THE 1689 LONDON BAPTIST 

CONFESSION OF FAITH 

 

 

Chapter 1

Of the Holy Scriptures

  1. The Holy Scripture is the only sufficient, certain, and infallible arule of all sav- ing knowledge, faith, and obedience, although the light bof 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. c 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 dwriting; which maketh the Holy Scrip- tures to be most necessary, those former ways of God’s revealing his will unto his people being now ceased.

( a 2Ti 3:15-17; Isa 8:20; Luk 16:29,31; Eph 2:20; b Rom 1:19-21; 2:14-15;

Psa 19:1-3; c Heb 1:1; d Pro 22:19-21; Rom 15:4; 2Pe 1:19-20)

  1. Under the name of Holy Scripture, or the Word of God written, are now con- tained all the books of the Old and New Testaments, which are these:

Of the Old Testament

 

 

 

 

Genesis

2 Chronicles

Daniel

Exodus

Ezra

Hosea

Leviticus

Nehemiah

Joel

Numbers

Esther

Amos

Deuteronomy

Job

Obadiah

Joshua

Psalms

Jonah

Judges

Proverbs

Micah

Ruth

Ecclesiastes

Nahum

1 Samuel

Song of Solomon

Habakkuk

2 Samuel

Isaiah

Zephaniah

1 Kings

Jeremiah

Haggai

2 Kings

Lamentations

Zachariah

1 Chronicles

Ezekiel

Malachi

 

 

 

 

 

 

 

Of the New Testament

  

Matthew

To the Galatians

To Titus

Mark

To the Ephesians

To Philemon

Luke

To the Philippians

The Epistle to the Hebrews

John

To the Colossians

The Epistle of James

The Acts of the Apostles

1 Thessalonians

1st & 2nd Epistles of Peter

Paul’s Epistle to the

2 Thessalonians

1st, 2nd, 3rd Epistles of

Romans

  

John

1 Corinthians

1 Timothy

The Epistle of Jude

2 Corinthians

2 Timothy

The Revelation

 

 

All of which are given by the einspiration of God to be the rule of faith and life.

( e 2Ti 3:16)

  1. The books commonly called Apocrypha, not being of fdivine 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. ( f Luk 24:27,44; Rom 3:2)
  2. The authority of the Holy Scripture, for which it ought to be believed, de-

pendeth not upon the testimony of any man or church, but wholly upon gGod (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God. ( g 2Pe 1:19-21; 2Ti 3:16; 2Th 2:13; 1Jo 5:9)

  1. 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 mat- ter, 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 excel- lencies, and entire perfections thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our hfull persuasion and assurance of the infallible truth, and divine authority thereof, is from the in- ward work of the Holy Spirit bearing witness by and with the Word in our hearts.

( h Joh 16:13-14; 1Co 2:10-12; 1Jo 2:20,27)

  1. The whole counsel of God concerning all things inecessary for his own glory, man’s salvation, faith, and life, is either expressly set down or necessarily con- tained 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 k 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 lordered by the light of nature and Christian prudence, according to the gen- eral rules of the Word, which are always to be observed.

( i2Ti 3:15-17; Gal 1:8-9; kJoh 6:45; 1Co 2:9-12; l1Co 11:13-14; 14:26,40)

  1. All things in Scripture are not alike mplain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so nclearly 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. (m2Pe 3:16; n Psa 19:7; 119:130)
  2. The Old Testament in o 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 pau- thentic; so as in all controversies of religion, the church is finally to appeal to them. q 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 rand search them, therefore they are to be translated into the vulgar language of every nation unto which they s come, that the Word of God dwelling tplentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.

(oRom 3:2; p Isa 8:20; qAct 15:15; rJoh 5:39; s 1Co 14:6,9,11-12,24,28; tCol 3:16)

  1. The infallible rule of interpretation of Scripture is the uScripture itself; and there- fore 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. ( u 2Pe 1:20-21; Act 15:15-16)
  2. The supreme judge, by which all controversies of religion are to be deter- mined, 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 xScripture so delivered, our faith is finally resolved.

( x Mat 22:29,31-32; Eph 2:20; Act 28:23)

 

Chapter 2

Of God and Of the Holy Trinity

  1. The Lord our God is but aone only living and true God; whose bsubsistence is in and of himself, cinfinite in being and perfection; whose essence cannot be com- prehended by any but himself; da most pure spirit,e invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; who is fimmutable, gimmense, heternal, incomprehensible, ial- mighty, every way infinite, kmost holy, most wise, most free, most absolute; lwork- ing all things according to the counsel of his own immutable and most righteous will mfor his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; nthe rewarder of them that diligently seek him, and withal most just oand terrible in his judg- ments, p hating all sin, and who will by no means clear the qguilty.

( a 1Co 8:4,6; Deu 6:4; bJer 10:10; Isa 48:12; c Exo 3:14; dJoh 4:24; e1Ti 1:17;

Deu 4:15-16; f Mal 3:6; g 1Ki 8:27; Jer 23:23; h Psa 90:2; iGen 17:1; k Isa 6:3;

l Psa 115:3; Isa 46:10; m Pro 16:4; Rom 11:36; n Exo 34:6-7; Heb 11:6;

oNeh 9:32-33; p Psa 5:5-6; q Exo 34:7; Nah 1:2-3)

  1. God, having all r life, sglory, tgoodness, blessedness, in and of himself, is alone in and unto himself all-sufficient, not ustanding 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, xof whom, through whom, and to whom are all things, and he hath most sovereign ydomin- ion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight zall things are open and manifest; his knowledge is ainfinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain; he is most holy in all his counsels, in ball his works, and in all his commands; to him is due cfrom 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.

( r Joh 5:26; s Psa 148:13; t Psa 119:68; uJob 22:2-3; x Rom 11:34-36;

y Dan 4:25,34-35; z Heb 4:13; a Eze 11:5; Act 15:18; b Psa 145:17; c Rev 5:12-14)

  1. In this divine and infinite Being there are three subsistences, dthe Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, eyet the essence undivided: the Father is of none, nei- ther begotten nor proceeding; the Son is feternally begotten of the Father; the Ho-

 

ly Spirit gproceeding 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 distin- guished by several peculiar relative properties and personal relations; which doc- trine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him.

( d1Jo 5:7; Mat 28:19; 2Co 13:14; e Exo 3:14; Joh 14:11;

1Co 8:6; f Joh 1:14,18; g Joh 15:26; Gal 4:6)

 

Chapter 3

Of God’s Decree

  1. God hath adecreed 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 bnor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liber- ty or contingency of second causes taken away, but rather cestablished; in which appears his wisdom in disposing all things, and power and faithfulness din accom- plishing his decree.

(a Isa 46:10; Eph 1:11; Heb 6:17; Rom 9:15,18; b Jam 1:13; 1Jo 1:5;

cAct 4:27-28; Joh 19:11; d Num 23:19; Eph 1:3-5)

  1. Although God knoweth whatsoever may or can come to pass, upon all esup- posed conditions, yet hath he not decreed anything, f because he foresaw it as fu- ture, or as that which would come to pass upon such conditions.

( eAct 15:18; f Rom 9:11,13,16,18)

  1. By the decree of God, for the manifestation of his glory, gsome men and angels

are predestinated, or foreordained to eternal life through Jesus Christ, to the h praise of his glorious grace; others being left to act in their sin to their ijust con- demnation, to the praise of his glorious justice.

( g 1Ti 5:21; Mat 25:34; h Eph 1:5-6; i Rom 9:22-23; Jude 4)

  1. These angels and men thus predestinated and foreordained, are particularly and unchangeably designed, and their knumber so certain and definite, that it cannot be either increased or diminished. (k 2Ti 2:19; Joh 13:18)
  2. Those of mankind l that are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the se-

 

cret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, mwithout any other thing in the crea- ture as a condition or cause moving him thereunto. ( l Eph 1:4,9,11; Rom 8:30; 2Ti 1:9; 1Th 5:9; m Rom 9:13,16; Eph 2:5,12)

  1. As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his will, foreordained nall the means thereunto; wherefore they who are elected, being fallen in Adam, oare redeemed by Christ, are effectual- ly pcalled unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith qunto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sancti- fied, and saved, but the elect ronly.

(n 1Pe 1:2; 2Th 2:13; o1Th 5:9-10; p Rom 8:30; 2Th 2:13;

q1Pe 1:5; rJoh 10:26, 17:9, 6:64)

  1. The doctrine of this high mystery of predestination is to be handled with spe- cial 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 voca- tion, be assured of their seternal election; so shall this doctrine afford matter tof praise, reverence, and admiration of God, and uof humility, diligence, and xabun- dant consolation to all that sincerely obey the gospel.

(s 1Th 1:4-5; 2Pe 1:10; t Eph 1:6; Rom 11:33; u Rom 11:5-6,20; x Luk 10:20)

 

Chapter 4

Of Creation

  1. In the beginning it pleased God the Father, aSon, and Holy Spirit, for the man- ifestation of the glory of b his eternal power, wisdom, and goodness, to create or make the world, and all things therein, cwhether visible or invisible, in the space of six days, and all very good.

( a Joh 1:2-3; Heb 1:2; Job 26:13; b Rom 1:20; cCol 1:16; Gen 1:31)

  1. After God had made all other creatures, he created dman, male and female, with ereasonable and immortal souls, rendering them fit unto that life to God for which they were created; being fmade after the image of God, in knowledge, right- eousness, and true holiness; having the law of God gwritten in their hearts, and power to fulfil it, and yet under a possibility of transgressing, being left to the lib-

 

erty of their own will, which was hsubject to change. ( d Gen 1:27; e Gen 2:7; f Ecc 7:29; Gen 1:26; g Rom 2:14-15; h Gen 3:6)

  1. Besides the law written in their hearts, they received ia 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 kover the creatures. (i Gen 2:17; k Gen 1:26-28)

 

Chapter 5

Of Divine Providence

  1. God the good Creator of all things, in his infinite power and wisdom doth aup- hold, direct, dispose, and govern all creatures and things, from the greatest even to the b 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 immu- table counsel of his cown will; to the praise of the glory of his wisdom, power, jus- tice, infinite goodness, and mercy.

( a Heb 1:3; Job 38:11; Isa 46:10-11; Psa 135:6; b Mat 10:29-31; c Eph 1:11)

  1. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass dimmutably and infallibly; so that there is not anything befalls any e 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 fneces- sarily, freely, or contingently.

( dAct 2:23; e Pro 16:33; fGen 8:22)

  1. God, in his ordinary providence gmaketh use of means, yet is free hto work without, iabove, and kagainst them at his pleasure.

( g Act 27:31,44; Isa 55:10-11; h Hos 1:7; i Rom 4:19-21; k Dan 3:27)

  1. The almighty power, unsearchable wisdom, and infinite goodness of God, so

far manifest themselves in his providence, that his determinate counsel lextendeth 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 m boundeth, and otherwise ordereth and governeth, in a manifold dispensation to his most holy nends; 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 oapprover of sin.

 

( l Rom 11:32-34; 2Sa 24:1; 1Ch 21:1; m 2Ki 19:28; Psa 76:10;

nGen 50:20; Isa 10:6-7,12; o Psa 50:21; 1Jo 2:16)

  1. 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 hid- den strength of corruption and deceitfulness of their hearts, pthat 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 occa- sions of sin, and for other just and holy ends. So that whatsoever befalls any of his elect is by his appointment, for his glory, qand their good. (p 2Ch 32:25-26,31; 2Co 12:7-9; q Rom 8:28)
  2. As for those wicked and ungodly men whom God, as the righteous judge, for

former sin doth r blind and harden; from them he not only withholdeth his sgrace, whereby they might have been enlightened in their understanding, and wrought upon their hearts; but sometimes also withdraweth tthe gifts which they had, and exposeth them to such uobjects as their corruption makes occasion of sin; and withal, xgives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they y harden themselves, under those means which God useth for the softening of others.

(r Rom 1:24-26,28; 11:7-8; s Deu 29:4; t Mat 13:12; u Deu 2:30; 2Ki 8:12-13;

x Psa 81:11-12; 2Th 2:10-12; y Exo 8:15,32; Isa 6:9-10; 1Pe 2:7-8)

  1. As the providence of God doth in general reach to all creatures, so after a more special manner it taketh care of his zchurch, and disposeth of all things to the good thereof. ( z 1Ti 4:10; Amo 9:8-9; Isa 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, aand threatened death upon the breach thereof, yet he did not long abide in this honour; bSatan 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.

( a Gen 2:16-17; bGen 3:12-13; 2Co 11:3)

  1. Our first parents, by this sin, fell from their coriginal righteousness and com- munion with God, and we in them whereby death came upon all: dall becoming dead in sin, and wholly defiled e in all the faculties and parts of soul and body.

(cRom 3:23; d Rom 5:12, etc. e Ti 1:15; Gen 6:5; Jer 17:9; Rom 3:10-19)

  1. They being the froot, and by God’s appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature con- veyed, to all their posterity descending from them by ordinary generation, being now gconceived in sin, and by nature children hof wrath, the servants of sin, the subjects iof death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus kset them free.

(f Rom 5:12-19; 1Co 15:21-22,45,49; g Psa 51:5; Job 14:4;

h Eph 2:3; i Rom 6:20, 5:12; k Heb 2:14-15; 1Th 1:10)

  1. From this original corruption, whereby we are utterly lindisposed, disabled, and made opposite to all good, and wholly inclined to all evil, mdo proceed all ac- tual transgressions. (l Rom 8:7; Col 1:21; m Jam 1:14-15; Mat 15:19)
  2. The corruption of nature, during this life, doth nremain in those that are re- generated; and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly osin.

(n Rom 7:18,23; Ecc 7:20; 1Jo 1:8; o Rom 7:23-25; Gal 5:17)

 

Chapter 7

Of God’s Covenant

  1. The distance between God and the creature is so great, that although reasona- ble creatures do owe obedience to him as their creator, yet they could never have attained the reward of life but by some a voluntary condescension on God’s part, which he hath been pleased to express by way of covenant. (a Luk 17:10; Job 35:7-8)
  2. Moreover, man having brought himself bunder the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners c life and salvation by Jesus Christ, requiring of them faith in him, that

 

they may be saved; and dpromising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe.

( bGen 2:17; Gal 3:10; Rom 3:20-21; c Rom 8:3; Mar 16:15-16; Joh 3:16;

d Eze 36:26-27; Joh 6:44-45; Psa 110:3)

  1. This covenant is revealed in the gospel; first of all to Adam in the promise of

salvation by the eseed of the woman, and afterwards by farther steps, until the full f

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 gsaved did obtain life and blessed immor- tality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency.

(eGen 3:15; f Heb 1:1; *2Ti 1:9; Ti 1:2;

g Heb 11:6,13; Rom 4:1-2, etc.; Act 4:12; Joh 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, a to be the mediator between God and man; the b prophet, cpriest, and d king; head and sav- iour of the church, the heir of all things, and judge of the world; unto whom he did from all eternity egive a people to be his seed and to be by him in time re- deemed, called, justified, sanctified, and glorified.

(aIsa 42:1; 1Pe 1:19-20; bAct 3:22; c Heb 5:5-6; d Psa 2:6; Luk 1:33;

Eph 1:22-23; Heb 1:2; Act 17:31; e Isa 53:10; Joh 17:6; Rom 8:30)

  1. 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 f man’s nature, with all the essential properties and common infirmities thereof, gyet without sin; being con- ceived 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; hand so was made of a woman of the tribe of Judah, of the seed of Abraham and David accord- ing to the Scriptures; so that two whole, perfect, and distinct natures were insepa- rably joined together in one person, without conversion, composition, or

 

confusion; which person is very God and very man, yet one iChrist, the only medi- ator between God and man.

( fJoh 1:14; Gal 4:4; g Rom 8:3; Heb 2:14,16-17; 4:15; Mat 1:22-23;

h Luk 1:27,31,35; i Rom 9:5; 1Ti 2:5)

  1. The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed k with the Holy Spirit above measure, hav- ing in Him lall the treasures of wisdom and knowledge; in whom it pleased the Father that mall fullness should dwell, to the end that being n holy, harmless, unde- filed, and full oof grace and truth, he might be throughly furnished to execute the office of mediator and psurety; which office he took not upon himself, but was thereunto qcalled by his Father; who also put rall power and judgement in his hand, and gave him commandment to execute the same.

( k Psa 45:7; Act 10:38; Joh 3:34; l Col 2:3; m Col 1:19; n Heb 7:26;

oJoh 1:14; p Heb 7:22; q Heb 5:5; r Joh 5:22,27; Mat 28:18; Act 2:36)

  1. This office the Lord Jesus did most swillingly undertake, which that he might discharge he was made under the law, tand did perfectly fulfil it, and underwent the upunishment due to us, which we should have borne and suffered, being made xsin and a curse for us; enduring most grievous sorrows yin his soul, and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead, yet saw no zcorruption: on the a third day he arose from the dead with the same b body in which he suffered, with which he also cascended into heaven, and there sitteth at the right hand of his Father dmaking intercession, and shall ereturn to judge men and angels at the end of the world.

(sPsa 40:7-8; Heb 10:5-10; Joh 10:18; t Gal 4:4; Mat 3:15; u Gal 3:13;

1Sa 53:6; 1Pe 3:18; x 2Co 5:21; y Mat 26:37-38; Luk 22:44; Mat 27:46;

zAct 13:37; a 1Co 15:3-4; b Joh 20:25,27; c Mar 16:19; Act 1:9-11;

d Rom 8:34; Heb 9:24; eAct 10:42; Rom 14:9-10; Act 1:11; 2Pe 2:4)

  1. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, f hath fully satisfied the jus- tice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, g for all those whom the Father hath given unto him. ( f Heb 9:14, 10:14; Rom 3:25-26; g Joh 17:2; Heb 9:15)
  2. 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; hand the Lamb slain from the foun- dation of the world,i being the same yesterday, and today and for ever.

(*1Co 10:4; Heb 4:2; 1Pe 1:10-11; h Rev 13:8; i Heb 13:8)

  1. Christ, in the work of mediation, acteth according to both natures, by each na- ture 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 kdenominated by the other nature.

(kJoh 3:13; Act 20:28)

  1. To all those for whom Christ hath obtained eternal redemption, he doth cer- tainly and effectually lapply and communicate the same, making intercession for them; uniting them to himself by his Spirit, mrevealing unto them, in and by his Word, the mystery of salvation, persuading them to believe and obey, ngoverning their hearts by his Word and Spirit, and oovercoming all their enemies by his al- mighty power and wisdom, in such manner and ways as are most consonant to his wonderful and punsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.

( lJoh 6:37; 10:15-16; 17:9; Rom 5:10; m Joh 17:6; Eph 1:9; 1Jo 5:20;

n Rom 8:9,14; o Psa 110:1; 1Co 15:25-26; pJoh 3:8; Eph 1:8)

  1. This office of mediator between God and man is proper qonly 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.

( q 1Ti 2:5)

  1. This number and order of offices is necessary; for in respect of our rigno- rance, we stand in need of his prophetical office; and in respect of our alienation from God, sand 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 averse- ness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office t to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom. ( r Joh 1:18; s Col 1:21; Gal 5:17; t Joh 16:8; Psa 110:3; Luk 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 aneither forced, nor by any necessity of nature determined to do good or evil. (aMat 17:12; Jam 1:14; Deu 30:19)
  2. Man, in his state of innocency, had freedom and power to will and to do that bwhich was good and well-pleasing to God, but yet cwas mutable, so that he might fall from it. ( b Ecc 7:29; c Gen 3:6)
  3. Man, by his fall into a state of sin, hath wholly lost dall ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, eand dead in sin, is not able by his own strength to fconvert himself, or to prepare himself thereunto.

( d Rom 5:6, 8:7; e Eph 2:1,5; f Ti 3:3-5; Joh 6:44)

  1. When God converts a sinner, and translates him into the state of grace, g he freeth him from his natural bondage under sin, and by his grace alone enables him hfreely to will and to do that which is spiritually good; yet so as that by reason of his iremaining corruptions, he doth not perfectly, nor only will, that which is good, but doth also will that which is evil.

( g Col 1:13; Joh 8:36; h Phi 2:13; i Rom 7:15,18-19,21,23)

  1. This will of man is made kperfectly and immutably free to good alone in the state of glory only. ( k Eph 4:13)

 

Chapter 10

Of Effectual Calling

  1. Those whom God hath predestinated unto life, he is pleased in his appointed and accepted time, aeffectually 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 bby Jesus Christ; enlightening their minds spiritually and savingly to c understand the things of God; taking away their d heart of stone, and giving unto them a heart of flesh; re- newing their wills, and by his almighty power determining them e to that which is

 

good, and effectually drawing them to Jesus Christ; yet so as they come fmost freely, being made willing by his grace.

( aRom 8:30; 11:7; Eph 1:10-11; 2Th 2:13-14; b Eph 2:1-6; cAct 26:18; Eph 1:17-18; d Eze

36:26; e Deu 30:6; Eze 36:27; Eph 1:19; f Psa 110:3; Song 1:4)

  1. This effectual call is of God’s free and special grace alone, gnot from anything at all foreseen in man, nor from any power or agency in the creature, coworking with his special grace, hthe 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 con- veyed in it, and that by no less ipower than that which raised up Christ from the dead.

( g 2Ti 1:9; Eph 2:8; h 1Co 2:14; Eph 2:5; Joh 5:25; i Eph 1:19-20)

  1. Elect infants dying in infancy are kregenerated and saved by Christ through the Spirit; who worketh when, and where, and l how he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word. ( k Joh 3:3,5-6; l Joh 3:8)
  2. Others not elected, although they may be called by the ministry of the Word, mand may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly ncome to Christ, and there- fore cannot be saved: much less can men that receive not the Christian religion o 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.

( m Mat 22:14, 13:20-21; Heb 6:4-5; n Joh 6:44-45,65;

1Jo 2:24-25; oAct 4:12; Joh 4:22; 17:3)

 

Chapter 11

Of Justification

  1. Those whom God effectually calleth, he also freely ajustifieth, not by infusing righteousness into them, but by bpardoning their sins, and by accounting and ac- cepting their persons as crighteous; 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 devangelical obedience to them, as their righteousness; but by imput- ing Christ’s active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness, they ereceiving and resting on him

 

and his righteousness, by faith, which faith they have not of themselves; it is the gift of God.

(a Rom 3:24, 8:30; b Rom 4:5-8; Eph 1:7; c 1Co 1:30-31; Rom 5:17-19;

d Phi 3:8-9; Eph 2:8-10; e Joh 1:12; Rom 5:17)

  1. Faith thus receiving and resting on Christ and his righteousness, is the falone 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, g but worketh by love. ( f Rom 3:28; g Gal 5:6; Jam 2:17,22,26)
  2. 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, un- dergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction h 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 ifreely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be kglorified in the justification of sinners.

( h Heb 10:14; 1Pe 1:18-19; Isa 53:5-6; i Rom 8:32; 2Co 5:21;

k Rom 3:26; Eph 1:6-7, 2:7)

  1. God did from all eternity decree to ljustify all the elect, and Christ did in the fullness of time die for their sins, and rise magain for their justification; neverthe- less, they are not justified personally, until the Holy Spirit doth in time due nactu- ally apply Christ unto them.

( l Gal 3:8; 1Pe 1:2; 1Ti 2:6; m Rom 4:25; n Col 1:21-22; Ti 3:4-7)

  1. God doth continue to o forgive the sins of those that are justified, and although they can never fall from the state of pjustification, yet they may, by their sins, fall under God’s q fatherly displeasure; and in that condition they have not usually the light of his countenance restored unto them, until they r humble themselves, con- fess their sins, beg pardon, and renew their faith and repentance.

(oMat 6:12; 1Jo 1:7,9; p Joh 10:28

q Psa 89:31-33; r Psa 32:5; Psa 51; Mat 26:75)

  1. The justification of believers under the Old Testament was, in all these re- spects, sone and the same with the justification of believers under the New Testa- ment. (s Gal 3:9; Rom 4:22-24)

 

Chapter 12

Of Adoption

All those that are justified, God vouchsafed, in and for the sake of his only Son Je- sus Christ, to make partakers of the grace aof adoption, by which they are taken into the number, and enjoy the liberties and bprivileges of the children of God, have his cname put upon them, dreceive the spirit of adoption, ehave access to the throne of grace with boldness, are enabled to cry “Abba, Father,” are fpitied, gpro- tected, hprovided for, and ichastened by him as by a Father, yet never kcast off, but sealed l to the day of redemption, and inherit the promises mas heirs of everlasting salvation.

(aEph 1:5; Gal 4:4-5; b Joh 1:12; Rom 8:17; c 2Co 6:18; Rev 3:12;

d Rom 8:15; e Gal 4:6; Eph 2:18; f Psa 103:13; g Pro 14:26; h 1Pe 5:7;

i Heb 12:6; k Isa 54:8-9; Lam 3:31; l Eph 4:30; m Heb 1:14; 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 a farther sanctified, really and personally, through the same virtue, b by His Word and Spirit dwelling in them; c the dominion of the whole body of sin is destroyed, dand the several lusts thereof are more and more weakened and mortified, and they more and more quickened and estrengthened in all saving graces, to the f practice of all true holiness, without which no man shall see the Lord.

(aAct 20:32; Rom 6:5-6; b Joh 17:17; Eph 3:16-19; 1Th 5:21-23;

c Rom 6:14; dGal 5:24; e Col 1:11; f 2Co 7:1; Heb 12:14)

  1. This sanctification is g throughout the whole man, yet imperfect hin this life; there abideth still some remnants of corruption in every part, whence ariseth a icontinual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.

( g 1Th 5:23; h Rom 7:18,23; i Gal 5:17; 1Pe 2:11)

 

  1. In which war, although the remaining corruption for a time may much kpre- vail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the lregenerate part doth overcome; and so the saints grow in grace, per- fecting holiness in the fear of God, mpressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed them.

( k Rom 7:23; l Rom 6:14; m Eph 4:15-16; 2Co 3:18, 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 ain their hearts, and is ordinarily wrought by the ministry of the b 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 cand strengthened.

(a 2Co 4:13; Eph 2:8; b Rom 10:14,17; c Luk 17:5; 1Pe 2:2; Act 20:32)

  1. 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 dabove 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 ecast his soul upon the truth thus believed; and also acteth differ- ently upon that which each particular passage thereof containeth; yielding obedi- ence to the fcommands, trembling at the g threatenings, and embracing the hpromises 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 i him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

(*Act 24:14; d Psa 19:7-10; 119:72; e 2Ti 1:12; f Joh 15:14; g Isa 66:2;

h Heb 11:13; I Joh 1:12; Act 16:31; Gal 2:20; Act 15:11)

  1. This faith, although it be different in degrees, and may be weak kor strong, yet it is in the least degree of it different in the kind or nature of it, as is all other sav- ing grace, from the faith land common grace of temporary believers; and there- fore, though it may be many times assailed and weakened, yet it gets m the victory,

 

growing up in many to the attainment of a full nassurance through Christ, who is both the author oand finisher of our faith.

(k Heb 5:13-14; Mat 6:30; Rom 4:19-20; l 2Pe 1:1;

m Eph 6:16; 1Jo 5:4-5; n Heb 6:11-12; Col 2:2; o Heb 12:2)

 

Chapter 15

Of Repentance unto Life and Salvation

  1. Such of the elect as are converted at riper years, having asometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectu- al calling giveth them repentance unto life. ( a Ti 3:2-5)
  2. Whereas there is none that doth good and sinneth bnot, 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 c be renewed through repentance unto salvation.

( b Ecc 7:20; c Luk 22:31-32)

  1. This saving repentance is an devangelical 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, epraying for pardon and strength of grace, with a purpose and endeavour, by sup- plies of the Spirit, to fwalk before God unto all well-pleasing in all things.

(d Zec 12:10; Act 11:18; e Eze 36:31; 2Co 7:11; f Psa 119:6,128)

  1. 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 du- ty to repent of his gparticular known sins particularly.

( g Luk 19:8; 1Ti 1:13,15)

  1. 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 hdamnation; yet there is no sin so great that it shall bring damnation on them that irepent; which makes the constant preaching of repentance necessary. (h Rom 6:23; i Isa 1:16-18, 55:7)

 

Chapter 16

Of Good Works

  1. Good works are only such as God hath acommanded in his Holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, bor upon any pretence of good intentions.

(aMic 6:8; Heb 13:21; b Mat 15:9; Isa 29:13)

  1. These good works, done in obedience to God’s commandments, are the fruits

and evidences cof a true and lively faith; and by them believers manifest their d thankfulness, strengthen their eassurance, edify their f brethren, adorn the profes- sion of the gospel, stop the mouths of the adversaries, and glorify gGod, whose workmanship they are, created in Christ Jesus h thereunto, that having their fruit unto holiness they may have the end ieternal life.

(c Jam 2:18,22; d Psa 116:12-13; e 1Jo 2:3,5; 2Pe 1:5-11; f Mat 5:16;

g 1Ti 6:1; 1Pe 2:15; Phi 1:11; h Eph 2:10; I Rom 6:22)

  1. Their ability to do good works is not at all of themselves, but wholly from the Spirit kof Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary and lactual 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, un- less upon a special motion of the Spirit, but they ought to be diligent in mstirring up the grace of God that is in them.

(k Joh 15:4-5; l 2Co 3:5; Phi 2:13; m Phi 2:12; Heb 6:11-12; Isa 64:7)

  1. 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 re- quires, as that n they fall short of much which in duty they are bound to do. ( n Job 9:2-3; Gal 5:17; Luk 17:10)

 

  1. 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 o 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 pSpirit, and as they are wrought by us they are defiled qand mixed with so much weakness and imperfection, that they cannot endure the severity of God’s punishment.

(o Rom 3:20; Eph 2:8-9; Rom 4:6; p Gal 5:22-23; q Isa 64:6; Psa 143:2)

  1. Yet notwithstanding the persons of believers being accepted through Christ, their good works also are accepted in r 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 ssincere, although accompanied with many weaknesses and imperfections.

(r Eph 1:6; 1Pe 2:5; s Mat 25:21,23; Heb 6:10)

  1. 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 tothers; yet because they proceed not from a heart purified by u faith, nor are done in a right manner according to the xWord, nor to a right end, the yglory of God, they are therefore sinful, and cannot please God, nor make a man meet to receive grace from zGod, and yet their neglect of them is more sinful and adispleasing to God.

(t 2Ki 10:30; 1Ki 21:27,29; u Gen 4:5; Heb 11:4,6; x 1Co 13:1; y Mat 6:2,5;

zAmo 5:21-22; Rom 9:16; Ti 3:5; aJob 21:14-15; Mat 25:41-43)

 

Chapter 17

Of the Perseverance of the Saints

  1. Those whom God hath accepted in the beloved, effectually called and sancti- fied by his Spirit, and given the precious faith of his elect unto, can neither totally nor finally fall from the state of grace, a but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without re- pentance, 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; notwith- standing, 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 b them, yet he is still the same, cand they shall be sure to be kept by the power of God unto salva- tion, where they shall enjoy their purchased possession, they being engraven up- on the palm of his hands, and their names having been written in the book of life from all eternity.

(a Joh 10:28-29; Phi 1:6; 2Ti 2:19; 1Jo 2:19;

b Psa 89:31-32; 1Co 11:32; c Mal 3:6)

  1. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of delection, flowing from the free and unchangea- ble love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ eand union with him, the f oath of God, the abiding of his Spirit, and the gseed of God within them, and the nature of the hcovenant of grace; from all which ariseth also the certainty and infallibility thereof.

( d Rom 8:30; 9:11,16; e Rom 5:9-10; Joh 14:19;

f Heb 6:17-18; g 1Jo 3:9; h Jer 32:40)

  1. 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 isins, and for a time continue therein, whereby they incur kGod’s displeasure and grieve his Holy Spirit, come to have their graces and lcomforts impaired, have their hearts hardened, and their consciences wounded, m hurt and scandalize others, and bring temporal judgments nupon themselves, yet shall they renew their orepentance and be preserved through faith in Christ Jesus to the end.

(I Mat 26:70,72,74; k Isa 64:5,9; Eph 4:30; l Psa 51:10,12;

m Psa 32:3-4; n 2Sa 12:14; o Luk 22:32,61-62)

 

Chapter 18

Of the Assurance of Grace and Salvation

  1. Although temporary believers, and other unregenerate men, may vainly de- ceive themselves with false hopes and carnal presumptions of being in the favour

 

of God and state of salvation, awhich 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 b 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 cashamed.

(a Job 8:13-14; Mat 7:22-23; b 1Jo 2:3; 3:14,18-19,21,24; 5:13; c Rom 5:2,5)

  1. This certainty is not a bare conjectural and probable persuasion grounded up- on da fallible hope, but an infallible assurance of faith founded on the blood and righteousness of Christ erevealed in the Gospel; and also upon the inward fevidence of those graces of the Spirit unto which promises are made, and on the testimony of the gSpirit of adoption, witnessing with our spirits that we are the children of God; and, as a fruit thereof, keeping the heart both h humble and holy.

(d Heb 6:11,19; e Heb 6:17-18; f 2Pe 1:4-5,10-11;

g Rom 8:15-16; h 1Jo 3:1-3)

  1. 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 ipar- taker of it; yet being enabled by the Spirit to know the things which are freely giv- en him of God, he may, without extraordinary revelation, in the right use of means, kattain thereunto: and therefore it is the duty of every one to give all dili- gence to make his calling and election sure, that thereby his heart may be en- larged 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 l fruits of this as- surance; so far is it m from inclining men to looseness.

(i Isa 50:10; Psa 88; 77:1-12; k 1Jo 4:13; Heb 6:11-12;

l Rom 5:1-2,5; 14:17; Psa 119:32; m Rom 6:1-2; Ti 2:11-12,14)

  1. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as n by negligence in preserving of it, by o falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or pvehement temptation, by God’s withdrawing the q light of his counte- nance, and suffering even such as fear him to walk in darkness and to have no light, yet are they never destitute of the rseed of God and life sof 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 trevived, and by the which, in the meantime, they are upreserved from utter despair.

(n Song 5:2-3,6; o Psa 51:8,12,14; p Psa 116:11; 77:7-8; 31:22; q Psa 30:7;

r 1Jo 3:9; s Luk 22:32; t Psa 42:5,11; u Lam 3:26-31)

 

Chapter 19

Of the Law of God

  1. God gave to Adam a law of universal obedience awritten in his heart, and a par- ticular 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 bobedience; promised life upon the fulfilling, and c threatened death upon the breach of it, and endued him with power and ability to keep it.

(a Gen 1:27; Ecc 7:29; b Rom 10:5; c Gal 3:10,12)

  1. The same law that was first written in the heart of man dcontinued to be a per- fect rule of righteousness after the fall, and was delivered by God upon Mount Si- nai, in eten commandments, and written in two tables, the four first containing our duty towards God, and the other six our duty to man.

(d Rom 2:14-15; e Deu 10:4)

 

  1. Besides this law, commonly called moral, God was pleased to give to the peo- ple of Israel ceremonial laws, containing several typical ordinances, partly of wor- ship, fprefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions gof moral duties, all which ceremonial laws be- ing appointed only to the time of reformation, are, by Jesus Christ the true Messi- ah and only law-giver, who was furnished with power from the Father for that end, habrogated and taken away.

(f Heb 10:1; Col 2:17; g 1Co 5:7; h Col 2:14,16-17; Eph 2:14,16)

  1. 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 gen- eral iequity only being of moral use. (i 1Co 9:8-10)
  2. The moral law doth for ever bind all, kas 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 lauthority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, m but much strengthen this obligation.

(k Rom 13:8-10; Jam 2:8,10-12; l Jam 2:10-11; m Mat 5:17-19; Rom 3:31)

  1. Although true believers be not under the law as a covenant of works, n 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; odiscovering 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 obe- dience; 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 de- serve, 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 encoura- geth to the one and deterreth from the other, is no evidence of his being punder the law and not under grace.

(n Rom 6:14; Gal 2:16; Rom 8:1; 10:4; o Rom 3:20; 7:7; etc.;

p Rom 6:12-14; 1Pe 3:8-13)

  1. Neither are the aforementioned uses of the law qcontrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing rand enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done. (q Gal 3:21; r Eze 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, a the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise the bgospel, as to the substance of it, was revealed, and [is] therein effec- tual for the conversion and salvation of sinners.

(a Gen 3:15; b Rev 13:8)

  1. This promise of Christ, and salvation by him, is revealed only by c the Word of

God; neither do the works of creation or providence, with the light of nature, d 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 gos- pel, eshould be enabled thereby to attain saving faith or repentance.

 

(c Rom 1:17; d Rom 10:14-15,17; e Pro 29:18; Isa 25:7; 60:2-3)

  1. 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 fsov- ereign 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 re- ceived without it, which none ever did gmake, 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.

( f Psa 147:20; Act 16:7; g Rom 1:18-32)

  1. 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 hwork of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect i their conversion unto God.

(h Psa 110:3; 1Co 2:14; Eph 1:19-20; i Joh 6:44; 2Co 4:4,6)

 

Chapter 21

Of Christian Liberty and Liberty of Conscience

  1. The liberty which Christ hath purchased for believers under the gospel, con- sists in their freedom from the guilt of sin, the condemning wrath of God, the rigour and acurse of the law, and in their being delivered from this present evil bworld, bondage to cSatan, and dominion dof sin, from the eevil of afflictions, the fear and sting fof death, the victory of the grave, and geverlasting damnation: as also in their h free access to God, and their yielding obedience unto Him, not out of slavish fear, i but a child-like love and willing mind. All which were common also to believers under the law k for the substance of them; but under the New Tes- tament 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 great- er boldness of access to the throne of grace, and in fuller communications of the l free Spirit of God, than believers under the law did ordinarily partake of.

 

(a Gal 3:13; bGal 1:4; cAct 26:18; d Rom 8:3; e Rom 8:28; f 1Co 15:54-57;

g 2Th 1:10; h Rom 8:15; i Luk 1:73-75; 1Jo 4:18;

k Gal 3:9,14; l Joh 7:38-39; Heb 10:19-21)

  1. God alone is m Lord of the conscience, and hath left it free from the doctrines and commandments of men nwhich 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, ois to betray true liberty of conscience; and the requiring of an pim- plicit faith, an absolute and blind obedience, is to destroy liberty of conscience and reason also.

(m Jam 4:12; Rom 14:4; nAct 4:19; 5:29; 1Co 7:23; Mat 15:9;

o Col 2:20,22-23; p1Co 3:5; 2Co 1:24)

  1. 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 q to their own destruction, so they wholly destroy rthe end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our lives.

( q Rom 6:1-2; rGal 5:13; 2Pe 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 sover- eignty 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, aand with all the might. But the acceptable way of worshipping the true God, is binstituted 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 sugges- tions of Satan, under any visible representations, or cany other way not prescribed in the Holy Scriptures.

( a Jer 10:7; Mar 12:33; b Deu 12:32; c Exo 20:4-6)

  1. Religious worship is to be given to God the Father, Son, and Holy Spirit, and to him dalone; not to angels, saints, or any other ecreatures; and since the fall, not without a fmediator, nor in the mediation of any other but gChrist alone.

(d Mat 4:9-10; Joh 4:23; Mat 28:19; e Rom 1:25; Col 2:18; Rev 19:10; f Joh 14:6; g 1Ti 2:5)

 

  1. Prayer, with thanksgiving, being one part of natural worship, is by God re- quired of hall men. But that it may be accepted, it is to be made in the iname of the Son, by the help kof the Spirit, according to l his will; with understanding, rever- ence, humility, fervency, faith, love, and perseverance; and when with others, in a m known tongue.

(h Psa 95:1-7; 65:2; i Joh 14:13-14; k Rom 8:26; l 1Jo 5:14; m 1Co 14:16-17)

  1. Prayer is to be made for things lawful, and for all sorts of men living, nor that shall live hereafter; but not ofor the dead, nor for those of whom it may be known that they have sinned pthe sin unto death.

(n 1Ti 2:1-2; 2Sa 7:29; o 2Sa 12:21-23; p 1Jo 5:16)

  1. The qreading of the Scriptures, preaching, and r hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to s the Lord; as also the administration tof bap- tism, and u the Lord’s supper, are all parts of religious worship of God, to be per- formed in obedience to him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, xwith fastings, and thanksgivings, upon yspecial occasions, ought to be used in an holy and religious manner.

(q 1Ti 4:13; r 2Ti 4:2; Luk 8:18; s Col 3:16; Eph 5:19; t Mat 28:19-20;

u 1Co 11:26; x Est 4:16; Joel 2:12; y Exo 15:1-19, Psa 107)

  1. Neither prayer nor any other part of religious worship, is now, under the gos- pel, tied unto, or made more acceptable by any place in which it is z performed, or towards which it is directed; but God is to be worshipped everywhere in spirit and in truth; as in aprivate families bdaily, and cin secret each one by himself; so more solemnly in the public assemblies, which are not carelessly nor wilfully to be dne- glected or forsaken, when God by his Word or providence calleth thereunto.

(z Joh 4:21; Mal 1:11; 1Ti 2:8; aAct 10:2;

b Mat 6:11; Psa 55:17; c Mat 6:6; d Heb 10:25; Act 2:42)

  1. As it is the law of nature, that in general a proportion of time, by God’s ap- pointment, be set apart for the worship of God, so by his Word, in a positive mor- al, and perpetual commandment, binding all men, in all ages, he hath particularly appointed one day in seven for a esabbath 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, fwhich 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.

 

(e Exo 20:8; f 1Co 16:1-2; Act 20:7; Rev 1:10)

  1. 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 grest 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 hof necessity and mercy.

(g Isa 58:13; Neh 13:15-22; h Mat 12:1-13)

 

Chapter 23

Of Lawful Oaths and Vows

  1. A lawful oath is a part of religious worship, awherein the person swearing in truth, righteousness, and judgement, solemnly calleth God to witness what he sweareth, band to judge him according to the truth or falseness thereof. (a Exo 20:7; Deu 10:20; Jer 4:2; b 2Ch 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 cabhorred; yet as in matter of weight and moment, for confirmation of truth, dand ending all strife, an oath is warranted by the Word of God; so a lawful oath being imposed e by lawful authority in such matters, ought to be taken.

(c Mat 5:34,37; Jam 5:12; d Heb 6:16, 2Co 1:23; e Neh 13:25)

  1. Whosoever taketh an oath warranted by the Word of God, ought duly to con- sider 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 f Lord is pro- voked, and for them this land mourns. (f Lev 19:12; Jer 23:10)
  2. An oath is to be taken in the plain and gcommon sense of the words, without equivocation or mental reservation. ( g Psa 24:4)
  3. A vow, which is not to be made to any creature, but to God alone, his to be made and performed with all religious care and faithfulness; but popish monasti- cal vows iof perpetual single life, professed kpoverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious land sinful

 

snares, in which no Christian may entangle himself.    (h Psa 76:11; Gen 28:20-22; i

1Co 7:2,9; k Eph 4:28; l Mat 19:11)

 

Chapter 24

Of the Civil Magistrate

  1. God, the supreme Lord and King of all the world, hath ordained civil amagis- trates 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 en- couragement of them that do good, and for the punishment of evil doers. (a Rom 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 bjustice and peace, according to the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully now, under the New Tes- tament cwage war upon just and necessary occasions. (b 2Sa 23:3; Psa 82:3-4; c Luk 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 on- ly for wrath, d but for conscience sake;and we ought to make supplications and prayers for kings and all that are in authority, e that under them we may live a quiet and peaceable life, in all godliness and honesty.

(d Rom 13:5-7; 1Pe 2:17; e 1Ti 2:1-2)

 

Chapter 25

Of Marriage

  1. Marriage is to be between one man and one woman; aneither 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. (a Gen 2:24; Mal 2:15; Mat 19:5-6)
  2. Marriage was ordained for the mutual help bof husband and wife, cfor the in- crease of mankind with a legitimate issue, and the dpreventing of uncleanness. ( bGen 2:18; c Gen 1:28; d 1Co 7:2,9)

 

  1. It is lawful for eall sorts of people to marry, who are able with judgment to give their consent; yet it is the duty of Christians f to marry in the Lord; and therefore such as profess the true religion, should not marry with infidels, gor idolaters; nei- ther should such as are godly, be unequally yoked, by marrying with such as are wicked in their life, or maintain damnable heresy. (e Heb 13:4; 1Ti 4:3; f 1Co 7:39; g Neh 13:25-27)
  2. Marriage ought not to be within the degrees of consanguinity hor affinity, for- bidden in the Word; nor can such incestuous marriages ever be made lawful, by any law of man or consent of parties, iso as those persons may live together as man and wife. (h Lev 18; i Mar 6:18; 1Co 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 a 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 fil- leth all in all. (a Heb 12:23; Col 1:18; Eph 1:10,22-23; 5:23,27,32)

  1. All persons throughout the world, professing the faith of the gospel, and obe- dience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, bare and may be called visible saints; cand of such ought all particular congregations to be constituted.

(b 1Co 1:2; Act 11:26; c Rom 1:7; Eph 1:20-22)

 

  1. The purest churches under heaven are subject d to mixture and error; and some have so degenerated as to become e no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a f kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.

(d 1Co 5; Rev 2-3; e Rev 18:2; 2Th 2:11-12; f Mat 16:18; Psa 72:17; 102:28; Rev 12:17)

  1. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, gall 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 h 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.

(g Col 1:18; Mat 28:18-20; Eph 4:11-12; h 2Th 2:2-9)

  1. 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, i those that are given unto him by his Father, that they may walk before him in all the k ways of obedience, which he prescribeth to them in his Word. Those thus called, he commandeth to walk together in particular societies, or l churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world. (i Joh 10:16; k Joh 12:32; Mat 28:20; l Mat 18:15-20)
  2. The members of these churches are msaints 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 appoint- ment of Christ; giving up themselves to the Lord, and one to another, by the will of God, n in professed subjection to the ordinances of the Gospel. (m Rom 1:7; 1Co 1:2; n Act 2:41-42; 5:13-14; 2Co 9:13)
  3. To each of these churches thus gathered, according to his mind declared in his Word, he hath given all that opower 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.

(oMat 18:17-18; 1Co 5:4-5; 5:13; 2Co 2:6-8)

  1. 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 p bishops or elders, and deacons.

( pAct 20:17,28; Phi 1:1)

  1. 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 cho- sen thereunto by the common qsuffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the reldership of the

 

church, if there be any before constituted therein; and of a deacon s that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands. ( qAct 14:23; r 1Ti 4:14; sAct 6:3,5-6)

  1. The work of pastors being constantly to attend the service of Christ, in his churches, in the ministry of the Word and prayer, t 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, u but also to communi- cate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves xentangled in secular affairs; and may also be capable of exercising y hospitality towards others; and this is re- quired by the z 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.

(tAct 6:4; Heb 13:17; u 1Ti 5:17-18; Gal 6:6-7;

x 2Ti 2:4; y 1Ti 3:2; z 1Co 9:6-14)

  1. 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 agifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it. (aAct 11:19-21; 1Pe 4:10-11)
  2. 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 privi- leges of a church, are also bunder the censures and government thereof, according to the rule of Christ. (b 1Th 5:14; 2Th 3:6,14-15)
  3. 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 dis- turb 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, cin the further proceeding of the church. ( c Mat 18:15-17; Eph 4:2-3)
  4. As each church, and all the members of it, are bound to dpray 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 ecommunion among themselves, for their peace, increase of love, and mu- tual edification.

( d Eph 6:18; Psa 122:6; e Rom 16:1-2; 3Jo 8-10)

  1. In cases of difficulties or differences, either in point of doctrine or admin- istration, 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, fand 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 g to impose their determination on the churches or officers. (f Act 15:2,4,6,22-23,25; g 2Co 1:24; 1Jo 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 a fellowship in his graces, sufferings, death, resurrection, and glory; and, being united to one anoth- er in love, they b have communion in each other’s gifts and graces, and are obliged to the performance of such duties, public and private, in an orderly way, cas do conduce to their mutual good, both in the inward and outward man.

(a 1Jo 1:3; Joh 1:16; Phi 3:10; Rom 6:5-6; b Eph 4:15-16; 1Co 12:7; 3:21-23;

c 1Th 5:11,14; Rom 1:12; 1Jo 3:17-18; Gal 6:10)

  1. Saints by profession are bound to maintain an holy fellowship and commun- ion in the worship of God, and in performing such other spiritual services das tend to their mutual edification; as also in relieving each other in eoutward things ac- cording 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 f families, or gchurches, yet, as God offereth oppor- tunity, 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 hinfringe the title or propriety which each man hath in his goods and possessions.

(d Heb 10:24-25; 3:12-13; eAct 11:29-30; f Eph 6:4;

g 1Co 12:14-27; hAct 5:4; Eph 4:28)

 

Chapter 28

Of Baptism and the Lord’s Supper

  1. Baptism and the Lord’s Supper are ordinances of positive and sovereign insti- tution, appointed by the Lord Jesus, the only lawgiver, to be continued in his church a to the end of the world. (a Mat 28:19-20; 1Co 11:26)
  2. These holy appointments are to be administered by those only who are quali- fied and thereunto called, according b to the commission of Christ.

(b Mat 28:19; 1Co 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 aand resur- rection; of his being engrafted into him; of bremission of sins; and of cgiving up into God, through Jesus Christ, to live and walk in newness of life. (a Rom 6:3-5; Col 2:12; Gal 3:27; b Mar 1:4; Act 22:16; c Rom 6:4)
  2. Those who do actually profess drepentance towards God, faith in, and obedi- ence to, our Lord Jesus Christ, are the only proper subjects of this ordinance. (d Mar 16:16; Act 8:36-37; 2:41; 8:12; 18:8)
  3. The outward element to be used in this ordinance eis water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit. (e Mat 28:19-20; Act 8:38)
  4. Immersion, or dipping of the person f in water, is necessary to the due admin- istration of this ordinance. (f Mat 3:16; Joh 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, aconfirmation 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; band to be a bond and pledge of their communion with him, and with each other.

(a 1Co 11:23-26; b 1Co 10:16-17,21)

  1. 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 cone offering up of himself by himself upon the cross, once for all; and a spiritual oblation of all d 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. (c Heb 9:25-26,28; d 1Co 11:24; Mat 26:26-27)
  2. 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 com- mon to a holy use, and to take and break the bread; to take the cup, eand, they communicating also themselves, to give both to the communicants. (e 1Co 11:23- 26, etc.)
  3. 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 pre- tended religious use, fare all contrary to the nature of this ordinance, and to the institution of Christ. (f Mat 26:26-28; 15:9; Exo 20:4-5)
  4. 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 g body and blood of Christ, albeit, in substance and nature, they still remain truly and only h bread and wine, as they were before. (g 1Co 11:27; h 1Co 11:26,28)

 

  1. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood, commonly called transubstantia- tion, by consecration of a priest, or by any other way, is repugnant not to Scrip- ture ialone, but even to common sense and reason, overthroweth the k nature of the ordinance, and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries.

(iAct 3:21; Luk 24:6,39; k 1Co 11:24-25)

 

  1. Worthy receivers, outwardly partaking of the visible elements in this ordi- nance, do then also inwardly by faith, really and indeed, yet not carnally and cor- porally, but spiritually receive, and feed upon Christ crucified, land 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.

(l 1Co 10:16; 11:23-26)

  1. All ignorant and ungodly persons, as they are unfit to enjoy communion m 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, nor be ad- mitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves. (m 2Co 6:14- 15; n 1Co 11:29; Mat 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, aand see corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately breturn to God who gave them. The souls of the righteous being then made per- fect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light cand 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 d the judgment of the great day; besides these two plac- es, for souls separated from their bodies, the Scripture acknowledgeth none.

 

(a Gen 3:19; Act 13:36; b Ecc 12:7; c Luk 23:43; 2Co 5:1,6,8;

Phi 1:23; Heb 12:3; d Jude 1:6-7; 1Pe 3:19; Luk 16:23-24)

  1. At the last day, such of the saints as are found alive, shall not sleep, but be e changed; and all the dead shall be raised up with the selfsame bodies, and f none other; although with different gqualities, which shall be united again to their souls forever.

(e 1Co 15:51-52; 1Th 4:17; f Job 19:26-27; g 1Co 15:42-43)

  1. 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, hand be made conformable to his own glorious body. (h Act 24:15; Joh 5:28-29; Phi 3:21)

 

Chapter 32

Of the Last Judgment

  1. God hath appointed a day wherein he will judge the world in righteousness, by aJesus Christ; to whom all power and judgment is given of the Father; in which day, not only the bapostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, c 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.

(a Act 17:31; Joh 5:22,27; b 1Co 6:3; Jude 1:6; c 2Co 5:10;

Ecc 12:14; Mat 12:36; Rom 14:10,12; Mat 25:32-46)

  1. 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; dand of his justice, in the eternal 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 glory with everlasting rewards, in the presence eof the Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast aside into everlasting torments, and fpunished with everlasting destruction, from the presence of the Lord, and from the glory of his power.

(d Rom 9:22-23; e Mat 25:21,34; 2Ti 4:8;

f Mat 25:46; Mar 9:48; 2Th 1:7-10)

  1. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both gto deter all men from sin, and for the greater hconsolation of the godly in their adversity, so will he have the day unknown to men, that they may

 

shake off all carnal security, and be always watchful, because they know not at what hour the i Lord will come, and may ever be prepared to say, k Come Lord Je- sus; come quickly. Amen.

(g 2Co 5:10-11; h 2Th 1:5-7; i Mar 13:35-37; Luk 12:35-40; k Rev 22:20)

 

 

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