C U L T -AND- C U L T U R E
T H E S E C O N D L O N D O N B A P T I S T
C O N F E S S I O N OF F A I T H OF 1 6 8 9
INTRODUCTION TO THE SECOND LONDON BAPTIST CONFESSION OF FAITH OF 1689 - This is a Reformed Baptist version of the Westminster Confession of Faith. It first appeared in 1677, was reprinted in 1688, and approved at a meeting of Baptist ministers and messengers in London in 1689. It was approved in the early eighteenth century by some American Baptist churches and so is also known as the Philadelphia Confession of Faith. It is very similar to the Westminster Confession of Faith and even closer to the Savoy Declaration of Faith and Order. Compared to the Westminster Confession the main differences are an omission of chapters 30 and 31, an addition of one chapter (chapter 20) and modifications of Chapters 20, 23, 25, 27, and 28 (which because of the addition of the new chapter 20 become 21, 24, 26, 28, and 29). The source (including Scripture references) is the Primitive Baptist Web Station website.
THE SECOND LONDON BAPTIST CONFESSION OF FAITH OF 1689
Preface
Introduction
Chapter I - Of the Holy Scriptures
Chapter II - Of God and of 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 of 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 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
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.
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 SCRIPTURE
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 | I Kings | Ecclesiastes | Obadiah |
| Exodus | II Kings | The Song of Songs | Jonah |
| Leviticus | I Chronicles | Isaiah | Micah |
| Numbers | II Chronicles | Jeremiah | Nahum |
| Deuteronomy | Ezra | Lamentations | Habakkuk |
| Joshua | Nehemiah | Ezekiel | Zephaniah |
| Judges | Esther | Daniel | Haggai |
| Ruth | Job | Hosea | Zechariah |
| I Samuel | Psalms | Joel | Malachi |
| II Samuel | Proverbs | Amos |
Of the New Testament:
| The Gospels | Paul's Epistles to | the Thessalonians II | The first and second |
| according to | the Romans | Timothy I | Epistles of Peter |
| Matthew | the Corinthians I | Timothy II | The first, second, and third |
| Mark | the Corinthians II | Titus | Epistles of John |
| Luke | the Galatians | Philemon | The Epistle of Jude |
| John | the Ephesians | The Epistles to | The Revelation of |
| The Acts of the | the Philippians | the Hebrews | John |
| Apostles | the Colossians | The Epistle | |
| the Thessalonians I | of James |
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 OF 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
judgements,[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 devided 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
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
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 fulfil 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 OF 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 honour; 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 Saviour 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 judgement 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
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
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
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
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
endeavour, 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
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 judgements 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 favour 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,
endeavouring 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 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
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
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
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 MEN 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