WESTMINSTER CONFESSION OF FAITH (1647)
This confession was produced by the Westminster Assembly of Divines, which had been created by the English Parliament in 1643 to settle various theological and ecclesiastical issues in the British Isles. It was presented to Parliament in 1646 and with scripture proofs in 1647. It was essentially an English Puritan document that didn't take hold in England but was embraced enthusiastically in Presbyterian Scotland and so later the English-speaking Presbyterian world as well. It covers the spectrum of theological topics and is similar to the Belgic Confession.
CHAPTER I - OF THE HOLY SCRIPTURE
I. Although the light of
nature, and the works of creation and providence, do so far
manifest the goodness, wisdom, and power of God, as to leave men
inexcusable; yet are they not sufficient to give that knowledge
of God, and of his will, which is necessary unto salvation;
therefore it pleased the Lord, at sundry times, and in divers
manners, to reveal himself, and to declare that his will unto his
Church; and afterwards for the better preserving and propagating
of the truth, and for the more sure establishment and comfort of
the Church against the corruption of the flesh, and the malice of
Satan and of the world, to commit the same wholly unto writing;
which maketh the Holy Scripture to be most necessary those former
ways of God's revealing his will unto his people being now
ceased.
II. Under the name of Holy Scripture, or the Word of God written,
are now contained all the books of the Old and New Testaments,
which are these:
Of the Old Testament
Genesis 1 Kings Ecclesiastes Obadiah Exodus 2 Kings The Song of
Songs Jonah Leviticus 1 Chronicles Isaiah Micah Numbers 2
Chronicles Jeremiah Nahum Deuteronomy Ezra Lamentations Habakkuk
Joshua Nehemiah Ezekiel Zephaniah Judges Esther Daniel Haggai
Ruth Job Hosea Malachi 1 Samuel Psalms Joel 2 Samuel Proverbs
Amos
Of the New Testament
Matthew Ephesians Hebrews Mark Philippians James Luke Colossians
1 Peter John 1 Thessalonians 2 Peter Acts 2 Thessalonians 1 John
Romans 1 Timothy 2 John 1 Corinthians 2 Timothy 3 John 2
Corinthians Titus Jude Galatians Philemon Revelation
All which are given by inspiration of God, to be the rule of
faith and life.
III. The books commonly called Apocrypha, not being of divine
inspiration, are no part of the canon of the Scripture; and
therefore are of no authority in the Church of God, nor to be any
otherwise approved, or made use of, than other human writings.
IV. The authority of the Holy Scripture, for which it ought to be
believed, and obeyed, dependeth not upon the testimony of any man
or church; but wholly upon God (who is truth itself), the author
thereof: and therefore it is to be received, because it is the
Word of God.
V. We may be moved and induced by the testimony of the Church to
an high and reverent esteem of the Holy Scripture. And the
heavenliness of the matter, the efficacy of the doctrine, the
majesty of the style, the consent of all the parts, the scope of
the whole (which is to give all glory to God), the full discovery
it makes of the only way of man's salvation, the many other
incomparable excellencies, and the entire perfection thereof, are
arguments whereby it 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.
VI. The whole counsel of God, concerning all things necessary for
his own glory, man's salvation, faith, and life, is either
expressly set down in Scripture, or by good and necessary
consequence may be deduced from Scripture; unto which nothing at
any time is to be added, whether by new revelations of the
Spirit, or traditions of men. Nevertheless we acknowledge the
inward illumination of the Spirit of God to be necessary for the
saving understanding of such things as are revealed in the Word;
and that there are some circumstances concerning the worship of
God, and governmentof the Church, common to human actions and
societies, whichare to be ordered by the light of nature and
Christianprudence, according to the general rules of the Word,
whichare always to be observed.
VII. All things in Scripture are not alike plain in themselves,
nor alike clear unto all; yet those things which are necessary to
be known, believed, and observed, for salvation, are so clearly
propounded and opened in some place of Scripture or other, that
not only the learned, but the unlearned, in a due use of the
ordinary means, may attain unto a sufficient understanding of
them.
VIII. The Old Testament in Hebrew (which was the native language
of the people of God of old), and the New Testament in Greek
(which at the time of the writing of it was most generally known
to the nations), being immediately inspired by God, and by his
singular care and providence kept pure in all ages, are therefore
authentical; so as in all controversies of religion that Church
is finally to appeal unto them. But because these original
tongues are not known to all the people of God who have right
unto, and interest in, the Scriptures, and are commanded, in the
fear of God, to read and search them, therefore they are to be
translated into the language of every people unto which they
come, that the Word of God dwelling plentifully in all, they may
worship him in an acceptable manner, and, through patience and
comfort of the Scriptures, may have hope.
IX. The infallible rule of interpretation of Scripture, is the
Scripture itself; and therefore, when there is a question about
the true an full sense of any scripture (which is not manifold,
but one), it may be searched and known by other places that speak
more clearly.
X. The Supreme Judge, by which all controversies of religion are
to be determined, and all decrees of councils, opinions of
ancient writers, doctrines of men, and private spirits, are to be
examined, and in whose sentence we are to rest, can be no other
but the Holy Spirit speaking in the Scripture.
CHAPTER II - OF GOD AND OF THE HOLY TRINITY
I. There is but one only
living and true God, who is infinite in being and perfection, a
most pure spirit, invisible, without body, parts, or passions,
immutable, immense, eternal, incomprehensible, almighty; most
wise, most holy, most free, most absolute, working all things
according to the counsel of his own immutable and most righteous
will, for his own glory; most loving, gracious, merciful,
long-suffering, abundant in goodness and truth, forgiving
iniquity, transgression, and sin; the rewarder of them that
diligently seek him; and withal most just and terrible in his
judgments; hating all sin, and who will by no means clear the
guilty.
II. God hath all life, glory, goodness, blessedness, in and of
himself; and is alone in and unto himself all-sufficient, not
standing in need of any creatures which he hat 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 hath most
sovereign dominion over them, to do by them, for them, or upon
the, 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, and every other creature, whatsoever worship, service, or
obedience he is pleased to require of them.
III. In the unity of Godhead there be three Persons of one
substance, power, and eternity; God the Father, God the Son, and
God the Holy Ghost. The Father is of none, neither begotten nor
proceeding; the Son is eternally begotten of the Father; the Holy
Ghost eternally proceeding from the Father and the Son.
CHAPTER III - OF GOD'S ETERNAL DECREES
I. God from all eternity
did by the most wise and holy counsel of his own will, freely and
unchangeably ordain whatsoever comes to pass; yet so as thereby
neither is God the author of sin; nor is violence offered to the
will of the creatures, nor is the liberty or contingency of
second causes taken away, but rather established.
II. Although God knows whatsoever may or can come to pass, upon
all supposed conditions; yet hath he not decreed anything because
he foresaw it as future, or as that which would come to pass,
upon such conditions.
III. By the decree of God, for the manifestation of his glory,
some men and angels are predestinated unto everlasting life, and
others fore-ordained to everlasting death.
IV. These angels and men, thus predestinated and fore-ordained,
are particularly and unchangeably designed; and their number is
so certain and definite that it cannot be either increased or
diminished.
V. Those of mankind that are predestinated unto life, God, before
the foundation of the world was laid, according to his eternal
and immutable purpose, and the secret counsel and good pleasure
of his will, hath chosen in Christ, unto everlasting glory, out
of his free grace and love alone, without any foresight of faith
or good works, or perseverance in either of them, or any other
thing in the creature, as conditions, or causes moving him
thereunto; and all to the praise of his glorious grace.
VI. As God hath appointed the elect unto glory, so hath he, by
the eternal and most free purpose of his will, fore-ordained all
the means thereunto. Wherefore they who are elected being fallen
in Adam are redeemed by Christ, are effectually called unto faith
in Christ by his Spirit working in due season; are justified,
adopted, sanctified, and kept by his power through faith unto
salvation. Neither are nay other redeemed by Christ, effectually
called, justified, adopted, sanctified, and saved, but the elect
only.
VII. The rest of mankind, God was pleased, according to the
unsearchable counsel of his own will, whereby he extendeth or
withholdeth mercy as he pleaseth, for the glory of his sovereign
power over his creatures, to pass by, and to ordain them to
dishonour and wrath for their sin, to the praise of his glorious
justice.
VIII. The doctrine of this high mystery of predestination is to
be handled with special prudence and care, that men attending the
will of God revealed in his Word, and yielding obedience
thereunto, may, from the certainty of their effectual vocation,
be assured of their eternal election. So shall this doctrine
afford matter of praise, reverence, and admiration of God; and of
humility, diligence, and abundant consolation to all that
sincerely obey the gospel.
CHAPTER IV - OF CREATION
I. It pleased God the
Father, Son, and Holy Ghost, for the manifestation of the glory
of his eternal power, wisdom, and goodness, in the beginning, to
create or make of nothing the world, and all things therein,
whether visible or invisible, in the space of six days, and all
very good.
II. After God had made all other creatures, he created man, male
and female, with reasonable and immortal souls, endued with
knowledge, righteousness, and true holiness after his own image,
having the law of God written in their hearts, and power to
fulfill it; and yet under a possibility of transgressing, being
left to the liberty of their own will, which was subject unto
change. Besides this law written in their hearts, they received a
command not to eat of the tree of the knowledge of good and evil;
which while they kept they were happy in their communion with
God, and had dominion over the creatures.
CHAPTER V - OF PROVIDENCE
I. God, the great Creator
of all things, doth uphold, direct, dispose, and govern all
creatures, actions, and things, from the greatest even to the
least, by his most wise and holy providence, according to his
infallible foreknowledge, and the free and immutable counsel of
his own will, to the praise of the glory of his wisdom, power,
justice, goodness, and mercy.
II. Although in relation to the foreknowledge and decree of God,
the first cause, all things come to pass immutably and
infallibly, yet, by the same providence, he ordereth them to fall
out according to the nature of second causes, either necessarily,
freely, or contingently.
III. God, in his ordinary providence, maketh use of means, yet is
free to work without, above, and against them, at his pleasure.
IV. The almighty power, unsearchable wisdom, and infinite
goodness of God, so far manifest themselves in his providence,
that it extendeth itself even to the first Fall, and all other
sins of angels and men, and that not by a bare permission, but
such as hath joined with it a most wise and powerful bounding,
and otherwise ordering and governing of them, in a manifold
dispensation, to his own holy ends; yet so, as the sinfulness
thereof proceedeth only from the creature, and not from God; who
being most holy and righteous, neither is nor can be the author
or approver of sin.
V. The most wise, righteous, and gracious God, doth often-times
leave for a season his own children to manifold temptations and
the corruption of their own hearts, to chastise them for their
former sins, or to discover unto them the hidden strength of
corruption and deceitfulness of their hearts, that they be
humbled; and to raise them to a more close and constant
dependence for their support upon himself, and to make them more
watchful against all future occasions of sin, and for sundry
other just and holy ends.
VI. As for those wicked and ungodly men who God, as a righteous
judge, for former sins, doth blind and harden; form them he not
only withholdeth his grace, whereby they might have been
enlightened in their understandings, and wrought upon in 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, giveth them over to their own lusts,
the temptations of the world, and the power of Satan; whereby it
cometh to pass that they harden themselves, even under those
means which God useth for the softening of other.
VII. As the providence of God doth, in general, reach to all
creatures; so, after a most special manner, it taketh care of his
Church, and disposeth all things to the good thereof.
CHAPTER VI - OF THE FALL OF MAN, OF SIN, AND OF THE PUNISHMENT THEREOF
I. Our first parents, being
seduced by the subtlety and temptation of Satan, sinned in eating
the forbidden fruit. This their sin God was pleased, according to
his wise and holy counsel, to permit, having purposed to order it
to his own glory.
II. By this sin they fell from their original righteousness and
communion with God, and so became dead in sin, and wholly defiled
in all the faculties and parts of soul and body.
III. They being the root of all mankind, the guilt of this sin
was imputed, and the same death in sin and corrupted nature
conveyed to all their posterity, descending from them by ordinary
generation.
IV. From this original corruption, whereby we are utterly
indisposed, disabled, and made opposite to all good, and wholly
inclined to all evil, do proceed all actual transgressions.
V. This corruption of nature, during this life, doth remain in
those that are regenerated: and although it be through Christ
pardoned and mortified, yet both itself, and all the motions
thereof, are truly and properly sin.
VI. Every sin, both original and actual, being a transgression of
the righteous law of God, and contrary thereunto, doth, in its
own nature, bring guilt upon the sinner, whereby he is bound over
to the wrath of God, and curse of the law, and so made subject to
death, with all miseries spiritual, temporal, and eternal.
CHAPTER VII - OF GOD'S COVENANT WITH MAN
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 any fruition of him as their blessedness and reward, but by
some voluntary condescension of God's part, which he hath been
pleased to express by way of covenant.
II. The first covenant made with man was a covenant of works,
wherein life was promised to Adam; and in him to his posterity,
upon condition of perfect and personal obedience.
III. Man, by his fall, having made himself uncapable of life by
that covenant, the Lord was pleased to make a second, commonly
called the 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 the willing, and able to believe.
IV. This covenant of grace is frequently set forth in Scripture
by the name of a testament, in reference to the death of Jesus
Christ the Testator, and to the everlasting inheritance, with all
things belonging to it, therein bequeathed.
V. This covenant was differently administered in the time of the
law, and in the time of the gospel: under the law, it was
administered by promises, prophecies, sacrifices, circumcision,
the paschal lamb, and other types and ordinances delivered to the
people of the Jews, all foresignifying Christ to come; which
were, for that time, sufficient and efficacious, through the
operation of the Spirit, to instruct and build up the elect in
faith in the promised Messiah, by whom they had full remission of
sins, and eternal salvation; and is called the old testament.
VI. Under the gospel, when Christ, the substance, was exhibited,
the ordinances in which this covenant is dispensed are the
preaching of the Word, and the administration of the sacraments
of Baptism and the Lord's Supper: which, though fewer in number,
and administered with more simplicity, and less outward glory,
yet, in them, it is held forth in more fulness, evidence and
spiritual efficacy, to all nations, both Jews and Gentiles; and
is called the new testament. There are not therefore two
covenants of grace, differing in substance, but one and the same,
under various dispensations.
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, to be the Mediator between God and man, the
Prophet, Priest, and King, the Head and Savior of his church, the
Heir of all things, and Judge of the world: unto whom he did from
all eternity give a people, to be his seed, and to be by him in
time redeemed, called, justified, sanctified, and glorified.
II. The Son of God, the second person in the Trinity, being very
and eternal God, of one substance and equal with the Father, did,
when the fulness of time was come, take upon him man's nature,
with all the essential properties, and common infirmities
thereof, yet without sin; being conceived by the power of the
Holy Ghost, in the womb of the virgin Mary, of her substance. So
that two whole, perfect, and distinct natures, the Godhead and
the manhood, were inseparably joined together in one person,
without conversion, composition, or confusion. Which person is
very God, and very man, yet one Christ, the only Mediator between
God and man.
III. The Lord Jesus, in his human nature thus united to the
divine, was sanctified, and anointed with the Holy Spirit, above
measure, having in him all the treasures of wisdom and knowledge;
in whom it pleased the Father that all fulness should dwell; to
the end that, being holy, harmless, undefiled, and full of grace
and truth, he might be thoroughly furnished to execute the office
of a mediator, and surety. Which office he took not unto himself,
but was thereto called by his Father, who put all power and
judgment into his hand, and gave him commandment to execute the
same.
IV. This office the Lord Jesus did most willingly undertake;
which that he might discharge, he was made under the law, and did
perfectly fulfil it; endured most grievous torments immediately
in his soul, and most painful sufferings in his body; was
crucified, and died, was buried, and remained under the power of
death, yet saw no corruption. On the third day he arose from the
dead, with the same body in which he suffered, with which also he
ascended into heaven, and there sitteth at the right hand of his
Father, making intercession, and shall return, to judge men and
angels, at the end of the world.
V. The Lord Jesus, by his perfect obedience, and sacrifice of
himself which he, through the eternal Spirit, once offered up
unto God, hath fully satisfied the justice of his Father; and
purchased, not only reconciliation, but an everlasting
inheritance in the kingdom of heaven, for all those whom the
Father hath given unto him.
VI. Although the work of redemption was not actually wrought by
Christ till after his incarnation, yet the virtue, efficacy, and
benefits thereof were communicated unto the elect, in all ages
successively from the beginning of the world, in and by those
promises, types, and sacrifices, wherein he was revealed, and
signified to be the seed of the woman which should bruise the
serpent's head; and the Lamb slain from the beginning of the
world; being yesterday and today the same, and forever.
VII. Christ, in the work of mediation, acts according to both
natures, by each nature doing that which is proper to itself;
yet, by reason of the unity of the person, that which is proper
to one nature is sometimes in Scripture attributed to the person
denominated by the other nature.
VIII. To all those for whom Christ hath purchased redemption, he
doth certainly and effectually apply and communicate the same;
making intercession for them, and revealing unto them, in and by
the Word, the mysteries of salvation; effectually persuading them
by his Spirit to believe and obey, and governing their hearts by
his Word and Spirit; overcoming all their enemies by his almighty
power and wisdom, in such manner, and ways, as are most consonant
to his wonderful and unsearchable dispensation.
CHAPTER IX - OF FREE WILL
I. God hath endued the will
of man with that natural liberty, that it is neither forced, nor,
by any absolute necessity of nature, determined to good, or evil.
II. Man, in his state of innocency, had freedom, and power to
will and to do that which was good and well pleasing to God; but
yet, mutably, so that he might fall from it.
III. Man, by his fall into a state of sin, hath wholly lost all
ability of will to any spiritual good accompanying salvation: so
as, natural man, being altogether averse from that good, and dead
in sin, is not able, by his own strength, to convert himself, or
to prepare himself thereunto.
IV. When God converts a sinner, and translates him into the state
of grace, he 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 corruption, he doth no perfectly, nor only, will that
which is good, but doth also will that which is evil
V. The will of man is made perfectly and immutably free to good
alone, in the state of glory only.
CHAPTER X - OF EFFECTUAL CALLING
I. All those whom God hath
predestinated unto life, and those only, he is pleased, in his
appointed and accepted time, effectually to call, by his Word and
Spirit, out of that state of sin and death, in which they are by
nature, to grace and salvation, by Jesus Christ; enlightening
their minds of 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 mast freely, being
made willing by his grace.
II. This effectual call of God's free and special grace alone,
not from anything at all foreseen in man, who is altogether
passive therein, until, being quickened and renewed by the Holy
Spirit, he is thereby enabled to answer this call, and to embrace
the grace offered and conveyed in it.
III. Elect infants, dying in infancy, are regenerated, and saved
by Christ, through the Spirit, who worketh when, and where, and
how he pleaseth: so also are all other elect persons who are
uncapable of being outwardly called by the ministry of the Word.
IV. Others, not elected, although they may be called by the
ministry of the Word, and may have some common operations of the
Spirit, yet they never truly come unto Christ, and therefore
cannot be saved: much less can men, not professing the Christian
religion, be saved in any other way whatsoever, be they never so
diligent to frame their lives according to the light of nature,
and the laws of that religion they do profess. And, to assert and
maintain that they may, is very pernicious, and to be detested.
CHAPTER XI - OF JUSTIFICATION
I. 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 sake
alone; nor by imputing faith itself, the act of believing, or any
other evangelical obedience to them, as their righteousness; but
by imputing the obedience and satisfaction of Christ unto them,
they receiving and resting on him and his righteousness, by
faith; which faith they have not of themselves, it is the gift of
God.
II. Faith, thus receiving and resting on Christ and his
righteousness, is the alone instrument of justification: yet is
it not alone in the person justified, but is ever accompanied
with all other saving graces, and is no dead faith, but worketh
by love.
III. Christ, by his obedience and death, did fully discharge the
debt of all those that are thus justified, and did make a proper,
real, and full satisfaction to his Father's justice in their
behalf. Yet, 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.
IV. God did, from all eternity, decree to justify all the elect,
and Christ did, in the fulness of time, die for their sins, and
rise again for their justification: nevertheless, they are not
justified, until the Holy Spirit doth, in due time, actually
apply Christ unto them.
V. 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 not have the light of his countenance
restored unto them, until they humble themselves, confess their
sins, beg pardon, and renew their faith and repentance.
VI. The justification of believers under the old testament was,
in all these respects, on and the same with the justification of
believers under the new testament.
CHAPTER XII - OF ADOPTION
I. All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him, as by a Father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.
CHAPTER XIII - OF SANCTIFICATION
I. They, who are once
effectually called, and regenerated, having a new heart, and a
new spirit created in them, are further sanctified, really and
personally, through the virtue of Christ's death and
resurrection, by his Word and spirit dwelling in them: the
dominion of the whole body of sin is destroyed, and the sever
lusts thereof are more and more weakened and mortified; and they
more and more quickened and strengthened in all saving graces, to
the practice of true holiness, without which no man shall see the
Lord.
II. This sanctification is throughout, in the whole man; yet
imperfect in this life, there abiding still some remnants of
corruption in every part; whence ariseth a continual and
irreconcilable war, the flesh lusting against the Spirit, and the
Spirit against the flesh.
III. In which war, although the remaining corruption, for a time,
may much prevail; yet, through the continual supply of strength
from the sanctifying Spirit of Christ, the regenerate part doth
overcome; and so, the saints grow in grace, perfecting holiness
in the fear of God.
CHAPTER XIV - OF SAVING FAITH
I. The grace of faith,
whereby the elect are enabled to believe to the saving of their
souls, is the work of the Spirit of Christ in their hearts, and
is ordinarily wrought by the ministry of the Word, by which also,
and by the administration of the sacraments, and prayer, it is
increased and strengthened.
II. By this faith, a Christian believeth to be true whatsoever is
revealed in the Word, for the authority of God himself speaking
therein; and 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 are accepting, receiving, and resting upon Christ
alone for justification, sanctification, and eternal life, by
virture of the covenant of grace.
III. This faith is different in degrees, weak or strong; may be
often and many ways assailed, and weakened, but gets the victory:
growing up in many to the attainment of a full assurance, through
Christ, who is both the author and finisher of our faith.
CHAPTER XV - OF REPENTANCE UNTO LIFE
I. Repentance unto life is
an evangelical grace, the doctrine whereof is to be preached by
every minister of the gospel, as well as that of faith in Christ.
II. by it, a sinner, out of the sight and sense not only of the
danger, but also of the filthiness and odiousness of his sins, as
contrary to the holy nature, and righteous law of God; and upon
the apprehension of his mercy in Christ to such as are penitent,
so grieves for, and hates his sins, as to turn from them all unto
God, purposing and endeavoring to walk with him in all the ways
of his commandments.
III. Although repentance be not to be resting in, as any
satisfaction for sin, or any cause of the pardon thereof, which
is the act of God's free grace in Christ; yet it is of such
necessity to all sinners, that none may expect pardon without it.
IV. As there is no sin so small, but it deserves damnation; so
there is no sin so great, that it can bring damnation upon those
who truly repent.
V. Men ought not to content themselves with a general repentance,
but it is every man's duty to endeavor to repent of his
particular sins, particularly.
VI. As every man is bound to make private confession of his sins
to God, praying for the pardon thereof; upon which, and the
forsaking of them, he shall find mercy; so, he that scandalizeth
his brother, or the church of Christ, ought to be willing, by a
private or public confession, and sorrow for his sin, to declare
his repentance to those that are offended, who are thereupon to
be reconciled to him, and in love to receive him.
CHAPTER XVI - OF GOOD WORKS
I. 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 pretense of good intention.
II. These good works, done in obedience to God's commandments,
are the fruits and evidences of a true and lively faith: and by
them believers manifest their thankfulness, strengthen their
assurance, edify their brethren, adorn the profession of the
gospel, stop the mouths of the adversaries, and glorify God,
whose workmanship they are, created in Christ Jesus thereunto,
that, having their fruit unto holiness, they may have the end,
eternal life.
III. Their ability to do good works is not at all of themselves,
but wholly from the Spirit of Christ. And that they may be
enabled thereunto, beside the graces they have already received,
there is required an actual influence of the same Holy Spirit, to
work in them to will, and to do, of his good pleasure: yet are
they not hereupon to grow negligent, as if they were not bound to
perform any duty unless upon a special motion of the Spirit; but
they ought to be diligent in stirring up the grace of God that is
in them.
IV. They who, in their obedience, attain to the greatest height
which is 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.
V. We cannot by our best works merit pardon of sin, or eternal
life at the hand of God, by reason of the great disproportion
that is between them and the glory to come; and the infinite
distance that is between us and God, whom, by them, we can
neither profit, nor satisfy for the debt of our former sins, but
when we have done all we can, we have done but our duty, and are
unprofitable servants: and because, as they are good, they
proceed from his Spirit; and as they are wrought by us, they are
defiled, and mixed with so much weakness and imperfection, that
they cannot endure the severity of God's judgment.
VI. Notwithstanding, the persons of believers being accepted
through Christ, their good works also are accepted in him; not as
though they were in this life wholly unblamable and 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.
VII. Works done by unregenerate men, although for the matter of
them they may be things which God commands; and or good use both
to themselves and others: yet, because they proceed not from an
heart purified by faith; nor are done in a right manner,
according to the Word; nor to a right end, the glory of God, they
are therefore sinful, and cannot please God, or make a man meet
to receive grace from God: and yet, their neglect of them is more
sinful and displeasing unto God.
CHAPTER XVII - OF THE PERSEVERANCE OF THE SAINTS
I. They, whom God hath
accepted in his Beloved, effectually called, and sanctified by
his Spirit, can neither totally nor finally fall away from the
state of grace, but shall certainly persevere therein to the end,
and be eternally saved.
II. This perseverance of the saints depends not upon their own
free will, but upon the immutability of the decree of election,
flowing from the free and unchangeable love of God the Father;
upon the efficacy of the merit and intercession of Jesus Christ,
the abiding of the Spirit, and of the seed of God within them,
and the nature of the covenant of grace: from all which ariseth
also the certainty and infallibility thereof.
III. Nevertheless, they may, through the temptations of Satan and
of the world, the prevalency of corruption remaining in them, and
the neglect of the means of their preservation, fall into
grievous sins; and, for a time, continue therein: whereby they
incur God's displeasure, and grieve his Holy Spirit, come to be
deprived of some measure of their graces and comforts, have their
hearts hardened, and their consciences wounded; hurt and
scandalize others, and bring temporal judgments upon themselves.
CHAPTER XVIII - OF THE ASSURANCE OF GRACE AND SALVATION
I. Although hypocrites and
other unregenerate men may vainly deceive themselves with false
hopes and carnal presumptions of being in the favor of God, and
estate of salvation (which hope of theirs shall perish): yet such
as truly believe in the Lord Jesus, and love him in sincerity,
endeavoring to walk in all good conscience before him, may, in
this life, be certainly assured that they are in the state of
grace, and may rejoice in the hope of the glory of God, which
hope shall never make them ashamed.
II. This certainty is not a bare conjectural and probable
persuasion grounded upon a fallible hope; but an infallible
assurance of faith founded upon the divine truth of the promises
of salvation, the inward evidence of those graces unto which
these promises are made, the testimony of the Spirit of adoption
witnessing with our spirits that we are the children of God,
which Spirit is the earnest of our inheritance, whereby we are
sealed to the day of redemption.
III. This infallible assurance 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
enable by the Spirit to know the things which are freely given
him of God, he may, without extraordinary revelation, in the
right use of ordinary means, attain thereunto. And therefore it
is the duty of everyone to give all diligence to make his calling
and election sure, that thereby his heart may be enlarged in
peace and joy in the Holy Ghost, in love and thankfulness to God,
and in strength and cheerfulness in the duties of obedience, the
proper fruits of this assurance; so far is it from inclining men
to looseness.
IV. True believers may have the assurance of their salvation
divers ways shaken, diminished, and intermitted; as, by
negligence in preserving of it, by falling into some special sin
which 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 utterly
destitute of that seed of God, and life of faith, that love of
Christ and the brethren, that sincerity of heart, and conscience
of duty, out of which, by the operation of the Spirit, this
assurance may, in due time, be revived; and by the which, in the
meantime, they are supported from utter despair.
CHAPTER XIX - OF THE LAW OF GOD
I. God gave to Adam a law,
as a covenant of works, by which he bound him and all his
posterity to personal, entire, exact, and perpetual obedience,
promised life upon the fulfilling, and threatened death upon the
breach of it, and endued him with power and ability to keep it.
II. This law, after his fall, continued to be a perfect rule of
righteousness; and, as such, was delivered by God upon Mount
Sinai, in ten commandments, and written in two tables: the four
first commandments containing our duty towards God; and the other
six, our duty to man.
III. Beside this law, commonly called moral, God was pleased to
give to the people of Israel, as a church under age, ceremonial
laws, containing several typical ordinances, partly of worship,
prefiguring Christ, his graces, actions, sufferings, and
benefits; and partly, holding forth divers instructions of moral
duties. All which ceremonial laws are now abrogated, under the
new testament.
IV. To them also, as a body politic, he gave sundry judicial
laws, which expired together with the state of that people; not
obliging any other now, further than the general equity thereof
may require.
V. The moral law doth forever bind all, as well justified persons
as others, to the obedience thereof; and that, not only in regard
of the matter contained in it, but also in respect of the
authority of God the Creator, who gave it. Neither doth Christ,
in the Gospel, any way dissolve, but much strengthen this
obligation.
VI. Although true believers be not under the law, as a covenant
of works, to be thereby justified, or condemned; yet is it of
great use to them, as well as to other; in that, as rule of life
informing them of the will of God, and their duty, it directs and
binds them to walk accordingly; discovering also the sinful
pollutions of their nature, hearts, and lives; so as, examining
themselves thereby, they may come to further conviction of,
humiliation for, and hatred against sin, together with a clearer
sight of the need they have of Christ, and the perfection of his
obedience. It is likewise of use to the regenerate, to restrain
their corruptions, in that it forbids sin: and the threatenings
of it serve to show what even their sins deserve; and what
afflictions, in this life, they may expect for them, although
freed from the curse thereof threatened in the law. The promises
of it, in like manner, show them God's approbation of obedience,
and what blessings they may expect upon the performance thereof:
although not as due to them by the law as a covenant of works. So
as, a man's doing good, and refraining from evil, because the law
encourageth to the one, and deterreth from the other, is no
evidence of his being under the law; and, not under grace.
VII. Neither are the forementioned uses of the law contrary to
the grace of the gospel, but do sweetly comply with it; the
Spirit of Christ subduing and enabling the will of man to do that
freely, and cheerfully, which the will of God, revealed in the
law, requireth to be done.
CHAPTER XX - OF CHRISTIAN LIBERTY AND 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
curse of the moral law; and, in their being delivered from this
present evil world, bondage to Satan, and dominion of sin; from
the evil of afflictions, the sting of death, the victory of the
grave, and everlasting damnation; as the sting of death, the
victory of the grave, and everlasting damnation; as also, in
their free access to God, and their yielding obedience unto him,
not out o slavish fear, but a childlike love and willing mind.
All which were common also to believers under the law. But, under
the new testament, the liberty of Christians is further enlarged,
in their freedom from the yoke of the ceremonial law, to which
the Jewish church was subjected; and in greater boldness of
access to the throne of grace, and in fuller communications of
the free Spirit of God, than believers under the law did
ordinarily partake of.
II. God alone is Lord of the conscience, and hath left it free
from the doctrines and commandments of men, which are, in
anything, contrary to his Word; or beside it, if matter of faith,
or worship. So that, to believe such doctrines, or to obey such
commands, out of conscience, is to betray true liberty of
conscience: and the requiring of an implicit faith, and an
absolute and blind obedience, is to destroy liberty of
conscience, and reason also.
III. They who, upon pretense of Christian liberty, do practice
any sin, or cherish any lust, do thereby destroy the end of
Christian liberty, which is, that being delivered out of the
hands of our enemies, we might serve the Lord without fear, in
holiness and righteousness before him, all the days of our life.
IV. And because the powers which God hath ordained, and the
liberty which Christ hath purchased, are not intended by God to
destroy, but mutually to uphold and preserve one another, they
who, upon pretense of Christian liberty, shall oppose any lawful
power, or the lawful exercise of it, whether it be civil or
ecclesiastical, resist the ordinance of God. And, for their
publishing of such opinions, or maintaining of such practices, as
are contrary to the light of nature, or to the known principles
of Christianity (whether concerning faith, worship, or
conversation), or to the power of godliness; or, such erroneous
opinions or practices, as either in their own nature, or in the
manner of publishing or maintaining them, are destructive to the
external peace and order which Christ hath established in the
church, they may lawfully be called to account, and proceeded
against, by the censures of the church.
CHAPTER XXI - OF RELIGIOUS WORSHIP AND THE SABBATH DAY
I. The light of nature
showeth that there is a God, who hath lordship and sovereignty
over all, is 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 with all the soul, and with all the might. But
the acceptable way of worshiping the true God is instituted by
himself, and so limited by his own revealed will, that he may not
be worshiped according to the imaginations and devices of men, or
the suggestions of Satan, under any visible representation, or
any other way not prescribed in the holy Scripture.
II. Religious worship is to be given to God, the Father, Son, and
Holy Ghost; and to him alone; not to angels, saints, or any other
creature: and, since the fall, not without a Mediator; nor in the
mediation of any other but of Christ alone.
III. Prayer, with thanksgiving, being one special part of
religious worship, is by God required of all men: and, that it
may be accepted, it is to be made in the name of the Son, by the
help of his Spirit, according to his will, with understanding,
reverence, humility, fervency, faith, love, and perseverance;
and, if vocal, in a known tongue.
IV. Prayer is to be made for things lawful; and for all sorts of
men living, or that shall live hereafter: but not for the dead,
nor for those of whom it may be known that they have sinned the
sin unto death.
V. The reading of the Scriptures with godly fear, the sound
preaching and conscionable hearing of the Word, in obedience unto
God, with understanding, faith, and reverence, singing of psalms
with grace in the heart; as also, the due administration and
worthy receiving of the sacraments instituted by Christ, are all
parts of the ordinary religious worship of God: beside religious
oaths, vows, solemn fastings, and thanksgivings upon special
occasions, which are, in their several times and seasons, to be
used in an holy and religious manner.
VI. Neither prayer, nor any other part of religious worship, is
now, under the gospel, either tied unto, or made more acceptable
by any place in which it is performed, or towards which it is
directed: but God is to be worshiped everywhere, in spirit and in
truth; as, in private family daily, and in secret, each one by
himself; so, more solemnly in the public assemblies, which are
not carelessly or wilfully to be neglected, or forsaken, when
God, by his Word or providence, calleth thereunto.
VII. As it is the law of nature, that, in general, a due
proportion of time be set apart for the worship of God; so, in
his Word, by a positive, moral, and perpetual commandment binding
all men in all ages, he 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, in Scripture, is
called the Lord's day, and is to be continued to the end of the
world, as the Christian sabbath.
VIII. This sabbath is then kept holy unto the Lord, when men,
after a due preparing of their hearts, and ordering of their
common affairs beforehand, do not only observe an holy rest, all
the day, from their own works, words, and thoughts about their
worldly employments and recreations, but also are taken up, the
whole time, in the public and private exercises of his worship,
and in the duties of necessity and mercy.
CHAPTER XXII - OF LAWFUL OATHS AND VOWS
I. A lawful oath is a part
of religious worship, wherein, upon just occasion, the person
swearing solemnly calleth God to witness what he asserteth, or
promiseth, and to judge him according to the truth or falsehood
of what he sweareth.
II. The name of God only is that by which men ought to swear, and
therein it is to be used with all holy fear and reverence.
Therefore, to swear vainly, or rashly, by that glorious and
dreadful Name; or to swear at all by any other thing, is sinful,
and to be abhorred. Yet, as in matters of weight and moment, an
oath is warranted by the Word of God under the new testament as
well as under the old; so a lawful oath, being imposed by lawful
authority, in such matters, ought to be taken.
III. Whosoever taketh and oath ought duly to consider the
weightiness of so solemn an act, and therein to avouch nothing
but what he is fully persuaded is the truth: neither may any man
bind himself by oath to anything but what is good and just, and
what he believeth so to be, and what he is able and resolved to
perform.
IV. An oath is to be taken in the plain and common sense of the
words, without equivocation, or mental reservation. It cannot
oblige to sin; but in anything not sinful, being taken, it binds
to performance, although to a man's own hurt. Nor is it to be
violated, although made to heretics, or infidels.
V. A vow is of the like nature with a promissory oath, and ought
to be made with the like religious care, and to be performed with
the like faithfulness.
VI. It is not to be made to any creature, but to God alone: and,
that it may be accepted, it is to be made voluntarily, out of
faith, and conscience of duty, in way of thankfulness for mercy
received, or for the obtaining of what we want, whereby we more
strictly bind ourselves to necessary duties; or, to other things,
so far and so long as they may fitly conduce thereunto.
VII. No man may vow to do anything forbidden in the Word of God,
or what would hinder any duty therein commanded, or which is not
in his own power, and for the performance whereof he hath no
promise of ability from God. In which respects, popish monastical
vows of perpetual single life, professed poverty, and regular
obedience, are so far from being degrees of higher perfection,
that they are superstitious and sinful snares, in which no
Christian may entangle himself.
CHAPTER XXIII - 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 the defense and encouragement of them that are good,
and for the punishment of evil doers.
II. It is lawful for Christians to accept and execute the office
of a magistrate, when called thereunto: in the managing whereof,
as they ought especially to maintain piety, justice, and peace,
according to the wholesome laws of each commonwealth; so, for
that end, they may lawfully, now under the new testament, wage
war, upon just and necessary occasion.
III. Civil magistrates may not assume to themselves the
administration of the Word and sacraments; or the power of the
keys of the kingdom of heaven; or, in the least, interfere in
matters of faith. Yet, as nursing fathers, it is the duty of
civil magistrates to protect the church of our common Lord,
without giving the preference to any denomination of Christians
above the rest, in such a manner that all ecclesiastical persons
whatever shall enjoy the full, free, and unquestioned liberty of
discharging every part of their sacred functions, without
violence or danger. And, as Jesus Christ hath appointed a regular
government and discipline in his church, no law of any
commonwealth should interfere with, let, or hinder, the due
exercise thereof, among the voluntary member of any denomination
of Christians, according to their own profession and belief. It
is the duty of civil magistrates to protect the person and good
name of all their people, in such an effectual manner as that no
person be suffered, either upon pretense or religion or of
infidelity, to offer any indignity, violence, abuse, or injury to
any other person whatsoever: and to take order, that all
religious and ecclesiastical assemblies be held without
molestation or disturbance.
IV. It is the duty of people to pray for magistrates, to honor
their persons, to pay them tribute or other dues, to obey their
lawful commands, and to be subject to their authority, for
conscience' sake. Infidelity, or difference in religion, doth not
make void the magistrates' just and legal authority, nor free the
people from their due obedience to them: from which
ecclesiastical persons are not exempted, much less hath the pope
any power and jurisdiction over them in their dominions, or over
any of their people; and, least of all, to deprive them of their
dominions, or lives, if he shall judge them to be heretics, or
upon any other pretense whatsoever.
CHAPTER XXIV - OF MARRIAGE AND DIVORCE
I. Marriage is to be
between one man and one woman: neither is it lawful for any man
to have more than one wife, nor for any woman to have more than
one husband, at the same time.
II. Marriage was ordained for the mutual help of husband and
wife, for the increase of mankind with legitimate issue, and of
the church with an holy seed; and for preventing of uncleanness.
III. It is lawful for all sorts of people to marry, who are able
with judgment to give their consent. Yet it is the duty of
Christians to marry only in the Lord. And therefore such as
profess the true reformed religion should not marry with
infidels, papists, or other idolaters: neither should such as are
godly be unequally yoked, by marrying with such as are
notoriously wicked in their life, or maintain damnable heresies.
IV. Marriage ought not to be within the degrees of consanguinity
or affinity forbidden by the Word. Nor can such incestuous
marriages ever be made lawful by any law of man or consent of
parties, so as those persons may live together as man and wife.
V. Adultery or fornication committed after a contract, being
detected before marriage, giveth just occasion to the innocent
party to dissolve that contract. In the case of adultery after
marriage, it is lawful for the innocent party to sue out a
divorce: and, after the divorce, to marry another, as if the
offending party were dead.
VI. Although the corruption of man be such as is apt to study
arguments unduly to put asunder those whom God hath joined
together in marriage: yet, nothing but adultery, or such wilful
desertion as can no way be remedied by the church, or civil
magistrate, is cause sufficient of dissolving the bond of
marriage: wherein, a public and orderly course of proceeding is
to be observed; and the persons concerned in it not left to their
own wills, and discretion, in their own case.
CHAPTER XXV - OF THE CHURCH
I. The catholic or
universal church, which is invisible, consists of the whole
number of the elect, that have been, are, or shall be gathered
into one, under Christ the head thereof; and is the spouse, the
body, the fulness of him that filleth all in all.
II. The visible church, which is also catholic or universal under
the gospel (not confined to one nation, as before under the law),
consists of all those throughout the world that profess the true
religion; and of their children: and is the kingdom of the Lord
Jesus Christ, the house and family of God, out of which there is
no ordinary possibility of salvation.
III. Into this catholic visible church Christ hath given the
ministry, oracles, and ordinances of God, for the gathering and
perfecting of the saints, in this life, to the end of the world:
and doth, by his own presence and Spirit, according to his
promise, make them effectual thereunto.
IV. This catholic church hath been sometimes more, sometimes less
visible. And particular churches, which are members thereof, are
more or less pure according as the doctrine of the gospel is
taught and embraced, ordinances administered, and public worship
performed more or less purely in them.
V. The purest churches under heaven are subject both to mixture
and error; and some have so degenerated, as to become no churches
of Christ, but synagogues of Satan. Nevertheless, there shall be
always a church on earth, to worship God according to his will.
VI. There is no other head of the church but the Lord Jesus
Christ. Nor can the pope of Rome, in any sense, be head thereof.
CHAPTER XXVI - OF THE COMMUNION OF SAINTS
I. All saints, that are
united to Jesus Christ their head, by his Spirit, and by faith,
have fellowship with him in his graces, sufferings, death,
resurrection, and glory: and, being united to one another in
love, they have communion in each other's gifts and graces, and
are obliged to the performance of such duties, public and
private, as do conduceto their mutual good, both in the inward
and outward man.
II. Saints by profession are bound to maintain an holy fellowship
and communion in the worship of God, and in performing such other
spiritual services as tend to their mutual edification; as also
in relieving each other in outward things, according to their
several abilities and necessities. Which communion, as God
offereth opportunity, is to be extended unto all those who, in
every place, call upon the name of the Lord Jesus.
III. This communion which the saints have with Christ, doth not
make them in any wise partakers of the substance of his Godhead;
or to be equal with Christ in any respect: either of which to
affirm is impious and blasphemous. Nor doth their communion one
with another, as saints, take away, or infringe the title or
propriety which each man hath in his goods and possessions.
CHAPTER XXVII - OF THE SACRAMENTS
I. Sacraments are holy
signs and seals of the covenant of grace, immediately instituted
by God, to represent Christ, and his benefits; and to confirm our
interest in him: as also, to put a visible difference between
those that belong unto the church, and the rest of the world; and
solemnly to engage them to the service of God in Christ,
according to his Word.
II. There is, in every sacrament, a spiritual relation, or
sacramental union, between the sign and the thing signified:
whence it comes to pass, that the names and effects of the one
are attributed to the other.
III. The grace which is exhibited in or by the sacraments rightly
used, is not conferred by any power in them; neither doth the
efficacy of a sacrament depend upon the piety or intention of him
that doth administer it: but upon the work of the Spirit, and the
word of institution, which contains, together with a precept
authorizing the use thereof, a promise of benefit to worthy
receivers.
IV. There be only two sacrament ordained by Christ our Lord in
the gospel; that is to say, Baptism, and the Supper of the Lord:
neither of which may be dispensed by any, but by a minister of
the Word lawfully ordained.
V. The sacraments of the old testament, in regard of the
spiritual things thereby signified and exhibited, were, for
substance, the same with those of the new.
CHAPTER XXVIII - OF BAPTISM
I. Baptism is a sacrament
of the new testament, ordained by Jesus Christ, not only for the
solemn admission of the party baptized into the visible church;
but also, to be unto him a sign and seal of the covenant of
grace, of his ingrafting into Christ, of regeneration, of
remission of sins, and of his giving up unto God, through Jesus
Christ, to walk in newness of life. Which sacrament is, by
Christ's own appointment, to be continued in his church until the
end of the world.
II. The Outward element to be used in this sacrament is water,
wherewith the party is to be baptized, in the name of the Father,
and of the Son, and of the Holy Ghost, by a minister of the
gospel, lawfully called thereunto.
III. Dipping of the person into the water is not necessary; but
Baptism is rightly administered by pouring, or sprinkling water
upon the person.
IV. Not only those that do actually profess faith in and
obedience unto Christ, but also the infants of one, or both,
believing parents, are to be baptized.
V. Although it be a great sin to contemn or neglect this
ordinance, yet grace and salvation are not so inseparably annexed
unto it, as that no person can be regenerated, or saved, without
it; or, that all that are baptized are undoubtedly regenerated.
VI. The efficacy of Baptism is not tied to that moment of time
wherein it is administered; yet, notwithstanding, by the right
use of this ordinance, the grace promised is not only offered,
but really exhibited, and conferred, by the Holy Ghost, to such
(whether of age or infants) as that grace belongeth unto,
according to the counsel of God's own will, in his appointed
time.
VII. The sacrament of Baptism is but once to be administered unto
any person.
CHAPTER XXIX - OF THE LORD'S SUPPER
I. Our Lord Jesus, in the
night wherein he was betrayed, instituted the sacrament of his
body and blood, called the Lord's Supper, to be observed in his
church, unto the end of the world, for the perpetual remembrance
of the sacrifice of himself in his death; the sealing all
benefits thereof unto true believers, their spiritual nourishment
and growth in him, their further engagement in and to all duties
which they owe unto him; and, to be a bond and pledge of their
communion with him, and with each other, as members of his
mystical body.
II. In this sacrament, Christ is not offered up to his Father;
nor any real sacrifice made at all, for remission of sins of the
quick or dead; but only a commemoration of that one offering up
of himself, by himself, upon the cross once for all: and a
spiritual oblation of all possible praise unto God, for the same:
so that the popish sacrifice of the mass (as they call it) is
most abominably injurious to Christ's one, only sacrifice, the
alone propitiation for all the sins of his elect.
III. The Lord Jesus hath, in this ordinance, appointed his
ministers to declare his word of institution to the people; to
pray, and bless the elements of bread and wine, and thereby to
set them apart from a common to an holy use; and to take and
break the bread, to take the cup, and (they communicating also
themselves) to give both to the communicants; but to none who are
not then present in the congregation.
IV. Private masses, or receiving this sacrament by a priest, or
any other, alone; as likewise, the denial of the cup to the
people, worshiping the elements, the lifting them up, or carrying
them about, for adoration, and the reserving them for any
pretended religious use; are all contrary to the nature of this
sacrament, and to the institution of Christ.
V. The outward elements in this sacrament, duly set apart to the
uses ordained by Christ, have such relation to him crucified, as
that, truly, yet sacramentally only, they are sometimes called by
the name of the things they represent, to wit, the body and blood
of Christ; albeit, in substance and nature, they still remain
truly and only bread and wine, as they were before.
VI. That doctrine which maintains a change of the substance of
bread and wine, into the substance of Christ's body and blood
(commonly called transubstantiation) by consecration of a priest,
or by any other way, is repugnant, not to Scripture alone, but
even to common sense, and reason; overthroweth the nature of the
sacrament, and hath been, and is, the cause of manifold
superstitions; yea, of gross idolatries.
VII. Worthy receivers, outwardly partaking of the visible
elements, in this sacrament, do then also, inwardly by faith,
really and indeed, yet not carnally and corporally but
spiritually, receive, and feed upon, Christ crucified, and all
benefits of his death: the body and blood of Christ being then,
not corporally or carnally, in, with, or under the bread and
wine; yet, as really, but spiritually, present to the faith of
believers in that ordinance, as the elements themselves are to
their outward senses.
VIII. Although ignorant and wicked men receive the outward
elements in this sacrament; yet, they receive not the thing
signified thereby; but, by their unworthy coming thereunto, are
guilty of the body and blood of the Lord, to their own damnation.
Wherefore, all ignorant and ungodly persons, as they are unfit to
enjoy communion with him, so are they unworthy of the Lord's
table; and cannot, without great sin against Christ, while they
remain such, partake of these holy mysteries, or be admitted
thereunto.
CHAPTER XXX - OF CHURCH CENSURES
I. The Lord Jesus, as king
and head of his church, hath therein appointed a government, in
the hand of church officers, distinct from the civil magistrate.
II. To these officers the keys of the kingdom of heaven are
committed; by virtue whereof, they have power, respectively, to
retain, and remit sins; to shut that kingdom against the
impenitent, both by the Word, and censures; and to open it unto
penitent sinners, by the ministry of the gospel; and by
absolution from censures, as occasion shall require.
III. Church censures are necessary, for the reclaiming and
gaining of offending brethren, for deterring of others from the
like offenses, for purging out of that leaven which might infect
the whole lump, for vindicating the honor of Christ, and the holy
profession of the gospel, and for preventing the wrath of God,
which might justly fall upon the church, if they should suffer
his covenant, and the seals thereof, to be profaned by notorious
and obstinate offenders.
VI. For the better attaining of these ends, the officers of the
church are to proceed by admonition; suspension from the
sacrament of the Lord's Supper for a season; and by
excommunication from the church; according to the nature of the
crime, and demerit of the person.
CHAPTER XXXI - OF SYNODS AND COUNCILS
I. For the better
government, and further edification of the church, there ought to
be such assemblies as are commonly called synods or councils: and
it belongeth to the overseers and other rulers of the particular
churches, by virtue of their office, and the power which Christ
hath given them for edification and not for destruction, to
appoint such assemblies; and to convene together in them, as
often as they shall judge it expedient for the good of the
church.
II. It belongeth to synods and councils, ministerially to
determine controversies of faith, and cases of conscience; to set
down rules and directions for the better ordering of the public
worship of God, and government of his church; to receive
complaints in cases of maladministration, and authoritatively to
determine the same: which decrees and determinations, if
consonant to the Word of God, are to be received with reverence
and submission; not only for their agreement with the Word, but
also for the power whereby they are made as being an ordinance of
God appointed thereunto in his Word.
III. All synods or councils, since the apostles' times, whether
general or particular, may err; and many have erred. Therefore
they are not to be made the rule of faith, or practice; but to be
used as a help in both.
IV. Synods and councils are to handle, or conclude nothing, but
that which is ecclesiastical: and are not to intermeddle with
civil affairs which concern the commonwealth, unless by way of
humble petition in cases extraordinary; or, by way of advice, for
satisfaction of conscience, if they be thereunto required by the
civil magistrate.
CHAPTER XXXII - OF THE STATE OF MAN AFTER DEATH, AND OF THE RESURRECTION OF THE DEAD
I. The bodies of men, after
death, return to dust, and see corruption: but their souls, which
neither die nor sleep, having an immortal subsistence,
immediately return to God who gave them: the souls of the
righteous, being then made perfect in holiness, are received into
the highest heavens, where they behold the face of God, in light
and glory, waiting for the full redemption of their bodies. And
the souls of the wicked are cast into hell, where they remain in
torments and utter darkness, reserved to the judgment of the
great day. Beside these two places, for souls separated from
their bodies, the Scripture acknowledgeth none.
II. At the last day, such as are found alive shall not die, but
be changed: and all the dead shall be raised up, with the
selfsame bodies, and none other (although with different
qualities), which shall be united again to their souls forever.
III. The bodies of the unjust shall, by the power of Christ, be
raised to dishonor: the bodies of the just, by his Spirit, unto
honor; and be made conformable to his own glorious body.
CHAPTER XXXIII - OF THE LAST JUDGMENT
I. God hath appointed a
day, wherein he will judge the world, in righteousness, by Jesus
Christ, to whom all power and judgment is given of the Father. In
which day, not only the apostate angels shall be judged, but
likewise all persons that have lived upon earth shall appear
before the tribunal of Christ, to give an account of their
thoughts, words, and deeds; and to receive according to what they
have done in the body, whether good or evil.
II. The end of God's appointing this day is for the manifestation
of the glory of his mercy, in the eternal salvation of the elect;
and of his justice, in the damnation of the reprobate, who are
wicked and disobedient. For then shall the righteous go into
everlasting life, and receive that fulness of joy and refreshing,
which shall come from the presence of the Lord; but the wicked
who know not God, and obey not the gospel of Jesus Christ, shall
be cast into eternal torments, and be punished with everlasting
destruction from the presence of the Lord, and from the glory of
his power.
III. As Christ would have us to be certainly persuaded that there
shall be a day of judgment, both to deter all men from sin; and
for the greater consolation of the godly in their adversity: so
will he have that day unknown to men, that they may shake off all
carnal security, and be always watchful, because they know not at
what hour the Lord will come; and may be ever prepared to say,
Come Lord Jesus, come quickly, Amen.