All which are given by
inspirationof 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 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 testimonyof any man or Church, but wholly upon God (who is truth itself),
the Authorthereof; and therefore it is to be received, because it is the
Word ofGod.
V. We may be moved and induced
bythe testimony of the Church to an high and reverent esteem of the holyScripture;
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 thewhole (which
is to give all glory to God), the full discovery it makesof the only way
of man's salvation, the many other incomparable excellencies,and the entire
perfection thereof, are arguments whereby it doth abundantlyevidence itself
to be the Word of God; yet, notwithstanding, our full persuasionand assurance
of the infallible truth and divine authority thereof, isfrom the inward work
of the Holy Spirit, bearing witness by and with theWord in our hearts.
VI. The whole counsel of God,
concerningall things necessary for his own glory, man's salvation, faith,
and life,is either expressly set down in Scripture, or by good and necessary
consequencemay be deduced from Scripture: unto which nothing at any time
is to beadded, whether by new revelations of the Spirit, or traditions of
men.Nevertheless we acknowledge the inward illumination of the Spirit of
Godto 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 the government of the Church, common to human actions and societies,
which are to be ordered by the light of nature and Christian prudence,according
to the general rules of the Word, which are always to be observed.
VII. All things in Scripture
arenot 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 ordinarymeans,
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 NewTestament
in Greek (which at the time of the writing of it was most generallyknown
to the nations), being immediately inspired by God, and by his singularcare
and providence kept pure in all ages, are therefore authentical; soas in
all controversies of religion the Church is finally to appeal untothem. But
because these original tongues are not known to all the peopleof 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 ofGod
dwelling plentifully in all, they may worship him in an acceptablemanner,
and, through patience and comfort of the Scriptures, may have hope.
IX. The infallible rule of interpretation
of Scripture, is the Scripture itself; and therefore, when there is a question
about the true and full sense of any scripture (which is not manifold,but
one), it may be searched and known by other places that speak moreclearly.
X. The Supreme Judge, by which
allcontroversies of religion are to be determined, and all decress of councils,
opinions of ancient writers, doctrines of men, and private spirits, areto
be examined, and in whose sentence we are to rest, can be no other butthe
Holy Spirit speaking in the Scripture. BACK TOTOP
CHAPTER II.
Of God, and of the Holy Trinity.
I. There is but one only living
andtrue 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 won glory, most loving, gracious, merciful, long-suffering,
abundant in goodness and truth, forgiving iniquity, transgression, andsin;
the rewarder of them that diligently seek him; and withal most justand terrible
in his judgments; hating all sin; and who will by no meansclear 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 hath made,
nor derivingany glory from them, but only manifesting his own glory in, by,
unto, andupon them; he is the alone foundation 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 them, whatsoever himself pleaseth. Inhis
sight all things are open and manifest; his knowledge is infinite,infallible,
and independent upon the creature; so as nothing is to himcontingent or uncertain.
He is most holy in all his counsels, in all hisworks, and in all his commands.
To him is due from angels and men, andevery other creature, whatsoever worship,
service, or obedience he is pleasedto require of them.
III. In the unity of the Godhead
there be three Persons of one substance, power, and eternity: God the Father,
God the Son, and God the Holy Ghost. The Father is of none, neither begotten
nor proceeding; the Son is eternall begotten of the Father; the Holy Ghost
eternally proceeding from the Father and the Son.
BACK TO TOP
CHAPTER III.
Of God's Eternal Decree.
I. God from all eternity did by
themost 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 ofsin;
nor is violence offered to the will of the creatures, nor is the libertyor
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 notdecreed
any thing because he foresaw it as future, as that which wouldcome to pass,
upon such conditions.
III. By the decree of God, for
themanifestation of his glory, some men and angels are predestinated unto
everlasting life, and others foreordained to everlasting death.
IV. These angels and men, thus
predestinatedand foreordained, are particularly and unchangeably designed;
and theirnumber is so certain and definite that it can not be either increased
ordiminished.
V. Those of mankind that are
predestinatedunto life, God, before the foundation of the world was laid,
accordingto his eternal and immutable purpose, and the secret counsel and
good pleasureof his will, hath chosen in Christ, unto everlasting glory,
out of hisfree 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 ofhis
glorious grace.
VI. As God hath appointed the
electunto glory, so hath he, by the eternal and most free purpose of his
will,foreordained all the means thereunto. Wherefore they who are elected
beingfallen 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. Neitherare any other
redeemed by Christ, effectually called, justified, adopted,sanctified, and
saved, but the elect only.
VII. The rest of mankind, God
waspleased, according to the unsearchable counsel of his own will, whereby
he extendeth or withholdeth mercy as he pleaseth, for the glory of hissovereign
power over his creatures, to pass by, and to ordain them to dishonorand wrath
for their sin, to the praise of his glorious justice.
VIII. The doctrine of this high
mysteryof predestination is to be handled with special prudence and care,
thatmen attending to the will og 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. BACKTO
TOP
CHAPTER IV.
Of Creation.
I. It pleased God the Father, Son,
andHoly 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 sixdays,
and all very good.
II. After God had made all other
creatures, he created man, male and female, with reasonable and immortalsouls,
endued with knowledge, righteousness, and true holiness after hisown image,
having the law of God written in their hearts, and power tofulfill it; and
yet under a possibility of transgressing, being left tothe liberty of their
own will, which was subject unto change. Besides thislaw written in their
hearts, they received a command not to eat of thetree of the knowledge of
good and evil; which while they kept were happyin their communion with God,
and had dominion over the creatures. BACKTO TOP
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
foreknowledgeand decree of God, the first cause, all things come to pass
immutably andinfallibly, yet, by the same providence, he ordereth them to
fall out accordingto 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 hisprovidence,
that it extendeth itself even to the first Fall, and all othersins of angels
and men, and that not by a bare permission, but such ashath joined with it
a most wise and powerful bounding, and otherwise orderingand governing of
them, in a manifold dispensation, to his own holy ends;yet so, as the sinfulness
thereof proceedeth only from the creature, andnot from God; who being most
holy and righteous, neither is nor can bethe author or approver of sin.
V. The most wise, righteous,
andgracious God, doth oftentimes leave for a season his own children to manifold
temptations and the corruption of their own hearts, to chastise them fortheir
former sins, or to discover unto them the hidden strength of corruptionand
deceitfulness of their hearts, that they may be humbled; and to raisethem
to a more close and constant dependence for their support upon himself,and
to make them more watchful against all future occasions of sin, andfor sundry
other just and holy ends.
VI. As for those wicked and ungodly
men whom God, as a righteous judge, for former sins, doth blind and harden;
from them he not only withholdeth his grace, whereby they might have been
enlightened in their understandings, and wrought upon their hearts; butsometimes
also withdraweth the gifts which they had; and exposeth themto such objects
as their corruption makes occasion of sin; and withal,gives them over to
their own lusts, the temptatoins of the world, and thepower of Satan; whereby
it comes to pass that they harden themselves, evenunder those means which
God useth for the softening of others.
VII. As the providence of God
doth,in general, reach to all creatures, so, after a most special manner,
ittaketh care of his Church, and disposeth all things to the good thereof. BACKTO TOP
CHAPTER VI.
Of the Fall of Man, of Sin,
and of
the Punishment thereof.
I. Our first parents, begin seduced
by the subtilty and temptations of Satan, sinned in eating the forbiddenfruit.
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
theiroriginal 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 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 originalgeneration.
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,
duringthis life, doth remain in those that are regenerated; and although
it bethrough Christ pardoned and mortified, yet both itself, and all the
motionsthereof, are truly and properly sin.
VI. Every sin, both original
andactual, being a transgression of the righteous law of God, and contrary
thereunto, doth, in its own nature, bring guilt upon the sinner, wherebyhe
is bound over to the wrath of God, and curse of the law, and so madesubject
to death, with all miseries spiritual, temporal, and eternal.
BACK TO TOP
CHAPTER VII
Of God's Covenant with Man.
I. The distance between God and
thecreature 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 condescencion onGod'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 inhim
to his posterity, upon condition of perfect and personal obedience.
III. Man by his fall having made
himself incapable of life by that covenant, the Lord was pleased to makea
second, commonly called the covenant of grace: wherein he freely offeredunto
sinners life and salvation by Jesus Christ, requiring of them faithin him,
that they may be saved, and promising to give unto all those thatare ordained
unto life, his Holy Spirit, to make them willing and ableto believe.
IV. This covenant of grace is
frequentlyset forth in the Scripture by the name of a testament, in reference
tothe 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 peopleof
the Jews, all fore-signifying Christ to come, which were for that timesufficient
and efficacious, through the operation of the Spirit, to instructand build
up the elect in faith in the promised Messiah, by whom they hadfull 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 sacramentsof
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, bothJews
and Gentiles; and is called the New Testament. There are not, therefore,two
covenants of grace differing in substance, but one and the same undervarious
dispensations. BACK TO TOP
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 Mediatorbetween God and men, the prophet, priest, and king; the head
and Saviorof the Church, the heir or all things, and judge of the world;
unto whomhe did, from all eternity, give a people to be his seed, and to
be by himin time redeemed, called, justified, sanctified, and glorified.
II. The Son of God, the second
Personin the Trinity, being very and eternal God, of one substance, and equal
with the Father, did, when the fullness of time was come, take upon himman's
nature, with all the essential properties and common infirmitiesthereof;
yet without sin: being conceived by he 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 joinedtogether in
one person, without conversion, composition, or confusion.Which person is
very God and very man, yet one Christ, the only Mediatorbetween God and man.
III. The Lord Jesus in his human
nature thus united to the divine, was sanctified and anointed with theHoly
Spirit above measure; having in him all the treasures of wisdom andknowledge,
in whom it pleased the Father that all fullness should dwell:to the end that
being holy, harmless, undefiled, and full of grace andtruth, he might be
thoroughly furnished to execute the office of a Mediatorand Surety. Which
office he took not unto himself, but was thereunto calledby his Father; who
put all power and judgment into his hand, and gave himcommandment to execute
the same.
IV. This office the Lord Jesus
didmost willingly undertake, which, that he might discharge, he was made
underthe law, and did perfectly fulfill it; endured most grievous torments
immediatelyin his soul, and most painful sufferings in his body; was crucified
anddied; 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 hesuffered;
with which also he ascended into heaven, and there sitteth atthe right hand
of his Father, making intercession; and shall return tojudge 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 Spiritonce
offered up unto God, hath fully satisfied the justice of his Father;and purchased
not only reconciliation, but an everlasting inheritance inthe 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 thevirtue,
efficacy, and benefits thereof were communicated into the elect,in all ages
successively from the beginning of the world, in and by thosepromises, types,
and sacrifices wherein he was revealed, and signifiedto be the seed of the
woman, which should bruise the serpant's head, andthe Lamb slain from the
beginning of the world, being yesterday and todaythe same and for ever.
VII. Christ, in the work of mediation,
acteth according to both natures; by each nature doing that which is proper
to itself; yet by reason of the unity of the person, that which is proper
to one nature is sometimes, in Scripture, attributed to the person denominated
by the other nature.
VIII. To all those for whom Christ
hath purchased redemption, he doth certainly and effectually apply andcommunicate
the same; making intercession for them, and revealing untothem, in and by
the Word, the mysteries of salvation; effectually persuadingthem by his Spirit
to believe and obey; and governing their hearts by hisWord and Spirit; overcoming
all their enemies by his almighty power andwisdon, in such manner and ways
as are most consonant to his wonderfuland unsearchable dispensation. BACK TO TOP
CHAPTER IX.
Of Free Will.
I. God hath endued the will of man
withthat natural liberty, that 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 is good and well-pleasing
to God; but yet mutably, so that he might fall from it.
III. Man, by his fall into a
stateof sin, hath wholly lost all ability of will to any spiritual good accompanying
salvation; so as a natural man, being altogether averse from that good,and
dead in sin, is not able, by his own strength, to convert himself,or to prepare
himself thereunto.
IV. When God converts a sinner
andtranslates him into the state of grace, he freeth him from his natural
bondage under sin, and, by his grace alone, enables him freely to willand
to do that which is spiritually good; yet so as that, by reason ofhis remaining
corruption, he doth not perfectly, nor only, will that whichis good, but
doth also will that which is evil.
V. The will of man is made perfectly
and immutable free to good alone, in the state of glory only.
BACK TO TOP
CHAPTER X.
Of Effectual Calling.
I. All those whom God hath predestinated
unto life, and those only, he is pleased, in his appointed and acceptedtime,
effectually to call, by his Word and Spirit, out of that state ofsin and
death in which they are by nature, to grace and salvation by JesusChrist:
enlightening their minds, spiritually and savingly, to understandthe things
of God, taking away their heart of stone, and giving unto theman heart of
flesh; renewing their wills, and by his almighty power determiningthem to
that which is good; and effectually drawing them to Jesus Christ;yet so as
they come most freely, being made willing by his grace.
II. This effectual call is of
God'sfree and special grace alone, not from any thing at all foreseen in
man,who is altogether passive therein, until, being quickened and renewed
bythe 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
infance,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
whoare incapable of being outwardly called by the ministry of the Word.
IV. Others, not elected, although
they may be called by the ministry of the Word, and may have some commonoperations
of the Spirit, yet they never truly come to Christ, and thereforecan not
be saved: much less can men, not professing the Christian religion,be saved
in any other way whatsoever, be they never so diligent to frametheir lives
according to the light of nature, and the law of that religionthey do profess;
and to assert and maintain that they may is without warrantof the Word of
God. BACK TO TOP
CHAPTER XI.
Of Justification.
I. Those whom God effectually calleth,
he also freely justifieth: not by infusing righteousness into them, butby
pardoning their sins, and by accounting and accepting their personsas righteous;
not for any thing wrought in them, or done by them, but forChrist's sake
alons; not by imputing faith itself, the act of believing,or any other evangelical
obedience to them, as their righteousness; butby imputing the obedience and
satisfaction of Christ unto them, they receivingand resting on him and his
righteousness by faith; which faith they havenot of themselves, it is the
gift of God.
II. Faith, thus receiving and
restingon 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
anddeath, did fully discharge the debt of all those that are thus justified,
and did make a proper, real, and full satisfaction o 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 any thing in them, their justification is only of free grace, thatboth
the exact justice and rich grace of God might be glorified in thejustification
of sinners.
IV. God did, from all eternity,
decreeto justify the elect; and Christ did, in the fullness of time, die
fortheir 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
thesins 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'sFatherly
displeasure, and not have the light of his countenance restoredunto 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 respect, one and the same withthe
justification of believers under the New Testament. BACKTO
TOP
CHAPTER XII.
Of Adoption.
All those that are justified, God
vouchsafeth,in and for his only Son Jesus Christ, to make partakers of the
grace ofadoption: by which they are taken into the number, and enjoy the
libertiesand privileges of the children of God; have his name put upon them;
receivethe 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 his as by a father; yet never cast off, but sealed tothe day
of redemption, and inherit the promises, as heirs of everlastingsalvation. BACK TO TOP
CHAPTER XIII.
Of Sanctification.
I. They who are effectually called
andregenerated, having a new heart and a new spirit created in them, are
furthersanctified, really and personally, through the virtue of Christ's
deathand resurrection, by his Word and Spirit dwelling in them; the dominion
of the whole body of sin is destroyed, and the several lusts thereof aremore
and more weakened and mortified, and they more and more quickenedand 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 abideth still someremnants
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
remainingcorruption for a time may much prevail, yet, through the continual
supplyof strength rom the sanctifying Spirit of Christ, the regerate part
dothovercome: and so the saints grow in grace, perfecting holiness in the
fearof God. BACK TO TOP
CHAPTER XIV.
Of Saving Faith.
I. The grace of faith, whereby the
electare enabled to believe to the saving of their souls, is the work of
theSpirit 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
believethto be true whatesoever is revealed in the Word, for the authority
of godhimself 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 principle acts of saving faithare,
accepting, receiving, and resting upon Christ alone for justification,sanctification,
and eternal life, by virtue of the covenant of grace.
III. This faith is different
in degrees,weak or strong; may be often and many ways assailed and weakened,
but getsthe victory; growing up in many to the attainment of a full assurance
throughChrist, who is both the author and finisher of our faith. BACKTO TOP
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 thegospel,
as well as that of faith in Christ.
II. By it a sinner, out of the
sightand 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, sogrieves
for, and hates his sins, as to turn from them all unto God, purposingand
endeavoring to walk with him in all the ways of his commandments.
III. Although repentance be not
tobe rested in as any satisfaction for sin, or any cause of the pardon thereof,
which is the act of God's free grace in Christ; yet is it of such necessity
to all sinners, that none may expect pardon without it.
IV. As there is no sin so small
butit 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
makeprivate confession of his sins to God, praying for the pardon thereof,
upon which, and the forsaking of them, he shall find mercy: so he thatscandelizeth
his brother, or the Church of Christ, ought to be willing,by a private or
public confession and sorrow for his sin, to declare hisrepentance to those
that are offended; who are thereupon to be reconciledto him, and in love
to receive him.
BACK TO TOP
CHAPTER XVI.
Of Good Works.
I. Good works are only such as God
hathcommanded 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
obedienceto God's commandments, are the fruits and evidences of a true and
livelyfaith: and by them believers manifest their thankfulness, strengthen
theirassurance, edify their brethren, adorn the profession of the gospel,
stopthe 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
worksis not at all of themselves, but wholly from the Spirit of Christ. And
that they may be enabled thereunto, besides the graces they have alreadyreceived,
there is required an actual influence of the same Holy Spiritto work in them
to will and to do of his good pleasure; yet are they nothereupon to grow
negligent, as if they were not bound to perform any dutyunless upon a special
motion of the Spirit; but they ought to be diligentin 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 farfrom
being able to supererogate and to do more than God requires, thatthey fall
short of much which in duty they are bound to do.
V. We can not, by our best works,
merit pardon of sin, or eternal life, at the hand of God, because of thegreat
disproportion that is between them and the glory to come, and theinfinite
distance that is between us and God, whom by them we can neitherprofit, nor
satisfy for the debt of our former sins; but when we have doneall we can,
we have done but our duty, and are unprofitable servants: andbecause, as
they are good, they proceed from his Spirit; and as they arewrought by us,
they are defiled and mixed with so much weakness and imperfectionthat they
can not endure the severity of God's judgment.
VI. Yet notwithstanding, the
personsof believers being accepted through Christ, their good works also
are acceptedin him, not as though they were in this life wholly unblamable
and unreprovablein God's sight; but that he, looking upon them in his Son,
is pleased toaccept and reward that which is sincere, although accompanied
with manyweaknesses and imperfections.
VII. Works done by unregenerate
men,although for the matter of them they may be things which God commands,
and of good use both to themselves and others; yet, because they proceednot
from a heart purified by faith; nor are done in a right manner, according
to the Word; nor to a right end, the glory of God; they are therefore sinful
and can not 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. BACKTO TOP
CHAPTER XVII.
Of The Perseverance of the
Saints.
I. They whom God hath accepted in
hisBeloved, effectually called and sanctified by his Spirit, can neither
totallynor finally fall away from the state of grace; but shall certainly
perseveretherein to the end, and be eternally saved.
II. This perseverance of the
saintsdepends, not upon their own free-will, but upon the immutability of
thedecree 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 andinfallibility
thereof.
III. Nevertheless they may, through
the temptations of Satan and of the world, the prevelancy of corruptionremaining
in them, and the neglect of the means of their perseverance,fall into grievous
sins; ad for a time continue therein: whereby they incurGod's displeasure,
and grieve his Holy Spirit; come to be deprived of somemeasure of their graces
and comforts; have their hearts hardened, and theirconsciences wounded; hurt
and scandalize others, and bring temporal judgmentsupon theselves. BACK TO TOP
CHAPTER XVIII.
Of the Assurance of Grace
and Salvation.
I. Although hypocrites, and other
unregeneratemen, may vainly deceive themselves with false hopes and carnal
presumptions:of being in the favor of God and estate of salvation; which
hope of theirsshall perish: yet such as truly believe in the Lord Jesus,
and love himin sincerity, endeavoring to walk in all good conscience before
him, mayin this life be certainly assured that they are in a state of grace,
andmay 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 probably persuasion, grounded upon a fallible hope; butan
infallible assurance of faith, founded upon the divine truth of thepromises
of salvation, the inward evidence of those graces unto which thesepromises
are made, the testimony of the Spirit of adoption witnessing withour spirits
that we are the children of God; which Spirit is the earnestof our inheritance,
whereby we are sealed to the day of redemption.
III. This infallible assurance
dothnot so belong to the essence of faith but that a true believer may wait
long and conflict with many difficulties before he be partaker of it: yet,
being enabled by the Spirit to know the things which are freely given him
of God, he may, without extraordinary revelation, in the right use of ordinary
means, attain thereunto. And therefore it is the duty of 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, theproper
fruits of this assurance: so far is it from inclining men to looseness.
IV. True believers may have the
assuranceof 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 grievth 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 arethey
never utterly destitute of that seed of God, and life of faith, thatlove
of Christ and the brethren, that sincerity of heart and conscienceof duty,
out of which, by the operation of the Spirit, this assurance mayin due time
be revived, and by the which, in the meantime, they are supportedfrom utter
despair. BACK TO TOP
CHAPTER XIX.
Of the Law of God.
I. God gave to Adam a law, as a
covenantof works, by which he bound him and all his posterity to personal,
entire,exact, and perpetual obedience; promised life upon the fulfilling,
andthreatened death upon the breach of it; and endued him with power and
abilityto keep it.
II. This law, after his Fall,
continuedto be a perfect rule of righteousness; and, as such, was delivered
by Godupon mount Sinai in ten commandments, and written in two tables; the
firstfour commandments containing our duty toward God, and the other six
ourduty to man.
III. Besides this law, commonly
calledmoral, God was pleased to give to the people of Israel, as a Church
underage, ceremonial laws, containing several typical ordinances, partly
ofworship, prefiguring Christ, his graces, actions, sufferings, and benefits;
and partly holding forth divers instructions of moral duties. All whichceremonial
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 ofthat
people, not obliging any other, now, further than the general equitythereof
may require.
V. The moral law doth forever
bindall, 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 inthe
gospel any way dissolve, but much strengthen, this obligation.
VI. Although true believers be
notunder the law as a covenant of works, to be thereby justified or condemned;
yet is it of great use to them, as well as to others; in that, as a ruleof
life, informing them of the will of God and their duty, it directs andbinds
them to walk accordingly; discovering also the sinful pollutionsof their
nature, hearts, and lives; so as, examining themselves thereby,they may come
to further conviction of, humiliation for, and hatred againstsin; together
with a clearer sight of the need they have of Christ, andthe perfection of
his obedience. It is likewise of use to the regenerate,to restrain their
corruptions, in that it forbids sin, and the threateningsof it serve to show
what even their sins deserve, and what afflictionsin this life they may expect
for them, although freed from the curse thereofthreatened in the law. The
promises of it, in like manner, show them God'sapprobation of obedience,
and what blessings they may expect upon the performancethereof; 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 encouragethto the one, and
deterreth from the other, is no evidence of his being underthe 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 todo
that freely and cheerfully, which the will of God, revealed in the law,requireth
to be done. BACK TO TOP
CHAPTER XX.
Of Christian Liberty, and
Libertyof Conscience.
I. The liberty which Christ hath
purchasedfor believers under the gospel consists in their freedom from the
guiltof sin, the condemning wrath of God, the curse of the moral law; and
intheir being delivered from thos present evil world, bondage to Satan, and
dominion of sin, from the evil of afflictions, the sting of death, thevictory
of the grave, and everlasting damnation; as also in their freeaccess to God,
and their yielding obedience unto him, not out of slavishfear, but a childlike
love, and a willing mind. All which were common alsoto believers under the
law; but under the New Testament the liberty ofChristians is further enlarged
in their freedom from the yoke of the ceremoniallaw, to which the Jewish
Church was subjected; and in greater boldnessof access to the throne of grace,
and in fuller communications of the freeSpirit 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
whichare in any thing contrary to his Word, or beside it in matters of faith
on worship. So that to believe such doctrines, or to obey such commandments
out of conscience, is ts betray true liberty of conscience; and the requiring
an implicit faith, and an absolute and blind obedience, is to destroy liberty
of conscience, and reason also.
III. They who, upon pretense
of Christianliberty, do practice any sin, or cherish any lust, do thereby
destroy theend of Christian liberty; which is, that, being delivered out
of the handsof our enemies, we might serve the Lord without fear, in holiness
and righteousnessbefore him, all the days of our life.
IV. And because the powers which
God hath ordained, and the liberty which Christ hath purchased, are notintended
by God to destroy, but mutually to uphold and preserve one another;they who,
upon pretence of Christian liberty, shall oppose any lawful power,or the
lawful exercise of it, whether it be civil or ecclesiastical, resistthe ordinance
of God. And, for their publishing of such opinions, or maintainingof such
practices, as are contrary to the light of nature, or to the knownprinciples
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 maintainingthem, are
destructive to the external peace and order which Christ hathestablished
in the Church, they may lawfully be called to account, andproceeded against
by the censures of the Church, and by the power of thecivil magistrate. BACK TO TOP
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, anddoeth
good unto all; and is therefore to be feared, loved, praised, calledupon,
trusted in, and served with all the hearth, and with all the soul,and with
all the might. But the acceptable way of worshipping the trueGod is instituted
by himself, and so limited by his own revealed will,that he may not be worshipped
according to the imaginations and devicesof men, or the suggestions of Satan,
under any visible representation orany other way not prescribed in the holy
Scripture.
II. Religious worship is to be
givento 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,
beingone special part of religious worship, is by God required of all men;
andthat it may be accepted, it is to be made in the name of the Son, by the
help of his Holy Spirit, according to his will, with understanding, reverence,
humility, fervency, faith, love, and perseverance; and, if vocal, in aknown
tongue.
IV. Prayer is to be made for
thingslawful, 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; singingof
psalms with grace in the heart; as, also, the due administration andworthy
receiving of the sacraments instituted by Christ; are all partsof the ordinary
religious worship of God: besides religious oaths, andvows, solemn fastings,
and thanksgivings upon special occasion; which are,in their several times
and seasons, to be used in an holy and religiousmanner.
VI. Neither prayer, nor any other
part of religious worship, is now, under the gospel, either tied unto,or
made more acceptable to, any place in which it is performed, or towardswhich
it is directed: but God is to be worshipped everywhere in spiritand in truth;
as in private families daily, and in secret each one by himself,so more solemnly
in the public assemblies, which are not carelessly orwillfully to be neglected
or forsaken, when God, by his Word or providence,calleth thereunto.
VII. As it is of the law of nature,
that, in general, a due proportion of time be set apart for the worshipof
God; so, in his Word, by a positive, moral, and perpetual commandment,binding
all men in all ages, he hath particularly appointed one day inseven for a
Sabbath, to be kept holy unto him: which, from the beginningof 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 ofthe week, which
in Scripture is called the Lord's Day, and is to be continuedto the end of
the world as the Christian Sabbath.
VIII. This Sabbath is to be kept
holy unto the Lord when men, after a due preparing of their hearts, andordering
of their common affairs beforehand, do not only observe an holyrest all the
day from their own works, words, and thoughts about theirwordly employments
and recreations; but also are taken up the whole timein the public and private
exercises of his worship, and in the duties ofnecessity and mercy.
BACK TO TOP
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 holyfear
and reverence; therefore to swear vainly or rashly by that gloriousand dreadful
name, or to swear at all by any other thing, is sinful, andto be abhorred.
Yet, as, in matters of weight and moment, an oath is warrantedby 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 oughtto be taken.
III. Whosoever taketh an oath
oughtduly to consider the weightiness of so solemn an act, and therein to
avouchnothing but what he is fully persuaded is the truth. Neither may any
manbind himself by oath to any thing but what is good and just, and what
hebelieveth so to be, and what he is able and resolved to perform. Yet it
is a sin to refuse an oath touching any thing that is good and just, being
imposed by lawful authority.
IV. An oath is to be taken in
theplain and common sense of the words, without equivocation or mental reservation.
It can not oblige to sin; but in any thing not sinful, being taken, itbinds
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
witha promissory oath, and ought to be made with the like religious care,
andto 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 obtaining of what we want; whereby we more strictly
bind ourselvesto necessary duties, or to other things, so far and so long
as they mayfitly conduce thereunto.
VII. No man may vow to do any
thingforbidden 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 of which
he hathno promise or ability from God. In which respects, monastical vows
of perpetualsingle life, professed poverty, and regular obedience, are so
far frombeing degrees of higher perfection, that they are superstitious and
sinfulsnares, in which no Christian may entangle himself. BACKTO TOP
CHAPTER XXIII.
Of the Civil Magistrate.
I. God, the Supreme Lord and King
ofall 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 ofthem
that are good, and for the punishment of evil-doers.
II. It is lawful for Christians
toaccept 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, forthat
end, they may lawfully, now under the New Testament, wage war uponjust and
necessary occasions.
III. The civil magistrate may
notassume to himself the administration of the Word and sacraments, or the
power of the keys of the kingdom of heaven: yet he hath authority, andit
is his duty, to take order, that unity and peace be preserved in theChurch,
that the truth of God be kept pure and entire; that all blasphemiesand heresies
be suppressed; all corruptions and abuses in worship and disciplineprevented
or reformed; and all the ordinances of God duly settled, administered,and
observed. For the better effecting whereof, he hath power to call synods,
to be present at them, and to provide that whatsoever is transacted inthem
be according to the mind of God.
IV. It is the duty of the people
to pray for magistrates, to honor their persons, to pay them tribute andother
dues, to obey their lawful commands, and to be subject to their authority,
for conscience' sake. Infidelity, or difference in religion, doth not make
boid the magistrate's just and legal authority, nor free the people fromtheir
obedience to him: from which ecclesiastical persons are not exempted;much
less hath the Pope any power or jurisdiction over them in their dominions,
or over any of their people; and least of all to deprive them of theirdominions
or lives, if he shall judge them to be heretics, or upon anyother pretense
whatsoever.
BACK TO TOP
CHAPTER XXIV.
Of Marriage and Divorce.
I. Marriage is to be between one
manand 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
themutual help of husband and wife; for the increase of mankind with a legitimate
issue, and of the Church with an holy seed; and for preventing of uncleanness.
III. It is lawful for all sorts
ofpeople 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 maintaindamnable
heresies.
IV. Marriage ought not to be
withinthe degrees of consanguinity or affinity forbidden in the Word; nor
cansuch 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. Theman
may not marry any of his wife's kindred nearer in blood than he mayof his
own, nor the woman of her husband's kindred nearer in blood thanof her own.
V. Adultery or fornication, committed
after a contract, being detected before marriage, giveth just occasionto
the innocent party to dissolve that contract. In the case of adulteryafter
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 weredead.
VI. Although the corruption of
manbe such as is apt to study arguments, unduly to put asunder those whom
God hath joined together in marriage; yet nothing but adultery, or suchwillful
desertion as can no way be remedied by the Church or civil magistrate,is
cause sufficient of dissolving the bond of marriage; wherein a publicand
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. BACKTO TOP
CHAPTER XXV.
Of the Church.
I. The catholic or universal Church,
which is invisible, consists of the whole number of the elect, that havebeen,
are, or shall be gathered into one, under Christ the head thereof;and is
the spouse, the body, the fullness of Him that filleth all in all.
II. The visible Church, which
isalso 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, together with their children; and is the Kingdom
of the Lord Jesus Christ; the house and family of God, through which menare
ordinarily saved and union with which is essential to their best growthand
service.
III. Unto this catholic and 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 endof the
world; and doth by his own presence and Spirit, according to hispromise,
make them effectual thereunto.
IV. This catholic Church hath
beensometimes more, sometimes less, visible. And particular Churches, which
are members thereof, are more or less pure, according as the doctrine ofthe
gospel is taught and embraced, ordinances administered, and publicworship
performed more or less purely in them.
V. The purest Churches under
heavenare subject both to mixture and error: and some have so degenerated
asto become apparently no Churches of Christ. Nevertheless, there shall be
always a Church on earth, to worship God according to his will.
VI. There is no other head of
theChurch but the Lord Jesus Christ: nor can the Pope of Rome in any sense
be head thereof; but is that Antichrist, that man of sin and son of perdition,
that exalteth himself in the Church against Christ, and all that is called
God. BACK TO TOP
CHAPTER XXVI.
Of the Communion of the Saints.
I. All saints that are united to
JesusChrist their head, by his Spirit and by faith, have fellowship with
himin his graces, sufferings, death, resurrection, and glory: and, being
unitedto 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 to conduce to their mutual good, both in the inward and outward man.
II. Saints by profession, are
boundto maintain an holy fellowship and communion in the worship of God,
andin 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 necesities. Which communion, as God offereth opportunity,is
to be extended unto all those who, in every place, call upno the nameof the
Lord Jesus.
III. This communion which the
saintshave with Christ, doth not make them in any wise partakers of the substance
of the Godhead, or to be equal with Christ in any respect: either of which
to affirm, is impious and blasphemous. Nor doth their communion one withanother
as saints, take away or infringe the title or property which eachman hath
in his goods and possessions. BACK TO TOP
CHAPTER XXVII.
Of the Sacraments.
I. Sacraments are holy signs and
sealsof the covenant of grace, immediately instituted by God, to represent
Christand his benefits, and to confirm our interest in him: as also to put
avisible difference between those that belong unto the Church, and the rest
of thw world; and solemnly to engage them to the service of God in Christ,
according to his Word.
II. There is in every sacrament
aspiritual relation, or sacramental union, between the sign and the thing
signified; whence it comes to pass that the names and effects of the oneare
attributed to the other.
III. The grace which is exhibited
in or by the sacraments, rightly used, is not conferred by any power inthem;
neither doth the efficacy of a sacrament depend upon the piety orintention
of him that doth administer it, but upon the work of the Spirit,and the word
of institution, which conatins, together with a precept authorizingthe use
thereof, a promise of benefit to worthy receivers.
IV. There be only two sacraments
ordained by Christ our Lord in the gospels, that is to say, Baptism andthe
Supper of the Lord: neither or which may be dispensed by any but aminister
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. BACK TO
TOP
CHAPTER XXVIII.
Of Baptism.
I. Baptism is a sacrament of the
NewTestament, ordained by Jesus Christ, not only for the solemn admission
of the party baptized into the visible Church, but also to be unto hima sign
and seal of the covenant of grace, or his ingrafting into Christ,of regeneration,
of remission of sins, and of his giving up unto God, throughJesus Christ,
to walk in newness of life: which sacrament is, by Christ'sown appointment,
to be continued in his Churchy until the end of the world.
II. The outward element to be
usedin the 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 ministerof
the gospel, lawfully called thereunto.
III. Dipping of the person into
thewater 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 oneor
both believing parents are to be baptized.
V. Although it be a great sin
tocontemn 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
nottied to that moment of time wherein it is administered; yet, notwithstanding,
by the right use of this ordinancy the grace promised is not only offered,
but really exhibited and conferred by the Holy Ghost, to such (whetherof
age or infants) as that grace belongeth unto, according to the counselof
God's own will, in his appointed time.
VII. The sacrament of Baptism
isbut once to be administered to any person. BACK TO TOP
CHAPTER XXIX.
Of the Lord's Supper.
I. Our Lord Jesus, in the night
whereinhe 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 whichthey
owe unto him; and to be a bond and pledge of their communion withhim, and
with each other, as members of his mystical body.
II. In this sacrament Christ
is notoffered up to his Father, nor any real sacrifice made at all for remission
of sins of the quick or dead, but a commemoration of that one offeringup
of himself, by himself, upon the cross, once for all, and a spiritualoblation
of all possible praise unto God for the same; so that the Popishsacrifice
of the mass, as they call it, is most abominably injurious toChrist's one
only sacrifice, the alone propitiation for all the sins ofthe elect.
III. The Lord Jesus hath, in
thisordinance, appointed his ministers to declare his word of institution
tothe 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 giveboth
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 denialof
the cup to the people; worshipping the elements, the lifting them up,or carrying
them about for adoration, and the reserving them for any pretendedreligious
use, are all contrary to the nature of this sacrament, and tothe institution
of Christ.
V. The outward elements in this
sacrament,duly set apart to the uses ordained by Christ, have such relation
to himcrucified, as that truly, yet sacramentally only, they are sometimes
calledby the name of the thigns they represent, to wit, the body and blood
ofChrist; 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 ofa priest,
or by any other way, is repugnant, not to Scripture alone, buteven to common-sense
and reason; overthroweth the nature of the sacrament;and hath been, and is,
the cause of manifold superstitions, yea, of grossidolatries.
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, presentto the faith
of believers in that ordinance, as the elements themselvesare to their outward
senses.
VIII. Although ignorant and wicked
men receive the outward elements in this sacrament, yet they receive notthe
thing signified thereby; but by their unworthy coming thereunto areguilty
of the body and blood of the Lord, to their own damnation. Whereforeall ignorant
and ungodly persons, as they are unfit to enjoy communionwith him, so are
they unworthy of the Lord's table, and can not, withoutgreat sin against
Christ, while they remain such, partake of these holymysteries, or be admitted
thereunto. BACK TO TOP
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 Churchofficers,
distinct from the civil magistrate.
II. To these officers the keys
ofthe Kingdom of Heaven are committed, by virtue whereof they have powerrespectively
to retain and remit sins, to shut that kingdom against theimpenitent, both
by the word and censures; and to open it unto penitentsinners, 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 ofothers
from like offenses; for purging out of that leaven which might infectthe
whole lump; for vindicating the honor of Christ, and the holy professionof
the gospel; and for preventing the wrath of God, which might justlyfall upon
the Church, if they should suffer his covenant, and the sealsthereof, to
be profaned by notorious and obstinate offenders.
IV. For the better attaining
of theseends, 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. BACK TO TOP
CHAPTER XXXI.
Of Synods and Councils.
I. For the better government and
furtheredification of the Church, there ought to be such assemblies as are
commonlycalled synods or councils.
II. As magistrates may lawfully
calla synod of ministers and other fit persons to consult and advise with
aboutmatters of religion; so, if magistrates be open enemies of the Church,
the ministers of Christ, of themselves, by virtue of their office, or they,
with other fit persons, upon delegation from their churches, may meet together
in such assemblies.
III. It 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
publicworship of God, and government of his Church; to receive complaints
incases of maladministration, and authoritatively to determine the same:which
decrees and determinations, if consonant to the Word of God, areto be received
with reverence and submission, not only for their agreementwith the Word,
but also for the power whereby they are made, as being anordinance of God,
appointed thereunto in his Word.
IV. 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.
V. Synods and councils are to
handleor conclude nothing but that which is ecclesiastical: and are not to
intermeddlewith civil affairs which concern the commonwealth, unless by way
of humblepetition in cases extraordinary; or by way of advice for satisfaction
ofconscience, if they be thereunto required by the civil magistrate. BACKTO TOP
CHAPTER XXXII.
Of the State of Man After
Death,and
and of the Resurrection of
the Dead.
I. The bodies of men, after death,
returnto 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
receivedinto the highest heavens, where they behold the face of God in light
andglory, waiting for the full redemption of their bodies; and the souls
ofthe wicked are cast into hell, where they remain in torments and utterdarkness,
reserved to the judgment of the great day. Besides these twoplaces for souls
separated from their bodies, the Scripture acknowledgethnone.
II. At the last day, such as
arefound alive shall not die, but be changed: and all the dead shall be raised
up with the self-same 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 gloriousbody. BACK TO TOP
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 apostateangels
shall be judged; but likewise all persons, that have lived uponearth, shall
appear before the tribunal of Christ, to give an account oftheir thoughts,
words, and deeds; and to receive according to what theyhave done in the body,
whether good or evil.
II. The end of God's appointing
thisday, is for the manifestation of the glory of his mercy in the eternal
salvation of the elect; and of his justice in the damnation of the reprobate,
who are wicked and disobedient. For then shall the righteous go into everlasting
life, and receive that fullness of joy and refreshing which shall comefrom
the presence of the Lord: but the wicked, who know not God, and obeynot the
gospel of Jesus Christ, shall be cast into eternal torments, andpunished
with everlasting destruction from the presence of the Lord, andfrom the glory
of his power.
III. As Christ would have us
to becertainly 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 theiradversity:
so will he have that day unknown to men, that they may shakeoff all carnal
security, and be always watchful, because they know notat what hour the Lord
will come; and may be ever prepared to say, Come,Lord Jesus, come quickly.
Amen.
Charles Herle,
Prolocuter.
Cornelius Burges, Assessor.
Herbert Palmer, Assessor.
Henry Robroughe, Scriba.
Adoniram Byfield, Scriba.
BACK TO TOP
