful pollution's of their nature, hearts, and lives;
so as, examining themselves thereby, they may come to
further conviction of, humiliation for, and hatred against
sin; together with a clearer sight of the need they have of
Christ, and the perfection of His obedience. It is likewise
of use to the regenerate, to restrain their corruptions,
in that it forbids sin: and the threatenings of it serve to
show what even their sins deserve; and what afflictions,
in this life, they may expect for them, although freed from
the curse thereof threatened in the law. The promises of it,
in like manner, show them God's approbation of obedience, and
what blessings they may expect upon the performance thereof;
although not as due to them by the law, as a covenant of works.
So as, a man's doing good, and refraining from evil, because
the law encourages to the one, and deters from the other,
is no evidence of his being under the law; and not under grace.
19:7 Neither are the forementioned uses of the law contrary to
the grace of the Gospel, but do sweetly comply with it; the
Spirit of Christ subduing and enabling the will of man to do that
freely and cheerfully, which the will of God, revealed in the
law, requires to be done.
20:1 The liberty which Christ has purchased for believers under
the Gospel consists in their freedom from the guilt of sin; the
condemning wrath of God, the curse of the moral law; and, in
their being delivered from this present evil world, bondage to
Satan, and dominion of sin, from the evil of afflictions, the
sting of death, the victory of the grave, and everlasting
damnation; as also, in their free access to God, and their
yielding obedience unto Him, not out of slavish fear, but a
child-like love and willing mind. All which were common also to
believers under the law. But under the new testament, the
liberty of Christians is further enlarged, in their freedom from
the yoke of the ceremonial law, to which the Jewish Church was
subjected; and in greater boldness of access to the throne of
grace, and in fuller communications of the free Spirit of God,
than believers under the law did ordinarily partake of.
20:2 God alone is Lord of the conscience, and has left it free
from the doctrines and commandments of men, which are in any
thing contrary to His Word; or beside it, if matters of faith or
worship. So that, to believe such doctrines, or to obey such
commands, out of conscience, is to betray true liberty of
conscience: and the requiring of an implicit faith, and an
absolute and blind obedience is to destroy liberty of conscience,
and reason also.
20:3 They who, upon pretense of Christian liberty, do practice
any sin, or cherish any lust, do thereby destroy the end of
Christian liberty, which is, that being delivered out of the
hands of our enemies, we might serve the Lord, without fear, in
holiness and righteousness before Him, all the days of our life.
20:4 And because the powers which God has ordained, and the
liberty which Christ has purchased, are not intended by God to
destroy, but mutually to uphold and preserve one another; they
who, upon pretense of Christian liberty, shall oppose any lawful
power, or the lawful exercise of it, whether it be civil or
ecclesiastical, resist the ordinance of God. And, for their
publishing of such opinions, or maintaining of such practices,
as are contrary to the light of nature, or to the known principles
of Christianity, whether concerning faith, worship, or
conversation; or, to the power of godliness; or, such erroneous
opinions or practices, as either in their own nature, or in the
manner of publishing or maintaining them, are destructive to the
external peace and order which Christ has established in the
Church, they may lawfully be called to account, and proceeded
against by the censures of the Church, and by the power of the
civil magistrate.
21:1 The light of nature shows that there is a God, who has
lordship and sovereignty over all, is good, and does good unto
all, and is therefore to be feared, loved, praised, called upon,
trusted in, and served, with all the heart, and with all the
soul, and with all the might. But the acceptable way of
worshipping the true God is instituted by Himself, and so
limited by His own revealed will, that He may not be
worshipped according to the imaginations and devices of men,
or the suggestions of Satan, under any visible representation,
or any other way not prescribed in the holy Scripture.
21:2 Religious worship is to be given to God, the Father, Son,
and Holy Ghost; and to Him alone; not to angels, saints, or any
other creature: and, since the fall, not without a Mediator; nor
in the mediation of any other but of Christ alone.
21:3 Prayer, with thanksgiving, being one special part of
religious worship, is by God required of all men: and that it may
be accepted, it is to be made in the name of the Son, by the help
of His Spirit, according to His will, with understanding,
reverence, humility, fervency, faith, love, and perseverance;
and, if vocal, in a known tongue.
21:4 Prayer is to be made for things lawful, and for all sorts of
men living, or that shall live hereafter: but not for the dead,
nor for those of whom it may be known that they have sinned the
sin unto death.
21:5 The reading of the Scriptures with godly fear; the sound
preaching and conscionable hearing of the Word, in obedience
unto God, with understanding, faith, and reverence; singing of
psalms with grace in the heart; as also, the due administration
and worthy receiving of the sacraments instituted by Christ;
are all parts of the ordinary religious worship of God:
besides religious oaths, vows, solemn fastings, and
thanksgivings, upon special occasions, which are, in their
several times and seasons, to be used in a holy and
religious manner.
21:6 Neither prayer, nor any other part of religious worship,
is, now under the Gospel either tied unto, or made more
acceptable by any place in which it is performed, or towards
which it is directed: but God is to be worshipped everywhere,
in spirit and truth; as in private families daily, and in
secret each one by himself; so, more solemnly, in the public
assemblies, which are not carelessly or willfully to be
neglected, or forsaken, when God, by His Word or providence,
calls thereunto.
21:7 As it is the law of nature, that, in general, a due
proportion of time be set apart for the worship of God; so, in
His Word, by a positive, moral, and perpetual commandment,
binding all men, in all ages, He has particularly appointed one
day in seven, for a Sabbath, to be kept holy unto Him: which,
from the beginning of the world to the resurrection of Christ,
was the last day of the week; and, from the resurrection of
Christ, was changed into the first day of the week, which, in
Scripture, is called the Lord's Day, and is to be continued to
the end of the world, as the Christian Sabbath.
21:8 This Sabbath is then kept holy unto the Lord, when men,
after a due preparing of their hearts, and ordering of their
common affairs beforehand, do not only observe an holy rest,
all the day, from their own works, words, and thoughts about
their worldly employments, and recreations, but also are
taken up the whole time in the public and private exercises
of His worship, and in the duties of necessity and mercy.
22:1 A lawful oath is part of religious worship, wherein, upon
just occasion, the person swearing solemnly calls God to
witness what he asserts, or promises; and to judge him
according to the truth or falsehood of what he swears.
22:2 The name of God only is that by which men ought to swear;
and therein it is to be used with all holy fear and reverence.
Therefore, to swear vainly or rashly, by that glorious and
dreadful Name; or, to swear at all by any other thing,
is sinful, and to be abhorred. Yet, as in matters of weight
and moment, an oath is warranted by the Word of God, under
the New Testament as well as under the Old; so a lawful oath,
being imposed by lawful authority, in such matters ought to
be taken.
22:3 Whosoever takes an oath ought duly to consider the
weightiness of so solemn an act; and therein to avouch nothing
but what he is fully persuaded is the truth. Neither may any
man bind himself by oath to anything but what is good and just,
and what he believes so to be, and what he is able and resolved
to perform. Yet it is a sin to refuse an oath touching anything
that is good and just, being imposed by lawful authority.
22:4 An oath is to be taken in the plain and common sense of the
words, without equivocation, or mental reservation. It cannot
oblige to sin: but in anything not sinful, being taken, it binds
to performance, although to a man's own hurt. Nor is it to be
violated, although made to heretics, or infidels.
22:5 A vow is of the like nature with a promissory oath, and
ought to be made with the like religious care, and to be
performed with the like faithfulness.
22:6 It is not to be made to any creature, but to God alone: and,
that it may be accepted, it is to be made voluntarily, out of
faith, and conscience of duty, in way of thankfulness for mercy
received, or for the obtaining of what we want; whereby we more
strictly bind ourselves to necessary duties: or to other things,
so far and so long as they may fittingly conduce thereunto.
22:7 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 power, and for the performance whereof he has no promise
of ability from God. In which respects, Popish monastically
vows of perpetual single life, professed poverty, and regular
obedience, are so far from being degrees of higher perfection,
that they are superstitious and sinful snares, in which no
Christian may entangle himself.
23:1 God, the supreme Lord and King of all the world, has
ordained civil magistrates, to be, under Him, over the people,
for His own glory, and the public good: and, to this end, has
armed them with the power of the sword, for the defense and
encouragement of them that are good, and for the punishment
of evil doers.
23:2 It is lawful for Christians to accept and execute the
office of a magistrate, when called thereunto; in the
managing whereof, as they ought especially to maintain piety,
justice, and peace, according to the wholesome laws of each
commonwealth; so for that end, they may lawfully now, under
the New Testament, wage war, upon just and necessary occasion.
23:3 The civil magistrate 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 has authority, and it is
his duty, to take order, that unity and peace be preserved in the
Church, that the truth of God be kept pure and entire; that all
blasphemies and heresies be suppressed; all corruptions and
abuses in worship and discipline prevented or reformed; and all
the ordinances of God duly settled, administered, and observed.
For the better effecting whereof, he has 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.
23:4 It is the duty of people to pray for the 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, does not make void the magistrates' just and
legal authority, nor free the people from their due obedience
to them: from which ecclesiastical persons are not exempted,
much less has the Pope any power or jurisdiction over them
in their dominions, or over any of their people; and, least
of all, to deprive them of their dominions, or lives,
if he shall judge them to be heretics, or upon any other
pretense whatsoever.
24:1 Marriage is to be between one man and one woman: neither is
it lawful for any man to have more than one wife, nor for any
woman to have more than one husband; at the same time.
24:2 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.
24:3 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 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 unequally yoked, by marrying with such as are
notoriously wicked in their life, or maintain damnable heresies.
24:4 Marriage ought not to be within the degrees of consanguinity
or affinity forbidden by 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 wife's kindred nearer
in blood than he may of his own; nor the woman of her
husband's kindred nearer in blood than of her own.
24:5 Adultery or fornication committed after a contract, being
detected before marriage, gives 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.
24:6 Although the corruption of man be such as is apt to study
arguments unduly to put asunder those whom God has joined
together in marriage: yet nothing but adultery, or such willful
desertion as can no way be remedied by the Church or civil
magistrate, is cause sufficient of dissolving the bond of
marriage: wherein, a public 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.
25:1 The catholic or universal Church which is invisible,
consists of the whole number of the elect, that have been, are,
or shall be gathered into one, under Christ the Head thereof;
and is the spouse, the body, the fullness of Him that fills
all in all.
25:2 The visible Church, which is also catholic 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; and of their 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.
25:3 Unto this catholic visible Church Christ has 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 does by His own presence and Spirit, according to His
promise, make them effectual thereunto.
25:4 This catholic Church has 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 embraced, ordinances administered, and public worship
performed more or less purely in them.
25:5 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.
25:6 There is no other head of the Church, but the Lord Jesus
Christ; nor can the Pope of Rome, in any sense, be head thereof;
but is that Antichrist, that man of sin, and son of perdition,
that exalts himself, in the Church, against Christ and all
that is called God.
26:1 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: and, being united to
one another in love, they have communion in each other's gifts
and graces, and are obliged to the performance of such duties,
public and private, as do conduce to their mutual good, both in
the inward and outward man.
26:2 Saints by profession are bound to maintain a 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 offers opportunity,
is to be extended unto all those who, in every place, call
upon the name of the Lord Jesus.
26:3 This communion, which the saints have with Christ, does not
make them, in any wise, partakers of the substance of His
Godhead; or to be equal with Christ, in any respect: either of
which to affirm is impious and blasphemous. Nor does their
communion one with another, as saints, take away, or infringe
the title or propriety which each man has in his goods and
possessions.
27:1 Sacraments are holy signs and seals of the covenant of
grace, immediately instituted be 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.
27:2 There is, in every sacrament, as 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.
27:3 The grace which is exhibited in or by the sacraments
rightly used, is not conferred by any power in them: neither
does the efficacy of a sacrament depend upon the piety or
intention of him that does 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.
27:4 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.
27:5 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.
28:1 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,
of regeneration, 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.
28:2 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.
28:3 Dipping of the person into the water is not necessary: but
Baptism is rightly administered by pouring or sprinkling water
upon the person.
28:4 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.
28:5 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.
28:6 The efficacy of Baptism is not tied to that moment of time
wherein it is administered; yet notwithstanding, by the right use
of this ordinance, the grace promised is not only offered, but
really exhibited and conferred, by the Holy Ghost, to such
(whether of age or infants) as that grace belongs unto,
according to the counsel of God's own will, in His appointed
time.
28:7 The sacrament of Baptism is but once to be administered
unto any person.
29:1 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 engagement in and to all duties which
they owe unto Him; and, to be a bond and pledge of their
communion with Him, and with each other, as members of His
mystical body.
29:2 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 the 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 His elect.
29:3 The Lord Jesus has, 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 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; but to none who
are not then present in the congregation.
29:4 Private 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
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.
29:5 The outward elements in this sacrament, duly set apart to
the uses ordained be 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.
29:6 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 sacrament, and has been, and is the cause of
manifold superstitions; yea, of gross idolatries.
29:7 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 and wine; yet, as really, but spiritually, present
to the faith of believers in that ordinance, as the elements
themselves are to their outward senses.
29:8 Although ignorant and wicked men receive the outward
elements in this sacrament: yet they receive not the thing
signified thereby, but by their unworthy coming thereunto are
guilty of the body and blood of the Lord to their own damnation.
Wherefore, all ignorant and ungodly persons, as they are unfit
to enjoy communion with Him, so are they unworthy of the Lord's
table; and cannot, without great sin against Christ while they
remain such, partake of these holy mysteries, or be admitted
thereunto.
30:1 The Lord Jesus, as King and Head of His Church, has
therein appointed a government, in the hand of Church officers,
distinct from the civil magistrate.
30:2 To these officers, the keys of the kingdom of heaven are
committed: by virtue whereof, they have power respectively to
retain, and remit sins; to shut that kingdom against the
impenitent, both by the Word and censures; and to open it unto
penitent sinners, by the ministry of the Gospel, and by
absolution from censures, as occasion shall require.
30:3 Church censures are necessary, for the reclaiming and
gaining of offending brethren, for deterring of others from like
offenses, for purging out of that leaven which might infect the
whole lump, for vindicating the honour of Christ, and the holy
profession of the Gospel, and for preventing the wrath of God,
which might justly fall upon the Church, if they should suffer
His covenant and the seals thereof to be profaned by notorious
and obstinate offenders.
30:4 For the better attaining of these ends, the officers of the
Church are to proceed by admonition; suspension from the
sacrament of the Lord's Supper for a season; and by
excommunication from the Church; according to the nature of the
crime, and demerit of the person.
31:1 For the better government, and further edification of the
Church, there ought to be such assemblies as are commonly called
synods or councils.
31:2 As magistrates may lawfully call a synod of ministers, and
other fit persons, to consult and advise with, about matters of
religion; so, if magistrates be open enemies to the Church, the
ministers of Christ of themselves, by virtue of their office, or
they, with other fit persons, upon delegation from their
Churches, may meet together in such assemblies.
31:3 It belongs to synods and councils, ministerially to
determine controversies of faith and cases of conscience, to set
down rules and directions for the better ordering of the public
worship of God, and government of His Church; to receive
complaints in cases of improper administration, and
authoritatively to determine the same: which decrees and
determinations, if consonant to the Word of God, are to be
received with reverence and submission; not only for their
agreement with the Word, but also for the power whereby they
are made, as being an ordinance of God appointed thereunto
in His Word.
31:4 All synods or councils since the Apostles' times, whether
general are particular, may err; and many have erred. Therefore
they are not to be made the rule of faith or practice; but to be
used as an help in both.
31:5 Synods and councils are to handle, or conclude, nothing,
but that which is ecclesiastical: and are not to intermingle
with civil affairs which concern the commonwealth; unless by
way of humble petition, in cases extraordinary; or, by way of
advice, for satisfaction of conscience, if they be thereunto
required be the civil magistrate.
32:1 The bodies of men, after death, return to dust and see
corruption: but their souls (which neither die nor sleep) having
an immortal subsistence, immediately return to God who gave them:
the souls of the righteous, being then made perfect in holiness,
are received into the highest heavens, where they behold the
face of God, in light and glory, waiting for the full
redemption of their bodies. And the souls of the wicked are
cast into hell, where they remain in torments and utter
darkness, reserved to the judgment of the great day.
Besides these two places, for souls separated from their
bodies, the Scripture acknowledges none.
32:2 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
selfsame bodies and none other, although with different
qualities, which shall be united again to their souls for ever.
32:3 The bodies of the unjust shall, by the power of Christ, be
raised to dishonor: the bodies of the just, by His Spirit, unto
honour; and be made conformable to His own glorious body.
33:1 God has appointed a day, wherein He will judge the world
in righteousness, by Jesus Christ, to whom all power and
judgment is given of the Father. In which day, not only the
apostate angels shall be judged, but likewise all persons that
have lived upon earth shall appear before the tribunal of
Christ, to give an account of their thoughts, words, and
deeds; and to receive according to what they have done in
the body, whether good or evil.
33:2 The end of God's appointing this day is for the
manifestation of the glory of His mercy, in the eternal salvation
of the elect; and of His justice, in the damnation of the
reprobate who are wicked and disobedient. For then shall the
righteous go into everlasting life, and receive that fullness of
joy and refreshing, which shall come from 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.
33:3 As Christ would have us to be certainly persuaded that
there shall be a day of judgment, both to deter all men from
sin; and for the greater consolation of the godly in their
adversity; so will He have that day unknown to men, that they
may shake off all carnal security, and be always watchful,
because they know not at what hour the Lord will come; and may
be ever prepared to say, "Come, Lord Jesus, come quickly, Amen".
Note: A slight revision was done by Theonomist in January 1997 so
as to update the spelling of some archaic words.
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