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Sunday
9:30 am. Sunday School
10:30 am. Worship Service 6:00 pm. Evening Service
Wednesday
7:00 pm. Prayer and Bible Study
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Bible - Based
Christ - Centered
Missions - Minded
The Head of this Church:
JESUS CHRIST |
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The 1689 London Baptist
Confession of Faith
Contents
Introduction
by Russ Atmore
Preface
Chapter I –
Of the Holy Scriptures
Chapter II –
Of God and the Holy Trinity
Chapter III –
Of God’s Decrees
Chapter IV –
Of Creation
Chapter V –
Of Providence
Chapter VI –
Of the Fall of Man, of Sin, and the
Punishment Thereof
Chapter VII –
Of God’s Covenant
Chapter VIII –
Of Christ the Mediator
Chapter IX –
Of Free Will
Chapter X –
Of Effectual Calling
Chapter XI –
Of Justification
Chapter XII –
Of Adoption
Chapter XIII –
Of Sanctification
Chapter XIV –
Of Saving Faith
Chapter XV –
Of Repentance unto Life and
Salvation
Chapter XVI –
Of Good Works
Chapter XVII –
Of the Perseverance of the Saints
Chapter XVIII –
Of the Assurance of Grace and Salvation
Chapter XIX –
Of the Law of God
Chapter XX –
Of the Gospel and the Extent of the
Grace Thereof
Chapter XXI –
Of Christian Liberty and the Liberty
of Conscience
Chapter XXII –
Of Religious Worship and the Sabbath
Day
Chapter XXIII –
Of Lawful Oaths and Vows
Chapter XXIV –
Of the Civil Magistrate
Chapter XXV –
Of Marriage
Chapter XXVI –
Of the Church
Chapter XXVII –
Of the Communion of Saints
Chapter XXVIII –
Of Baptism and the Lord’s Supper
Chapter XXIX –
Of Baptism
Chapter XXX –
Of the Lord’s Supper
Chapter XXXI –
Of the State of Men after Death, and
of the Resurrection of the Dead
Chapter XXXII –
Of the Last Judgment
Introduction - By Russ Atmore
It is now more than 300 years since this great Confession was drawn up.
The similarities between it and the Westminster Confession of Faith
cannot be denied. It is only in the areas of baptism and probably church
government that there would be the greatest differences, but over these
we will not quibble. The Confession was originally composed, anonymously
it would appear in 1677, but Particular Baptists later signed their
names to it and it was republished in 1689.
The young Charles Spurgeon, then only 21, introduced the Confession to
his congregation in 1856 and could think of no better statement of their
faith. It is in this spirit that I would introduce those who are not
familiar with the 1689 Confession. Careful study and constant reading
only enhances the appreciation that one feels upon investigation of its
contents.
Certainly in this day when doctrinal thoroughness and proclamation is
not well received, every effort should be made by the people of God to
learn the great doctrines of their faith. Our faith is a faith we
profess, but also confess. We cannot confess that which we do not know.
I desire a great recovery in the evangelical churches of that pure, holy
and sound doctrine that the Scriptures propound. For it is only when we
know what we believe that we will be able to confess and defend our
faith.
Our faith, of course, is founded upon the Holy Scriptures and in this
regard, any human document falls perilously short. The Confession does
not in any way replace Holy Scripture – indeed it cannot. But it does
support and help us to understand what our Bibles teach. Let us make
every effort to study this Confession and once again trumpet throughout
the land the Gospel of our Lord Jesus Christ.
Preface
We, the ministers and messengers of, and concerned for, upwards of one
hundred baptized congregations in England and Wales (denying Arminianism),
being met together in London, from the third of the seventh month to the
eleventh of the same, 1689, to consider of some things that might be for
the glory of God and the good of these congregations, have thought meet
(for the satisfaction of all other Christians that differ from us in the
point of baptism) to recommend to their perusal Confession of Our Faith,
granted for and sold by John Marshall, at the Bible in
Grace-church-street, which Confession we own as containing the doctrine
of our faith and practice; and do desire that the members of our
churches respectively do furnish themselves therewith.
Hanserd Knollys
Daniel Finch
William Kiffin
John Ball
John Harris
Edmond White
William Collins
William Pritchard
Hercules Collins
Paul Fruin
Robert Steed
Richard Ring
Leonard Harrison
John Tompkins
George Barret
Toby Willes
Isaac Lamb
John Carter
Richard Adams
James Webb
Benjamin Keath
Richard Sutton
Andrew Gifford
Robert Knight
Thomas Vaux
Edward Price
Thomas Winnel
William Phipps
James Hitt
William Hankins
Richard Tidmarsh
Samuel Ewer
William Facey
Edward Man
Samuel Buttel
Charles Archer
Christopher Price
In the name and behalf of the whole assembly.
The London Confession of Baptist Faith, Introduction
To The Judicial and Impartial Reader
Courteous Reader: It is now many years since divers of us (with other
sober Christians then living, and walking in the way of the Lord, that
we profess) did conceive ourselves to be under a necessity of publishing
a Confession, of our Faith, for the information and satisfaction of
those that did not thoroughly understand what our principles were, or
had entertained prejudices against our profession, by reason of the
strange representation of them by some men of note who had taken very
wrong measures, and accordingly led others into misapprehension of us
and them. And this was first put forth about the year 1643, in the name
of seven congregations then gathered in London; since which time divers
impressions thereof have been dispersed abroad, and our end proposed in
good measure answered, inasmuch as many (and some of those men eminent
both for piety and learning) were thereby satisfied that we were no way
guilty of those heterodoxies and fundamental errors which had too
frequently been charged upon us without ground or occasion given on our
part.
And forasmuch as that Confession is not now commonly to be had, and
also that many others have since embraced the same truth which is owned
therein, it was judged necessary by us to join together in giving a
testimony to the world of our firm adhering to those wholesome
principles by the publication of this which is now in your hand. And
forasmuch as our method and manner of expressing our sentiments in this
doth vary from the former (although the substance of this matter is the
same); we shall freely impart to you the reason and occasion thereof.
One thing that greatly prevailed with us to undertake this work was (not
only to give a full account of ourselves to those Christians that differ
from us about the subject of baptism, but also) the profit that might
from thence arise unto those that have any account of our labors in
their instruction and establishment in the great truths of the Gospel,
in the clear understanding and steady belief of which our comfortable
walking with God, and fruitfulness before him in all our ways, is most
nearly concerned; and therefore we did conclude it necessary to express
ourselves the more fully and distinctly; and also to fix on such a
method as might be most comprehensive of those things we designed to
explain our sense and belief of; and finding no defect in this regard in
that fixed on by the Assembly, and, after them by those of the
congregational way, we did readily conclude it best to retain the same
order in our present Confession; and also when we observed that those
last mentioned did in their Confessions (for reasons which seemed of
weight both to themselves and others) choose not only to express their
mind in words concurrent with the former in sense concerning all those
articles wherein they were agreed, but also for the most part without
any variation of the terms, we did in like manner conclude it best to
follow their example in making use of the very same words with them both
in these articles (which are very many) wherein our faith and doctrine
are the same with theirs; and this we did the more abundantly to
manifest our consent with both in all the fundamental articles of the
Christian religion, as also with many others whose orthodox Confessions
have been published to the world on the behalf of the Protestant in
diverse nations and cities. And also to convince all that we have no
itch to clog religion with new words, but do readily acquiesce in that
form of sound words which hath been, in consent with the Holy
Scriptures, used by others before us; hereby declaring, before God,
angels, and men, our hearty agreement with them in that wholesome
Protestant doctrine which, with so clear evidence of Scriptures, they
have asserted. Some things, indeed, are in some places added, some terms
omitted, and some few changed; but these alterations are of that nature
as that we need not doubt any charge or suspicion of unsoundness in the
faith from any of our brethren upon the account of them.
In those things wherein we differ from others we have expressed
ourselves with all candor and plainness, that none might entertain
jealousy of aught secretly lodged in our breasts that we would not the
world should be acquainted with; yet we hope we have also observed those
rules of modesty and humility as will render our freedom in this respect
inoffensive, even to those whose sentiments are different from ours.
We have also taken care to affix texts of Scripture at the bottom, for
the confirmation of each article in our Confession; in which work we
have studiously endeavored to select such as are most clear and
pertinent for the proof of what is asserted by us; and our earnest
desire is that all into whose hands this may come would follow that
(never enough commended) example of the noble Bereans, who searched the
Scriptures daily that they might find out whether the things preached to
them were so or not.
There is one thing more which we sincerely profess and earnestly desire
credence in - viz., that contention is most remote from our design in
all that we have done in this matter; and we hope that the liberty of an
ingenuous unfolding our principles and opening our hearts unto our
brethren, with the Scripture grounds of our faith and practice will by
none of them be either denied to us, or taken ill from us. Our whole
design is accomplished if we may have attained that justice as to be
measured in our principles and practice, and the judgment of both by
others, according to what we have now published, which the Lord (whose
eyes are as a flame of fire) knoweth to be the doctrine which with our
hearts we most firmly believe and sincerely endeavor to conform our
lives to. And O that, other contentions being laid asleep, the only care
and contention of all upon whom the name of our blessed Redeemer is
called might for the future be to walk humbly with their God in the
exercise of all love and meekness toward each other, to perfect holiness
in the fear of the Lord, each one endeavoring to have his conversation
such as becometh the gospel; and also, suitable to his place and
capacity, vigorously to promote in others the practice of true religion
and undefiled in the sight of God our Father! And that in this
backsliding day we might not spend our breath in fruitless complaints of
the evils of others, but may every one begin at home, to reform in the
first place our own hearts and ways, and then to quicken all that we may
have influence upon to the some work, that if the will of God were so,
none might deceive themselves by resting in and trusting to a form of
godliness without the power of it, and inward experience of the efficacy
of those truths that are professed by them.
And verily there is one spring and cause of the decay of religion in
our day which we cannot but touch upon and earnestly urge a redress of,
and that is the neglect of the worship of God in families by those to
whom the charge and conduct of them is committed. May not the gross
ignorance and instability of many, with the profaneness of others, be
justly charged upon their parents and masters, who have not trained them
up in the way wherein they ought to walk when they were young, but have
neglected those frequent and solemn commands which the Lord hath laid
upon them, so to catechise and instruct them that their tender years
might be seasoned with the knowledge of the truth of God as revealed in
the Scriptures; and also by their own omission of prayer and other
duties of religion of their families, together with the ill example of
their loose conversation, having, inured them first to a neglect and the
contempt of all piety and religion? We know this will not excuse the
blindness and wickedness of any, but certainly it will fall heavy upon
those that have been thus the occasion thereof; they indeed die in their
sins, but will not their blood be required of those under whose care
they were, who yet permitted them to go on without warning - yea, led
them into the paths of destruction? And will not the diligence of
Christians with respect to the discharge of these duties in ages past
rise up in judgment against and condemn many of those who would be
esteemed such now?
We shall conclude with our earnest prayer that the God of all grace
will pour out those measures of his Holy Spirit upon us, that the
profession of truth may be accompanied with the sound belief and
diligent practice of it by us, that his name may in all things be
glorified through Jesus Christ our Lord. Amen.
Chapter I - Of the Holy
Scriptures
I. The Holy Scripture is the only sufficient, certain and infallible
rule of all saving knowledge, faith and obedience,[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
are they not sufficient to give that knowledge of God and His will which
is necessary unto salvation.[2] Therefore it pleased the Lord at sundry
times and in divers manners to reveal Himself, and to declare that His
will unto His church;[3] 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 maketh the Holy Scriptures to be most necessary, those
former ways of God's revealing His will unto His people being now
ceased.[4]
1. II Tim. 3:15-17; Isa. 8:20; Luke 16:29, 31; Eph. 2:20
2. Rom. 1:19-21; 2:14-15; Psa. 19:1-3
3. Heb. 1:1
4. Prov. 22:19-21; Rom. 15:4; II Peter 1:19-20
II. Under the name of Holy Scripture, or the Word of God written, are
now contained all the books of the Old and New Testaments, which are
these:
Of the Old Testament
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth,
I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles,
Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of
Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel,
Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,
Zechariah, Malachi
Of the New Testament
Matthew, Mark, Luke, John, Acts, Romans, I Corinthians, II Corinthians,
Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II
Thessalonians, I Timothy, II Timothy, Titus, Philemon, Hebrews, James, I
Peter, II Peter, I John, II John, III John, Jude, Revelation
All of which are given by the inspiration of God, to be the rule of
faith and life. [5]
5. II Tim. 3:16
III. The books commonly called Apocrypha, not being of divine
inspiration, are no part of the canon or rule of the Scripture, and,
therefore, are of no authority to the church of God, nor to be any
otherwise approved or made use of than other human writings.[6]
6. Luke 24:27, 44; Rom. 3:2
IV. The authority of the Holy Scripture, for which it ought to be
believed, dependeth not upon the testimony of any manor church, but
wholly upon God (who is truth itself), the author thereof; therefore it
is to be received because it is the Word of God. [7]
7. II Peter 1:19-21; II Tim. 3:16; II Thess. 2:13; I John 5:9
V. We may be moved and induced by the testimony of the church of God to
an high and reverent esteem of the Holy Scriptures; and the heavenliness
of the matter, the efficacy of the doctrine, and 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, and many other incomparable excellencies, and entire
perfections thereof, are arguments whereby it doth 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.[8]
8. John 16:13-14; I Cor. 2:10-12, I John 2:20, 27
VI. The whole counsel of God concerning all things necessary for His
own glory, man's salvation, faith and life, is either expressly set down
or necessarily contained in the Holy Scripture: unto which nothing at
any time is to be added, whether by new revelation of the Spirit, or
traditions of men.[9]
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,[10] 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.[11]
9. II Tim. 3:15-17; Gal. 1:8-9
10. John 6:45; I Cor. 2:9-12
11. I Cor. 11:13-14; 14:26, 40
VII. All things in Scripture are not alike plain in themselves, nor
alike clear unto all;[12] 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 ordinary means, may attain
to a sufficient understanding of them.[13]
12. II Peter 3:16
13. Psa. 19:7; 119:130
VIII. The Old Testament in Hebrew (which was the native language of the
people of God of old),[14] and the New Testament in Greek (which at the
time of the 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 authentic; so as in all
controversies of religion, the church is finally to appeal to them.[15]
But because these original tongues are not known to all the people of
God, who have a right unto, and interest in the Scriptures, and are
commanded in the fear of God to read[16] and search them,[17] therefore
they are to be translated into the vulgar [i.e. common] language of
every nation unto which they come,[18] that the Word of God dwelling
plentifully in all, they may worship of Him in an acceptable manner, and
through patience and comfort of the Scriptures may have hope.[19]
14. Rom. 3:2
15. Isa. 8:20
16. Acts 15:15
17. John 5:39
18. I Cor. 14:6, 9, 11-12, 24, 28
19. Col. 3:16
IX. 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 by other places that speak more clearly.[20]
20. II Peter 1:20-21; Acts 15:15-16
X. 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 Scripture
delivered by the Spirit, into which Scripture so delivered, our faith is
finally resolved.[21]
21. Matt. 22:29, 31-32; Eph. 2:20; Acts 28:23
Chapter II - Of God
and the Holy Trinity
I. The Lord our God is but one only living and true God;[1] whose
subsistence is in and of Himself,[2] infinite in being and perfection;
whose essence cannot be comprehended by any but Himself;[3] a most pure
spirit,[4] invisible, without body, parts, or passions, who only hath
immortality, dwelling in the light which no man can approach unto;[5]
who is immutable,[6] immense,[7]eternal,[8] incomprehensible,
almighty,[9] every way infinite, most holy,[10] most wise, most free,
most absolute; working all things according to the counsel of His own
immutable and most righteous will[11] for His own glory;[12] most
loving, gracious, merciful, long-suffering, abundant in goodness and
truth, forgiving iniquity, transgression, and sin; the rewarder of them
that diligently seek Him,[13] and withal most just and terrible in His
judgments,[14] hating all sin,[15] and who will by no means clear the
guilty.[16]
1. I Cor. 8:4, 6; Deut. 6:4
2. Jer. 10:10; Isa. 48:12
3. Exod. 3:14
4. John 4:24
5. I Tim. 1:17; Deut. 4:15-16
6. Mal. 3:6
7. I Kings 8:27; Jer. 23:23
8. Psa. 90:2
9. Gen. 17:1
10. Isa. 6:3
11. Psa. 115:3; Isa. 46:10
12. Prov. 16:4; Rom. 11:36
13. Exod. 34:6-7; Heb. 11:6
14. Neh. 9:32-33.
15. Psa. 5:5-6
16. Exod. 34:7; Nahum 1:2-3
II. God, having all life,[17] glory,[18] goodness,[19] blessedness, in
and of Himself, is alone in and unto Himself all-sufficient, not
standing in need of any creature which He hath made, nor deriving any
glory from them,[20] 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,[21] and He hath most sovereign
dominion over all creatures, to do by them, for them, or upon them,
whatsoever Himself pleaseth;[22] in His sight all things are open and
manifest,[23] His knowledge is infinite, infallible, and independent
upon the creature, so as nothing is to Him contingent or uncertain:[24]
He is most holy in all His counsels, in all His works,[25] and in all
His commands; to Him is due from angels and men, whatsoever worship,[26]
service, or obedience, as creatures they owe unto the Creator, and
whatever He is further pleased to require of them.
17. John 5:26
18. Psa. 148:13
19. Psa. 119:68
20. Job 22:2-3
21. Rom. 11:34-36
22. Dan. 4:25, 34-35
23. Heb. 4:13
24. Ezek.11:5; Acts 15:18
25. Psa. 145:17
26. Rev. 5:12-14
III. In this divine and infinite Being there are three subsistences,
the Father, the Word or Son, and Holy Spirit,[27] of one substance,
power, and eternity, each having the whole divine essence, yet the
essence undivided,[28] the Father is of none, neither begotten nor
proceeding; the Son is eternally begotten of the Father;[29] the Holy
Spirit proceeding from the Father and the Son;[30] all infinite, without
beginning, therefore but one God, who is not to be divided in nature and
being, but distinguished by several peculiar relative properties and
personal relations; which doctrine of the Trinity is the foundation of
all our communion with God, and comfortable dependence upon Him.
27. I John 5:7; Matt. 28:19; II Cor. 13:14
28. Exod. 3:14; John 14:11; I Cor. 8:6
29. John 1:14, 18
30. John 15:26; Gal. 4:6
Chapter III - Of God's Decree
I. God hath decreed in Himself, from all eternity, by the most wise and
holy counsel of His own will, freely and unchangeably, all things,
whatsoever come to pass;[1] yet so as thereby is God neither the author
of sin nor hath fellowship with any therein;[2] nor is violence offered
to the will of the creature, nor yet is the liberty or contingency of
second causes taken away, but rather established;[3] in which appears
His wisdom in disposing all things, and power and faithfulness in
accomplishing His decree.[4]
1. Isa. 46:10; Eph. 1:11; Heb. 6:17; Rom. 9:15, 18
2. James 1:13; I John 1:5
3. Acts 4:27-28; John 19:11
4. Num. 23:19; Eph. 1:3-5
II. Although God knoweth whatsoever may or can come to pass, upon all
supposed conditions,[5] yet hath He not decreed anything, because He
foresaw it as future, or as that which would come to pass upon such
conditions.[6]
5. Acts 15:18
6. Rom. 9:11, 13, 16, 18
III. By the decree of God, for the manifestation of His glory, some men
and angels are predestined, or foreordained to eternal life through
Jesus Christ,[7] to the praise of His glorious grace;[8] others being
left to act in their sin to their just condemnation, to the praise of
His glorious justice.[9]
7. I Tim. 5:21; Matt. 25:34
8. Eph. 1:5-6
9. Rom. 9:22-23; Jude 1:4
IV. These angels and men thus predestined and foreordained, are
particularly and unchangeably designed, and their number so certain and
definite, that it cannot be either increased or diminished.[10]
10. II Tim. 2:19; John 13:18
V. Those of mankind that are predestined to life, God, before the
foundation of the world was laid, according to His eternal and immutable
purpose, and the secret counsel and good pleasure of His will, hath
chosen in Christ unto everlasting glory, out of His mere free grace and
love,[11]without any other thing in the creature as a condition or cause
moving Him thereunto.[12]
11. Eph. 1:4, 9, 11; Rom. 8:30; II Tim. 1:9; I Thess. 5:9
12. Rom. 9:13, 16; Eph. 2:5, 12
VI. As God hath appointed the elect unto glory, so He hath, by the
eternal and most free purpose of His will, foreordained all the means
thereunto;[13] wherefore they who are elect, being fallen in Adam, are
redeemed by Christ,[14] are effectually called unto faith in Christ, by
His Spirit working in due season, are justified, adopted,
sanctified,[15] and kept by His power through faith unto salvation;[16]
neither are any other redeemed by Christ, or effectually called,
justified, adopted, sanctified, and saved, but the elect only.[17]
13. I Peter 1:2; II Thess. 2:13
14. I Thess. 5:9-10
15. Rom. 8:30; II Thess. 2:13
16. I Peter 1:5
17. John 10:26; 17:9; 6:64
VII. 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;[18] so shall this doctrine afford matter of
praise,[19]reverence, and admiration of God, and of
humility,[20]diligence, and abundant consolation to all that sincerely
obey the gospel.[21]
18. I Thess. 1:4-5; II Peter 1:10
19. Eph. 1:6; Rom. 11:33
20. Rom. 11:5-6, 20
21. Luke 10:20
Chapter IV - Of Creation
I. In the beginning it pleased God the Father, Son, and Holy Spirit,[1]
for the manifestation of the glory of His eternal power,[2] wisdom, and
goodness, to create or make the world, and all things therein, whether
visible or invisible, in the space of six days, and all very good.[3]
1. John 1:2-3; Heb. 1:2; Job 26:13
2. Rom. 1:20
3. Col. 1:16; Gen. 1:31
II. After God hath made all other creatures, He created man, male and
female,[4] with reasonable and immortal souls,[5] rendering them fit
unto that life to God for which they were created; being made after the
image of God, in knowledge, righteousness, and true holiness;[6] having
the law of God written in their hearts,[7] and power to fulfill it, and
yet under a possibility of transgressing, being left to the liberty of
their own will, which was subject to change.[8]
4. Gen. 1:27
5. Gen. 2:7
6. Eccl. 7:29; Gen. 1:26
7. Rom. 2:14-15
8. Gen. 3:6
III. Besides the law written in their hearts, they received a command
not to eat of the tree of knowledge of good and evil,[9] which whilst
they kept, they were happy in their communion with God, and had dominion
over the creatures.[10]
9. Gen. 2:17
10. Gen. 1:26, 28
Chapter V - Of Divine
Providence
I. God the good creator of all things, in His infinite power and
wisdom, doth uphold, direct, dispose, and govern all His creatures and
things,[1] from the greatest even to the least,[2] by His most wise and
holy providence, to the end for which they were created, according unto
His infallible foreknowledge, and the free and immutable counsel of His
own will; to the praise of the glory of His wisdom, power, justice,
infinite goodness, and mercy.[3]
1. Heb. 1:3; Job 38:11; Isa. 46:10-11; Psa. 135:6
2. Matt. 10:29-31
3. Eph. 1:11
II. Although in relation to the foreknowledge and decree of God, the
first cause, all things come to pass immutably and infallibly;[4] so
that there is not anything befalls any by chance, or without His
providence;[5] yet by the same providence He ordereth them to fall out
according to the nature of second causes, either necessarily, freely, or
contingently.[6]
4. Acts 2:23
5. Prov. 16:33
6. Gen. 8:22
III. God, in His ordinary providence maketh use of means,[7] yet is
free to work without,[8] above,[9] and against them[10] at His pleasure.
7. Acts 27:31, 44; Isa. 55:10-11
8. Hosea 1:7
9. Rom. 4:19-21
10. Dan. 3:27
IV. The Almighty power, unsearchable wisdom, and infinite goodness of
God, so far manifest themselves in His providence, that His determinate
counsel extendeth itself even to the first fall, and all other sinful
actions both of angels and men;[11] and that not by a bare permission,
which also He most wisely and powerfully boundeth, and otherwise
ordereth and governeth,[12] in a manifold dispensation to His most holy
ends;[13] yet so, as the sinfulness of their acts proceedeth only from
the creatures, and not from God, who, being most holy and righteous,
neither is nor can be the author or approver of sin.[14]
11. Rom. 11:32-34; II Sam. 24:1; I Chr. 21:1
12. II Kings 19:28; Psa. 76:10
13. Gen. 1:20; Isa. 10:6-7, 12
14. Psa. 50:21; I John 2:16
V. The most wise, righteous, and gracious God doth oftentimes leave for
a season His own children to manifold temptations and the corruptions 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 amore close and
constant dependence for their support upon Himself; and to make them
more watchful against all future occasions of sin, and for other just
and holy ends.[15] So that whatsoever befalls any of His elect is by His
appointment, for His glory, and their good.[16]
15. II Chr. 32:25-26, 31; II Cor. 12:7-9
16. Rom. 8:28
VI. As for those wicked and ungodly men whom God, as a righteous judge,
for former sin doth blind and harden;[17] from them He not only
withholdeth His grace, whereby they might have been enlightened in their
understanding, and wrought upon their hearts;[18] but sometimes also
withdraweth the gifts which they had,[19] and exposeth them to such
objects as their corruption makes occasion of sin;[20] and withal, gives
them over to their own lusts, the temptations of the world, and the
power of Satan,[21]whereby it comes to pass that they harden themselves,
under those means which God useth for the softening of others.[22]
17. Rom. 1:24-26, 28; 11:7-8
18. Deut. 29:4
19. Matt. 13:12
20. Deut. 2:30; II Kings 8:12-13
21. Psa. 81:11-12; II Thess. 2:10-12
22. Exod. 8:15, 32; Isa. 6:9-10; I Peter 2:7-8
VII. As the providence of God doth in general reach to all creatures,
so after a more special manner it taketh care of His church, and
disposeth of all things to the good thereof.[23]
23. I Tim. 4:10; Amos 9:8-9; Isa. 43:3-5
Chapter VI - Of the Fall of Man, of Sin, and the Punishment
Thereof
I. Although God created man upright and perfect, and gave him a
righteous law, which had been unto life had he kept it, and threatened
death upon the breach thereof,[1] yet he did not long abide in this
honor; Satan using the subtlety of the serpent to subdue Eve, then by
her seducing Adam, who, without any compulsion, did willfully transgress
the law of their creation, and the command given unto them, in eating
the forbidden fruit,[2] which God was pleased, according to His wise and
holy counsel to permit, having purposed to order it to His own glory.
1. Gen. 2:16-17
2. Gen. 3:12-13; II Cor. 11:3
II. Our first parents, by this sin, fell from their original
righteousness and communion with God, and we in them whereby death came
upon all;[3] all becoming dead in sin,[4] and wholly defiled in all the
faculties and parts of soul and body.[5]
3. Rom. 3:23
4. Rom. 5:12-21
5. Titus 1:15; Gen. 6:5; Jer. 17:9; Rom. 3:10-19
III. They being the root, and by God's appointment, standing in the
room and stead of all mankind, the guilt of the sin was imputed, and
corrupted nature conveyed, to all their posterity descending from them
by ordinary generation,[6]being now conceived in sin,[7] and by nature
children of wrath,[8] the servants of sin, the subjects of death,[9] and
all other miseries, spiritual, temporal, an eternal, unless the Lord
Jesus set them free.[10]
6. Rom. 5:12-19; I Cor. 15:21-22, 45, 49
7. Psa. 51:5; Job 14:4
8. Eph. 2:3
9. Rom. 6:20; 5:12
10. Heb. 2:14-15; I Thess. 1:10
IV. From this original corruption, whereby we are utterly indisposed,
disabled, and made opposite to all good, and wholly inclined to all
evil;[11] do proceed all actual transgressions.[12]
11. Rom. 8:7; Col. 1:21
12. James 1:14-15; Matt. 15:19
V. The corruption of nature, during this life, doth remain in those
that are regenerated;[13] and although it be through Christ pardoned and
mortified, yet both itself, and the first motions thereof, are truly and
properly sin.[14]
13. Rom. 7:18, 23; Eccl. 7:20; I John 1:8
14. Rom. 7:23-25; Gal. 5:17
Chapter VII - Of God's
Covenant
I. 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 attained the reward of life but by some voluntary
condescension on God's part, which He hath been pleased to express by
way of covenant.[1]
1. Luke 17:10; Job 35:7-8
II. Moreover, man having brought himself under the curse of the law by
his fall, it pleased the Lord to make a covenant of grace,[2] wherein He
freely offereth unto sinners life and salvation by Jesus Christ,
requiring of them faith in Him, that they may be saved;[3] and promising
to give unto all those that are ordained unto eternal life, His Holy
Spirit, to make them willing and able to believe.[4]
2. Gen. 2:17; Gal. 3:10; Rom. 3:20-21
3. Rom. 8:3; Mark 16:15-16; John 3:16
4. Ezek.36:26-27; John 6:44-45; Psa. 110:3
III. This covenant is revealed in the gospel; first of all to Adam in
the promise of salvation by the seed of the woman,[5] and afterwards by
farther steps, until the full discovery thereof was completed in the New
Testament;[6] and it is founded in that eternal covenant transaction
that was between the Father and the Son about the redemption of the
elect;[7] and it is alone by the grace of this covenant that all of the
posterity of fallen Adam that ever were saved did obtain life and
blessed immortality, man being now utterly incapable of acceptance with
God upon those terms on which Adam stood in his state of innocency.[8]
5. Gen. 3:15
6. Heb. 1:1
7. II Tim. 1:9; Titus 1:2
8. Heb. 11:6, 13; Rom. 4:1-2; Acts 4:12; John 8:56
Chapter VIII - Of
Christ the Mediator
I. It pleased God, in His eternal purpose, to choose and ordain the
Lord Jesus, His only begotten Son, according to the covenant made
between them both, to be the mediator between God and man;[1] the
Prophet,[2] Priest[3] and King;[4] head and Savior of His church,[5] the
heir of all things,[6] and judge of the world;[7] 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]
1. Isa. 42:1; I Peter 1:19-20
2. Acts 3:22
3. Heb. 5:5-6
4. Psa. 2:6; Luke 1:33
5. Eph. 1:22-23
6. Heb. 1:2
7. Acts 17:31
8. Isa. 53:10; John 17:6; Rom. 8:30
II. The Son of God, the second person in the Holy Trinity, being very
and eternal God, the brightness of the Father's glory, of one substance
and equal with Him who made the world, who upholdeth and governeth all
things He hath made, did, when the fulness of time was come, take upon
Him man's nature, with all the essential properties and common
infirmities thereof,[9] yet without sin;[10] being conceived by the Holy
Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon
her: and the power of the Most High overshadowing her; and so was made
of a woman of the tribe of Judah, of the seed of Abraham and David
according to the Scriptures;[11] so that two whole, perfect, and
distinct natures 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.[12]
9. John 1:14; Gal. 4:4
10. Rom. 8:3; Heb. 2:14, 16-17; 4:15
11. Matt. 1:22-23; Luke 1:27, 31, 35
12. Rom. 9:5; I Tim. 2:5
III. The Lord Jesus, in His human nature thus united to the divine, in
the person of the Son, was sanctified and anointed with the Holy Spirit
above measure,[13] having in Him all the treasures of wisdom and
knowledge;[14] in whom it pleased the Father that all fullness should
dwell,[15] to the end that being holy, harmless, undefiled,[16] and full
of grace and truth,[17] He might be thoroughly furnished to execute the
office of a mediator and surety;[18] which office He took not upon
Himself, but was thereunto called by His Father;[19] who also put all
power and judgment in His hand, and gave Him commandment to execute the
same.[20]
13. Psa. 45:7; Acts 10:38; John 3:34
14. Col. 2:3
15. Col. 1:19
16. Heb. 7:26
17. John 1:14
18. Heb. 7:22
19. Heb. 5:5
20. John 5:22, 27; Matt. 28:18; Acts 2:36
IV. This office the Lord Jesus did most willingly undertake,[21] which
that He might discharge He was made under the law,[22] and did perfectly
fulfil it, and underwent the punishment due to us, which we should have
borne and suffered,[23] being made sin and a curse for us;[24]enduring
most grievous sorrows in His soul, and most painful sufferings in His
body;[25] was crucified, and died, and remaining in the state of the
dead, yet saw no corruption:[26] and on the third day He arose from the
dead [27] with the same body in which he suffered,[28] with which He
also ascended into heaven,[29] and there sitteth at the right hand of
His Father making intercession,[30] and shall return to judge men and
angels at the end of the world.[31]
21. Psa. 40:7-8; Heb. 10:5-10; John 10:18
22. Gal. 4:4; Matt. 3:15
23. Gal. 3:13; Isa. 53:6; I Peter 3:18
24. II Cor. 5:21
25. Matt. 26:37-38; Luke 22:44; Matt. 27:46
26. Acts 13:37
27. I Cor. 15:3-4
28. John 20:25, 27
29. Mark 16:19; Acts 1:9-11
30. Rom. 8:34; Heb. 9:24
31. Acts 10:42; Rom. 14:9-10; Acts 1:11; II Peter 2:4
V. The Lord Jesus, by His perfect obedience and sacrifice of Himself,
which He through the eternal Spirit once offered up unto God, hath fully
satisfied the justice of God,[32] procured reconciliation, and purchased
an everlasting inheritance in the kingdom of heaven for all those whom
the Father hath given unto Him.[33]
32. Heb. 9:14; 10:14; Rom. 3:25-26
33. John 17:2; Heb. 9:15
VI. Although the price of redemption was not actually paid by Christ
till after His incarnation, yet the virtue, efficacy, and benefit
thereof were communicated to the elect in all ages successively from the
beginning of the world, in and by those promises, types, and sacrifices
wherein He was revealed, and signified to be the seed which should
bruise the serpent's head;[34] and the Lamb slain from the foundation of
the world,[35] being the same yesterday, and to-day, and for ever.[36]
34. I Cor. 4:10; Heb. 4:2; I Peter 1:10-11
35. Rev. 13:8
36. Heb. 13:8
VII. Christ, in the work of mediation, acteth 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.[37]
37. John 3:13; Acts 20:28
VIII. To all those for whom Christ hat obtained eternal redemption, He
doth certainly and effectually apply and communicate the same, making
intercession for them;[38]uniting them to Himself by His Spirit,
revealing unto them, in and by the Word, the mystery of salvation,
persuading them to believe and obey,[39] governing their hearts by His
Word and Spirit,[40] and overcoming all their enemies By His mighty
power and wisdom,[41] in such manner and ways as are most consonant to
His wonderful and unsearchable dispensation; and all of free and
absolute grace, without any condition forseen in them to procure it.[42]
38. John 6:37; 10:15-16; 17:9; Rom. 5:10
39. John 17:6; Eph. 1:9; I John 5:20
40. Rom. 8:9, 14
41. Psa. 110:1; I Cor. 15:25-26
42. John 3:8; Eph. 1:8
IX. This office of mediator between God and man is proper only to
Christ, who is the prophet, priest, and king of the church of God; and
may not be either in whole, or any part thereof, transferred from Him to
any other.[43]
43. I Tim. 2:5
X. This number and order of offices is necessary; for in respect of our
ignorance, we stand in need of His prophetical office;[44] and in
respect of our alienation from God, and imperfection of the best of our
services, we need His priestly office to reconcile us and present us
acceptable unto God;[45] and in respect of our averseness and utter
inability to return to God, and for our rescue and security from our
spiritual adversaries, we need His kingly office to convince, subdue,
draw, uphold, deliver, and preserve us to His heavenly kingdom.[46]
44. John 1:18
45. Col. 1:21; Gal. 5:17
46. John 16:8; Psa. 110:3; Luke 1:74-75
Chapter IX - Of Free Will
I. God hath endued the will of man with that natural liberty and power
of acting upon choice, that it is neither forced, nor by any necessity
of nature determined to do good or evil.[1]
1. Matt. 17:12; James 1:14; Deut. 30:19
II. Man, in his state of innocency, had freedom and power to will and
to do that which was good and well-pleasing to God,[2] but yet was
unstable, so that he might fall from it.[3]
2. Eccl. 7:29
3. Gen. 3:6
III. Man, by his fall into a state of sin, hath wholly lost all ability
of will to any spiritual good accompanying salvation;[4] so as a natural
man, being altogether averse from that good, and dead in sin,[5] is not
able by his own strength to convert himself, or to prepare himself
thereunto.[6]
4. Rom. 5:6; 8:7
5. Eph. 2:1, 5
6. Titus 3:3-5; John 6:44
IV. When God converts a sinner, and translates him into the state of
grace, He freeth him from his natural bondage under sin,[7] and by His
grace alone enables him freely to will and to do that which is
spiritually good;[8] yet so as that by reason of his remaining
corruptions, he doth not perfectly, nor only will, that which is good,
but doth also will that which is evil.[9]
7. Col. 1:13; John 8:36
8. Phil. 2:13
9. Rom. 7:15, 18-19, 21, 23
V. This will of man is made perfectly and immutably free to good alone
in the state of glory only.[10]
10. Eph. 4:13
Chapter X - Of Effectual
Calling
I. Those whom God hath predestined unto life, He is pleased in His
appointed and accepted time, effectually to call,[1] 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;[2] enlightening their minds
spiritually and savingly to understand the things of God;[3] taking away
their heart of stone, and giving unto them a heart of flesh:[4] renewing
their wills, and by His almighty power determining them to that which is
good, and effectually drawing them to Jesus Christ;[5] yet so as they
come most freely, being made willing by His grace.[6]
1. Rom. 8:30; 11:7; Eph. 1:10-11, II Thess. 2:13-14
2. Eph. 2:1-6
3. Acts 26:18; Eph. 1:17-18
4. Ezek.36:26
5. Deut. 30:6; Ezek.36:27; Eph. 1:19
6. Psa. 110:3; Song of Sol. 1:4
II. This effectual call is of God's free and special grace alone, not
from anything at all forseen in man, nor from any power or agency in the
creature,[7] being wholly passive therein, being dead in sins and
trespasses, until being quickened and renewed by the Holy Spirit;[8] he
is thereby enabled to answer this call, and to embrace the grace offered
and conveyed in it, and that by no less power than that which raised up
Christ from the dead.[9]
7. II Tim. 1:9; Eph. 2:8
8. I Cor. 2:14; Eph. 2:5; John 5:25
9. Eph. 1:19-20
III. Infants dying in infancy are regenerated and saved by Christ
through the Spirit;[10] who worketh when, and where, and how He pleaseth;[11]
so also are all elect persons, who are incapable of being outwardly
called by the ministry of the Word.
10. John 3:3, 5-6
11. John 3:8
IV. Others not elected, although they may be called by the ministry of
the Word, and may have some common operations of the Spirit,[12] yet not
being effectually drawn by the Father, they neither will nor can truly
come to Christ, and therefore cannot be saved:[13] much less can men
that receive not the Christian religion be saved, be they never so
diligent to frame their lives according to the light of nature and the
law of that religion they do profess.[14]
12. Matt. 22:14; 13:20-21; Heb. 6:4-5
13. John 6:44-45, 65; I John 2:24-25
14. Acts 4:12; John 4:22; 17:3
Chapter XI - Of Justification
I. Those whom God effectually calleth, He also freely justifieth,[1]
not by infusing righteousness into them, but by pardoning their sins,
and by accounting and accepting their persons as righteous;[2] not for
anything wrought in them, or done by them, but for Christ's sake
alone;[3] not by imputing faith itself, the act of believing, or any
other evangelical obedience to them, as their righteousness; but by
imputing Christ's active obedience unto the whole law, and passive
obedience in His death for their whole and sole righteousness,[4] they
receiving and resting on Him and His righteousness by faith, which faith
they have not of themselves; it is the gift of God.[5]
1. Rom. 3:24; 8:30
2. Rom. 4:5-8; Eph. 1:7
3. I Cor. 1:30-31; Rom. 5:17-19
4. Phil. 3:8-9; Eph. 2:8-10
5. John 1:12; Rom. 5:17
II. Faith thus receiving and resting on Christ and His righteousness,
is the alone instrument of justification;[6] yet it is not alone in the
person justified, but ever accompanied with all other saving graces, and
is no dead faith, but worketh by love.[7]
6. Rom. 3:28
7. Gal. 5:6; James 2:17, 22, 26
III. Christ, by His obedience and death, did fully discharge the debt
of all those that are justified; and did, by the sacrifice of Himself in
the blood of His cross, undergoing in their stead the penalty due unto
them, make a proper, real, and full satisfaction to God's justice in
their behalf,[8]; 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,[9] 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.[10]
8. Heb. 10:14; I Peter 1:18-19; Isa. 53:5-6
9. Rom. 8:32; II Cor. 5:21
10. Rom. 3:26; Eph. 1:6-7; 2:7
IV. God did from all eternity decree to justify all the elect,[11] and
Christ did in the fullness of time die for their sins, and rise again
for their justification;[12] nevertheless, they are not justified
personally, until the Holy Spirit doth in time due actually apply Christ
unto them.[13]
11. Gal. 3:8; I Peter 1:2; I Tim. 2:6
12. Rom. 4:25
13. Col. 1:21-22; Titus 3:4-7
V. God doth continue to forgive the sins of those that are
justified,[14] and although they can never fall from the state of
justification,[15] yet they may, by their sins, fall under God's
fatherly displeasure;[16] and in that condition they have not usually
the light of His countenance restored unto them, until they humble
themselves, confess their sins, beg pardon, and renew their faith and
repentance.[17]
14. Matt. 6:12; I John 1:7, 9
15. John 10:28
16. Psa. 89:31-33.
17. Psa. 32:5; Psa. 51:1-19; Matt. 26:75
VI. 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.[18]
18. Gal. 3:9; Rom. 4:22-24
Chapter XII - Of Adoption
I. All those that are justified, God vouchsafed, in and for the sake of
His only Son Jesus Christ, to make partakers of the grace of
adoption,[1] by which they are taken into the number, and enjoy the
liberties and privileges of children of God,[2] have His name put on
them,[3] receive the spirit of adoption,[4] have access to the throne of
grace with boldness, are enabled to cry Abba, Father,[5] are pitied,[6]
protected,[7] provided for,[8] and chastened by Him as by a Father,[9]
yet never cast off,[10] but sealed to the day of redemption,[11] and
inherit the promises as heirs of everlasting salvation.[12]
1. Eph. 1:5; Gal. 4:4-5
2. John 1:12; Rom. 8:17
3. II Cor. 6:18; Rev. 3:12
4. Rom. 8:15
5. Gal. 4:6; Eph. 2:18
6. Psa. 103:13
7. Prov. 14:26
8. I Peter 5:7
9. Heb. 12:6
10. Isa. 54:8-9; Lam. 3:31
11. Eph. 4:30
12. Heb. 1:14; 6:12
Chapter XIII - Of
Sanctification
I. They who are united to Christ, effectually called, and regenerated,
having a new heart and a new spirit created in them through the virtue
of Christ's death and resurrection, are also farther sanctified, really
and personally[1] through the same virtue, by His Word and Spirit
dwelling in them;[2] the dominion of the whole body of sin is
destroyed,[3] and the several lusts thereof are more and more weakened
and mortified,[4] and they more and more quickened and strengthened in
all saving graces,[5] to the practice of all true holiness, without
which no man shall see the Lord.[6]
1. Acts 20:32; Rom. 6:5-6
2. John 17:17; Eph. 3:16-19; I Thess. 5:21-23
3. Rom. 6:14
4. Gal. 5:24
5. Col. 1:11
6. II Cor. 7:1; Heb. 12:14
II. This sanctification is throughout the whole man,[7] yet imperfect
in this life; there abideth still some remnants of corruption in every
part,[8] when ariseth a continual and irreconcilable war; the flesh
lusting against the Spirit, and the Spirit against the flesh.[9]
7. I Thess. 5:23
8. Rom. 7:18, 23
9. Gal. 5:17; I Peter 2:11
III. In which war, although the remaining corruption for a time may
much prevail,[10] yet, through the continual supply of strength from the
sanctifying Spirit of Christ, the regenerate part doth overcome;[11] and
so the saints grow in grace, perfecting holiness in the fear of God,
pressing after an heavenly life, in evangelical obedience to all the
commands which Christ as Head and King, in His Word hath prescribed to
them.[12]
10. Rom. 7:23
11. Rom. 6:14
12. Eph. 4:15-16; II Cor. 3:18; 7:1
Chapter XIV - Of Saving Faith
I. 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,[1] and is ordinarily wrought by the ministry of the Word;[2] by
which also, and by the administration of baptism and the Lord's Supper,
prayer, and other means appointed of God, it is increased and
strengthened.[3]
1. II Cor. 4:13; Eph. 2:8
2. Rom. 10:14, 17
3. Luke 17:5; I Peter 2:2; Acts 20:32
II. By this faith a Christian believeth to be true whatsoever is
revealed in the Word for the authority of God Himself,[4]and also
apprehendeth an excellency therein above all other writings and all
things in the world,[5] as it bears forth the glory of God in His
attributes, the excellency of Christ in His nature and offices, and the
power and fullness of the Holy Spirit in His workings and operations:
and so is enabled to cast his soul upon the truth thus believed;[6] and
also acteth differently upon that which each particular passage thereof
containeth; yielding obedience to the commands,[7] trembling at the
threatenings,[8] and embracing the promises of God for this life and
that which is to come;[9] but the principle acts of saving faith have
immediate relation to Christ, accepting, receiving, and resting upon Him
alone for justification, sanctification, and eternal life, by virtue of
the covenant of grace.[10]
4. Acts 24:14
5. Psa. 19:7-10; 119:72
6. II Tim. 1:12
7. John 15:14
8. Isa. 66:2
9. Heb. 11:13
10. John 1:12; Acts 16:31; Gal. 2:20; Acts 15:11
III. This faith, although it be different in degrees, and may be weak
or strong,[11] yet it is in the least degree of it different in the kind
or nature of it, as is all other saving grace, from the faith and common
grace of temporary believers;[12] and therefore, though it may be many
times assailed and weakened, yet it gets the victory,[13] growing up in
many to the attainment of a full assurance through Christ,[14] who is
both the author and finisher of our faith.[15]
11. Heb. 5:13-14; Matt. 6:30; Rom. 4:19-20
12. II Peter 1:1
13. Eph. 6:16; I John 5:4-5
14. Heb. 6:11-12; Col. 2:2
15. Heb. 12:2
Chapter XV
- Of Repentance unto Life and Salvation
I. Such of the elect as are converted in riper years, having sometime
lived in the state of nature, and therein served divers lusts and
pleasures, God in their effectual calling giveth them repentance unto
life.[1]
1. Titus 3:2-5
II. Whereas there is none that doth good and sinneth not,[2]and the
best of men may, through the power and deceitfulness of their corruption
dwelling in them, with the prevalency of temptation, fall in to great
sins and provocations; God hath, in the covenant of grace, mercifully
provided that believers so sinning and falling be renewed through
repentance unto salvation.[3]
2. Eccl. 7:20
3. Luke 22:31-32
III. This saving repentance is an evangelical grace,[4]whereby a
person, being by the Holy Spirit made sensible of the manifold evils of
his sin, doth, by faith in Christ, humble himself for it with godly
sorrow, detestation of it, and self-abhorrency,[5] praying for pardon
and strength of grace, with a purpose and endeavor, by supplies of the
Spirit, to walk before God unto all well-pleasing in all things.[6]
4. Zech.12:10; Acts 11:18
5. Ezek.36:31; II Cor. 7:11
6. Psa. 119:6, 128
IV. As repentance is to be continued through the whole course of our
lives, upon the account of the body of death, and the motions thereof,
so it is every man's duty to repent of his particular known sins
particularly.[7]
7. Luke 19:8; I Tim. 1:13, 15
V. Such is the provision which God hath made through Christ in the
covenant of grace for the preservation of believers unto salvation, that
although there is no sin so small but it deserves damnation,[8] yet
there is no sin so great that it shall bring damnation on them that
repent,[9]which makes the constant preaching of repentance necessary.
8. Rom. 6:23
9. Isa. 1:16-18; 55:7
Chapter XVI - Of Good Works
I. Good works are only such as God hath commanded in His Holy Word,[1]
and not such as without the warrant thereof are devised by men out of
blind zeal, or upon any pretence of good intentions.[2]
1. Micah 6:8; Heb. 13:21
2. Matt. 15:9; Isa. 29:13
II. These good works, done in obedience to God's commandments, are the
fruits and evidences of a true and lively faith;[3] and by them
believers manifest their thankfulness,[4] strengthen their assurance,[5]
edify their brethren, adorn the profession of the gospel,[6] stop the
mouths of the adversaries, and glorify God,[7] whose workmanship they
are, created in Christ Jesus thereunto,[8]that having their fruit unto
holiness they may have the end eternal life.[9]
3. James 2:18, 22
4. Psa. 116:12-13
5. I John 2:3, 5; II Peter 1:5-11
6. Matt. 5:16
7. I Tim. 6:1; I Peter 2:15; Phil. 1:11
8. Eph. 2:10
9. Rom. 6:22
III. Their ability to do good works is not all of themselves, but
wholly from the Spirit of Christ;[10] and that they maybe enabled
thereunto, besides the graces they have already received, there is
necessary an actual influence of the same Holy Spirit, to work in them
to will and to do of His good pleasure;[11] yet they are 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.[12]
10. John 15:4-5
11. II Cor. 3:5; Phil. 2:13
12. Phil. 2:12; Heb. 6:11-12; Isa. 64:7
IV. They who in their obedience attain to the greatest height which is
possible in this life, are so far from being able to supererogate, and
to do more than God requires, as that they fall short of much which in
duty they are bound to do.[13]
13. Job 9:2-3; Gal. 5:17; Luke 17:10
V. 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;[14] 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,[15] 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 punishment.[16]
14. Rom. 3:20; Eph. 2:8-9; Rom. 4:6
15. Gal. 5:22-23
16. Isa. 64:6; Psa. 143:2
VI. Yet notwithstanding the persons of believers being accepted through
Christ, their good works also are accepted in Him;[17] not as though
they were in this life wholly unblameable and unreprovable 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.[18]
17. Eph. 1:6; I Peter 2:5
18. Matt. 25:21, 23; Heb. 6:10
VII. 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;[19] yet because they proceed not from a heart
purified by faith,[20] nor are done in a right manner according to the
Word,[21]nor to a right end, the glory of God,[22] they are therefore
sinful, and cannot please God, nor make a man meet to receive grace from
God,[23] and yet their neglect of them is more sinful and displeasing to
God.[24]
19. II Kings 10:30; I Kings 21:27, 29
20. Gen. 4:5; Heb. 11:4, 6
21. I Cor. 13:1
22. Matt. 6:2, 5
23. Amos 5:21-22; Rom. 9:16; Titus 3:5
24. Job 21:14-15; Matt. 25:41-43
Chapter XVII
- Of the Perseverance of the Saints
I. Those whom God hath accepted in the beloved, effectually called and
sanctified by His Spirit, and given the precious faith of His elect
unto, can neither totally nor finally fall from the state of grace, but
shall certainly persevere therein to the end, and be eternally saved,
seeing the gifts and callings of God are without repentance, whence He
still begets and nourisheth in them faith, repentance, love, joy, hope,
and all the graces of the Spirit unto immortality;[1] and tough many
storms and floods arise and beat against them, yet they shall never be
able to take them off that foundation and rock which by faith they are
fastened upon; notwithstanding, through unbelief and the temptations of
Satan, the sensible sight of the light and love of God may for a time be
clouded and obscured from them,[2] yet He is still the same, and they
shall be sure to be kept by the power of God unto salvation, where they
shall enjoy their purchased possession, they being engraven upon the
palm of His hands, and their names having been written in the book of
life from all eternity.[3]
1. John 10:28-29; Phil. 1:6; II Tim. 2:19; I John 2:19
2. Psa. 89:31-32; I Cor. 11:32
3. Mal. 3:6
II. This perseverance of the saints depends not upon their own free
will, but upon the immutability of the decree of election,[4] flowing
from the free and unchangeable love of God the Father, upon the efficacy
of the merit and intercession of Jesus Christ and union with Him,[5] the
oath of God,[6] the abiding of His Spirit, and the seed of God within
them,[7] and the nature of the covenant of grace;[8]from all which
ariseth also the certainty and infallibility thereof.
4. Rom. 8:30; 9:11, 16
5. Rom. 5:9-10; John 14:19
6. Heb. 6:17-18
7. I John 3:9
8. Jer. 32:40
III. And though they may, through the temptation of Satan and of the
world, the prevalency of corruption remaining in them, and the neglect
of means of their preservation, fall into grievous sins, and for a time
continue therein,[9]whereby they incur God's displeasure and grieve His
Holy Spirit,[10] come to have their graces and comforts impaired,[11]
have their hearts hardened, and their consciences wounded,[12] hurt and
scandalize others, and bring temporal judgments upon themselves,[13] yet
shall they renew their repentance and be preserved through faith in
Christ Jesus to the end.[14]
9. Matt. 26:70, 72, 74
10. Isa. 64:5, 9; Eph. 4:30
11. Psa. 51:10, 12
12. Psa. 32:3-4
13. II Sam. 12:14
14. Luke 22:32, 61-62
Chapter XVIII - Of the Assurance of Grace and Salvation
I. Although temporary believers, and other unregenerate men, may vainly
deceive themselves with false hopes and carnal presumptions of being in
the favor of God and state of salvation, which hope of theirs shall
perish;[1] 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,[2] which hope shall never
make them ashamed.[3]
1. Job 8:13-14; Matt. 7:22-23
2. I John 2:3; 3:14, 18-19, 21, 24; 5:13
3. Rom. 5:2, 5
II. This certainty is not a bare conjectural and probable persuasion
grounded upon a fallible hope, but an infallible assurance of faith[4]
founded on the blood and righteousness of Christ revealed in the
Gospel;[5] and also upon the inward evidence of those graces of the
Spirit unto which promises are made,[6] and on the testimony of the
Spirit of adoption, witnessing with our spirits that we are the children
of God;[7] and, as a fruit thereof, keeping the heart both humble and
holy.[8]
4. Heb. 6:11, 19
5. Heb. 6:17-18
6. II Peter 1:4-5, 10-11
7. Rom. 8:15-16
8. I John 3:1-3
III. This infallible assurance doth 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;[9] 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 means, attain
thereunto:[10]and therefore it is the duty of every one 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 Spirit, in love and
thankfulness to God, and in strength and cheerfulness in the duties of
obedience, the proper fruits of this assurance;[11]- so far is it from
inclining men to looseness.[12]
9. Isa. 50:10; Psa. 88:1-18; Psa. 77:1-12
10. I John 4:13; Heb. 6:11-12
11. Rom. 5:1-2, 5; 14:17; Psa. 119:32
12. Rom. 6:1-2; Titus 2:11-12, 14
IV. True believers may have the assurance of their salvation divers
ways shaken, diminished, and intermitted; as by negligence in preserving
of it,[13] by falling into some special sin which woundeth the
conscience and grieveth the Spirit;[14] by some sudden or vehement
temptation,[15] 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,[16] yet are they never destitute of the seed of God[17] and life
of faith,[18] 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,[19] and by the which,
in the meantime, they are preserved from utter despair.[20]
13. Song of Sol. 5:2-3, 6
14. Psa. 51:8, 12, 14
15. Psa. 116:11; 77:7-8; 31:22
16. Psa. 30:7
17. I John 3:9
18. Luke 22:32
19. Psa. 42:5, 11
20. Lam. 3:26-31
Chapter XIX - Of the Law of
God
I. God gave to Adam a law of universal obedience written in his heart,
and a particular precept of not eating the fruit of the tree of
knowledge of good and evil;[1] by which He bound him and all his
posterity to personal, entire, exact, and perpetual obedience;[2]
promised life upon the fulfilling, and threatened death upon the breach
of it, and endued him with power and ability to keep it.[3]
1. Gen. 1:27; Eccl. 7:29
2. Rom. 10:5
3. Gal. 3:10, 12
II. The same law that was first written in the heart of man continued
to be a perfect rule of righteousness after the fall,[4] and was
delivered by God upon Mount Sinai, in ten commandments, and written in
two tables, the four first containing our duty towards God, and the
other six, our duty to man.[5]
4. Rom. 2:14-15
5. Deut. 10:4
III. Besides this law, commonly called moral, God was pleased to give
to the people of Israel ceremonial laws, containing several typical
ordinances, partly of worship, prefiguring Christ, His graces, actions,
sufferings, and benefits;[6] and partly holding forth divers
instructions of moral duties,[7] all which ceremonial laws being
appointed only to the time of reformation, are, by Jesus Christ the true
Messiah and only law-giver, who was furnished with power from the Father
for that end abrogated and taken away.[8]
6. Heb. 10:1; Col. 2:17
7. I Cor. 5:7
8. Col. 2:14, 16-17; Eph. 2:14, 16
IV. To them also He gave sundry judicial laws, which expired together
with the state of that people, not obliging any now by virtue of that
institution; their general equity only being for modern use.[9]
9. I Cor. 9:8-10
V. The moral law doth for ever bind all, as well justified persons as
others, to the obedience thereof,[10] 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;[11] neither doth Christ in the Gospel any way
dissolve, but much strengthen this obligation.[12]
10. Rom. 13:8-10; James 2:8, 10-12
11. James 2:10-11
12. Matt. 5:17-19; Rom. 3:31
VI. Although true believers be not under the law as a covenant of
works, to be thereby justified or condemned,[13] yet it is 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 pollutions of their natures,
hearts, and lives, so as examining themselves thereby, they may come to
further conviction of, humiliation for, and hatred against, sin;[14]
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 threatening
of it serve to shew what even their sins deserve, and what afflictions
in this life they may expect for them, although freed from the curse and
unallayed rigour thereof. These promises of it likewise shew them God's
approbation of obedience, and what blessings they may expect upon the
performance thereof, though not as due to them by the law as a covenant
of works; so as man's doing good and refraining from evil, because the
law encourageth to the one and deterreth from the other, is no evidence
of his being under the law and not under grace.[15]
13. Rom. 6:14; Gal. 2:16; Rom. 8:1; 10:4
14. Rom. 3:20; 7:7-25
15. Rom. 6:12-14; I Peter 3:8-13
VII. Neither are the aforementioned uses of the law contrary to the
grace of the Gospel, but do sweetly comply with it,[16] 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, requireth to be
done.[17]
16. Gal. 3:21
17. Ezek.36:27
Chapter XX - Of the Gospel, and of the Extent of the Grace Thereof
I. The covenant of works being broken by sin, and made unprofitable
unto life, God was pleased to give forth the promise of Christ, the seed
of the woman, as the means of calling the elect, and begetting in them
faith and repentance;[1] in this promise the gospel, as to the substance
of it, was revealed, and [is] therein effectual for the conversion and
salvation of sinners.[2]
1. Gen. 3:15
2. Rev. 13:8
II. This promise of Christ, and salvation by Him, is revealed only by
the Word of God;[3] neither do the works of creation or providence, with
the light of nature, make discovery of Christ, or of grace by Him, so
much as in a general or obscure way;[4] much less that men destitute of
the revelation of Him by the promise or gospel, should be enabled
thereby to attain saving faith or repentance.[5]
3. Rom. 1:17
4. Rom. 10:14-15, 17
5. Prov. 29:18; Isa. 25:7; 60:2-3
III. The revelation of the gospel unto sinners, made in divers times
and by sundry parts, with the addition of promises and precepts for the
obedience required therein, as to the nations and persons to whom it is
granted, is merely of the sovereign will and good pleasure of God;[6]
not being annexed by virtue of any promise to the due improvement of
men's natural abilities, by virtue of common light received without it,
which none ever did make, or can do so;[7] and therefore in all ages,
the preaching of the gospel has been granted unto persons and nations,
as to the extent or straitening of it, in great variety, according to
the counsel of the will of God.
6. Psa. 147:20; Acts 16:7
7. Rom. 1:18-32
IV. Although the gospel be the only outward means of revealing Christ
and saving grace, and is, as such, abundantly sufficient thereunto; yet
that men who are dead in trespasses may be born again, quickened or
regenerated, there is moreover necessary an effectual insuperable work
of the Holy Spirit upon the whole soul, for the producing in them a new
spiritual life;[8] without which no other means will effect their
conversion unto God.[9]
8. Psa. 110:3; I Cor. 2:14; Eph. 1:19-20
9. John 6:44; II Cor. 4:4, 6
Chapter XXI - Of Christian Liberty and the Liberty of Conscience
I. The liberty which Christ hath purchased for believers under the
gospel, consists in their freedom from the guilt of sin, the condemning
wrath of God, the rigour and curse of the law,[1] and in their being
delivered from this present evil world,[2] bondage to Satan,[3] and
dominion of sin,[4] from the evil of afflictions,[5] the fear and sting
of death, the victory of the grave,[6] and everlasting damnation:[7] as
also in their free access to God, and their yielding obedience unto Him,
not out of slavish fear,[8] but a child-like love and willing mind.[9]
All which were common also to believers under the law for the substance
of them,[10] but under the New Testament the liberty of Christians is
further enlarged, in their freedom from the yoke of a 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.[11]
1. Gal. 3:13
2. Gal. 1:4
3. Acts 26:18
4. Rom. 8:3
5. Rom. 8:28
6. I Cor. 15:54-57
7. II Thess. 1:10
8. Rom. 8:15
9. Luke 1:73-75; I John 4:18
10. Gal. 3:9, 14
11. John 7:38-39; Heb. 10:19-21
II. God alone is Lord of the conscience,[12] and hath left it free from
the doctrines and commandments of men which are in any thing contrary to
His Word, or not contained in it.[13] So that to believe such doctrines,
or obey such commands out of conscience, it so betray true liberty of
conscience,[14] and the requiring of an implicit faith, an absolute and
blind obedience, is to destroy liberty of conscience and reason
also.[15]
12. James 4:12; Rom. 14:4
13. Acts 4:19, 29; I Cor. 7:23; Matt. 15:9
14. Col. 2:20, 22-23
15. I Cor. 3:5; II Cor. 1:24
III. They who upon pretence of Christian liberty do practice any sin,
or cherish any sinful lust, as they do thereby pervert the main design
of the grace of the gospel to their own destruction,[16] so they wholly
destroy the end of Christian liberty, which is, that being delivered out
of the hands of all our enemies, we might serve the Lord without fear,
in holiness and righteousness before Him, all the days of our lives.[17]
16. Rom. 6:1-2
17. Gal. 5:13; II Peter 2:18, 21
Chapter XXII - Of Religious Worship and the Sabbath Day
I. The light of nature shews that there is a God, who hath lordship and
sovereignty over all; is just, good and doth good unto all; and is
therefore to be feared, loved, praised, called upon, trusted in, and
served, with all the heart and all the soul, and with all the might.[1]
But the acceptable way of worshipping the true God, is instituted by
Himself,[2]and so limited by His own revealed will, that He may not be
worshipped according to the imagination and devices of men, nor the
suggestions of Satan, under any visible representations, or any other
way not prescribed in the Holy Scriptures.[3]
1. Jer. 10:7; Mark 12:33
2. Deut. 12:32
3. Exod. 20:4-6
II. Religious worship is to be given to God the Father, Son, and Holy
Spirit, and to Him alone;[4] not to angels, saints, or any other
creatures;[5] and since the fall, not without a mediator,[6] nor in the
mediation of any other but Christ alone.[7]
4. Matt. 4:9-10; John 6:23; Matt. 28:19
5. Rom. 1:25; Col. 2:18; Rev. 19:10
6. John 14:6
7. I Tim. 2:5
III. Prayer, with thanksgiving, being one part of natural worship, is
by God required of all men.[8] But that it maybe accepted, it is to be
made in the name of the Son,[9] by the help of the Spirit,[10] according
to His will;[11] with understanding, reverence, humility, fervency,
faith, love, and perseverance; and when with others , in a known
tongue.[12]
8. Psa. 95:1-7; 65:2
9. John 14:13-14
10. Rom. 8:26
11. I John 5:14
12. I Cor. 14:16-17
IV. Prayer is to be made for things lawful, and for all sorts of men
living, or that shall live hereafter;[13] but not for the dead,[14] not
for those of whom it may be known that they have sinned the sin unto
death.[15]
13. I Tim. 2:1-2; II Sam. 7:29
14. II Sam. 12:21-23
15. I John 5:16
V. The reading of the Scriptures,[16] preaching, and hearing the Word
of God,[17] teaching and admonishing one another in psalms, hymns, and
spiritual songs, singing with grace in our hearts to the Lord;[18] as
also the administration of baptism,[19] and the Lord's supper,[20] are
all parts of religious worship of God, to be performed in obedience to
Him, with understanding, faith, reverence, and godly fear; moreover,
solemn humiliation, with fastings,[21] and thanksgivings, upon special
occasions, ought to be used in an holy and religious manner.[22]
16. I Tim. 4:13
17. II Tim. 4:2; Luke 8:18
18. Col. 3:16; Eph. 5:19
19. Matt. 28:19-20
20. I Cor. 11:26
21. Esth. 4:16; Joel 2:12
22. Exod. 15:1-19; Psa. 107:1-43
VI. Neither prayer nor any other part of religious worship, is now
under the gospel, 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 in truth;[23] as in private
families[24] daily,[25] and in secret each one by himself;[26] so more
solemnly in the public assemblies, which are not carelessly nor wilfully
to be neglected or forsaken, when God by His word or providence calleth
thereto.[27]
23. John 4:21; Mal. 1:11; I Tim. 2:8
24. Acts 10:2
25. Matt. 6:11; Psa. 55:17
26. Matt. 6:6
27. Heb. 10:25; Acts 2:42
VII. As it is the law of nature, that in general a proportion of time,
by God's appointment, be set apart for the worship of God, so by His
Word, in a positive moral, and perpetual commandment, binding all men,
in all ages, He hath particularly appointed one day in seven for a
sabbath to be kept holy unto Him,[28] 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 is called the Lord's Day:[29] and is to be continued to the
end of the world as a Christian Sabbath, the observation of the last day
of the week being abolished.
28. Exod. 20:8
29. I Cor. 16:1-2; Acts 20:7; Rev. 1:10
VIII. The sabbath is then kept holy unto the Lord, when men, after a
due preparing of their hearts, and ordering their common affairs
aforehand, do not only observe an holy rest all day, from their own
works, words and thoughts, about their worldly employment and
recreations,[30] but are also taken up the whole time in the public and
private exercises of His worship, and in the duties of necessity and
mercy.[31]
30. Isa. 58:13; Neh. 13:15-22
31. Matt. 12:1-13
Chapter XXIII - Of
Lawful Oaths and Vows
I. A lawful oath is a part of religious worship, wherein the person
swearing in truth, righteousness, and judgment, solemnly calleth God to
witness what he sweareth,[1] and to judge him according to the truth or
falseness thereof[2]
1. Exod. 20:7; Deut. 10:20; Jer. 4:2
2. II Chr. 6:22-23
II. 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;[3] yet as in
matter of weight and moment, for confirmation of truth, and ending all
strife, an oath is warranted by the Word of God;[4] so a lawful oath
being imposed by lawful authority in such matters, ought to be taken.[5]
3. Matt. 5:34, 37; James 5:12
4. Heb. 6:16; II Cor. 1:23
5. Neh. 13:25
III. Whosoever taketh an oath warranted by the Word of God, ought duly
to consider the weightiness of so solemn an act, and therein to avouch
nothing but what he knoweth to be truth; for that by rash, false, and
vain oaths, the Lord is provoked, and for them this land mourns.[6]
6. Lev. 19:12; Jer. 23:10
IV. An oath is to be taken in the plain and common sense of the words,
without equivocation or mental reservation.[7]
7. Psa. 24:4
V. A vow, which is not to be made to any creature, but to God alone, is
to be made and performed with all religious care and faithfulness;[8]
but popish monastical vows of perpetual single life,[9] professed
poverty,[10] 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.[11]
8. Psa. 76:11; Gen. 28:20-22
9. I Cor. 7:2, 9
10. Eph. 4:28
11. Matt. 19:11
Chapter XXIV - Of the
Civil Magistrate
I. God, the supreme Lord and King of all the world, hath ordained civil
magistrates to be under Him, over the people, for His own glory and the
public good; and to this end hath armed them with the power of the
sword, for defence and encouragement of them that do good, and for the
punishment of evil doers.[1]
1. Rom. 13:1-4
II. It is lawful for Christians to accept and execute the office of a
magistrate when called thereunto; in the management whereof, as they
ought especially to maintain justice and peace,[2] according to the
wholesome laws of each kingdom and commonwealth, so for that end they
may lawfully now, under the New Testament, wage war upon just and
necessary occasions.[3]
2. II Sam. 23:3; Psa. 82:3-4
3. Luke 3:14
III. Civil magistrates being set up by God for the ends aforesaid;
subjection, in all lawful things commanded by them, ought to be yielded
by us in the Lord, not only for wrath, but for conscience' sake;[4] and
we ought to make supplications and prayers for kings and all that are in
authority, that under them we may live a quiet and peaceable life, in
all godliness and honesty.[5]
4. Rom. 13:5-7; I Peter 2:17
5. I Tim. 2:1-2
Chapter XXV - Of Marriage
I. 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.[1]
1. Gen. 2:24; Mal. 2:15; Matt. 19:5-6
II. Marriage was ordained for the mutual help of husband and wife,[2]
for the increase of mankind with a legitimate issue,[3] and for
preventing uncleanness.[4]
2. Gen. 2:18
3. Gen. 1:28
4. I Cor. 7:2, 9
III. It is lawful for all sorts of people to marry, who are able with
judgment to give their consent;[5] yet it is the duty of Christians to
marry in the Lord;[6] and therefore such as profess the true religion,
should not marry with infidels, or idolators; neither should such as are
godly, be unequally yoked, by marrying with such as are wicked in their
life, or maintain damnable heresy.[7]
5. Heb. 13:4; I Tim. 4:3
6. I Cor. 7:39
7. Neh. 13:25-27
IV. Marriage ought not to be within the degrees of consanguinity or
affinity, forbidden in the Word;[8] 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.[9]
8. Lev. 18:1-30
9. Mark 6:18; I Cor. 5:1
Chapter XXVI - Of the Church
I. 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 fulness of Him that filleth all in all.[1]
1. Heb. 12:23; Col. 1:18; Eph. 1:10, 22-23; 5:23, 27, 32
II. 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 error everting the foundation, or
unholiness of conversation, are and may be called visible saints;[2] and
of such ought all particular congregations to be constituted.[3]
2. I Cor. 1:2; Acts 11:26
3. Rom. 1:7; Eph. 1:20-22
III. The purest churches under heaven are subject to mixture and
error;[4] and some have so degenerated as to become no churches of
Christ, but synagogues of Satan;[5]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.[6]
4. I Cor. 5:1-13; Rev. 2:1-29; 3:1-22
5. Rev. 18:2; II Thess. 2:11-12
6. Matt. 16:18; Psa. 72:17; 102:28; Rev. 12:17
IV. 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;[7] 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
exalteth himself in the church against Christ, and all that is called
God; whom the Lord shall destroy with the brightness of His coming.[8]
7. Col. 1:18; Matt. 28:18-20; Eph. 4:11-12
8. II Thess. 2:2-9
V. In the execution of this power wherewith He is so entrusted, the
Lord Jesus calleth out of the world unto Himself, through the ministry
of His Word, by His Spirit, those that are given unto Him by His
Father,[9] that they may walk before Him in all the ways of obedience,
which He prescribeth to them in His Word.[10] Those thus called, He
commandeth to walk together in particular societies, or churches, for
their mutual edification, and the due performance of that public
worship, which He requireth of them in the world.[11]
9. John 10:16; 12:32
10. Matt. 28:20
11. Matt. 18:15-20
VI. 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;[12]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.[13]
12. Rom. 1:7; I Cor. 1:2
13. Acts 2:41-42; 5:13-14; II Cor. 9:13
VII. 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.[14]
14. Matt. 18:17-18; I Cor. 5:4-5; 5:13; II Cor. 2:6-8
VIII. 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.[15]
15. Acts 20:17, 28; Phil. 1:1
IX. 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;[16]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;[17] and of a deacon that he be chosen by the
like suffrage, and set apart by prayer, and the like imposition of
hands.[18]
16. Acts 14:23
17. I Tim. 4:14
18. Acts 6:3, 5-6
X. 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;[19]
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,[20] so as they may have a
comfortable supply, without being themselves entangled in secular
affairs;[21] and may also be capable of exercising hospitality towards
others;[22] 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.[23]
19. Acts 6:4; Heb. 13:17
20. I Tim. 5:17-18; Gal. 6:6-7
21. II Tim. 2:4
22. I Tim. 3:2
23. I Cor. 9:6-14
XI. 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.[24]
24. Acts 11:19-21; I Peter 4:10-11
XII. 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.[25]
25. I Thess. 5:14; II Thess. 3:6, 14-15
XIII. 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 proceedings of the church.[26]
26. Matt. 18:15-17; Eph. 4:2-3
XIV. 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,[27] 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.[28]
27. Eph. 6:18; Psa. 122:6
28. Rom. 16:1-2; III John 1:8-10
XV. 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;[29] howbeit these messengers assembled, are not
intrusted 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.[30]
29. Acts 15:2, 4, 6, 22-23, 25
30. II Cor. 1:24; I John 4:1
Chapter XXVII - Of
the Communion of Saints
I. 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;[1] and, being united to one another in love, they have communion
in each others gifts and graces,[2] 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.[3]
1. I John 1:3, 16; Phil. 3:10; Rom. 6:5-6
2. Eph. 4:15-16; I Cor. 12:7; 3:21-23
3. I Thess. 5:11, 14; Rom. 1:12; I John 3:17-18; Gal. 6:10
II. Saints by profession are bound to maintain an holy fellowship and
communion in the worship of God, and in performing such other spiritual
services as tend to their mutual edification;[4] as also in relieving
each other in outward things according to their several abilities, and
necessities;[5] 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,[6] or churches,[7] yet, as God offereth
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, doth not take
away or infringe the title or propriety which each man hath in his goods
and possessions.[8]
4. Heb. 10:24-25; 3:12-13
5. Acts 11:29-30.
6. Eph. 6:4
7. I Cor. 12:14-27
8. Acts 5:4; Eph. 4:28
Chapter
XXVIII - Of Baptism and the Lord's Supper
I. 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.[1]
1. Matt. 28:19-20; I Cor. 11:26
II. These holy appointments are to be administered by those only who
are qualified and thereunto called, according to the commission of
Christ.[2]
2. Matt. 28:19; I Cor. 4:1
Chapter XXIX - Of Baptism
I. 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;[1]
of remission of sins;[2] and of giving up into God, through Jesus
Christ, to live and walk in newness of life.[3]
1. Rom. 6:3-5; Col. 2:12; Gal. 3:27
2. Mark 1:4; Acts 22:16
3. Rom. 6:4
II. 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.[4]
4. Mark 16:16; Acts 2:41; 8:12, 36-37; 18:8
III. 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.[5]
5. Matt. 28:19-20; Acts 8:38
IV. Immersion, or dipping of the person in water, is necessary to the
due administration of this ordinance.[6]
6. Matt. 3:16, John 3:23
Chapter XXX - Of the Lord's
Supper
I. 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 shewing forth the
sacrifice of Himself in His death,[1] 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.[2]
1. I Cor. 11:23-26
2. I Cor. 10:16-17, 21
II. 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;[3] and a spiritual oblation of all possible
praise unto God for the same.[4] 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.
3. Heb. 9:25-26, 28
4. I Cor. 11:24; Matt. 26:26-27
III. 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.[5]
5. I Cor. 11:23-26
IV. 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.[6]
6. Matt. 26:26-28; 15:9; Exod. 20:4-5
V. 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,[7] albeit, in substance and nature, they still remain truly and
only bread and wine, as they were before.[8]
7. I Cor. 11:27
8. I Cor. 11:26-28
VI. That doctrine which maintains a change of the substance of bread
and wine, into the substance of Christ's body and blood, commonly called
transubstantiation, by consecration of a priest, or by any other way, is
repugnant not to Scripture alone,[9] but even to common sense and
reason, overthroweth the nature of the ordinance, and hath been, and is,
the cause of manifold superstitions, yea, of gross idolatries.[10]
9. Acts 3:21; Luke 24:6, 39
10. I Cor. 11:24-25
VII. Worthy receivers, outwardly partaking of the visible elements in
this ordinance, do them 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.[11]
11. I Cor. 10:16; 11:23-26
VIII. 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;[12] yea, whosoever
shall receive unworthily, are guilty of the body and blood of the Lord,
eating and drinking judgment to themselves.[13]
12. II Cor. 6:14-15
13. I Cor. 11:29; Matt. 7:6
Chapter XXXI - Of the State of Man after Death, and of the Resurrection
of the Dead
I. The bodies of men after death return to dust, and see corruption[1]
but their souls, which neither die nor sleep, having an immortal
subsistence, immediately return to God who gave them.[2] The souls of
the righteous being then made perfect in holiness, are received into
paradise, where they are with Christ, and behold the face of God in
light and glory, waiting for the full redemption of their bodies;[3] and
the souls of the wicked are cast into hell; where they remain in torment
and utter darkness, reserved to the judgment of the great day;[4]
besides these two places, for souls separated from their bodies, the
Scripture acknowledgeth none.
1. Gen. 3:19; Acts 13:36
2. Eccl. 12:7
3. Luke 23:43; II Cor. 5:1, 6, 8; Phil. 1:23, Heb. 12:23
4. Jude 1:6-7; I Peter 3:19; Luke 16:23-24
II. At the last day, such of the saints as are found alive, shall not
sleep, but be changed;[5] and all the dead shall be raised up with the
selfsame bodies, and none other;[6]although with different qualities,
which shall be united again to their souls for ever.[7]
5. I Cor. 15:51-52; I Thess. 4:17
6. Job 19:26-27
7. I Cor. 15:42-43
III. 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.[8]
8. Acts 24:15; John 5:28-29; Phil. 3:21
Chapter XXXII - Of the
Last Judgment
I. God hath appointed a day wherein He will judge the world in
righteousness, by Jesus Christ;[1] to whom all power and judgment is
given of the Father; in which day, not only the apostate angels shall be
judged,[2] but likewise all persons that have lived upon the 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.[3]
1. Acts 17:31; John 5:22, 27
2. I Cor. 6:3; Jude 1:6
3. II Cor. 5:10; Eccl. 12:14; Matt. 12:36; Rom. 14:10, 12; Matt.
25:32-46
II. 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 eternal damnation of the reprobate, who are wicked
and disobedient:[4] for then shall the righteous go into everlasting
life, and receive that fullness of joy and glory with everlasting
rewards, in the presence of the Lord; but the wicked, who know not God,
and obey not the gospel of Jesus Christ, shall be cast aside into
everlasting torments,[5] and punished with everlasting destruction, from
the presence of the Lord, and from the glory of His power.[6]
4. Rom. 9:22-23.
5. Matt. 25:21, 34; II Tim. 4:8
6. Matt. 25:46; Mark 9:48; II Thess. 1:7-10
III. As Christ would have us to be certainly persuaded that there shall
be a day of judgment, both to deter all men from sin,[7] and for the
greater consolation of the godly in their adversity,[8] so will He have
the 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,[9] and may ever be prepared to say, "Come Lord Jesus; come
quickly". [10] Amen.
7. II Cor. 5:10-11
8. II Thess. 1:5-7
9. Mark 13:35-37; Luke 12:35-40
10. Rev. 22:20
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