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THE WESTMINSTER CONFESSION OF FAITH (1646)
Chapter I. Of the Holy Scripture, Chapter II. Of God, and of the Holy Trinity, Chapter III. Of God's Eternal Decree, Chapter IV. Of Creation, Chapter
V. Of Providence, Chapter VI. Of the
Fall of Man, of Sin, and of the Punishment thereof, Chapter VII. Of God's Covenant with Man, 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, 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 Christian Liberty, and Liberty
of Conscience, Chapter XXI. Of Religious
Worship and the Sabbath-day, Chapter XXII.
Of Lawful Oaths and Vows, Chapter XXIII. Of
the Civil Magistrate, Chapter XXIV. Of
Marriage and Divorce, Chapter XXV. Of the
Church, Chapter XXVI. Of the Communion of
the Saints, Chapter XXVII. Of the
Sacraments, Chapter XXVIII. Of Baptism, Chapter XXIX. Of the Lord's Supper, Chapter XXX. Of Church Censures, Chapter XXXI. Of Synods and Councils, Chapter XXXII. Of the State of Man After
Death, and of the Resurrection of the Dead, Chapter
XXXIII. Of the Last Judgment
I. 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 unexcusable; yet are
they not sufficient to give that knowledge of God, and of His
will, which is necessary unto salvation. Therefore it pleased the
Lord, at sundry times, and in divers manners, to reveal Himself,
and to declare that His will unto His Church; and afterwards for
the better preserving and propagating of the truth, and for the
more sure establishment and comfort of the Church against the
corruption of the flesh, and the malice of Satan and of the
world, to commit the same wholly unto writing; which makes the
Holy Scripture to be most necessary; those former ways of God's
revealing His will unto His people being now ceased.
II. Under the name of Holy Scripture, or the
Word of God written, are now contained all the books of the Old
and New Testament, which are these:
Of the Old Testament
Genesis Ecclesiastes
Exodus The Song of Songs
Leviticus Isaiah
Numbers Jeremiah
Deuteronomy Lamentations
Joshua Ezekiel
Judges Daniel
Ruth Hosea
I Samuel Joel
II Samuel Amos
I Kings Obadiah
II Kings Jonah
I Chronicles Micah
II Chronicles Nahum
Ezra Habakkuk
Nehemiah Zephaniah
Esther Haggai
Job Zechariah
Psalms Malachi
Proverbs
Of the New Testament
The Gospels according to Thessalonians II
Matthew To Timothy I
Mark To Timothy II
Luke To Titus
John To Philemon
The Acts of the Apostles The Epistle to the
Paul's Epistles to the Romans Hebrews
Corinthians I The Epistle of James
Corinthians II The First and Second
Galatians Epistles of Peter
Ephesians The First, Second, and
Philippians Third Epistles of John
Colossians The Epistle of Jude
Thessalonians I The Revelation
All which are given by inspiration of God to
be the rule of faith and life.
III. The books commonly called Apocrypha, not
being of divine inspiration, are no part of the canon of the
Scripture, and therefore are of no authority in the Church of
God, nor to be any otherwise approved, or made use of, than other
human writings.
IV. The authority of the Holy Scripture, for
which it ought to be believed, and obeyed, depends not upon the
testimony of any man, or Church; but wholly upon God (who is
truth itself) the author thereof: and therefore it is to be
received, because it is the Word of God.
V. We may be moved and induced by the
testimony of the Church to an high and reverent esteem of the
Holy Scripture. And the heavenliness of the matter, the efficacy
of the doctrine, the majesty of the style, the consent of all the
parts, the scope of the whole (which is, to give all glory to
God), the full discovery it makes of the only way of man's
salvation, the many other incomparable excellencies, and the
entire perfection thereof, are arguments whereby it does
abundantly evidence itself to be the Word of God: yet
notwithstanding, our full persuasion and assurance of the
infallible truth and divine authority thereof, is from the inward
work of the Holy Spirit bearing witness by and with the Word in
our hearts.
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 in Scripture, or by good and
necessary consequence may be deduced from Scripture: unto which
nothing at any time is to be added, whether by new revelations of
the Spirit, or traditions of men. Nevertheless, we acknowledge
the inward illumination of the Spirit of God to be necessary for
the saving understanding of such things as are revealed in the
Word: and that there are some circumstances concerning the
worship of God, and government of the Church, common to human
actions and societies, which are to be ordered by the light of
nature, and Christian prudence, according to the general rules of
the Word, which are always to be observed.
VII. All things in Scripture are not alike
plain in themselves, nor alike clear unto all: yet those things
which are necessary to be known, believed, and observed for
salvation are so clearly propounded, and opened in some place of
Scripture or other, that not only the learned, but the unlearned,
in a due use of the ordinary means, may attain unto a sufficient
understanding of them.
VIII. The Old Testament in Hebrew (which was
the native language of the people of God of old), and the New
Testament in Greek (which, at the time of the writing of it, was
most generally known to the nations), being immediately inspired
by God, and, by His singular care and providence, kept pure in
all ages, are therefore authentically; so as, in all controversies
of religion, the Church is finally to appeal unto them. But,
because these original tongues are not known to all the people of
God, who have right unto, and interest in the Scriptures, and are
commanded, in the fear of God, to read and search them, therefore
they are to be translated in to the vulgar language of every
nation unto which they come, that, the Word of God dwelling
plentifully in all, they may worship Him in an acceptable manner;
and, through patience and comfort of the Scriptures, may have
hope.
IX. The infallible rule of interpretation of
Scripture is the Scripture itself: and therefore, when there is a
question about the true and full sense of any Scripture (which is
not manifold, but one), it must be searched and known by other
places that speak more clearly.
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 Spirit speaking in the
Scripture.
I. There is but one only, living, and true
God, who is infinite in being and perfection, a most pure spirit,
invisible, without body, parts, or passions; immutable, immense,
eternal, incomprehensible, almighty, most wise, most holy, most
free, most absolute; working all things according to the counsel
of His own immutable and most righteous will, for His own glory;
most loving, gracious, merciful, long- suffering, abundant in
goodness and truth, forgiving iniquity, transgression, and sin;
the rewarder of them that diligently seek Him; and withal, most
just, and terrible in His judgments, hating all sin, and who will
by no means clear the guilty.
II. God has all life, glory, goodness,
blessedness, in and of Himself; and is alone in and unto Himself
all-sufficient, not standing in need of any creatures which He
has made, nor deriving any glory from them, but only manifesting
His own glory in, by, unto, and upon them. He is the alone
fountain of all being, of whom, through whom, and to whom are all
things; and has most sovereign dominion over them, to do by them,
for them, or upon them whatsoever Himself pleases. In His sight
all things are open and manifest, His knowledge is infinite,
infallible, and independent upon the creature, so as nothing is
to Him contingent, or uncertain. He is most holy in all His
counsels, in all His works, and in all His commands. To Him is
due from angels and men, and every other creature, whatsoever
worship, service, or obedience He is pleased to require of them.
III. In the unity of the Godhead there be
three persons, of one substance, power, and eternity: God the
Father, God the Son, and God the Holy Ghost: the Father is of
none, neither begotten, nor proceeding; the Son is eternally
begotten of the Father; the Holy Ghost eternally proceeding from
the Father and the Son.
I. God from all eternity, did, by the most
wise and holy counsel of His own will, freely, and unchangeably
ordain whatsoever comes to pass; yet so, as thereby neither is
God the author of sin, nor is violence offered to the will of the
creatures; nor is the liberty or contingency of second causes
taken away, but rather established.
II. Although God knows whatsoever may or can
come to pass upon all supposed conditions; yet has He not decreed
anything because He foresaw it as future, or as that which would
come to pass upon such conditions.
III. By the decree of God, for the
manifestation of His glory, some men and angels are predestinated
unto everlasting life; and others foreordained to everlasting
death.
IV. These angels and men, thus predestinated,
and foreordained, are particularly and unchangeably designed, and
their number so certain and definite, that it cannot be either
increased or diminished.
V. Those of mankind that are predestinated
unto life, God, before the foundation of the world was laid,
according to His eternal and immutable purpose, and the secret
counsel and good pleasure of His will, has chosen, in Christ,
unto everlasting glory, out of His mere free grace and love,
without any foresight of faith, or good works, or perseverance in
either of them, or any other thing in the creature, as
conditions, or causes moving Him thereunto; and all to the praise
of His glorious grace.
VI. As God has appointed the elect unto glory,
so has He, by the eternal and most free purpose of His will,
foreordained all the means thereunto. Wherefore, they who are
elected, being fallen in Adam, are redeemed by Christ, are
effectually called unto faith in Christ by His Spirit working in
due season, are justified, adopted, sanctified, and kept by His
power, through faith, unto salvation. Neither are any other
redeemed by Christ, effectually called, justified, adopted,
sanctified, and saved, but the elect only.
VII. The rest of mankind God was pleased,
according to the unsearchable counsel of His own will, whereby He
extends or withholds mercy, as He pleases, for the glory of His
sovereign power over His creatures, to pass by; and to ordain
them to dishonor and wrath for their sin, to the praised of His
glorious justice.
VIII. The doctrine of this high mystery of
predestination is to be handled with special prudence and care,
that men, attending the will of God revealed in His Word, and
yielding obedience thereunto, may, from the certainty of their
effectual vocation, be assured of their eternal election. So
shall this doctrine afford matter of praise, reverence, and
admiration of God; and of humility, diligence, and abundant
consolation to all that sincerely obey the Gospel.
I. It pleased God the Father, Son, and Holy
Ghost, for the manifestation of the glory of His eternal power,
wisdom, and goodness, in the beginning, to create, or make of
nothing, the world, and all things therein whether visible or
invisible, in the space of six days; and all very good.
II. After God had made all other creatures, He
created man, male and female, with reasonable and immortal souls,
endued with knowledge, righteousness, and true holiness, after
His own image; having the law of God written in their hearts, and
power to fulfil it; and yet under a possibility of transgressing,
being left to the liberty of their own will, which was subject
unto change. Beside this law written in their hearts, they
received a command, not to eat of the tree of the knowledge of
good and evil; which while they kept, they were happy in their
communion with God, and had dominion over the creatures.
I. God the great Creator of all things does
uphold, direct, dispose, and govern all creatures, actions, and
things, from the greatest even to the least, by His most wise and
holy providence, according to His infallible foreknowledge, and
the free and immutable counsel of His own will, to the praise of
the glory of His wisdom, power, justice, goodness, and mercy.
II. Although, in relation to the foreknowledge
and decree of God, the first Cause, all things come to pass
immutably, and infallibly; yet, by the same providence, He orders
them to fall out, according to the nature of second causes,
either necessarily, freely, or contingently.
III. God, in His ordinary providence, makes
use of means, yet is free to work without, above, and against
them, at His pleasure.
IV. The almighty power, unsearchable wisdom,
and infinite goodness of God so far manifest themselves in His
providence, that it extends itself even to the first fall, and
all other sins of angels and men; and that not by a bare
permission, but such as has joined with it a most wise and
powerful bounding, and otherwise ordering, and governing of them,
in a manifold dispensation, to His own holy ends; yet so, as the
sinfulness thereof proceeds only from the creature, and not from
God, who, being most holy and righteous, neither is nor can be
the author or approver of sin.
V. The most wise, righteous, and gracious God
does oftentimes leave, for a season, His own children to manifold
temptations, and the corruption of their own hearts, to chastise
them for their former sins, or to discover unto them the hidden
strength of corruption and deceitfulness of their hearts, that
they may be humbled; and, to raise them to a more close and
constant dependence for their support upon Himself, and to make
them more watchful against all future occasions of sin, and for
sundry other just and holy ends.
VI. As for those wicked and ungodly men whom
God, as a righteous Judge, for former sins, does blind and
harden, from them He not only withholds His grace whereby they
might have been enlightened in their understandings, and wrought
upon in their hearts; but sometimes also withdraws the gifts
which they had, and exposes them to such objects as their
corruption makes occasion of sin; and, withal, gives them over to
their own lusts, the temptations of the world, and the power of
Satan, whereby it comes to pass that they harden themselves, even
under those means which God uses for the softening of others.
VII. As the providence of God does, in
general, reach to all creatures; so, after a most special manner,
it takes care of His Church, and disposes all things to the good
thereof.
I. Our first parents, being seduced by the subtly and temptations of Satan, sinned, in eating the
forbidden fruit. This their sin, God was pleased, according to
His wise and holy counsel, to permit, having purposed to order it
to His own glory.
II. By this sin they fell from their original
righteousness and communion, with God, and so became dead in sin,
and wholly defiled in all the parts and faculties of soul and
body.
III. They being the root of all mankind, the
guilt of this sin was imputed; and the same death in sin, and
corrupted nature, conveyed to all their posterity descending from
them by ordinary generation.
IV. From this original corruption, whereby we
are utterly indisposed, disabled, and made opposite to all good,
and wholly inclined to all evil, do proceed all actual
transgressions.
V. This corruption of nature, during this
life, does remain in those that are regenerated; and although it
be, through Christ, pardoned, and mortified; yet both itself, and
all the motions thereof, are truly and properly sin.
VI. Every sin, both original and actual, being
a transgression of the righteous law of God, and contrary
thereunto, does in its own nature, bring guilt upon the sinner,
whereby he is bound over to the wrath of God, and curse of the
law, and so made subject to death, with all miseries spiritual,
temporal, and eternal.
I. The distance between God and the creature
is go great, that although reasonable creatures do owe obedience
unto Him as their Creator, yet they could never have any fruition
of Him as their blessedness and reward, but by some voluntary
condescension on God's part, which He has been pleased to express
by way of covenant.
II. The first covenant made with man was a
covenant of works, wherein life was promised to Adam; and in him
to his posterity, upon condition of perfect and personal
obedience.
III. Man, by his fall, having made himself
incapable of life by that covenant, the Lord was pleased to make
a second, commonly called the covenant of grace; wherein He
freely offers unto sinners life and salvation by Jesus Christ;
requiring of them faith in Him, that they may be saved, and
promising to give unto all those that are ordained unto eternal
life His Holy Spirit, to make them willing, and able to believe.
IV. This covenant of grace is frequently set
forth in scripture by the name of a testament, in reference to
the death of Jesus Christ the Testator, and to the everlasting
inheritance, with all things belonging to it, therein bequeathed.
V. This covenant was differently administered
in the time of the law, and in the time of the Gospel: under the
law it was administered by promises, prophecies, sacrifices,
circumcision, the paschal lamb, and other types and ordinances
delivered to the people of the Jews, all fore signifying Christ to
come; which were, for that time, sufficient and efficacious,
through the operation of the Spirit, to instruct and build up the
elect in faith in the promised Messiah, by whom they had full
remission of sins, and eternal salvation; and is called the Old
Testament.
VI. Under the Gospel, when Christ, the
substance, was exhibited, the ordinances in which this covenant
is dispensed are the preaching of the Word, and the
administration of the sacraments of Baptism and the Lord's
Supper: which, though fewer in number, and administered with more
simplicity, and less outward glory, yet, in them, it is held
forth in more fullness, evidence, and spiritual efficacy, to all
nations, both Jews and Gentiles; and is called the New Testament.
There are not therefore two covenants of grace, differing in
substance, but one and the same, under various dispensations.
I. It pleased God, in His eternal purpose, to
choose and ordain the Lord Jesus, His only begotten Son, to be
the Mediator between God and man, the Prophet, Priest, and King,
the Head and Savior of His Church, the Heir of all things, and
Judge of the world: unto whom He did from all eternity give a
people, to be His seed, and to be by Him in time redeemed,
called, justified, sanctified, and glorified.
II. The Son of God, the second person of the
Trinity, being very and eternal God, of one substance and equal
with the Father, did, when the fullness of time was come, take
upon Him man's nature, with all the essential properties, and
common infirmities thereof, yet without sin; being conceived by
the power of the Holy Ghost, in the womb of the virgin Mary, of
her substance. So that two whole, perfect, and distinct natures,
the Godhead and the manhood, were inseparably joined together in
one person, without conversion, composition, or confusion. Which
person is very God, and very man, yet one Christ, the only
Mediator between God and man.
III. The Lord Jesus, in His human nature thus
united to the divine, was sanctified, and anointed with the Holy
Spirit, above measure, having in Him all the treasures of wisdom
and knowledge; in whom it pleased the Father that all fullness
should dwell; to the end that, being holy, harmless, undefiled,
and full of grace and truth, He might be thoroughly furnished to
execute the office of a Mediator and Surety. Which office He took
not unto Himself, but was thereunto called by His Father, who put
all power and judgment into His hand, and gave Him commandment to
execute the same.
IV. This office the Lord Jesus did most
willingly undertake; which that He might discharge, He was made
under the law, and did perfectly fulfil it; endured most grievous
torments immediately in His soul, and most painful sufferings in
His body; was crucified, and died, was buried, and remained under
the power of death, yet saw no corruption. On the third day He
arose from the dead, with the same body in which He suffered,
with which also he ascended into heaven, and there sits at the
right hand of His Father, making intercession, and shall return,
to judge men and angels, at the end of the world.
V. The Lord Jesus, by His perfect obedience,
and sacrifice of Himself, which He through the eternal Spirit,
once offered up unto God, has fully satisfied the justice of His
Father; and purchased, not only reconciliation, but an
everlasting in heritance in the kingdom of heaven, for those whom
the Father has given unto Him.
VI. Although the work of redemption was not
actually wrought by Christ till after His incarnation, yet the
virtue, efficacy, and benefits thereof were communicated unto the
elect, in all ages successively from the beginning of the world,
in and by those promises, types, and sacrifices, wherein He was
revealed, and signified to be the seed of the woman which should
bruise the serpent's head; and the Lamb slain from the beginning
of the world; being yesterday and today the same, and forever.
VII. Christ, in the work of mediation, acts
according to both natures, by each nature doing that which is
proper to itself; yet, by reason of the unity of the person, that
which is proper to one nature is sometimes in Scripture
attributed to the person denominated by the other nature.
VIII. To all those for whom Christ has
purchased redemption, He does certainly and effectually apply and
communicate the same; making intercession for them, and revealing
unto them, in and by the word, the mysteries of salvation;
effectually persuading them by His Spirit to believe and obey,
and governing their hearts by His word and Spirit; overcoming all
their enemies by His almighty power and wisdom, in such manner,
and ways, as are most consonant to His wonderful and unsearchable
dispensation.
I. God has endued the will of man with that
natural liberty, that is neither forced, nor, by any absolute
necessity of nature, determined good, or evil.
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; but yet, mutably, so that he might fall from it.
III. Man, by his fall into a state of sin, has
wholly lost all ability of will to any spiritual good
accompanying salvation: so as, a natural man, being altogether
averse from that good, and dead in sin, is not able, by his own
strength, to convert himself, or to prepare himself thereunto.
IV. When God converts a sinner, and translates
him into the state of grace, He frees him from his natural
bondage under sin; and, by His grace alone, enables him freely to
will and to do that which is spiritually good; yet so, as that by
reason of his remaining corruption, he does not perfectly, or
only, will that which is good, but does also will that which is
evil.
V. The will of man is made perfectly and
immutably free to do good alone in the state of glory only.
I. All those whom God hath predestinated unto
life, and those only, He is pleased, in His appointed time,
effectually to call, by His Word and Spirit, out of that state of
sin and death, in which they are by nature to grace and
salvation, by Jesus Christ; enlightening their minds spiritually
and savingly to understand the things of God, taking away their
heart of stone, and giving unto them an heart of flesh; renewing
their wills, and, by His almighty power, determining them to that
which is good, and effectually drawing them to Jesus Christ: yet
so, as they come most freely, being made willing by His grace.
II. This effectual call is of God's free and
special grace alone, not from anything at all foreseen in man,
who is altogether passive therein, until, being quickened and
renewed by the Holy Spirit, he is thereby enabled to answer this
call, and to embrace the grace offered and conveyed in it.
III. Elect infants, dying in infancy, are
regenerated, and saved by Christ, through the Spirit, who works
when, and where, and how He pleases: so also are all other elect
persons who are incapable of being outwardly called by the
ministry of the Word.
IV. Others, not elected, although they may be
called by the ministry of the Word, and may have some common
operations of the Spirit, yet they never truly come unto Christ,
and therefore cannot be saved: much less can men, not professing
the Christian religion, be saved in any other way whatsoever, be
they never so diligent to frame their lives according to the
light of nature, and the laws of that religion they do profess.
And to assert and maintain that they may, is very pernicious, and
to be detested.
I. Those whom God effectually calls, He also
freely justifies; not by infusing righteousness into them, but by
pardoning their sins, and by accounting and accepting their
persons as righteous; not for any thing wrought in them, or done
by them, but for Christ's sake alone; nor by imputing faith
itself, the act of believing, or any other evangelical obedience
to them, as their righteousness; but by imputing the obedience
and satisfaction of Christ unto them, they receiving and resting
on Him and His righteousness by faith; which faith they have not
of themselves, it is the gift of God.
II. Faith, thus receiving and resting on
Christ and His righteousness, is the alone instrument of
justification: yet is it not alone in the person justified, but
is ever accompanied with all other saving graces, and is no dead
faith, but works by love.
III. Christ, by His obedience and death, did
fully discharge the debt of all those that are thus justified,
and did make a proper, real and full satisfaction to His Father's
justice in their behalf. Yet, in as much as He was given by the
Father for them; and His obedience and satisfaction accepted in
their stead; and both, freely, not for any thing in them; their
justification is only of free grace; that both the exact justice,
and rich grace of God might be glorified in the justification of
sinners.
IV. God did, from all eternity, decree to
justify all the elect, and Christ did, in the fullness of time,
die for their sins, and rise again for their justification:
nevertheless, they are not justified, until the Holy Spirit does,
in due time, actually apply Christ unto them.
V. God does continue to forgive the sins of
those that are justified; and although they can never fall from
the sate of justification, yet they may, by their sins, fall
under God's fatherly displeasure, and not have the light of His
countenance restored unto them, until they humble themselves,
confess their sins, beg pardon, and renew their faith and
repentance.
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.
All those that are justified, God vouchsafes,
in and for His only Son Jesus Christ, to make partakers of the
grace of adoption, by which they are taken into the number, and
enjoy the liberties and privileges of the children of God, have
His name put upon them, receive the spirit of adoption, have
access to the throne of grace with boldness, are enabled to cry,
Abba, Father, are pitied, protected, provided for, and chastened
by Him as by a Father: yet never cast off, but sealed to the day
of redemption; and inherit the promises, as heirs of everlasting
salvation.
I. They, who are once effectually called, and
regenerated, having a new heart, and a new spirit created in
them, are further sanctified, really and personally, through the
virtue of Christ's death and resurrection, by His Word and Spirit
dwelling in them: the dominion of the whole body of sin is
destroyed, and the several lusts thereof are more and more
weakened and mortified; and they more and more quickened and
strengthened in all saving graces, to the practice of true
holiness, without which no man shall see the Lord.
II. This sanctification is throughout, in the
whole man; yet imperfect in this life, there abiding still some
remnants of corruption in every part; whence arises a continual
and irreconcilable war, the flesh lusting against the Spirit, and
the Spirit against the flesh.
III. In which war, although the remaining
corruption, for a time, may much prevail; yet, through the
continual supply of strength from the sanctifying Spirit of
Christ, the regenerate part does overcome; and so, the saints
grow in grace, perfecting holiness in the fear of God.
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, and is ordinarily wrought
by the ministry of the Word, by which also, and by the
administration of the sacraments, and prayer, it is increased and
strengthened.
II. By this faith, a Christian believes to be
true whatsoever is revealed in the Word, for the authority of God
Himself speaking therein; and acts differently upon that which
each particular passage thereof contains; yielding obedience to
the commands, trembling at the threatenings, and embracing the
promises of God for this life, and that which is to come. But the
principal acts of saving faith are accepting, receiving, and
resting upon Christ alone for justification, sanctification, and
eternal life, by virtue of the covenant of grace.
III. This faith is different in degrees, weak
or strong; may be often and many ways assailed, and weakened, but
gets the victory: growing up in many to the attainment of a full
assurance, through Christ, who is both the author and finisher of
our faith.
I. Repentance unto life is an evangelical
grace, the doctrine whereof is to be preached by every minister
of the Gospel, as well as that of faith in Christ.
II. By it, a sinner, out of the sight and
sense not only of the danger, but also of the filthiness and
odiousness of his sins, as contrary to the holy nature, and
righteous law of God; and upon the apprehension of His mercy in
Christ to such as are penitent, so grieves for, and hates his
sins, as to turn from them all unto God, purposing and endeavoring to walk with Him in all the ways of His
commandments.
III. Although repentance is not to be rested
in, as any satisfaction for sin, or any cause of the pardon
thereof, which is the act of God's free grace in Christ, yet it
is of such necessity to all sinners, that none may expect pardon
without it.
IV. As there is no sin so small, but it
deserves damnation; so there is no sin so great, that it can
bring damnation upon those who truly repent.
V. Man ought not to content themselves with a
general repentance, but it is every man's duty to endeavour to
repent of his particular sins, particularly.
VI. As every man is bound to make private
confession of his sins to God, praying for the pardon thereof;
upon which, and the forsaking of them, he shall find mercy; so,
he that scandalizes his brother, or the Church of Christ, ought
to be willing, by a private or public confession, and sorrow for
his sin, to declare his repentance to those that are offended,
who are thereupon to be reconciled to him, and in love to receive
him.
I. Good works are only such as God has
commanded in His holy Word, and not such as, without the warrant
thereof, are devised by men, out of blind zeal, or upon any
pretence of good intention.
II. These good works, done in obedience to
God's commandments, are the fruits and evidences of a true and
lively faith: and by them believers manifest their thankfulness,
strengthen their assurance, edify their brethren, adorn the
profession of the Gospel, stop the mouths of the adversaries, and
glorify God, whose workmanship they are, created in Christ Jesus
thereunto, that, having their fruit unto holiness, they may have
the end, eternal life.
III. Their ability to do good works is not at
all of themselves, but wholly from the Spirit of Christ. And that
they may be enabled thereunto, beside the graces they have
already received, there is required an actual influence of the
same Holy Spirit, to work in them to will, and to do, of His good
pleasure: yet are they not hereupon to grow negligent, as if they
were not bound to perform any duty unless upon a special motion
of the Spirit; but they ought to be diligent in stirring up the
grace of God that is in them.
IV. They who, in their obedience, attain to
the greatest height which is possibly 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.
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, but when we have done all we can, we have done but
our duty, and are unprofitable servants: and because, as they are
good, they proceed from His Spirit, and as they are wrought by
us, they are defiled, and mixed with so much weakness and
imperfection, that they cannot endure the severity of God's
judgment.
VI. Notwithstanding, the persons of believers
being accepted through Christ, their good works also are accepted
in Him; not as though they were in this life wholly unblamable
and unreproveable 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.
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: yet, because they
proceed not from an heart purified by faith; nor are done in a
right manner, according to the Word; nor to a right end, the
glory of God, they are therefore sinful and cannot please God, or
make a man meet to receive grace from God: and yet, their neglect
of them is more sinful and displeasing unto God.
I. They, whom God has accepted in His
Beloved, effectually called, and sanctified by His Spirit, can
neither totally nor finally fall away from the state of grace,
but shall certainly persevere therein to the end, and be
eternally saved.
II. This perseverance of the saints depends
not upon their own free will, but upon the immutability of the
decree of election, flowing from the free and unchangeable love
of God the Father; upon the efficacy of the merit and
intercession of Jesus Christ, the abiding of the Spirit, and of
the seed of God within them, and the nature of the covenant of
grace: from all which arises also the certainty and infallibility
thereof.
III. Nevertheless, they may, through the
temptations of Satan and of the world, the prevalency of
corruption remaining in them, and the neglect of the means of
their preservation, fall into grievous sins; and, for a time,
continue therein: whereby they incur God's displeasure, and
grieve His Holy Spirit, come to be deprived of some measure of
their graces and comforts, have their hearts hardened, and their
consciences wounded; hurt and scandalize others, and bring
temporal judgments upon themselves.
I. Although hypocrites and other unregenerate
men may vainly deceive themselves with false hopes and carnal
presumptions of being in the favor of God, and estate of
salvation (which hope of theirs shall perish): yet such as truly
believe in the Lord Jesus, and love Him in sincerity, endeavoring to walk in all good conscience before Him, may, in
this life, be certainly assured that they are in the state of
grace, and may rejoice in the hope of the glory of God, which
hope shall never make them ashamed.
II. This certainty is not a bare conjectural
and probable persuasion grounded upon a fallible hope; but an
infallible assurance of faith founded upon the divine truth of
the promises of salvation, the inward evidence of those graces
unto which these promises are made, the testimony of the Spirit
of adoption witnessing with our spirits that we are the children
of God, which Spirit is the earnest of our inheritance, whereby
we are sealed to the day of redemption.
III. This infallible assurance does not so
belong to the essence of faith, but that a true believer may wait
long, and conflict with many difficulties, before he be partaker
of it: yet, being enabled by the Spirit to know the things which
are freely given him of God, he may, without extraordinary
revelation in the right use of ordinary means, attain thereunto.
And therefore it is the duty of 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 Ghost, in love and
thankfulness to God, and in strength and cheerfulness in the
duties of obedience, the proper fruits of this assurance; so far
is it from inclining men to looseness.
IV. True believers may have the assurance of
their salvation divers ways shaken, diminished, and intermitted;
as, by negligence in preserving of it, by falling into some
special sin which wounds the conscience and grieves the Spirit;
by some sudden or vehement temptation, by God's withdrawing the
light of His countenance, and suffering even such as fear Him to
walk in darkness and to have no light: yet are they never so
utterly destitute of that seed of God, and life of faith, that
love of Christ and the brethren, that sincerity of heart, and
conscience of duty, out of which, by the operation of the Spirit,
this assurance may, in due time, be revived; and by the which, in
the mean time, they are supported from utter despair.
I. God gave to Adam a law, as a covenant of
works, by which He bound him and all his posterity, to personal,
entire, exact, and perpetual obedience, promised life upon the
fulfilling, and threatened death upon the breach of it, and
endued him with power and ability to keep it.
II. This law, after his fall, continued to be
a perfect rule of righteousness; and, as such, was delivered by
God upon Mount Sinai, in ten commandments, and written in two
tables: the first four commandments containing our duty towards
God; and the other six, our duty to man.
III. Besides this law, commonly called moral,
God was pleased to give to the people of Israel, as a church
under age, ceremonial laws, containing several typical
ordinances, partly of worship, prefiguring Christ, His graces,
actions, sufferings, and benefits; and partly, holding forth
divers instructions of moral duties. All which ceremonial laws
are now abrogated, under the New Testament.
IV. To them also, as a body politic, He gave
sundry judicial laws, which expired together with the State of
that people; not obliging under any now, further than the general
equity thereof may require.
V. The moral law does forever bind all, as
well justified persons as others, to the obedience thereof; and
that, not only in regard of the matter contained in it, but also
in respect of the authority of God the Creator, who gave it.
Neither does Christ, in the Gospel, any way dissolve, but much
strengthen this obligation.
VI. Although true believers be not under the
law, as a covenant of works, to be thereby justified, or
condemned; yet is it of great use to them, as well as to others;
in that, as a rule of life informing them of the will of God, and
their duty, it directs and binds them to walk accordingly;
discovering also the sinful pollutions of their nature, hearts
and lives; so as, examining themselves thereby, they may come to
further conviction of, humiliation for, and hatred against sin,
together with a clearer sight of the need they have of Christ,
and the perfection of His obedience. It is likewise of use to the
regenerate, to restrain their corruptions, in that it forbids
sin: and the threatenings of it serve to show what even their
sins deserve; and what afflictions, in this life, they may expect
for them, although freed from the curse thereof threatened in the
law. The promises of it, in like manner, show them God's
approbation of obedience, and what blessings they may expect upon
the performance thereof: although not as due to them by the law
as a covenant of works. So as, a man's doing good, and refraining
from evil, because the law encourages to the one and deters from
the other, is no evidence of his being under the law: and not
under grace.
VII. Neither are the forementioned uses of
the law contrary to the grace of the Gospel, but do sweetly
comply with it; the Spirit of Christ subduing and enabling the
will of man to do that freely, and cheerfully, which the will of
God, revealed in the law, requires to be done.
I. The liberty which Christ has purchased for
believers under the Gospel consists in their freedom from the
guilt of sin, and condemning wrath of God, the curse of the moral
law; and, in their being delivered from this present evil world,
bondage to Satan, and dominion of sin; from the evil of
afflictions, the sting of death, the victory of the grace, and
everlasting damnation; as also, in their free access to God, and
their yielding obedience unto Him, not out of slavish fear, but a
child-like love and willing mind. All which were common also to
believers under the law. But, under the New Testament, the
liberty of Christians is further enlarged, in their freedom from
the yoke of the ceremonial law, to which the Jewish Church was
subjected; and in greater boldness of access to the throne of
grace, and in fuller communications of the free Spirit of God,
than believers under the law did ordinarily partake of.
II. God alone is Lord of the conscience, and
has left it free from the doctrines and commandments of men,
which are, in any thing, contrary to His Word; or beside it, if
matters of faith, or worship. So that, to believe such doctrines,
or to obey such commands, out of conscience, is to betray true
liberty of conscience: and the requiring of an implicit faith,
and an absolute and blind obedience, is to destroy liberty of
conscience, and reason also.
III. They who, upon pretence of Christian
liberty, do practice any sin, or cherish any lust, do thereby
destroy the end of Christian liberty, which is, that being
delivered out of the hands of our enemies, we might serve the
Lord without fear, in holiness and righteousness before Him, all
the days of our life.
IV. And because the powers which God has
ordained, and the liberty which Christ has purchased are not
intended by God to destroy, but mutually to uphold and preserve
one another, they who, upon pretence of Christian liberty, shall
oppose any lawful power, or the lawful exercise of it, whether it
be civil or ecclesiastical, resist the ordinance of God. And, for
their publishing of such opinions, or maintaining of such
practices, as are contrary to the light of nature, or to the
known principles of Christianity (whether concerning faith,
worship, or conversation), or to the power of godliness; or, such
erroneous opinions or practices, as either in their own nature,
or in the manner of publishing or maintaining them, are
destructive to the external peace and order which Christ has
established in the Church, they may lawfully be called to
account, and proceeded against, by the censures of the Church,
and by the power of the civil magistrate..
I. The light of nature shows that there is a
God, who has lordship and sovereignty over all, is good, and does
good unto all, and is therefore to be feared, loved, praised,
called upon, trusted in, and served, with all the heart, and with
all the soul, and with all the might. But the acceptable way of
worshipping the true God is instituted by Himself, and so limited
by His own revealed will, that He may not be worshipped according
to the imaginations and devices of men, or the suggestions of
Satan, under any visible representation, or any other way not
prescribed in the holy Scripture.
II. Religious worship is to be given to God,
the Father, Son, and Holy Ghost; and to Him alone; not to angels,
saints, or any other creature: and, since the fall, not without a
Mediator; nor in the mediation of any other but of Christ alone.
III. Prayer, with thanksgiving, being one
special part of religious worship, is by God required of all men:
and, that it may be accepted, it is to be made in the name of the
Son, by the help of His Spirit, according to His will, with
understanding, reverence, humility, fervency, faith, love and
perseverance; and, if vocal, in a known tongue.
IV. Prayer is to be made for things lawful;
and for all sorts of men living, or that shall live hereafter:
but not for the dead, nor for those of whom it may be known that
they have sinned the sin unto death.
V. The reading of the Scriptures with godly
fear, the sound preaching and conscionable hearing of the Word,
in obedience unto God, with understanding, faith and reverence,
singing of psalms with grace in the heart; as also, the due
administration and worthy receiving of the sacraments instituted
by Christ, are all parts of the ordinary religious worship of
God: beside religious oaths, vows, solemn fastings, and
thanksgivings upon special occasions, which are, in their several
times and seasons, to be used in an holy and religious manner.
VI. Neither prayer, nor any other part of
religious worship, is now, under the Gospel, either tied unto, or
made more acceptable by any place in which it is performed, or
towards which it is directed: but God is to be worshipped
everywhere, in spirit and truth; as, in private families daily,
and in secret, each one by himself; so, more solemnly in the
public assemblies, which are not carelessly or willfully to be
neglected, or forsaken, when God, by His Word or providence,
calls thereunto.
VII. As it is the law of nature, that, in
general, a due proportion of time be set apart for the worship of
God; so, in His Word, by a positive, moral, and perpetual
commandment binding all men in all ages, He has particularly
appointed one day in seven, for a Sabbath, to be kept holy unto
him: which, from the beginning of the world to the resurrection
of Christ, was the last day of the week: and, from the
resurrection of Christ, was changed into the first day of the
week, which, in Scripture, is called the Lord's Day, and is to be
continued to the end of the world, as the Christian Sabbath.
VIII. This Sabbath is then kept holy unto the
Lord, when men, after a due preparing of their hearts, and
ordering of their common affairs beforehand, do not only observe
an holy rest, all the day, from their own works, words, and
thoughts about their worldly employments and recreations, but
also are taken up, the whole time, in the public and private
exercises of His worship, and in the duties of necessity and
mercy.
I. A lawful oath is part of religious
worship, wherein, upon just occasion, the person swearing
solemnly calls God to witness what he asserts, or promises, and
to judge him according to the truth or falsehood of what he
swears.
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. Yet, as in matters of
weight and moment, an oath is warranted by the Word of God, under
the New Testament as well as under the old; so a lawful oath,
being imposed by lawful authority, in such matters, ought to be
taken.
III. Whosoever takes an oath ought duly to
consider the weightiness of so solemn an act, and therein to
avouch nothing but what he is fully persuaded is the truth:
neither may any man bind himself by oath to any thing but what is
good and just, and what he believes so to be, and what he is able
and resolved to perform. Yet it is a sin to refuse an. oath
touching any thing that is good and just, being imposed. by
lawful authority..
IV. An oath is to be taken in the plain and
common sense of the words, without equivocation, or mental
reservation. It cannot oblige to sin; but in any thing not
sinful, being taken, it binds to performance, although to a man's
own hurt. Not is it to be violated, although made to heretics, or
infidels.
V. A vow is of the like nature with a
promissory oath, and ought to be made with the like religious
care, and to be performed with the like faithfulness.
VI. It is not to be made to any creature, but
to God alone: and that it may be accepted, it is to be made
voluntarily, out of faith, and conscience of duty, in way of
thankfulness for mercy received, or for the obtaining of what we
want, whereby we more strictly bind ourselves to necessary
duties: or, to other things, so far and so long as they may fitly
conduce thereunto. /p>
VII. No man may vow to do any thing forbidden
in the Word of God, or what would hinder any duty therein
commanded, or which is not in his own power, and for the
performance whereof he has no promise of ability from God. In
which respects, popish monastical vows of perpetual single life,
professed poverty, and regular obedience, are so far from being
degrees of higher perfection, that they are superstitious and
sinful snares, in which no Christian may entangle himself.
I. God, the supreme Lord and King of all the
world, has ordained civil magistrates, to be, under Him, over the
people, for His own glory, and the public good: and, to this end,
has armed them with the power of the sword, for the defense and
encouragement of them that are good, and for the punishment of
evil doers.
II. It is lawful for Christians to accept and
execute the office of a magistrate, when called thereunto: in the
managing whereof, as they ought especially to maintain piety,
justice, and peace, according to the wholesome laws of each
commonwealth; so, for that end, they may lawfully, now under the
New Testament, wage war, upon just and necessary occasion.
III. Civil magistrates may not assume to
themselves the administration of the Word and sacraments; or the
power of the keys of the kingdom of heaven; yet he has authority,
and. it is his duty, to take order that unity and peace be.
preserved in the Church, that the truth of God be kept pure. and
entire, that all blasphemies and heresies be suppressed,. all
corruptions and abuses in worship and discipline. prevented or
reformed, and all the ordinances of God duly. settled,
administrated, and observed. For the better. effecting whereof,
he has power to call synods, to be present. at them and to
provide that whatsoever is transacted in them. be according to
the mind of God. or, in the least, interfere in matters of faith.
Yet, as nursing fathers, it is the duty of civil magistrates to
protect the Church of our common Lord, without giving the
preference to any denomination of Christians above the rest, in
such a manner that all ecclesiastical persons whatever shall
enjoy the full, free, and unquestioned liberty of discharging
every part of their sacred functions, without violence or danger.
And, as Jesus Christ has appointed a regular government and
discipline in his Church, no law of any commonwealth should
interfere with, let, or hinder, the due exercise thereof, among
the voluntary members of any denomination of Christians,
according to their own profession and belief. It is the duty of
civil magistrates to protect the person and good name of all
their people, in such an effectual manner as that no person be
suffered, either upon pretense of religion or of infidelity, to
offer any indignity, violence, abuse, or injury to any other
person whatsoever: and to take order, that all religious and
ecclesiastical assemblies be held without molestation or
disturbance..
IV. It is the duty of people to pray for
magistrates, to honor their persons, to pay them tribute or
other dues, to obey their lawful commands, and to be subject to
their authority, for conscience' sake. Infidelity, or difference
in religion, does not make void the magistrates' just and legal
authority, nor free the people from their due obedience to them:
from which ecclesiastical persons are not exempted, much less has
the Pope any power and jurisdiction over them in their dominions,
or over any of their people; and, least of all, to deprive them
of their dominions, or lives, if he shall judge them to be
heretics, or upon any other pretence whatsoever.
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.
II. Marriage was ordained for the mutual help
of husband and wife, for the increase of mankind with a
legitimate issue, and of the Church with an holy seed; and for
preventing of uncleanness.
III. It is lawful for all sorts of people to
marry, who are able with judgment to give their consent. Yet it
is the duty of Christians to marry only in the Lord. And
therefore such as profess the true reformed religion should not
marry with infidels, papists, or other idolaters: neither should
such as are godly be unequally yoked, by marrying with such as
are notoriously wicked in their life, or maintain damnable
heresies.
IV. Marriage ought not to be within the
degrees of consanguinity or affinity forbidden by the Word. Nor
can such incestuous marriages ever be made lawful by any law of
man or consent of parties, so as those persons may live together
as man and wife. The man may not marry any of his wife's kindred,
nearer in blood then he may of his own: nor the woman of her
husband's kindred, nearer in blood than of her own..
V. Adultery or fornication committed after a
contract, being detected before marriage, gives just occasion to
the innocent party to dissolve that contract. In the case of
adultery after marriage, it is lawful for the innocent party to
sue out a divorce and, after the divorce, to marry another, as if
the offending party were dead.
VI. Although the corruption of man be such as
is apt to study arguments unduly to put asunder those whom God
has joined together in marriage: yet, nothing but adultery, or
such willful desertion as can no way be remedied by the Church, or
civil magistrate, is cause sufficient of dissolving the bond of
marriage: wherein, a public and orderly course of proceeding is
to be observed; and the persons concerned in it not left to their
own wills, and discretion, in their own case.
I. The catholic or universal Church, which is
invisible, consists of the whole number of the elect, that have
been, are, or shall be gathered into one, under Christ the Head
thereof; and is the spouse, the body, the fullness of Him that
fills all in all.
II. The visible Church, which is also
catholic or universal under the Gospel (not confined to one
nation, as before under the law), consists of all those
throughout the world that profess the true religion; and of their
children: and is the kingdom of the Lord Jesus Christ, the house
and family of God, out of which there is no ordinary possibility
of salvation.
III. Unto this catholic visible Church Christ
has given the ministry, oracles, and ordinances of God, for the
gathering and perfecting of the saints, in this life, to the end
of the world: and does, by His own presence and Spirit, according
to His promise, make them effectual thereunto.
IV. This catholic Church has been sometimes
more, sometimes less visible. And particular Churches, which are
members thereof, are more or less pure, according as the doctrine
of the Gospel is taught and embraced, ordinances administered,
and public worship performed more or less purely in them.
V. The purest Churches under heaven are
subject both to mixture and error; and some have so degenerated,
as to become no Churches of Christ, but synagogues of Satan.
Nevertheless, there shall be always a Church on earth to worship
God according to His will.
VI. There is no other head of the Church but
the Lord Jesus Christ. Nor can the Pope of Rome, in any sense, be
head thereof; but is that Antichrist, that man of sin, and son of
perdition, that exalts himself, in the Church, against Christ and
all that is called God.
I. All saints, that are united to Jesus
Christ their Head, by His Spirit, and by faith, have fellowship
with Him in His grace, sufferings, death, resurrection, and
glory: and, being united to one another in love, they have
communion in each other's gifts and graces, and are obliged to
the performance of such duties, public and private, as do conduce
to their mutual good, both in the inward and outward man.
II. Saints by profession are bound to
maintain an holy fellowship and communion in the worship of God,
and in performing such other spiritual services as tend to their
mutual edification; as also in relieving each other in outward
things, according to their several abilities and necessities.
Which communion, as God offers opportunity, is to be extended
unto all those who, in every place, call upon the name of the
Lord Jesus.
III. This communion which the saints have
with Christ, does not make them in any wise partakers of the
substance of His Godhead; or to be equal with Christ in any
respect: either of which to affirm is impious and blasphemous.
Nor does their communion one with another, as saints, take away,
or infringe the title or propriety which each man has in his
goods and possessions.
I. Sacraments are holy signs and seals of the
covenant of grace, immediately instituted by God, to represent
Christ and His benefits; and to confirm our interest in Him: as
also, to put a visible difference between those that belong unto
the Church and the rest of the world; and solemnly to engage them
to the service of God in Christ, according to His Word.
II. There is, in every sacrament, a spiritual
relation, or sacramental union, between the sign and the thing
signified: whence it comes to pass, that the names and effects of
the one are attributed to the other.
III. The grace which is exhibited in or by
the sacraments rightly used, is not conferred by any power in
them; neither does the efficacy of a sacrament depend upon the
piety or intention of him that does administer it: but upon the
work of the Spirit, and the word of institution, which contains,
together with a precept authorizing the use thereof, a promise of
benefit to worthy receivers.
IV. There are only two sacraments ordained by
Christ our Lord in the Gospel; that is to say, Baptism, and the
Supper of the Lord: neither of which may be dispensed by any, but
by a minister of the Word lawfully ordained.
V. The sacraments of the Old Testament in
regard to the spiritual things thereby signified and exhibited,
were, for substance, the same with those of the new.
I. Baptism is a sacrament of the New
Testament, ordained by Jesus Christ, not only for the solemn
admission of the party baptized into the visible Church; but also
to be unto him a sign and seal of the covenant of grace, of his
ingrafting into Christ, of regeneration, of remission of sins,
and of his giving up unto God, through Jesus Christ, to walk in
the newness of life. Which sacrament is, by Christ's own
appointment, to be continued in His Church until the end of the
world.
II. The outward element to be used in this
sacrament is water, wherewith the party is to be baptized, in the
name of the Father, and of the Son, and of the Holy Ghost, by a
minister of the Gospel, lawfully called thereunto.
III. Dipping of the person into the water is
not necessary; but Baptism is rightly administered by pouring, or
sprinkling water upon the person.
IV. Not only those that do actually profess
faith in and obedience unto Christ, but also the infants of one,
or both, believing parents, are to be baptized.
V. Although it is a great sin to contemn or
neglect this ordinance, yet grace and salvation are not so
inseparably annexed unto it, as that no person can be
regenerated, or saved, without it: or, that all that are baptized
are undoubtedly regenerated.
VI. The efficacy of Baptism is not tied to
that moment of time wherein it is administered; yet,
notwithstanding, by the right use of this ordinance, the grace
promised is not only offered, but really exhibited, and
conferred, by the Holy Ghost, to such (whether of age or infants)
as that grace belongs unto, according to the counsel of God's own
will, in His appointed time.
VII. The sacrament of Baptism is but once to
be administered unto any person.
I. Our Lord Jesus, in the night wherein He
was betrayed, instituted the sacrament of His body and blood,
called the Lord's Supper, to be observed in His Church, unto the
end of the world, for the perpetual remembrance of the sacrifice
of Himself in His death; the sealing all benefits thereof unto
true believers, their spiritual nourishment and growth in Him,
their further engagement in and to all duties which they owe unto
Him; and, to be a bond and pledge of their communion with Him,
and with each other, as members of His mystical body.
II. In this sacrament, Christ is not offered
up to His Father; nor any real sacrifice made at all, for
remission of sins of the quick or dead; but only a commemoration
of that one offering up of Himself, by Himself, upon the cross,
once for all: and a spiritual oblation of all possible praise
unto God, for the same: so that the popish sacrifice of the mass
(as they call it) is most abominably injurious to Christ's one,
only sacrifice, the alone propitiation for all the sins of His
elect.
III. The Lord Jesus has, in this ordinance,
appointed His ministers to declare His word of institution to the
people, to pray, and bless the elements of bread and wine, and
thereby to set them apart from a common to an holy use; and to
take and break the bread, to take the cup, and (they
communicating also themselves) to give both to the communicants;
but to none who are not then present in the congregation.
IV. Private masses, or receiving this
sacrament by a priest, or any other alone; as likewise, the
denial of the cup to the people, worshipping the elements, the
lifting them up, or carrying them about, for adoration, and the
reserving them for any pretended religious use; are all contrary
to the nature of this sacrament, and to the institution of
Christ.
V. The outward elements in this sacrament,
duly set apart to the uses ordained by Christ, have such relation
to Him crucified, as that, truly, yet sacramentally only, they
are sometimes called by the name of the things they represent, to
wit, the body and blood of Christ; albeit, in substance and
nature, they still remain truly and only bread and wine, as they
were before.
VI. That doctrine which maintains a change of
the substance of bread and wine, into the substance of Christ's
body and blood (commonly called transubstantiation) by
consecration of a priest, or by any other way, is repugnant, not
to Scripture alone, but even to common sense, and reason;
overthrows the nature of the sacrament, and has been, and is, the
cause of manifold superstitions; yes, of gross idolatries.
VII. Worthy receivers, outwardly partaking of
the visible elements, in this sacrament, do then also, inwardly
by faith, really and indeed, yet not carnally and corporally but
spiritually, receive and feed upon, Christ crucified, and all
benefits of His death: the body and blood of Christ being then,
not corporally or carnally, in, with, or under the bread and
wine; yet, as really, but spiritually, present to the faith of
believers in that ordinance, as the elements themselves are to
their outward senses.
VIII. Although ignorant and wicked men
receive the outward elements in this sacrament; yet, they receive
not the thing signified thereby; but, by their unworthy coming
thereunto, are guilty of the body and blood of the Lord, to their
own damnation. Wherefore, all ignorant and ungodly persons, as
they are unfit to enjoy communion with Him, so are they unworthy
of the Lord's table; and cannot, without great sin against
Christ, while they remain such, partake of these holy mysteries,
or be admitted thereunto.
I. The Lord Jesus, as king and head of His
Church, has therein appointed a government, in the hand of Church
officers, distinct from the civil magistrate.
II. To these officers the keys of the kingdom
of heaven are committed; by virtue whereof, they have power,
respectively, to retain, and remit sins; to shut that kingdom
against the impenitent, both by the Word, and censures; and to
open it unto penitent sinners, by the ministry of the Gospel; and
by absolution from censures, as occasion shall require.
III. Church censures are necessary, for the
reclaiming and gaining of offending brethren, for deterring of
others from the like offences, for purging out of that leaven
which might infect the whole lump, for vindicating the honor of
Christ, and the holy profession of the Gospel, and for preventing
the wrath of God, which might justly fall upon the Church, if
they should suffer His covenant, and the seals thereof, to be
profaned by notorious and obstinate offenders.
IV. For the better attaining of these ends,
the officers of the Church are to proceed by admonition;
suspension from the sacrament of the Lord's Supper for a season;
and by excommunication from the Church; according to the nature
of the crime, and demerit of the person.
I. For the better government, and further
edification of the Church, there ought to be such assemblies as
are commonly called synods or councils: and it belongs to the
overseers and other rulers of the particular Churches, by virtue
of their office, and the power which Christ has given them for
edification and not for destruction, to appoint such assemblies;
and to convene together in them, as outer as they shall judge it
expedient for the good of the Church.
II. As magistrates may lawfully call a synod
of ministers, and other fit persons, to consult and advise with,
about matters of religion; so, if magistrates be open enemies to
the Church, the ministers of Christ, of themselves, by virtue of
their office, or they, with other fit persons upon delegation
from their Churches, may meet together in such assemblies.
III. It belongs to synods and councils, ministerial to determine controversies of faith, and cases of
conscience; to set down rules and directions for the better
ordering of the public worship of God, and government of his
Church; to receive complaints in cases of maladministration, and
authoritatively to determine the same; which decrees and
determinations, if consonant to the Word of God, are to be
received with reverence and submission; not only for their
agreement with the Word, but also for the power whereby they are
made, as being an ordinance of God appointed thereunto in His
Word.
III. All synods or councils, since the
apostles' times, whether general or particular, may err; and many
have erred. Therefore they are not to be made the rule of faith,
or practice; but to be used as a help in both.
IV. Synods and councils are to handle, or
conclude nothing, but that which is ecclesiastical: and are not
to intermeddle with civil affairs which concern the commonwealth,
unless by way of humble petition in cases extraordinary; or, by
way of advice, for satisfaction of conscience, if they be
thereunto required by the civil magistrate.
I. The bodies of men, after death, return to
dust, and see corruption: but their souls, which neither die nor
sleep, having an immortal subsistence, immediately return to God
who gave them: the souls of the righteous, being then made
perfect in holiness, are received into the highest heavens, where
they behold the face of God, in light and glory, waiting for the
full redemption of their bodies. And the souls of the wicked are
cast into hell, where they remain in torments and utter darkness,
reserved to the judgment of the great day. Beside these two
places, for souls separated from their bodies, the Scripture
acknowledges none.
II. At the last day, such as are found alive
shall not die, but be changed: and all the dead shall be raised
up, with the selfsame bodies, and none other (although with
different qualities), which shall be united again to their souls
forever.
III. The bodies of the unjust shall, by the
power of Christ, be raised to dishonour: the bodies of the just,
by His Spirit, unto honor; and be made conformable to His own
glorious body.
I. God has appointed a day, wherein He will
judge the world, in righteousness, by Jesus Christ, to whom all
power and judgment is given of the Father. In which day, not only
the apostate angels shall be judged, but likewise all persons
that have lived upon earth shall appear before the tribunal of
Christ, to give an account of their thoughts, words, and deeds;
and to receive according to what they have done in the body,
whether good or evil.
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 damnation of
the reprobate, who are wicked and disobedient. For then shall the
righteous go into everlasting life, and receive that fullness of
joy and refreshing, which shall come from the presence of the
Lord; but the wicked who know not God, and obey not the Gospel of
Jesus Christ, shall be cast into eternal torments, and be
punished with everlasting destruction from the presence of the
Lord, and from the glory of His power.
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; and for the greater consolation of the godly in
their adversity: so will He have that day unknown to men, that
they may shake off all carnal security, and be always watchful,
because they know not at what hour the Lord will come; and may be
ever prepared to say, Come Lord Jesus, come quickly, Amen.
Charles Herle, Prolocuter.
Cornelius Burges, Assessor.
Herbert Palmer, Assessor.
Henry Robroughe, Scriba.
Adoniram Byfield, Scriba.
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