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1689 London Baptist Confession of Faith
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Chapter 1:
Of the
Holy Scriptures
1. The Holy Scripture is the only sufficient, certain, and
infallible rule of all saving knowledge, faith, and obedience, 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. Therefore it pleased
the Lord at sundry times and in divers manners to reveal himself, and
to declare that his will unto his church; and afterward 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.
( 2 Timothy 3:15-17; Isaiah 8:20; Luke 16:29, 31; Ephesians 2:20;
Romans 1:19-21; Romans 2:14,15; Psalms 19:1-3; Hebrews 1:1; Proverbs
22:19-21; Romans 15:4; 2 Peter 1:19,20 )
2. Under the name of Holy Scripture, or the Word of God written,
are now contained all the books of the Old and New Testaments, which
are these:
OF THE OLD TESTAMENT:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth,
I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles,
Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song
of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea,
Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,
Zechariah, Malachi
OF THE NEW TESTAMENT: Matthew,
Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the
Romans, I Corinthians, II Corinthians, Galatians, Ephesians,
Philippians, Colossians, I Thessalonians, II Thessalonians, I Timothy,
II Timothy, To Titus, To Philemon, The Epistle to the Hebrews, Epistle
of James, The first and second Epistles of Peter, The first, second,
and third Epistles of John, The Epistle of Jude, The Revelation
All of which are given by the inspiration of God, to be the rule of
faith and life.
( 2 Timothy 3:16)
3. 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.
( Luke 24:27, 44; Romans 3:2 )
4. The authority of the Holy Scripture, for which it ought to be
believed, dependeth not upon the testimony of any man or 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.
( 2 Peter 1:19-21; 2 Timothy 3:16; 2 Thessalonians 2:13; 1 John 5:9 )
5. 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.
( John 16:13,14; 1 Corinthians 2:10-12; 1 John 2:20, 27)
6. The whole counsel of God concerning all things necessary for
his own glory, man's salvation, faith and life, is either expressly set
down 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. Nevertheless, we acknowledge the inward illumination
of the Spirit of God to be necessary for the saving understanding of
such things as are revealed in the Word, and that there are some
circumstances concerning the worship of God, and government of the
church, common to human actions and societies, which are to be ordered
by the light of nature and Christian prudence, according to the general
rules of the Word, which are always to be observed.
( 2 Timothy 3:15-17; Galatians 1:8,9; John 6:45; 1 Corinthians 2:9-12;
1 Corinthians 11:13, 14; 1 Corinthians 14:26,40)
7. All things in Scripture are not alike plain in themselves, nor
alike clear unto all; yet those things which are necessary to be known,
believed and observed for salvation, are so clearly propounded and
opened in some place of Scripture or other, that not only the learned,
but the unlearned, in a due use of ordinary means, may attain to a
sufficient understanding of them.
( 2 Peter 3:16; Psalms 19:7; Psalms 119:130)
8. The Old Testament in Hebrew (which was the native language of
the people of God of old), and the New Testament in Greek (which at the
time of 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. 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 and search them, therefore they
are to be translated into the vulgar language of every nation unto
which they come, that the Word of God dwelling plentifully in all, they
may worship him in an acceptable manner, and through patience and
comfort of the Scriptures may have hope.
( Romans 3:2; Isaiah 8:20; Acts 15:15; John 5:39; 1 Corinthians 14:6,
9, 11, 12, 24, 28; Colossians 3:16 )
9. The infallible rule of interpretation of Scripture is the
Scripture itself; and therefore when there is a question about the true
and full sense of any Scripture (which is not manifold, but one), it
must be searched by other places that speak more clearly.
( 2 Peter 1:20, 21; Acts 15:15, 16)
10. The supreme judge, by which all controversies of religion are
to be determined, and all decrees of councils, opinions of ancient
writers, doctrines of men, and private spirits, are to be examined, and
in whose sentence we are to rest, can be no other but the Holy
Scripture delivered by the Spirit, into which Scripture so delivered,
our faith is finally resolved.
( Matthew 22:29, 31, 32; Ephesians 2:20; Acts 28:23)
Chapter 2: Of God and of
the Holy Trinity
1. The Lord our God is but one only living and true God; whose
subsistence is in and of himself, infinite in being and perfection;
whose essence cannot be comprehended by any but himself; a most pure
spirit, invisible, without body, parts, or passions, who only hath
immortality, dwelling in the light which no man can approach unto; who
is immutable, immense, eternal, incomprehensible, almighty, every way
infinite, most holy, most wise, most free, most absolute; working all
things according to the counsel of his own immutable and most righteous
will for his own glory; most loving, gracious, merciful,
long-suffering, abundant in goodness and truth, forgiving iniquity,
transgression, and sin; the rewarder of them that diligently seek him,
and withal most just and terrible in his judgments, hating all sin, and
who will by no means clear the guilty.
( 1 Corinthians 8:4, 6; Deuteronomy 6:4; Jeremiah 10:10; Isaiah 48:12;
Exodus 3:14; John 4:24; 1 Timothy 1:17; Deuteronomy 4:15, 16; Malachi
3:6; 1 Kings 8:27; Jeremiah 23:23; Psalms 90:2; Genesis 17:1; Isaiah
6:3; Psalms 115:3; Isaiah 46:10; Proverbs 16:4; Romans 11:36; Exodus
34:6, 7; Hebrews 11:6; Nehemiah 9:32, 33; Psalms 5:5, 6; Exodus 34:7;
Nahum 1:2, 3 )
2. God, having all life, glory, goodness, 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, but only manifesting his own glory in, by, unto, and upon them;
he is the alone fountain of all being, of whom, through whom, and to
whom are all things, and he hath most sovereign dominion over all
creatures, to do by them, for them, or upon them, whatsoever himself
pleaseth; in his sight all things are open and manifest, his knowledge
is infinite, infallible, and independent upon the creature, so as
nothing is to him contingent or uncertain; he is most holy in all his
counsels, in all his works, and in all his commands; to him is due from
angels and men, whatsoever worship, service, or obedience, as creatures
they owe unto the Creator, and whatever he is further pleased to
require of them.
( John 5:26; Psalms 148:13; Psalms 119:68; Job 22:2, 3; Romans
11:34-36; Daniel 4:25, 34, 35; Hebrews 4:13; Ezekiel 11:5; Acts 15:18;
Psalms 145:17; Revelation 5:12-14 )
3. In this divine and infinite Being there are three
subsistences, the Father, the Word or Son, and Holy Spirit, of one
substance, power, and eternity, each having the whole divine essence,
yet the essence undivided: the Father is of none, neither begotten nor
proceeding; the Son is eternally begotten of the Father; the Holy
Spirit proceeding from the Father and the Son; all infinite, without
beginning, therefore but one God, who is not to be divided in nature
and being, but distinguished by several peculiar relative properties
and personal relations; which doctrine of the Trinity is the foundation
of all our communion with God, and comfortable dependence on him.
( 1 John 5:7; Matthew 28:19; 2 Corinthians 13:14; Exodus 3:14; John
14:11; 1 Corinthians 8:6; John 1:14,18; John 15:26; Galatians 4:6 )
Chapter 3: Of God's
Decree
1. 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 comes to pass; yet so as thereby is God neither the
author of sin nor hath fellowship with any therein; 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; in
which appears his wisdom in disposing all things, and power and
faithfulness in accomplishing his decree.
( Isaiah 46:10; Ephesians 1:11; Hebrews 6:17; Romans 9:15, 18; James
1:13; 1 John 1:5; Acts 4:27, 28; John 19:11; Numbers 23:19; Ephesians
1:3-5 )
2. Although God knoweth whatsoever may or can come to pass, upon
all supposed conditions, yet hath he not decreed anything, because he
foresaw it as future, or as that which would come to pass upon such
conditions.
( Acts 15:18; Romans 9:11, 13, 16, 18 )
3. By the decree of God, for the manifestation of his glory, some
men and angels are predestinated, or foreordained to eternal life
through Jesus Christ, to the praise of his glorious grace; others being
left to act in their sin to their just condemnation, to the praise of
his glorious justice.
( 1 Timothy 5:21; Matthew 25:34; Ephesians 1:5, 6; Romans 9:22, 23;
Jude 4 )
4. These angels and men thus predestinated and foreordained, are
particularly and unchangeably designed, and their number so certain and
definite, that it cannot be either increased or diminished.
( 2 Timothy 2:19; John 13:18 )
5. Those of mankind that are predestinated 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, without any other thing in the creature as a
condition or cause moving him thereunto.
( Ephesians 1:4, 9, 11; Romans 8:30; 2 Timothy 1:9; 1 Thessalonians
5:9; Romans 9:13, 16; Ephesians 2:5, 12 )
6. 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; wherefore they who are elected, being fallen in Adam, are
redeemed by Christ, are effectually called unto faith in Christ, by his
Spirit working in due season, are justified, adopted, sanctified, and
kept by his power through faith unto salvation; neither are any other
redeemed by Christ, or effectually called, justified, adopted,
sanctified, and saved, but the elect only.
( 1 Peter 1:2; 2 Thessalonians 2:13; 1 Thessalonians 5:9, 10; Romans
8:30; 2 Thessalonians 2:13; 1 Peter 1:5; John 10:26; John 17:9; John
6:64 )
7. The doctrine of the high mystery of predestination is to be
handled with special prudence and care, that men attending the will of
God revealed in his Word, and yielding obedience thereunto, may, from
the certainty of their effectual vocation, be assured of their eternal
election; so shall this doctrine afford matter of praise, reverence,
and admiration of God, and of humility, diligence, and abundant
consolation to all that sincerely obey the gospel.
( 1 Thessalonians 1:4, 5; 2 Peter 1:10; Ephesians 1:6; Romans 11:33;
Romans 11:5, 6, 20; Luke 10:20 )
Chapter 4: Of Creation
1. In the beginning it pleased God the Father, Son, and Holy
Spirit, for the manifestation of the glory of his eternal power,
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.
( John 1:2, 3; Hebrews 1:2; Job 26:13; Romans 1:20; Colossians 1:16;
Genesis 1:31 )
2. After God had made all other creatures, he created man, male
and female, with reasonable and immortal souls, 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; having
the law of God written in their hearts, and power to fulfil it, and yet
under a possibility of transgressing, being left to the liberty of
their own will, which was subject to change.
( Genesis 1:27; Genesis 2:7; Ecclesiastes 7:29; Genesis 1:26; Romans
2:14, 15; Genesis 3:6 )
3. Besides the law written in their hearts, they received a
command not to eat of the tree of knowledge of good and evil, which
whilst they kept, they were happy in their communion with God, and had
dominion over the creatures.
( Genesis 2:17; Genesis 1:26, 28 )
Chapter 5: Of Divine
Providence
1. God the good Creator of all things, in his infinite power and
wisdom doth uphold, direct, dispose, and govern all creatures and
things, from the greatest even to the least, by his most wise and holy
providence, to the end for the 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.
( Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6; Matthew
10:29-31; Ephesians 1:11 )
2. Although in relation to the foreknowledge and decree of God,
the first cause, all things come to pass immutably and infallibly; so
that there is not anything befalls any by chance, or without his
providence; yet by the same providence he ordereth them to fall out
according to the nature of second causes, either necessarily, freely,
or contingently.
( Acts 2:23; Proverbs 16:33; Genesis 8:22 )
3. God, in his ordinary providence maketh use of means, yet is
free to work without, above, and against them at his pleasure.
( Acts 27:31, 44; Isaiah 55:10, 11; Hosea 1:7; Romans 4:19-21; Daniel
3:27 )
4. 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; and that not by a bare
permission, which also he most wisely and powerfully boundeth, and
otherwise ordereth and governeth, in a manifold dispensation to his
most holy ends; 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.
( Romans 11:32-34; 2 Samuel 24:1, 1 Chronicles 21:1; 2 Kings 19:28;
Psalms 76;10; Genesis 1:20; Isaiah 10:6, 7, 12; Psalms 1:21; 1 John
2:16 )
5. 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 a more close and constant dependence for their support upon
himself; and to make them more watchful against all future occasions of
sin, and for other just and holy ends. So that whatsoever befalls any
of his elect is by his appointment, for his glory, and their good.
( 2 Chronicles 32:25, 26, 31; 2 Corinthians 12:7-9; Romans 8:28 )
6. As for those wicked and ungodly men whom God, as the righteous
judge, for former sin doth blind and harden; from them he not only
withholdeth his grace, whereby they might have been enlightened in
their understanding, and wrought upon their hearts; but sometimes also
withdraweth the gifts which they had, and exposeth them to such objects
as their corruption makes occasion of sin; and withal, gives them over
to their own lusts, the temptations of the world, and the power of
Satan, whereby it comes to pass that they harden themselves, under
those means which God useth for the softening of others.
( Romans 1:24-26, 28; Romans 11:7, 8; Deuteronomy 29:4; Matthew 13:12;
Deuteronomy 2:30; 2 Kings 8:12, 13; Psalms 81:11, 12; 2 Thessalonians
2:10-12; Exodus 8:15, 32; Isaiah 6:9, 10; 1 Peter 2:7, 8 )
7. 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.
( 1 Timothy 4:10; Amos 9:8, 9; Isaiah 43:3-5 )
Chapter 6: Of the Fall of
Man, Of Sin, And of the Punishment Thereof
1. 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, 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, which God was pleased, according to his
wise and holy counsel to permit, having purposed to order it to his own
glory.
( Genesis 2:16, 17; Genesis 3:12,13; 2 Corinthians 11:3 )
2. Our first parents, by this sin, fell from their original
righteousness and communion with God, and we in them whereby death came
upon all: all becoming dead in sin, and wholly defiled in all the
faculties and parts of soul and body.
( Romans 3:23; Romans 5:12, etc; Titus 1:15; Genesis 6:5; Jeremiah
17:9; Romans 3:10-19 )
3. 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, being now conceived in sin, and by nature
children of wrath, the servants of sin, the subjects of death, and all
other miseries, spiritual, temporal, and eternal, unless the Lord Jesus
set them free.
( Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49; Psalms 51:5; Job
14:4; Ephesians 2:3; Romans 6:20 Romans 5:12; Hebrews 2:14, 15; 1
Thessalonians 1:10 )
4. From this original corruption, whereby we are utterly
indisposed, disabled, and made opposite to all good, and wholly
inclined to all evil, do proceed all actual transgressions.
( Romans 8:7; Colossians 1:21; James 1:14, 15; Matthew 15:19 )
5. The corruption of nature, during this life, doth remain in
those that are regenerated; and although it be through Christ pardoned
and mortified, yet both itself, and the first motions thereof, are
truly and properly sin.
( Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8; Romans 7:23-25;
Galatians 5:17 )
Chapter 7: Of God's Covenant
1. The distance between God and the creature is so great, that
although reasonable creatures do owe obedience to 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.
( Luke 17:10; Job 35:7,8 )
2. Moreover, man having brought himself under the curse of the
law by his fall, it pleased the Lord to make a covenant of grace,
wherein he freely offereth unto sinners life and salvation by Jesus
Christ, requiring of them faith in him, that they may be saved; and
promising to give unto all those that are ordained unto eternal life,
his Holy Spirit, to make them willing and able to believe.
( Genesis 2:17; Galatians 3:10; Romans 3:20, 21; Romans 8:3; Mark
16:15, 16; John 3:16; Ezekiel 36:26, 27; John 6:44, 45; Psalms 110:3 )
3. This covenant is revealed in the gospel; first of all to Adam
in the promise of salvation by the seed of the woman, and afterwards by
farther steps, until the full discovery thereof was completed in the
New Testament; and it is founded in that eternal covenant transaction
that was between the Father and the Son about the redemption of the
elect; and it is alone by the grace of this covenant that all 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.
( Genesis 3:15; Hebrews 1:1; 2 Timothy 1:9; Titus 1:2; Hebrews 11;6,
13; Romans 4:1, 2, &c.; Acts 4:12; John 8:56 )
Chapter 8: Of Christ the
Mediator
1. 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; the prophet,
priest, and king; head and saviour of the church, the heir of all
things, and judge of the world; unto whom he did from all eternity give
a people to be his seed and to be by him in time redeemed, called,
justified, sanctified, and glorified.
( Isaiah 42:1; 1 Peter 1:19, 20; Acts 3:22; Hebrews 5:5, 6; Psalms 2:6;
Luke 1:33; Ephesians 1:22, 23; Hebrews 1:2; Acts 17:31; Isaiah 53:10;
John 17:6; Romans 8:30 )
2. 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 fullness of time was
come, take upon him man's nature, with all the essential properties and
common infirmities thereof, yet without sin; being conceived by the
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; 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.
( John 1:14; Galatians 4;4; Romans 8:3; Hebrews 2:14, 16, 17; Hebrews
4:15; Matthew 1:22, 23; Luke 1:27, 31, 35; Romans 9:5; 1 Timothy 2:5 )
3. 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, having in Him all the treasures of wisdom and
knowledge; in whom it pleased the Father that all fullness should
dwell, to the end that being holy, harmless, undefiled, and full of
grace and truth, he might be thoroughly furnished to execute the office
of mediator and surety; which office he took not upon himself, but was
thereunto called by his Father; who also put all power and judgement in
his hand, and gave him commandment to execute the same.
( Psalms 45:7; Acts 10:38; John 3:34; Colossians 2:3; Colossians 1:19;
Hebrews 7:26; John 1:14; Hebrews 7:22; Hebrews 5:5; John 5:22, 27;
Matthew 28:18; Acts 2:36 )
4. This office the Lord Jesus did most willingly undertake, which
that he might discharge he was made under the law, and did perfectly
fulfil it, and underwent the punishment due to us, which we should have
borne and suffered, being made sin and a curse for us; enduring most
grievous sorrows in his soul, and most painful sufferings in his body;
was crucified, and died, and remained in the state of the dead, yet saw
no corruption: on the third day he arose from the dead with the same
body in which he suffered, with which he also ascended into heaven, and
there sitteth at the right hand of his Father making intercession, and
shall return to judge men and angels at the end of the world.
( Psalms 40:7, 8; Hebrews 10:5-10; John 10:18; Gal 4:4; Matthew 3:15;
Galatians 3:13; Isaiah 53:6; 1 Peter 3:18; 2 Corinthians 5:21; Matthew
26:37, 38; Luke 22:44; Matthew 27:46; Acts 13:37; 1 Corinthians 15:3,
4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Romans 8:34; Hebrews 9:24;
Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4 )
5. 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, procured reconciliation, and
purchased an everlasting inheritance in the kingdom of heaven, for all
those whom the Father hath given unto Him.
( Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26; John 17:2; Hebrews 9:15
)
6. 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; and the Lamb slain from
the foundation of the world, being the same yesterday, and to-day and
for ever.
( 1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10, 11; Revelation 13:8;
Hebrews 13:8 )
7. 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.
( John 3:13; Acts 20:28 )
8. To all those for whom Christ hath obtained eternal redemption,
he doth certainly and effectually apply and communicate the same,
making intercession for them; uniting them to himself by his Spirit,
revealing unto them, in and by his Word, the mystery of salvation,
persuading them to believe and obey, governing their hearts by his Word
and Spirit, and overcoming all their enemies by his almighty power and
wisdom, in such manner and ways as are most consonant to his wonderful
and un-searchable dispensation; and all of free and absolute grace,
without any condition foreseen in them to procure it.
( John 6:37; John 10:15, 16; John 17:9; Romans 5:10; John 17:6;
Ephesians 1:9; 1 John 5:20; Romans 8:9, 14; Psalms 110:1; 1 Corinthians
15:25, 26; John 3:8; Ephesians 1:8 )
9. 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.
( 1 Timothy 2:5 )
10. This number and order of offices is necessary; for in respect
of our ignorance, we stand in need of his prophetical office; 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; and in respect to 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.
( John 1:18; Colossians 1:21; Galatians 5:17; John 16:8; Psalms 110:3;
Luke 1:74, 75 )
Chapter 9: Of Free Will
1. 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.
( Matthew 17:12; James 1:14; Deuteronomy 30:19 )
2. Man, in his state of innocency, had freedom and power to will
and to do that which was good and well-pleasing to God, but yet was
unstable, so that he might fall from it.
( Ecclesiastes 7:29; Genesis 3:6 )
3. Man, by his fall into a state of sin, hath wholly lost all
ability of will to any spiritual good accompanying salvation; so as a
natural man, being altogether averse from that good, and dead in sin,
is not able by his own strength to convert himself, or to prepare
himself thereunto.
( Romans 5:6; Romans 8:7; Ephesians 2:1, 5; Titus 3:3-5; John 6:44 )
4. When God converts a sinner, and translates him into the state
of grace, he freeth him from his natural bondage under sin, and by his
grace alone enables him freely to will and to do that which is
spiritually good; yet so as that by reason of his remaining
corruptions, he doth not perfectly, nor only will, that which is good,
but doth also will that which is evil.
( Colossians 1:13; John 8:36; Philippians 2:13; Romans 7:15, 18, 19,
21, 23 )
5. This will of man is made perfectly and immutably free to good
alone in the state of glory only.
( Ephesians 4:13 )
Chapter 10: Of
Effectual Calling
1. Those whom God hath predestinated unto life, he is pleased in
his appointed, and accepted time, effectually to call, by his Word and
Spirit, out of that state of sin and death in which they are by nature,
to grace and salvation by Jesus Christ; enlightening their minds
spiritually and savingly to understand the things of God; taking away
their heart of stone, and giving unto them a heart of flesh; renewing
their wills, and by his almighty power determining them to that which
is good, and effectually drawing them to Jesus Christ; yet so as they
come most freely, being made willing by his grace.
( Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13,
14; Ephesians 2:1-6; Acts 26:18; Ephesians 1:17, 18; Ezekiel 36:26;
Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19; Psalm 110:3; Canticles
1:4 )
2. This effectual call is of God's free and special grace alone,
not from anything at all foreseen in man, nor from any power or agency
in the creature, being wholly passive therein, being dead in sins and
trespasses, until being quickened and renewed by the Holy Spirit; he is
thereby enabled to answer this call, and to embrace the grace offered
and conveyed in it, and that by no less power than that which raised up
Christ from the dead.
( 2 Timothy 1:9; Ephesians 2:8; 1 Corinthians 2:14; Ephesians 2:5; John
5:25; Ephesians 1:19, 20 )
3. Elect infants dying in infancy are regenerated and saved by
Christ through the Spirit; who worketh when, and where, and how he
pleases; so also are all elect persons, who are incapable of being
outwardly called by the ministry of the Word.
( John 3:3, 5, 6; John 3:8 )
4. Others not elected, although they may be called by the
ministry of the Word, and may have some common operations of the
Spirit, yet not being effectually drawn by the Father, they neither
will nor can truly come to Christ, and therefore cannot be saved: 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.
( Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4, 5; John 6:44, 45, 65;
1 John 2:24, 25; Acts 4:12; John 4:22; John 17:3 )
Chapter 11: Of
Justification
1. Those whom God effectually calleth, he also freely justifieth,
not by infusing righteousness into them, but by pardoning their sins,
and by accounting and accepting their persons as righteous; not for
anything wrought in them, or done by them, but for Christ's sake alone;
not by imputing faith itself, the act of believing, or any other
evangelical obedience to them, as their righteousness; but by imputing
Christ's active obedience unto the whole law, and passive obedience in
his death for their whole and sole righteousness by faith, which faith
they have not of themselves; it is the gift of God.
( Romans 3:24; Romans 8:30; Romans 4:5-8; Ephesians 1:7; 1 Corinthians
1:30, 31; Romans 5:17-19; Philippians 3:8, 9; Ephesians 2:8-10; John
1:12; Romans 5:17 )
2. Faith thus receiving and resting on Christ and his
righteousness, is the alone instrument of justification; yet it is not
alone in the person justified, but is ever accompanied with all other
saving graces, and is no dead faith, but worketh by love.
( Romans 3:28; Galatians 5:6; James 2:17, 22, 26 )
3. 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; yet, inasmuch as he was given by the
Father for them, and his obedience and satisfaction accepted in their
stead, and both freely, not for anything in them, their justification
is only of free grace, that both the exact justice and rich grace of
God might be glorified in the justification of sinners.
( Hebrews 10:14; 1 Peter 1:18, 19; Isaiah 53:5, 6; Romans 8:32; 2
Corinthians 5:21; Romans 3:26; Ephesians 1:6,7; Ephesians 2:7 )
4. God did from all eternity decree to justify all the elect, and
Christ did in the fullness of time die for their sins, and rise again
for their justification; nevertheless, they are not justified
personally, until the Holy Spirit doth in time due actually apply
Christ unto them.
( Galatians 3:8; 1 Peter 1:2; 1 Timothy 2:6; Romans 4:25; Colossians
1:21,22; Titus 3:4-7 )
5. God doth continue to forgive the sins of those that are
justified, and although they can never fall from the state of
justification, yet they may, by their sins, fall under God's fatherly
displeasure; and 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.
( Matthew 6:12; 1 John 1:7, 9; John 10:28; Psalms 89:31-33; Psalms
32:5; Psalms 51; Matthew 26:75 )
6. The justification of believers under the Old Testament was, in
all these respects, one and the same with the justification of
believers under the New Testament.
( Galatians 3:9; Romans 4:22-24 )
Chapter 12: Of Adoption
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,
by which they are taken into the number, and enjoy the liberties and
privileges of the children of God, have his name put upon them, receive
the spirit of adoption, have access to the throne of grace with
boldness, are enabled to cry Abba, Father, are pitied, protected,
provided for, and chastened by him as by a Father, yet never cast off,
but sealed to the day of redemption, and inherit the promises as heirs
of everlasting salvation.
( Ephesians 1:5; Galatians 4:4, 5; John 1:12; Romans 8:17; 2
Corinthians 6:18; Revelation 3:12; Romans 8:15; Galatians 4:6;
Ephesians 2:18; Psalms 103:13; Proverbs 14:26; 1 Peter 5:7; Hebrews
12:6; Isaiah 54:8, 9; Lamentations 3:31; Ephesians 4:30; Hebrews 1:14;
Hebrews 6:12 )
Chapter 13: Of
Sanctification
1. 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, through the same virtue, by His Word
and Spirit dwelling in them; the dominion of the whole body of sin is
destroyed, and the several lusts thereof are more and more weakened and
mortified, and they more and more quickened and strengthened in all
saving graces, to the practice of all true holiness, without which no
man shall see the Lord.
( Acts 20:32; Romans 6:5, 6; John 17:17; Ephesians 3:16-19; 1
Thessalonians 5:21-23; Romans 6:14; Galatians 5:24; Colossians 1:11; 2
Corinthians 7:1; Hebrews 12:14 )
2 This sanctification is throughout the whole man, yet imperfect
in this life; there abideth still some remnants of corruption in every
part, whence ariseth a continual and irreconcilable war; the flesh
lusting against the Spirit, and the Spirit against the flesh.
( 1 Thessalonians 5:23; Romans 7:18, 23; Galatians 5:17; 1 Peter 2:11 )
3 In which war, although the remaining corruption for a
time may much prevail, yet through the continual supply of strength
from the sanctifying Spirit of Christ, the regenerate part doth
overcome; 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 them.
( Romans 7:23; Romans 6:14; Ephesians 4:15, 16; 2 Corinthians 3:18; 2
Corinthians 7:1 )
Chapter 14: Of Saving Faith
1. The grace of faith, whereby the elect are enabled to believe
to the saving of their souls, is the work of the Spirit of Christ in
their hearts, and is ordinarily wrought by the ministry of the Word; by
which also, and by the administration of baptism and the Lord's supper,
prayer, and other means appointed of God, it is increased and
strengthened.
( 2 Corinthians 4:13; Ephesians 2:8; Romans 10:14, 17; Luke 17:5; 1
Peter 2:2; Acts 20:32 )
2. By this faith a Christian believeth to be true whatsoever is
revealed in the Word for the authority of God himself, and also
apprehendeth an excellency therein above all other writings and all
things in the world, 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; and
also acteth differently upon that which each particular passage thereof
containeth; yielding obedience to the commands, trembling at the
threatenings, and embracing the promises of God for this life and that
which is to come; but the principal acts of saving faith 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.
( Acts 24:14; Psalms 27:7-10; Psalms 119:72; 2 Timothy 1:12; John
14:14; Isaiah 66:2; Hebrews 11:13; John 1:12; Acts 16:31; Galatians
2:20; Acts 15:11 )
3. This faith, although it be different in degrees, and may be
weak or strong, 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; and therefore, though it may be
many times assailed and weakened, yet it gets the victory, growing up
in many to the attainment of a full assurance through Christ, who is
both the author and finisher of our faith.
( Hebrews 5:13, 14; Matthew 6:30; Romans 4:19, 20; 2 Peter 1:1;
Ephesians 6:16; 1 John 5:4, 5; Hebrews 6:11, 12; Colossians 2:2;
Hebrews 12:2 )
Chapter 15: Of Repentance
Unto Life and Salvation
1. Such of the elect as are converted at 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.
( Titus 3:2-5 )
2. Whereas there is none that doth good and sinneth not, and the
best of men may, through the power and deceitfulness of their
corruption dwelling in them, with the prevalency of temptation, fall
into 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.
( Ecclesiastes 7:20; Luke 22:31, 32 )
3. This saving repentance is an evangelical grace, 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, 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.
( Zechariah 12:10; Acts 11:18; Ezekiel 36:31; 2 Corinthians 7:11;
Psalms 119:6; Psalms 119:128 )
4. 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.
( Luke 19:8; 1 Timothy 1:13, 15 )
5. 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; yet
there is no sin so great that it shall bring damnation on them that
repent; which makes the constant preaching of repentance necessary.
( Romans 6:23; Isaiah 1:16-18 Isaiah 55:7 )
Chapter 16: Of Good Works
1. Good works are only such as God hath commanded in his Holy
Word, and not such as without the warrant thereof are devised by men
out of blind zeal, or upon any pretence of good intentions.
( Micah 6:8; Hebrews 13:21; Matthew 15:9; Isaiah 29:13 )
2. These good works, done in obedience to God's commandments, are
the fruits and evidences of a true and lively faith; and by them
believers manifest their thankfulness, strengthen their assurance,
edify their brethren, adorn the profession of the gospel, stop the
mouths of the adversaries, and glorify God, whose workmanship they are,
created in Christ Jesus thereunto, that having their fruit unto
holiness they may have the end eternal life.
( James 2:18, 22; Psalms 116:12, 13; 1 John 2:3, 5; 2 Peter 1:5-11;
Matthew 5:16; 1 Timothy 6:1; 1 Peter 2:15; Philippians 1:11; Ephesians
2:10; Romans 6:22 )
3. Their ability to do good works is not at all of themselves,
but wholly from the Spirit of Christ; and that they may be enabled
thereunto, besides the graces they have already received, there is
necessary an actual influence of the same Holy Spirit, to work in them
to will and to do of his good pleasure; 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.
( John 15:4, 5; 2 Corinthians 3:5; Philippians 2:13; Philippians 2:12;
Hebrews 6:11, 12; Isaiah 64:7 )
4. 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.
( Job 9:2, 3; Galatians 5:17; Luke 17:10 )
5. We cannot by our best works merit pardon of sin or eternal
life at the hand of God, by reason of the great disproportion that is
between them and the glory to come, and the infinite distance that is
between us and God, whom by them we can neither profit nor satisfy for
the debt of our former sins; but when we have done all we can, we have
done but our duty, and are unprofitable servants; and because as they
are good they proceed from his Spirit, and as they are wrought by us
they are defiled and mixed with so much weakness and imperfection, that
they cannot endure the severity of God's punishment.
( Romans 3:20; Ephesians 2:8, 9; Romans 4:6; Galatians 5:22, 23; Isaiah
64:6; Psalms 143:2 )
6. Yet notwithstanding the persons of believers being accepted
through Christ, their good works also are accepted in him; not as
though they were in this life wholly unblameable and 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.
( Ephesians 1:6; 1 Peter 2:5; Matthew 25:21, 23; Hebrews 6:10 )
7. Works done by unregenerate men, although for the matter of
them they may be things which God commands, and of good use both to
themselves and others; yet because they proceed not from a heart
purified by faith, nor are done in a right manner according to the
word, nor to a right end, the glory of God, they are therefore sinful,
and cannot please God, nor make a man meet to receive grace from God,
and yet their neglect of them is more sinful and displeasing to God.
( 2 Kings 10:30; 1 Kings 21:27, 29; Genesis 4:5; Hebrews 11:4, 6; 1
Corinthians 13:1; Matthew 6:2, 5; Amos 5:21, 22; Romans 9:16; Titus
3:5; Job 21:14, 15; Matthew 25:41-43 )
Chapter 17: Of The
Perseverance of the Saints
1. 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; and though 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, 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.
( John 10:28, 29; Philippians 1:6; 2 Timothy 2:19; 1 John 2:19; Psalms
89:31, 32; 1 Corinthians 11:32; Malachi 3:6 )
2. This perseverance of the saints depends not upon their own
free will, but upon the immutability of the decree of election, flowing
from the free and unchangeable love of God the Father, upon the
efficacy of the merit and intercession of Jesus Christ and union with
him, the oath of God, the abiding of his Spirit, and the seed of God
within them, and the nature of the covenant of grace; from all which
ariseth also the certainty and infallibility thereof.
( Romans 8:30 Romans 9:11, 16; Romans 5:9, 10; John 14:19; Hebrews
6:17, 18; 1 John 3:9; Jeremiah 32:40 )
3. 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, whereby they incur God's displeasure and
grieve his Holy Spirit, come to have their graces and comforts
impaired, have their hearts hardened, and their consciences wounded,
hurt and scandalize others, and bring temporal judgments upon
themselves, yet shall they renew their repentance and be preserved
through faith in Christ Jesus to the end. )Matthew 26:70, 72, 74;
Isaiah 64:5, 9; Ephesians 4:30; Psalms 51:10, 12; Psalms 32:3, 4; 2
Samuel 12:14; Luke 22:32, 61, 62 )
Chapter 18: Of the
Assurance of Grace and Salvation
1. 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; 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, which hope
shall never make them ashamed.
( Job 8:13, 14; Matthew 7:22, 23; 1 John 2:3; 1 John 3:14, 18, 19, 21,
24; 1 John 5:13; Romans 5:2, 5 )
2. This certainty is not a bare conjectural and probable
persuasion grounded upon a fallible hope, but an infallible assurance
of faith founded on the blood and righteousness of Christ revealed in
the Gospel; and also upon the inward evidence of those graces of the
Spirit unto which promises are made, and on the testimony of the Spirit
of adoption, witnessing with our spirits that we are the children of
God; and, as a fruit thereof, keeping the heart both humble and holy.
( Hebrews 6:11, 19; Hebrews 6:17, 18; 2 Peter 1:4, 5, 10, 11; Romans
8:15, 16; 1 John 3:1-3 )
3. 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 partaker of it; yet being enabled by the
Spirit to know the things which are freely given him of God, he may,
without extraordinary revelation, in the right use of means, attain
thereunto: and therefore it is the duty of every one to give all
diligence to make his calling and election sure, that thereby his heart
may be enlarged in peace and joy in the Holy Spirit, in love and
thankfulness to God, and in strength and cheerfulness in the duties of
obedience, the proper fruits of this assurance; -so far is it from
inclining men to looseness.
( Isaiah 50:10; Psalms 88; Psalms 77:1-12; 1 John 4:13; Hebrews 6:11,
12; Romans 5:1, 2, 5; Romans 14:17; Psalms 119:32; Romans 6:1,2; Titus
2:11, 12, 14 )
4. True believers may have the assurance of their salvation
divers ways shaken, diminished, and intermitted; as by negligence in
preserving of it, by falling into some special sin which woundeth the
conscience and grieveth the Spirit; by some sudden or vehement
temptation, by God's withdrawing the light of his countenance, and
suffering even such as fear him to walk in darkness and to have no
light, yet are they never destitute of the seed of God and life of
faith, that love of Christ and the brethren, that sincerity of heart
and conscience of duty out of which, by the operation of the Spirit,
this assurance may in due time be revived, and by the which, in the
meantime, they are preserved from utter despair.
( Canticles 5:2, 3, 6; Psalms 51:8, 12, 14; Psalms 116:11; Psalms 77:7,
8; Psalms 31:22; Psalms 30:7; 1 John 3:9; Luke 22:32; Psalms 42:5, 11;
Lamentations 3:26-31 )
Chapter 19: Of the Law of
God
1. 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; by which he bound him and all his posterity
to personal, entire, exact, and perpetual obedience; promised life upon
the fulfilling, and threatened death upon the breach of it, and endued
him with power and ability to keep it.
( Genesis 1:27; Ecclesiastes 7:29; Romans 10:5; Galatians 3:10, 12 )
2. The same law that was first written in the heart of man
continued to be a perfect rule of righteousness after the fall, 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.
( Romans 2:14, 15; Deuteronomy 10:4 )
3. 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; and partly holding forth divers
instructions of moral duties, 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.
( Hebrews 10:1; Colossians 2:17; 1 Corinthians 5:7; Colossians 2:14,
16, 17; Ephesians 2:14, 16 )
4. 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 of moral use.
( 1 Corinthians 9:8-10 )
5. The moral law doth for ever bind all, as well justified
persons as others, to the obedience thereof, and that not only in
regard of the matter contained in it, but also in respect of the
authority of God the Creator, who gave it; neither doth Christ in the
Gospel any way dissolve, but much strengthen this obligation.
( Romans 13:8-10; James 2:8, 10-12; James 2:10, 11; Matthew 5:17-19;
Romans 3:31 )
6. Although true believers be not under the law as a covenant of
works, to be thereby justified or condemned, 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;
together with a clearer sight of the need they have of Christ and the
perfection of his obedience; it is likewise of use to the regenerate to
restrain their corruptions, in that it forbids sin; and the
threatenings of it serve to 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. The 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.
( Romans 6:14; Galatians 2:16; Romans 8:1; Romans 10:4; Romans 3:20;
Romans 7:7, etc; Romans 6:12-14; 1 Peter 3:8-13 )
7. Neither are the aforementioned uses of the law contrary to the
grace of the Gospel, but do sweetly comply with it, the Spirit of
Christ subduing and enabling the will of man to do that freely and
cheerfully which the will of God, revealed in the law, requireth to be
done.
( Galatians 3:21; Ezekiel 36:27 )
Chapter 20: Of the
Gospel, and of the Extent of the Grace Thereof
1. 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; in this promise the gospel, as
to the substance of it, was revealed, and [is] therein effectual for
the conversion and salvation of sinners.
( Genesis 3:15; Revelation 13:8 )
2. This promise of Christ, and salvation by him, is revealed only
by the Word of God; 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; 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.
( Romans 1:17; Romans 10:14,15,17; Proverbs 29:18; Isaiah 25:7; Isaiah
60:2, 3 )
3. 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; 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; 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.
( Psalms 147:20; Acts 16:7; Romans 1:18-32 )
4. 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; without which no other means
will effect their conversion unto God.
( Psalms 110:3; 1 Corinthians 2:14; Ephesians 1:19, 20; John 6:44; 2
Corinthians 4:4, 6 )
Chapter 21: Of
Christian Liberty and Liberty of Conscience
1. 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, and in their
being delivered from this present evil world, bondage to Satan, and
dominion of sin, from the evil of afflictions, the fear and sting of
death, the victory of the grave, and ever- lasting damnation: as also
in their free access to God, and their yielding obedience unto Him, not
out of slavish fear, but a child-like love and willing mind. All
which were common also to believers under the law for the substance of
them; 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.
( Galatians 3:13; Galatians 1:4; Acts 26:18; Romans 8:3; Romans 8:28; 1
Corinthians 15:54-57; 2 Thessalonians 1:10; Romans 8:15; Luke 1:73-75;
1 John 4:18; Galatians 3:9, 14; John 7:38, 39; Hebrews 10:19-21 )
2. God alone is Lord of the conscience, 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. So that to believe such
doctrines, or obey such commands out of conscience, is to betray true
liberty of conscience; and the requiring of an implicit faith, an
absolute and blind obedience, is to destroy liberty of conscience and
reason also.
( James 4:12; Romans 14:4; Acts 4:19, 29; 1 Corinthians 7:23; Matthew
15:9; Colossians 2:20, 22, 23; 1 Corinthians 3:5; 2 Corinthians 1:24 )
3. 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, 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 righeousness before Him, all the days of
our lives.
( Romans 6:1, 2; Galatians 5:13; 2 Peter 2:18, 21 )
Chapter 22: Of
Religious Worship and the Sabbath Day
1. 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. But the acceptable way of worshipping the true God, is
instituted by himself, and so limited by his own revealed will, that he
may not be worshipped according to the imagination and devices of men,
nor the suggestions of Satan, under any visible representations, or any
other way not prescribed in the Holy Scriptures.
( Jeremiah 10:7; Mark 12:33; Deuteronomy 12:32; Exodus 20:4-6 )
2. Religious worship is to be given to God the Father, Son, and
Holy Spirit, and to him alone; not to angels, saints, or any other
creatures; and since the fall, not without a mediator, nor in the
mediation of any other but Christ alone.
( Matthew 4:9, 10; John 6:23; Matthew 28:19; Romans 1:25; Colossians
2:18; Revelation 19:10; John 14:6; 1 Timothy 2:5 )
3. Prayer, with thanksgiving, being one part of natural worship,
is by God required of all men. But that it may be accepted, it is to be
made in the name of the Son, by the help of the Spirit, according to
his will; with understanding, reverence, humility, fervency, faith,
love, and perseverance; and when with others, in a known tongue.
( Psalms 95:1-7; Psalms 65:2; John 14:13, 14; Romans 8:26; 1 John 5:14;
1 Corinthians 14:16, 17 )
4. Prayer is to be made for things lawful, and for all sorts of
men living, or that shall live hereafter; but not for the dead, nor for
those of whom it may be known that they have sinned the sin unto death.
( 1 Timothy 2:1, 2; 2 Samuel 7:29; 2 Samuel 12:21-23; 1 John 5:16 )
5. The reading of the Scriptures, preaching, and hearing the Word
of God, teaching and admonishing one another in psalms, hymns, and
spiritual songs, singing with grace in our hearts to the Lord; as also
the administration of baptism, and the Lord's supper, 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, and thanksgivings, upon special occasions,
ought to be used in an holy and religious manner.
( 1 Timothy 4:13; 2 Timothy 4:2; Luke 8:18; Colossians 3:16; Ephesians
5:19; Matthew 28:19, 20; 1 Corinthians 11:26; Esther 4:16; Joel 2:12;
Exodus 15:1-19, Psalms 107 )
6. 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; as in private families
daily, and in secret each one by himself; 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
thereunto.
( John 4:21; Malachi 1:11; 1 Timothy 2:8; Acts 10:2; Matthew 6:11;
Psalms 55:17; Matthew 6:6; Hebrews 10:25; Acts 2:42 )
7. 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, 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: and is to be continued to the end of
the world as the Christian Sabbath, the observation of the last day of
the week being abolished.
( Exodus 20:8; 1 Corinthians 16:1, 2; Acts 20:7; Revelation 1:10 )
8. 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, 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.
( Isaiah 58:13; Nehemiah 13:15-22; Matthew 12:1-13 )
Chapter 23: Of Lawful
Oaths and Vows
1. A lawful oath is a part of religious worship, wherein the
person swearing in truth, righteousness, and judgement, solemnly
calleth God to witness what he sweareth, and to judge him according to
the truth or falseness thereof.
( Exodus 20:7; Deuteronomy 10:20; Jeremiah 4:2; 2 Chronicles 6:22, 23 )
2. The name of God only is that by which men ought to swear; and
therein it is to be used, with all holy fear and reverence; therefore
to swear vainly or rashly by that glorious and dreadful name, or to
swear at all by any other thing, is sinful, and to be abhorred; yet as
in matter of weight and moment, for confirmation of truth, and ending
all strife, an oath is warranted by the word of God; so a lawful oath
being imposed by lawful authority in such matters, ought to be taken.
( Matthew 5:34, 37; James 5:12; Hebrews 6:16; 2 Corinthians 1:23;
Nehemiah 13:25 )
3. 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.
( Leviticus 19:12; Jeremiah 23:10 )
4. An oath is to be taken in the plain and common sense of the
words, without equivocation or mental reservation.
( Psalms 24:4 ) (Ps. 24:4)
5. 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; but popish monastical vows of perpetual single life,
professed poverty, and regular obedience, are so far from being degrees
of higher perfection, that they are superstitious and sinful snares, in
which no Christian may entangle himself.
( Psalms 76:11; Genesis 28:20-22; 1 Corinthians 7:2, 9; Ephesians 4:28;
Matthew 19:11 )
Chapter 24: Of the
Civil Magistrate
1. 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.
( Romans 13:1-4 )
2. It is lawful for Christians to accept and execute the office
of a magistrate when called there unto; in the management whereof, as
they ought especially to maintain justice and peace, 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.
( 2 Samuel 23:3; Psalms 82:3, 4; Luke 3:14 )
3. 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; 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.
( Romans 13:5-7; 1 Peter 2:17; 1 Timothy 2:1, 2 )
Chapter 25: Of Marriage
1. Marriage is to be between one man and one woman; neither is it
lawful for any man to have more than one wife, nor for any woman to
have more than one husband at the same time.
( Genesis 2:24; Malachi 2:15; Matthew 19:5,6 )
2. Marriage was ordained for the mutual help of husband and wife,
for the increase of mankind with a legitimate issue, and the preventing
of uncleanness.
( Genesis 2:18; Genesis 1:28; 1 Corinthians 7:2, 9 )
3. It is lawful for all sorts of people to marry, who are able
with judgment to give their consent; yet it is the duty of Christians
to marry in the Lord; and therefore such as profess the true religion,
should not marry with infidels, or idolaters; neither should such as
are godly, be unequally yoked, by marrying with such as are wicked in
their life, or maintain damnable heresy.
( Hebrews 13:4; 1 Timothy 4:3; 1 Corinthians 7:39; Nehemiah 13:25-27 )
4. Marriage ought not to be within the degrees of consanguinity
or affinity, forbidden in the Word; nor can such incestuous marriages
ever be made lawful, by any law of man or consent of parties, so as
those persons may live together as man and wife.
( Leviticus 18; Mark 6:18; 1 Corinthians 5:1 )
Chapter 26: Of the Church
1. 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.
( Hebrews 12:23; Colossians 1:18; Ephesians 1:10, 22, 23; Ephesians
5:23, 27, 32 )
2. 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 errors everting the foundation,
or unholiness of conversation, are and may be called visible saints;
and of such ought all particular congregations to be constituted.
( 1 Corinthians 1:2; Acts 11:26; Romans 1:7; Ephesians 1:20-22 )
3. The purest churches under heaven are subject to mixture and
error; and some have so degenerated as to become no churches of Christ,
but synagogues of Satan; 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.
( 1 Corinthians 5; Revelation 2; Revelation 3; Revelation 18:2; 2
Thessalonians 2:11, 12; Matthew 16:18; Psalms 72:17; Psalm 102:28;
Revelation 12:17 )
4. 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; 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.
( Colossians 1:18; Matthew 28:18-20; Ephesians 4:11, 12; 2
Thessalonians 2:2-9 )
5. In the execution of this power wherewith he is so intrusted,
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, that they may walk before him in all the ways of obedience,
which he prescribeth to them in his word. 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.
( John 10:16; John 12:32; Matthew 28:20; Matthew 18:15-20 )
6. 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; 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.
( Romans. 1:7; 1 Corinthians 1:2; Acts 2:41, 42; Acts 5:13, 14; 2
Corinthians 9:13 )
7. 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.
( Matthew 18:17, 18; 1 Corinthians 5:4, 5; 1 Corinthians 5:13; 2
Corinthians 2:6-8 )
8. 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 intrusts them
with, or calls them to, to be continued to the end of the world, are
bishops or elders, and deacons.
( Acts 20:17, 28; Philippians 1:1 )
9. 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; 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; and of a deacon that he be
chosen by the like suffrage, and set apart by prayer, and the like
imposition of hands.
( Acts 14:23; 1 Timothy 4:14; Acts 6:3, 5, 6 )
10 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; 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, so as they may have a comfortable
supply, without being themselves entangled in secular affairs; and may
also be capable of exercising hospitality towards others; 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.
( Acts 6:4; Hebrews 13:17; 1 Timothy 5:17, 18; Galatians 6:6, 7; 2
Timothy 2:4; 1 Timothy 3:2; 1 Corinthians 9:6-14 )
11 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.
( Acts 11:19-21; 1 Peter 4:10, 11 )
12 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.
( 1 Thessalonians 5:14; 2 Thessalonians 3:6, 14, 15 )
13 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 proceeding of the church.
( Matthew 18:15-17; Ephesians 4:2, 3 )
14 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,
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.
( Ephesians 6:18; Psalms 122:6; Romans 16:1, 2; 3 John 8-10 )
15 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; 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.
( Acts 15:2, 4, 6, 22, 23, 25; 2 Corinthians 1:24; 1 John 4:1 )
Chapter 27: Of the Communion of Saints
1. 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; and, being united to one another in love, they have
communion in each others gifts and graces, 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.
( 1 John 1:3; John 1:16; Philippians 3:10; Romans 6:5, 6; Ephesians
4:15, 16; 1 Corinthians 12:7; 1 Corinthians 3:21-23; 1 Thessalonians
5:11, 14; Romans 1:12; 1 John 3:17, 18; Galatians 6:10 )
2. Saints by profession are bound to maintain an holy fellowship
and communion in the worship of God, and in performing such other
spiritual services as tend to their mutual edification; as also in
relieving each other in outward things according to their several
abilities, and necessities; which communion, according to the rule of
the gospel, though especially to be exercised by them, in the relation
wherein they stand, whether in families, or churches, 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.
( Hebrews 10:24, 25; Hebrews 3:12, 13; Acts 11:29, 30; Ephesians 6:4; 1
Corinthians 12:14-27; Acts 5:4; Ephesians 4:28 )
Chapter 28: Of Baptism and the Lord's Supper
1. 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.
( Matthew 28:19, 20; 1 Corinthians 11:26 )
2. These holy appointments are to be administered by those only
who are qualified and thereunto called, according to the commission of
Christ.
( Matthew 28:19; 1 Corinthians 4:1 )
Chapter 29: Of Baptism
1. 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; of remission of sins; and of giving up into God, through Jesus
Christ, to live and walk in newness of life.
( Romans 6:3-5; Colossians 2;12; Galatians 3:27; Mark 1:4; Acts 22:16;
Romans 6:4 )
2. 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.
( Mark 16:16; Acts 8:36, 37; Acts 2:41; Acts 8:12; Acts 18:8 )
3 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.
( Matthew 28:19, 20; Acts 8:38 )
4 Immersion, or dipping of the person in water, is necessary to
the due administration of this ordinance.
( Matthew 3:16; John 3:23 )
Chapter 30: Of the Lord's
Supper
1. 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, 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.
( 1 Corinthians 11:23-26; 1 Corinthians 10:16, 17,21 )
2. 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; and a spiritual oblation of all possible
praise unto God for the same. So that the popish sacrifice of the mass,
as they call it, is most abominable, injurious to Christ's own
sacrifice the alone propitiation for all the sins of the elect.
( Hebrews 9:25, 26, 28; 1 Corinthians 11:24; Matthew 26:26, 27 )
3. 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.
( 1 Corinthians 11:23-26, etc. )
4. 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.
( Matthew 26:26-28; Matthew 15:9; Exodus 20:4, 5 )
5. 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, albeit, in substance and nature, they still remain truly and
only bread and wine, as they were before.
( 1 Corinthians 11:27; 1 Corinthians 11:26-28 )
6. That doctrine which maintains a change of the substance of
bread and wine, into the substance of Christ's body and blood, commonly
called transubstantiation, by consecration of a priest, or by any other
way, is repugnant not to Scripture alone, but even to common sense and
reason, overthroweth the nature of the ordinance, and hath been, and
is, the cause of manifold superstitions, yea, of gross idolatries.
( Acts 3:21; Luke 14:6, 39; 1 Corinthians 11:24, 25 )
7. Worthy receivers, outwardly partaking of the visible elements
in this ordinance, do then 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.
( 1 Corinthians 10:16; 1 Corinthians 11:23-26 )
8. 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; yea, whosoever shall
receive unworthily, are guilty of the body and blood of the Lord,
eating and drinking judgment to themselves.
( 2 Corinthians 6:14, 15; 1 Corinthians 11:29; Matthew 7:6 )
Chapter 31: Of the
State of Man after Death and Of the Resurrection of the Dead
1. The bodies of men after death return to dust, and see
corruption; but their souls, which neither die nor sleep, having an
immortal subsistence, immediately return to God who gave them. The
souls of the righteous being then made perfect in holiness, are
received into paradise, where they are with Christ, and behold the face
of God in light and glory, waiting for the full redemption of their
bodies; and the souls of the wicked are cast into hell; where they
remain in torment and utter darkness, reserved to the judgment of the
great day; besides these two places, for souls separated from their
bodies, the Scripture acknowledgeth none.
( Genesis 3:19; Acts 13:36; Ecclesiastes 12:7; Luke 23:43; 2
Corinthians 5:1, 6,8; Philippians 1:23; Hebrews 12:23; Jude 6, 7; 1
Peter 3:19; Luke 16:23, 24 )
2. At the last day, such of the saints as are found alive, shall
not sleep, but be changed; and all the dead shall be raised up with the
selfsame bodies, and none other; although with different qualities,
which shall be united again to their souls forever.
( 1 Corinthians 15:51, 52; 1 Thessalonians 4:17; Job 19:26, 27; 1
Corinthians 15:42, 43 )
3. The bodies of the unjust shall, by the power of Christ, be
raised to dishonour; the bodies of the just, by his Spirit, unto
honour, and be made conformable to his own glorious body.
( Acts 24:15; John 5:28, 29; Philippians 3:21 )
|
Horizons Baptist Church
- 768 State
Route 220 - Piketon, Ohio 45661 - Sunday Bible Study 10:30 AM - Morning
Worship 11:15 AM
 |
