Although the light of nature; and the works of creation; and providence; do so far
manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet
are they not sufficient to give that knowledge of God and of His will, which is necessary
unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners,
to reveal; Himself, and to declare; that His will unto His Church; and afterwards, for the
better preserving and propagating of the truth, and for the more sure establishment
and comfort of the Church against the corruption of the flesh, and the malice of Satan
and of the world, to commit the same wholly unto writing: which maketh the Holy
Scripture to be most necessary; those former ways of God's revealing His will unto His
people being now ceased.

Rom. ii. 14, 15; Rom. i. 19, 20; Ps. xlx, 1, 2, 3; Rom. i. 32, with chap. ii. 1.
1 Cor. i. 21; 1 Cor. ii. 13, 14; Heb. i. 1; Prov. xxii. 19, 20, 21; Luke i. 3, 4; Rom. xv. 4;
Matt. iv. 4, 7, 10; Isa. viii. 19, 20; 2 Tim. iii. 15; 2 Peter i. 19;
Heb. i. 1, 2.

II. Under the name of Holy Scripture, or the Word of God written, are now contained all
the books of the Old and New Testaments, which are these:


Of the Old Testament:
Genesis              I Kings                   Ecclesiastes               Amos
Exodus               II Kings                  Song of Solomon       Obadiah
Leviticus             I Chronicles           Isaiah                        Jonah
Numbers            II Chronicles          Jeremiah                    Micah
Deuteronomy     Ezra                       Lamentations            Nahum
Joshua               Nehemiah              Ezekiel                       Habakkuk
Judges               Esther                    Daniel                        Zephaniah
Ruth                   Job                         Hosea                        Haggai
I Samuel             Psalms                   Joel                           Zechariah
II Samuel           Proverbs                                                  Malachi

Of the New Testament:
Matthew             I Corinthians          I Timothy                  I Peter
Mark                   II Corinthians         II Timothy                 II Peter
Luke                   Galatians               Titus                          I John
John                   Ephesians              Philemon                   II John
Acts of                Philippians             Epistle to                   III John
the Apostles       Colossians             the Hebrews             Jude
Epistle to            I Thessalonians     Epistle of                   Book of the
the Romans        II Thessalonians    James                        Revelation

Luke xvi. 29, 31; Eph. ii. 20; Rev. xxii. 18, 19; 2 Tim. iii. 16.

III. The books commonly called Apocrypha, not being of divine inspiration, are no part
of the canon of the Scripture; and therefore are of no authority in the Church of God,
nor to be any otherwise approved, or made use of, than other human writings.

Luke xxiv. 27, 44; Rom. iii. 2; 2 Peter i. 21.

IV. The authority of the Holy Scripture, for which it ought to be believed and obeyed,
dependeth not upon the testimony of any man, or Church; but wholly upon God (who
is truth itself) the author thereof: and therefore it is to be received because it is the
Word of God.

2 Peter i. 19, 21; 2 Tim. iii. 16; 1 John v. 9; 1 Thess. ii. 13.

V. We may be moved and induced by the testimony of the Church to a high and
reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy
of the doctrine, the majesty of the style, the consent of all the parts, the scope of the
whole (which is, to give all glory to God), the full discovery it makes of the only way of
man's salvation, the many other incomparable excellencies, and the entire perfection
thereof, are arguments whereby it doth abundantly evidence itself to be the Word of
God: yet notwithstanding, our full persuasion and assurance of the infallible truth and
divine authority thereof, is from the inward work of the Holy Spirit bearing witness by
and with the Word in our hearts.

1 Tim. iii. 15; 1 John ii. 20, 27; John xvi. 13, 14; 1 Cor. ii. 10, 11, 12; Isa. lix. 21.

VI. The whole counsel of God concerning all things necessary for His own glory, man's
salvation, faith, and life, is either expressly set down in Scripture, or by good and
necessary consequence may be deduced from Scripture: unto which nothing at any
time is to be added, whether by new revelations of the Spirit, or traditions of men.
Nevertheless we acknowledge the inward illumination of the Spirit of God to be
necessary for the saving understanding of such things as are revealed in the Word:
and that there are some circumstances concerning the worship of God, and
government of the Church, common to human actions and societies, which are to be
ordered by the light of nature and Christian prudence, according to the general rules of
the Word, which are always to be observed.

2 Tim. iii. 15 ,16, 17; Gal. i. 8, 9; 2 Thess. ii. 2; John vi. 45; 1 Cor. ii. 9 to 12; 1 Cor. xi.
13, 14; 1 Cor. xiv. 26. 40.

VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet
those things which are necessary to be known, believed, and observed for salvation,
are so clearly propounded and opened in some place of Scripture or other, that not
only the learned, but the unlearned, in a due use of the ordinary means, may attain
unto a sufficient understanding of them.

2 Pet. iii. 16; Psalm cxix. 105, 130.

VIII. The Old Testament in Hebrew (which was the native language of the people of
God of old), and the New Testament in Greek (which at the time of the writing of it was
most generally known to the nations), being immediately inspired by God, and by His
singular care and providence kept pure in all ages, are therefore authentical; so as, in
all controversies of religion, the Church is finally to appeal unto them. But, because
these original tongues are not known to all the people of God, who have right unto,
and interest in the Scriptures, and are commanded, in the fear of God, to read and
search them, therefore they are to be translated into the vulgar language of every
nation unto which they come, that the Word of God dwelling plentifully in all, they may
worship Him in an acceptable manner; and, through patience and comfort of the
Scriptures, may have hope.

Matt. v. 18; Isa. viii. 20; Acts xv. 15; John v. 39, 46; 1 Cor. xiv. 6, 9, 11, 12, 24, 27, 28;
Col. iii. 16; Rom. xv. 4.

IX. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore,
when there is a question about the true and full sense of any Scripture (which is not
manifold, but one) it must be searched and known by other places that speak more
clearly.

2 Pet. i. 20, 21; Acts xv. 15, 16.

X. The supreme judge by which all controversies of religion are to be determined, and
all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits,
are to be examined; and in whose sentence we are to rest; can be no other but the
Holy Spirit speaking in the Scripture.

Matt. xxii..29, 31; Eph. ii. 20 with Acts xxviii. 25.





I.  There is but one only, living, and true God: who is infinite in being and perfection, a
most pure spirit, invisible, without body, parts, or passions, immutable, immense,
eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute,
working all things according to the counsel of His own immutable and most righteous
will, for His own glory; most loving, gracious, merciful, long-suffering, abundant in
goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them
that diligently seek Him; and withal, most just and terrible in His judgments, hating all
sin, and who will by no means clear the guilty.

Deut. vi. 4; 1 Cor. viii. 4, 6; 1 Thess. 1. 9; Jer. x. 10; Job xi. 7, 8, 9; Job xxvi. 14; John iv.
24; 1 Tim. i. 17; Deut. iv. 15, 16; John iv. 24, with Luke xxiv, 39; Acts xiv. 11, 15; James
i. 17; Mal. iii. 6; 1 Kings viii. 27; Jer. xxiii. 23, 24; Ps. xc. 2; 1 Tim. i. 17; Ps. cxlv. 3; Gen.
xvii. 1; Rev. iv. 8; Rom. xvi, 27; Isa. vi. 3; Rev. iv. 8; Ps. cxv. 3; Exod. iii. 14; Eph. i. 11;
Prov. xvi. 4; Rom. xi. 36; 1 John iv. 8, 16; Exod. xxxiv. 6, 7; Heb. xi. 6; Neh. ix. 32, 33;
Ps. v. 5, 6; Nah. i. 2, 3; Exod. xxxiv. 7.

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 deriving any glory from them, but only manifesting His own glory in, by,
unto, and upon them: He is the alone fountain of all being, of whom, through whom,
and to whom are all things; and hath most sovereign dominion over them, to do by
them, for them, or upon them whatsoever Himself pleaseth. In His sight all things are
open and manifest; His knowledge is infinite, infallible, and independent upon the
creature, so as nothing is to Him contingent, or uncertain. He is most holy in all His
counsels, in all His works, and in all His commands. To Him is due from angels and men,
and every other creature, whatsoever worship, service or obedience He is pleased to
require of them.

John v. 26; Acts vii. 2; Ps. cxix. 68; 1 Tim. vi. 15; Rom. ix. 5; Acts xvii. 24, 25; Job xxii. 2,
3; Rom. xi. 36; Rev. iv. 11; 1 Tim. vi. 15; Dan. iv. 25, 35; Heb. iv. 13; Rom. xi. 33, 34; Ps.
cxlvii. 5; Acts xv. 18; Ezek. xi. 5; Ps. cxlv. 17; Rom. vii. 12; Rev. v. 12, 13, 14.

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 eternally begotten of the Father: the Holy
Ghost eternally proceeding from the Father and the Son.

1 John v. 7; Matt. iii. 16, 17; Matt. xxviii. 19; 2 Cor. xiii. 14; John i. 14, 18; John xv. 26;
Gal. iv. 6.





God from all eternity did, by the most wise and holy counsel of His own will, freely, and
unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the
author of sin, nor is violence offered to the will of the creatures, nor is the liberty or
contingency of second causes taken away, but rather established.

Eph. i. 11; Rom. xi. 33; Heb. vi. 17; Rom. ix. 15, 18; James i. 13, 17; 1 John i. 5; Acts ii.
23; Matt. xvii. 12; Acts iv. 27, 28; John xix. 11; Prov. xvi. 33.

II. Although God knows whatsoever may or can come to pass upon all supposed
conditions, yet hath He not decreed anything because He foresaw it as future, or as
that which would come to pass upon such conditions.

Acts xv. 18; 1 Sam. xxiii. 11, 12; Matt. xi. 21, 23; Rom. ix. 11, 13, 16, 18.

III. By the decree of God, for the manifestation of His glory, some men and angels are
predestinated unto everlasting life, and others fore-ordained to everlasting death.

1 Tim. v. 21; Matt. xxv. 41; Rom. ix. 22, 23; Eph. i. 5, 6; Prov. xvi. 4.

IV. These angels and men, thus predestinated and fore-ordained, are particularly and
unchangeably designed, and their number is so certain and definite, that it cannot be
either increased or diminished.

2 Tim. ii. 19; John xiii. 18.

V. Those of mankind that are predestinated unto life, God, before the foundation of the
world was laid, according to His eternal and immutable purpose, and the secret
counsel and good pleasure of His will, hath. chosen, in Christ, unto everlasting glory,
out of His mere free grace and love, without any foresight of faith or good works, or
perseverance in either of them, or any other thing in the creature, as conditions, or
causes moving Him thereunto: and all to the praise of His glorious grace.

Eph. i. 4, 9, 11; Rom. viii. 30; 2 Tim. i. 9; 1 Thess. v. 9; Rom. ix. 11, 13, 16; Eph. i. 4, 9;
Eph. i. 6, 12.

VI. As God hath appointed the elect unto glory, so hath He, by the eternal and most
free purpose of His will, foreordained all the means thereunto. Wherefore they who
are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto
faith in Christ by His Spirit working in due season, are justified, adopted, sanctified,
and kept by His power through faith unto salvation. Neither are any other redeemed
by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

1 Pet. i. 2; Eph. i. 4, 5; Eph. ii. 10, 2 Thess. i.. 13; 1 Thess. v. 9, 10; Titus ii. 14; Rom.
viii. :30; Eph. i. 5; 2 Thess. ii. 13; 1 Pet. i. 5; John xvii. 9; Rom. viii. 28 to the end; John
vi. 64, 65; John x. 26; John viii. 47; 1 John ii. 19.

VII. The rest of mankind God was pleased, according to the unsearchable counsel of
His own will, whereby He extendeth or withholdeth mercy, as He pleaseth, for the
glory of His sovereign power over His creatures, to pass by; and to ordain them to
dishonour and wrath, for their sin, to the praise of His glorious justice.

Matt. xi. 25, 26; Rom. ix. 17, 18, 21, 22; 2 Tim. ii. 19, 20; Jude ver. 4; 1 Pet. ii. 8.

VIII. The doctrine of this high mystery of predestination is to be handled with special
prudence and care, that men attending the will of God revealed in His Word, and
yielding obedience thereunto, may, from the certainty of their effectual vocation, be
assured of their eternal election. So shall this doctrine afford matter of praise,
reverence, and admiration of God, and of humility, diligence, and abundant consolation
to all that sincerely obey the Gospel.

Rom. ix. 20; Rom. xi. 33; Deut. xxix. 29; 2 Pet. i. 10, Eph. i. 6; Rom. xi. 33; Rom. xi. 5, 6,
20; 2 Pet. i. 10; Rom. viii. 33; Luke x. 20.


CHAPTER IV
Of Creation
It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of
His eternal power, wisdom, and goodness, in the beginning, to create, or make of
nothing, the world, and all things therein whether visible or invisible, in the space of six
days; and all very good.

Heb. i. 2; John i. 2, 3; Gen. i. 2; Job xxvi. 13; Job xxxiii. 4; Rom. i. 20; Jer. x. 12; Ps. civ.
24; Ps. xxxiii. 5, 6; Gen. i. chap.; Heb. xi. 3; Col. i. 16; Acts xvii. 24.

II. After God had made all other creatures, He created man, male and female, with
reasonable and immortal souls, endued with knowledge, righteousness, and true
holiness, after His own image; having the law of God written in their hearts, and power
to fulfil it: and yet under a possibility of transgressing, being left to the liberty of their
own will, which was subject unto change. Beside this law written in their hearts, they
received a command not to eat of the tree of the knowledge of good and evil, which
while they kept, they were happy in their communion with God, and had dominion over
the creatures.

Gen. i. 27; Gen. ii. 7 with Eccles. xii. 7 & Luke xxiii. 43 & Matt. x. 28; Gen i. 26; Col. iii.
10; Eph. iv. 24; Rom. ii. l4, 15, Eccles. vii. 29;
Gen. iii. 6; Gen. ii. 17; Gen. iii. 8, 9, 10, 11, 23; Gen. i. 26, 28.


CHAPTER V
Of Providence
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 fore-knowledge, and the free and
immutable counsel of His own will, to the praise of the glory of His wisdom, power,
justice, goodness and mercy.

Heb. i. 3, Dan. iv. 34, 35; Ps. cxxxv. 6; Acts xvii. 25, 26, 28; Job xxxviii to xli chapters;
Matt. x. 29, 30, 31; Prov. xv. 3; Ps. civ. 24; Ps. cxlv. 17; Acts xv. 18; Ps. xciv. 8, 9, 10,
11; Eph. i. 11. Ps. xxxiii. 10, 11; Isa. lxiii. 14; Eph. iii. 10; Rom. ix. 17; Gen. xlv. 7; Ps.
cxlv. 7.

II. Although, in relation to the fore-knowledge and decree of God, the first Cause, all
things come to pass immutably, and infallibly: yet, by the same providence, He
ordereth them to fall out, according to the nature of second causes, either necessarily,
freely, or contingently.

Acts ii. 23; Gen. viii. 22; Jer. xxxi. 35; Exod. xxi. 13 with Deut. xix. 5; 1 Kings xxii. 28,
34; Isa. x. 6, 7.

III. God in His ordinary providence maketh use of means, yet is free to work without,
above, and against them at His pleasure.

Acts xxvii. 31, 44; Isa. lv. 10,11; Hos. ii. 21, 22; Hos. i. 7; Matt. iv. 4; Job xxxiv. 20; Rom.
iv. 19, 20, 21; 2 Kings vi. 6; Dan. iii. 27.

IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far
manifest themselves in His providence, that it extendeth itself even to the first fall, and
all other sins of angels and men; and that not by a bare permission, but such as hath
joined with it a most wise and powerful bounding, and otherwise ordering and
governing of them, in. a manifold dispensation, to His own holy ends; yet so, as the
sinfulness thereof proceedeth only from the creature, and not from God, who, being
most holy and righteous, neither is, nor can be, the author or approver of sin.

Rom. xi. 32, 33, 34; 2 Sam. xxiv 1 with 1 Chron. xxi. l; 1 Kings xxii. 22, 23; 1 Chron. x.
4,13,14; 2 Sam. xvi. 10; Acts ii. 23; Acts iv. 27, 28; Acts xiv. 16; Ps. lxxvi. 10; 2 Kings
xix. 28; Gen. 1. 20; Isa. x. 6, 7, 12; James i. 13,14,17; 1 John ii. 16; Ps. 1. 21.

V. The most wise, righteous, and gracious God doth oftentimes leave for a season His
own children to manifold temptations, and the corruption of their own hearts, to
chastise them for their former sins, or to discover unto them the hidden strength of
corruption, and deceitfulness of their hearts, that they may be humbled; and, to raise
them to a more close and constant dependence for their support upon Himself, and to
make them more watchful against all future occasions of sin, and for sundry other just
and holy ends.

2 Chron. xxxii. 25, 26, 31; 2 Sam. xxiv. 1; 2 Cor. xii. 7, 8, 9; Ps. lxxiii throughout; Ps.
lxxvii. 1 to 12; Mark xiv. 66 to the end, with John xxi. 15, 16, 17.

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 in their
hearts; but sometimes also withdraweth the gifts which they had, and exposeth them
to such objects as their corruption makes occasions of sin; and, withal, gives them
over to their own lusts, the temptations of the world, and the power of Satan:
whereby it comes to pass that they harden themselves, even under those means
which God useth for the softening of others.

Rom. i. 24, 26, 28; Rom. xi. 7, 8; Deut. xxix. 4; Matt. xiii. 12; Matt. xxv. 29; Deut. ii. 30;
2 Kings viii. 12, 13; Ps. 1xxxi. 11, 12; 2 Thess. ii. 10, 11, 12, Exod. vii. 3 with Exod. viii.
15, 32; 2 Cor. ii. 15, 16; Isa. viii. 14; 1 Pet. ii. 7, 8; Isa. vi. 9, 10 with Acts xxviii. 26, 27.

VII. As the providence of God doth in general reach to all creatures, so after a most
special manner it taketh care of His Church, and disposeth all things to the good
thereof.

1 Tim. iv. 10; Amos ix. 8, 9; Rom. viii. 28; Isa. xliii. 3, 4, 5, 14.


CHAPTER VI
Of the Fall of Man, of Sin, and of the Punishment Thereof
Our first parents, being seduced by the subtilty and temptation of Satan, sinned in
eating the forbidden fruit. This their sin God was pleased, according to His wise and
holy counsel, to permit, having purposed to order it to His own glory.

Gen. iii. 13; 2 Cor. xi. 3; Rom. xi. 32.

II. By this sin they fell from their original righteousness and communion with God, and
so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.

Gen. iii. 6, 7, 8; Eccles. vii. 29; Rom. iii. 23; Gen. ii. 17; Eph. ii. 1; Titus i. 15; Gen. vi. 5;
Jer. xvii. 9; Rom. iii. 10 to 19.

III. They being the root of all mankind, the guilt of this sin was imputed, and the same
death in sin and corrupted nature conveyed, to all their posterity descending from
them by ordinary generation.

Gen. i. 27, 28 and Gen. ii. 16, 17 and Acts xvii. 26 with Rom. v. 12, 15, 16, 17, 18, 19
and 1 Cor. xv. 21, 22, 49; Ps. li. 5; Gen. v. 3; Job xiv. 4; Job xv. 14.

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.

Rom. v. 6; Rom. viii. 7; Rom. vii. 18; Col. i. 21; Gen. vi. 5; Gen. viii. 21; Rom. iii. 10, 11,
12; James i. 14, 15; Eph. ii. 2, 3; Matt. xv. 19.

V. This corruption of nature, during this life, doth remain in those that are regenerated;
and although it be, through Christ, pardoned and mortified, yet both itself and all the
motions thereof are truly and properly sin.

1 John i. 8, 10; Rom. vii. 14, 17, 18, 23; James iii. 2; Prov. xx. 9; Eccles. vii. 20; Rom. vii.
5, 7, 8, 25; Gal. v. 17.

VI. Every sin, both original and actual, being a transgression of the righteous law of
God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner;
whereby he is bound over to the wrath of God, and curse of the law, and so made
subject to death, with all miseries spiritual, temporal, and eternal.

1 John iii. 4; Rom. ii. 15; Rom. iii. 9, 19; Ephes. ii. 3; Gal. iii. 10; Rom. vi. 23; Ephes. iv.
18; Rom. viii. 20; Lam. iii. 39; Matt. xxv. 41; 2 Thess. i. 9.


CHAPTER VII
Of God's Covenant with Man
The distance between God and the creature is so great, that although reasonable
creatures do owe obedience unto Him as their Creator, yet they could never have any
fruition of Him as their blessedness and reward, but by some voluntary condescension
on God's part, which He hath been pleased to express by way of covenant.

Isa. xl. 13, 14, 15, 16, 17; Job ix. 32, 33; 1 Sam. ii. 25; Ps. cxiii. 5, 6; Ps. c. 2, 3; Job xxii.
2, 3; Job xxxv. 7, 8; Luke xvii. 10; Acts xvii. 24, 25.

II. The first covenant made with man was a covenant of works, wherein life was
promised to Adam, and in him to his posterity, upon condition of perfect and personal
obedience.

Gal. iii. 12; Rom. x. 5; Rom. v. 12 to 20; Gen. ii. 17; Gal. iii. 10.

III. Man by his fall having made himself incapable of life by that covenant, the Lord was
pleased to make a second, commonly called the covenant of grace; wherein He freely
offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in Him
that they may be saved, and promising to give unto all those that are ordained unto
life His Holy Spirit, to make them willing and able to believe.

Gal. iii. 21; Rom. viii. 3; Rom. iii. 20, 21; Gen. iii. 15; Isa. xlii. 6; Mark xvi. 15, 16; John iii.
16; Rom. x. 6, 9; Gal. iii. 11; Ezek. xxxvi. 26, 27; John vi. 44, 45.

IV. This covenant of grace is frequently set forth in Scripture by the name of a
Testament, in reference to the death of Jesus Christ the Testator, and to the
everlasting inheritance, with all things belonging to it, therein bequeathed.

Heb ix 15,16,17; Heb. vii. 22; Luke xxii. 20; 1 Cor. xi. 25.

V. This covenant was differently administered in the time of the law, and in the time of
the gospel: under the law, it was administered by promises, prophecies, sacrifices,
circumcision, the paschal lamb, and other types and ordinances delivered to the people
of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and
efficacious, through the operation of the Spirit, to instruct and build up the elect in faith
in the promised Messiah, by whom they had full remission of sins, and eternal
salvation; and is called, the Old Testament.

2 Cor. iii. 6, 7, 8, 9; Heb. viii., ix., x. chapters; Rom. iv. 11; Col. ii. 11, 12; 1 Cor. v. 7; 1
Cor. x. 1, 2, 3, 4; Heb. xi. 13; John viii. 56; Gal. iii. 7, 8, 9, 14.

VI. Under the gospel, when Christ, the substance, was exhibited, the ordinances in
which this covenant is dispensed are the preaching of the Word, and the
administration of the sacraments of Baptism and the Lord's Supper: which, though
fewer in number, and administered with more simplicity, and less outward glory; yet, in
them, it is held forth in more fulness, evidence, and spiritual efficacy, to all nations,
both Jews and Gentiles; and is called the New Testament. There are not therefore two
covenants of grace, differing in substance, but one and the same, under various
dispensations.

Col. ii. 17; Matt. xxviii. 19, 20; 1 Cor. xi. 23, 24, 25; Heb. xii. 22 to 28; Jer. xxxi. 33, 34;
Matt. xxviii. 19; Eph. ii. 15, 16, 17, 18, 19; Luke xxii. 20; Gal. iii. 14, 16; Rom. iii. 21, 22,
23, 30; Ps. xxxii. 1 with Rom. iv. 3, 6, 16, 17, 23, 24; Heb. xiii. 8; Acts xv. 11.


CHAPTER VIII
Of Christ the Mediator
It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only
begotten Son, to be the Mediator between God and man; the Prophet, Priest, and
King, the Head and Saviour of His Church, the Heir of all things, and Judge of the
world: unto whom He did from all eternity give a people, to be His seed, and to be by
Him in time redeemed, called, justified, sanctified, and glorified.

Isa. xlii. 1; 1 Pet. i. 19, 20; John iii. 16; 1 Tim. ii. 5; Acts iii. 22; Heb. v. 5, 6; Ps. ii. 6;
Luke i. 33; Eph. v. 23; Heb. i. 2; Acts xvii. 31; John xvii. 6; Ps. xxii. 30; Isa. liii. 10; 1 Tim.
ii. 6; Isa. lv. 4, 5; 1 Cor. i. 30.

II. The Son of God, the second person in the Trinity, being very and eternal God, of one
substance and equal with the Father, did, when the fulness of time was come, take
upon Him man's nature, with all the essential properties and common infirmities
thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb
of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures,
the Godhead and the manhood, were inseparably joined together in one person,
without conversion, composition, or confusion. Which person is very God, and very
man, yet one Christ, the only Mediator between God and man.

John i. 1, 14; 1 John v. 20; Phil. ii. 6; Gal. iv. 4; Heb. ii. 14, 16,17; Heb. iv. 15; Luke i. 27,
31, 35; Gal. iv. 4; Luke i. 35; Col. ii. 9; Rom. ix. 5; 1 Pet. iii. 18; 1 Tim. iii. 16; Rom. i. 3,
4; 1 Tim. ii. 5.

III. The Lord Jesus, in His human nature thus united to the divine, was sanctified and
anointed with the Holy Spirit, above measure, having in Him all the treasures of
wisdom and knowledge; in whom it pleased the Father that all fulness should dwell; to
the end that, being holy, harmless, undefiled, and full of grace and truth, He might be
thoroughly furnished to execute the office of a Mediator and Surety. Which office He
took not unto Himself, but was thereunto called by His Father, who put all power and
judgment into His hand, and gave Him commandment to execute the same.

Ps. xlv. 7; John iii. 34; Col. ii. 3; Col. i. 19; Heb. vii. 26; John i. 14; Acts x. 38; Heb. xii.
24; Heb. vii. 22; Heb. v. 4, 5; John v. 22, 27; Matt. xxviii. 18; Acts ii. 36.

IV. This office the Lord Jesus did most willingly undertake; which that He might
discharge, He was made under the law, and did perfectly fulfil it, endured most
grievous torments immediately in His soul, and most painful sufferings in His body; was
crucified, and died; was buried, and remained under the power of death; yet saw no
corruption. On the third day He arose from the dead, with the same body in which He
suffered, with which also he ascended into heaven, and there sitteth at the right hand
of His Father, making intercession, and shall return to judge men and angels at the
end of the world.

Ps. xl. 7, 8 with Heb. x. 5 to 10; John x. 18; Phil. ii. 8; Gal. iv. 4; Matt. iii. 15; Matt. v. 17;
Matt. xxvi. 37, 38; Luke xxii. 44; Matt. xxvii. 46; Matt. xxvi., xxvii. chapters; Phil. ii. 8;
Acts ii. 23, 24, 27; Acts xiii. 37; Rom. vi. 9; 1 Cor. xv. 3, 4; John xx. 25, 27; Mark xvi. 19;
Rom. viii. 34; Heb. ix. 24; Heb. vii. 25; Rom. xiv. 9, 10; Acts i. 11; Acts x. 42; Matt. xiii.
40, 41, 42; Jude, ver. 6; 2 Pet. ii. 4.

V. The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He, through
the eternal Spirit, once offered up unto God, hath fully satisfied the justice of His
Father; and purchased, not only reconciliation, but an everlasting inheritance in the
kingdom of heaven, for all those whom the Father hath given unto Him.

Rom. v. 19; Heb. ix. 14, 16; Heb. x. 14; Eph. v. 2; Rom. iii. 25, 26;
Dan. ix. 24, 26; Col. i. 19, 20; Eph. i. 11, 14; John xvii. 2; Heb. ix. 12, 15.

VI. Although the work of redemption was not actually wrought by Christ till after His
incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the
elect in all ages successively from the beginning of the world, in and by those
promises, types, and sacrifices, wherein He was revealed, and signified to be the seed
of the woman which should bruise the serpent's head; and the Lamb slain from the
beginning of the world: being yesterday and today the same, and for ever.

Gal. iv. 4, 5; Gen. iii. 15; Rev. xiii. 8; Heb. xiii. 8.

VII. Christ, in the work of mediation, acteth according to both natures, by each nature
doing that which is proper to itself: yet, by reason of the unity of the person, that
which is proper to one nature, is sometimes in Scripture attributed to the person
denominated by the other nature.

Heb. ix. 14; 1 Pet. iii. 18; Acts xx. 28; John iii. 13; 1 John iii. 16.

VIII. To all those for whom Christ hath purchased redemption, He doth certainly and
effectually apply and communicate the same, making intercession for them, and
revealing unto them, in and by the Word, the mysteries of salvation, effectually
persuading them by His Spirit to believe and obey, and governing their hearts by His
Word and Spirit, overcoming all their enemies by His almighty power and wisdom, in
such manner, and ways, as are most consonant to His wonderful and unsearchable
dispensation.

John vi. 37, 39; John x. 15, 16; 1 John ii. 1, 2; Rom. viii. 34; John xv. 13, 15; Eph. i. 7, 8,
9; John xvii. 6; John xiv. 26; Heb. xii. 2; 2 Cor. iv. 13; Rom. viii. 9, 14; Rom. xv. 18, 19;
John xvii. 17; Ps. cx. l; 1 Cor. xv. 25, 26; Mal. iv. 2, 3; Col. ii. 15.


CHAPTER IX
Of Free Will
God hath endued the will of man with that natural liberty, that it is neither forced, nor
by any absolute necessity of nature determined to good or evil.

Matt. xvii. 12; James i. 14; Deut. xxx. 19.

II. Man, in his state of innocency, had freedom and power to will and to do that which
was good, and well pleasing to God; but yet mutably, so that he might fall from it.

Eccl. vii. 29; Gen. i. 26; Gen. ii. 16, 17; Gen. iii. 6.

III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual
good accompanying salvation: so as, 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.

Rom. v. 6; Rom. viii. 7; John xv. 5; Rom. iii. 10, 12; Eph. ii. 1, 5; Col. ii. 13; John vi. 44,
65; Eph. ii. 2, 3, 4, 5; 1 Cor. ii. 14; Titus iii. 3, 4, 5.

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

Col. i. 13; John viii. 34. 36; Phil. ii. 13; Rom. vi. 18, 22; Gal. v. 17; Rom. vii. 15, 18, 19,
21, 23.

V. The will of man is made perfectly and immutably free to good alone, in the state of
glory only.

Eph. iv. 13; Heb. xii. 23; 1 John iii. 2; Jude. ver. 24.


CHAPTER X
Of Effectual Calling
All those whom God hath predestinated unto life, and those only, He is pleased in His
appointed and accepted time effectually to call, by His Word and Spirit, out of that
state of sin and death, in which they are by nature, to grace and salvation by Jesus
Christ; enlightening their minds spiritually and savingly to understand the things of
God; taking away their heart of stone, and giving unto them a heart of flesh; renewing
their wills, and by His almighty power determining them to that which is good, and
effectually drawing them to Jesus Christ: yet so, as they come most freely, being made
willing by His grace.

Rom. viii. 30; Rom. xi. 7; Eph. i. 10, 11; 2 Thess. ii. 13, 14; 2 Cor. iii. 3, 6; Rom. viii. 2;
Eph. ii. 1, 2, 3, 4, 5; 2 Tim. i. 9, 10; Acts xxvi. 18; 1 Cor. ii. 10, 12; Eph. i. 17, 18; Ezek.
xxxvi. 26; Ezek. xi. 19; Phil. ii. 13; Deut. xxx. 6; Ezek. xxxvi. 27; Eph. i. 19; John vi. 44,
45; Cant. i. 4; Ps. cx. 3; John vi. 37; Rom. vi. 16, 17, 18.

II. This effectual call is of God's free and special grace alone, not from anything at all
foreseen in man, who is altogether passive therein, until being quickened and
renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace
the grace offered and conveyed in it.

2 Tim. i. 9; Tit. iii. 4, 5; Eph. ii. 4, 5, 8. 9; Rom. ix. 11, 1 Cor. ii. 14; Rom. viii. 7; Eph. ii. 5,
John vi. 37; Ezek. xxxvi. 27; John v. 25.

III. Elect infants, dying in infancy, are regenerated, and saved by Christ through the
Spirit, who worketh when, and where, and how He pleaseth: so also, are all other
elect persons who are uncapable of being outwardly called by the ministry of the Word.

Luke xviii. 15, 16, and Acts ii. 38, 39 and John iii. 3, 5 and 1 John v. 12 and Rom. viii. 9
compared; John iii. 8; 1 John v. 12; Acts iv. 12.

IV. Others, not elected, although they may be called by the ministry of the Word, and
may have some common operations of the Spirit, yet they never truly come unto Christ,
and therefore cannot be saved: much less can men, not professing the Christian
religion, be saved in any other way whatsoever, be they never so diligent to frame
their lives according to the light of nature, and the law of that religion they do profess.
And, to assert and maintain that they may, is very pernicious, and to be detested.

Matt. xxii. 14; Matt. vii. 22; Matt. xiii. 20, 21; Heb. vi. 4, 5; John vi. 64, 65, 66; John viii.
24; Acts iv. 12; John xiv. 6; Eph. ii. 12; John iv. 22; John xvii. 3; 2 John ver. 9, 10, 11; 1
Cor. xvi 22; Gal. i. 6, 7, 8.


CHAPTER XI
Of Justification
Those whom God effectually calleth, He also freely justifieth: not by infusing
righteousness into them, but by pardoning their sins, and by accounting and accepting
their persons as righteous, not for anything wrought in them, or done by them, but for
Christ's sake alone; nor by imputing faith itself, the act of believing, or any other
evangelical obedience to them, as their righteousness, but by imputing the obedience
and satisfaction of Christ unto them, they receiving and resting on Him and His
righteousness by faith; which faith they have not of themselves, it is the gift of God.

Rom. viii. 30; Rom. iii. 24; Rom. iv. 5, 6, 7, 8; 2 Cor. v. 19, 21; Rom. iii. 22, 24, 25, 27,
28; Tit. iii. 5, 7; Eph. i. 7; Jer. xxiii. 6; 1 Cor. i. 30, 31; Rom. v. 17, 18. 19; Acts x. 43; Gal.
ii. 16; Phil. iii. 9; Acts xiii. 38, 39; Eph. ii. 7, 8.

II. Faith, thus receiving and resting on Christ and His righteousness, is the alone
instrument of justification; yet it is not alone in the person justified, but is ever
accompanied with all other saving graces, and is no dead faith, but worketh by love.

John i. 12; Rom. iii. 28; Rom. v. 1; James. ii. 17, 22, 26; Gal. v. 6.

III. Christ, by His obedience and death, did fully discharge the debt of all those that
are thus justified, and did make a proper, real, and full satisfaction to His Father's
justice in their behalf. Yet, inasmuch as He was given by the Father for them; and His
obedience and satisfaction accepted in their stead; and both freely, not for anything in
them; their justification is only of free grace; that both the exact justice, and rich grace
of God, might be glorified in the justification of sinners.

Rom. v. 8, 9, 10, 19; 1 Tim. ii. 5, 6; Heb. x. 10, 14; Dan. ix. 24, 26; Isa. liii. 4, 5, 6, 10,
11, 12; Rom. viii. 32; 2 Cor. v. 21; Matt. iii. 17; Eph. v. 2; Rom. iii. 24; Eph. i. 7; Rom. iii.
26; Eph. ii. 7.

IV. God did, from all eternity, decree to justify all the elect, and Christ did, in the
fulness of time, die for their sins, and rise again for their justification: nevertheless,
they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto
them.

Gal. iii. 8; 1 Pet. i. 2, 19, 20, Rom. viii. 30; Gal. iv. 4; 1 Tim. ii. 6; Rom. iv. 25; Col. i. 21,
22; Gal. ii. 16; Tit. iii. 3, 4, 5, 6, 7.

V. God doth continue to forgive the sins of those that are justified; and, although they
can never fall from the state of justification; yet they may, by their sins, fall under
God's fatherly displeasure, and not have the light of His countenance restored unto
them, until they humble themselves, confess their sins, beg pardon, and renew their
faith and repentance.

Matt. vi. 12; 1 John i. 7, 9: 1 John ii. 1, 2; Luke xxii. 32; John x. 28; Heb. x. 14; Ps.
lxxxix. 31, 32, 33; Ps. li. 7, 8, 9, 10, 11, 12; Ps. xxxii 5; Matt. xxvi. 75; 1 Cor. xi. 30, 32;
Luke i. 20.

VI. The justification of believers under the old testament was, in all these respects,
one and the same with the justification of believers under the new testament.

Gal. iii. 9, 13, 14; Rom. iv. 22, 23, 24; Heb. xiii. 8.


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 of adoption: by which they are taken into the number,
and enjoy the liberties and privileges of the children of God, have His name put upon
them, receive the spirit of adoption, have access to the throne of grace with boldness,
are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by
Him as by a father; yet never cast off, but sealed to the day of redemption, and inherit
the promises, as heirs of everlasting salvation.

Eph. i. 5; Gal. iv. 4, 5; Rom. viii. 17, John i. 12; Jer. xiv. 9; 2 Cor. vi. 18; Rev. iii. 12; Rom.
viii. 15, Eph. iii. 12; Rom. v. 2, Gal. iv. 6; Ps. ciii. 13; Prov. xiv. 26; Matt. vi. 30, 32; 1
Peter v. 7; Heb. xii. 6; Lam. iii. 31; Eph. iv. 30; Heb. vi. 12; 1 Pet. i. 3, 4; Heb. i. 14.


CHAPTER XIII
Of Sanctification
They who are effectually called and regenerated, having a new heart and a new spirit
created in them, are further sanctified, really and personally, through the virtue of
Christ's death and resurrection, by His Word and Spirit dwelling in them: the dominion
of the whole body of sin is destroyed, and the several lusts thereof are more and more
weakened and mortified; and they more and more quickened and strengthened in all
saving graces, to the practice of true holiness, without which no man shall see the
Lord.

1 Cor. vi. 11; Acts xx. 32; Phil. iii. 10; Rom. vi. 5, 6; John xvii. 17; Eph. v. 26; 2 Thess. ii.
13; Rom. vi. 6, 14; Gal. v. 24; Rom viii. 13; Col. i. 11; Eph. iii. 16, 17, 18, 19; 2 Cor. vii.
1; Heb. xii. 14.

II. This sanctification is throughout, in the whole man; yet imperfect in this life, there
abiding still some remnants of corruption in every part: whence ariseth a continual and
irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.

1 Thess. v. 23; 1 John i. 10; Rom. vii. 18, 23; Phil. iii. 12; Gal. v. 17; 1 Peter ii. 11.

III. In which war, although the remaining corruption, for a time, may much prevail; yet
through the continual supply of strength from the sanctifying Spirit of Christ, the
regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness
in the fear of God.

Rom. vii. 23; Rom. vi. 14; 1 John v. 4; Eph. iv. 15, 16; 2 Pet. iii. 18; 2 Cor. iii. 18; 2 Cor.
vii. 1.


CHAPTER XIV
Of Saving Faith
The grace of faith, whereby the elect are enabled to believe to the saving of their
souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the
ministry of the Word: by which also, and by the administration of the sacraments, and
prayer, it is increased and strengthened.

Heb. x. 39; 2 Cor. iv. 13; Eph. i. 17,18, 19; Eph. ii. 8; Rom. x. 14, 17; 1 Pet. ii. 2; Acts
xx. 32; Rom. iv. 11; Luke xvii. 5; Rom. i. 16, 17.

II. By this faith, a Christian believeth to be true whatsoever is revealed in the Word,
for the authority of God Himself speaking therein; and acteth differently upon that
which each particular passage thereof containeth; yielding obedience to the
commands, trembling at the threatenings, and embracing the promises of God for this
life, and that which is to come. But the principal acts of saving faith are accepting,
receiving, and resting upon Christ alone for justification, sanctification, and eternal life,
by virtue of the covenant of grace.

John iv. 42; I Thess. ii. 13; 1 John v. 10; Acts xxiv. 14; Rom. xvi. 26; Isa. lxvi. 2; Heb. xi.
13; 1 Tim. iv. 8; John i. 12; Acts xvi. 31; Gal. ii. 20; Acts xv. 11.

III. This faith is different in degrees, weak or strong; may be often and many ways
assailed, and weakened, but gets the victory; growing up in many to the attainment of
a full assurance through Christ, who is both the author and finisher of our faith.

Heb. v. 13, 14; Rom. iv. 19, 20; Matt. vi. 30; Matt. viii. 10; Luke xxii. 31, 32; Eph. vi. 16;
1 John v. 4, 5; Heb. vi. 11, 12; Heb. x. 22; Col. ii. 2; Heb xii. 2.


CHAPTER XV
Of Repentance Unto Life
Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by
every minister of the Gospel, as well as that of faith in Christ.

Zech. xii. 10; Acts xi. 18; Luke xxiv. 47; Mark i. 5; Acts xx. 21.

II. By it, a sinner, out of the sight and sense not only of the danger, but also of the
filthiness and odiousness of his sins, as contrary to the holy nature and righteous law
of God; and upon the apprehension of His mercy in Christ to such as are penitent, so
grieves for, and hates his sins, as to turn from them all unto God, purposing and
endeavoring to walk with Him in all the ways of His commandments.

Ezek. xviii. 30, 31; Ezek. xxxvi. 31; Isa. xxx. 22; Ps. li. 4; Jer. xxxi. 18, 19; Joel ii. 12, 13;
Amos v. 15; Ps. cxix. 128; 2 Cor. vii. 11; Ps. cxix. 6, 59, 106; Luke i. 6; 2 Kings xxiii. 25.

III. Although repentance be not to be 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.

Ezek. xxxvi. 31, 32; Ezek. xvi. 61. 62, 63; Hos. xiv. 2, 4; Rom. iii. 24; Eph. l. 7; Luke xiii.
3, 5; Acts xvii. 30, 31.

IV. As there is no sin so small, but it deserves damnation, so there is no sin so great,
that it can bring damnation upon those who truly repent.

Rom. vi. 23; Rom. v. 12; Matt. xii. 36; Isa lv. 7; Rom. viii. 1; Isa. i. 16, 18.

V. Men ought not to content themselves with a general repentance, but it is every
man's duty to endeavour to repent of his particular sins, particularly.

Ps. xix. 13; Luke xix. 8; 1 Tim. i. 13, 15.

VI. As every man is bound to make private confession of his sins to God, praying for
the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he
that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private
or public confession, and sorrow for his sin to declare his repentance to those that are
offended, who are thereupon to be reconciled to him, and in love to receive him.

Ps. li. 4, 5, 7, 9, 14; Ps. xxxii. 5, 6; Prov. xxviii. 13; 1 John l. 9; James v. 16; Luke xvii. 3,
4; Joshua vii. 19; Ps. li throughout; 2 Cor. ii. 8.


CHAPTER XVI
Of Good Works
Good works are only such as God hath commanded in His holy Word, and not such as,
without the warrant thereof, are devised by men, out of blind zeal, or upon any
pretence of good intention.

Micah vi. 8; Rom. xii. 2; Heb. xiii. 21; Matt. xv. 9; Isa. xxix. 13; 1 Pet. i. 18; Rom. x. 2;
John xvi. 2; 1 Sam. xv. 21, 22, 23.

II. These good works, done in obedience to God's commandments, are the fruits and
evidences of a true and lively faith: and by them believers manifest their thankfulness,
strengthen their assurance, edify their brethren, adorn the profession of the Gospel,
stop the mouths of the adversaries, and glorify God, whose workmanship they are,
created in Christ Jesus thereunto; that, having their fruit unto holiness, they may have
the end, eternal life.

James ii. 18, 22; Ps. cxvi. 12, 13; 1 Pet. ii. 9, 1 John ii. 3, 5; 2 Pet. i. 5, 6, 7, 8, 9, l0; 2
Cor. ix. 2; Matt. v. 16; Tit. ii. 5, 9, 10, 11, 12; 1 Tim. vi. l; 1 Pet. ii. 15; 1 Pet. ii. 12; Phil. i.
11; John xv. 8; Eph. ii. 10; Rom. vi. 22.

III. Their ability to do good works is not at all of themselves, but wholly from the Spirit
of Christ. And that they may be enabled thereunto, besides the graces they have
already received, there is required an actual influence of the same Holy Spirit, to work
in them to will and to do of His good pleasure: yet are they not hereupon to grow
negligent, as if they were not bound to perform any duty, unless upon a special motion
of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.

John xv. 4, 5; Ezek. xxxvi. 26, 27; Phil. ii. 13; Phil. iv. 13; 2 Cor. iii. 5; Phil. ii. 12; Heb. vi.
11, l2; 2 Pet. i. 3, 5, 10, 11; Isa. lxiv. 7; 2 Tim. i. 6; Acts xxvi. 6, 7; Jude ver. 20, 21.

IV. They, who in their obedience attain to the greatest height which is possible in this
life, are so far from being able to supererogate, and to do more than God requires, as
that they fall short of much which in duty they are bound to do.

Luke xvii. 10; Neh xiii. 22; Job ix. 2, 3; Gal. v. 17.

V. We cannot, by our best works, merit Pardon of sin, or eternal life at the hand of
God, by reason of the great disproportion that is between them and the glory to come;
and the infinite distance that is between us and God, whom, by them, we can neither
profit, nor satisfy for the debt of our former sins, but when we have done all we can,
we have done but our duty, and are unprofitable servants; and because, as they are
good, they proceed from His Spirit; and as they are wrought by us, they are defiled,
and mixed with so much weakness and imperfection, that they cannot endure the
severity of God's judgment.

Rom. iii. 20; Rom. iv. 2, 4, 6; Eph. ii. 8, 9; Tit. iii. 5, 6, 7; Rom. viii. 18; Ps. xvi. 2; Job xxii.
2, 3; Job xxxv. 7, 8; Luke xvii. 10; Gal. v. 22, 23; Isa. lxiv. 6; Gal. v. l7; Rom. vii. 15, 18;
Ps. cxliii. 2; Ps. cxxx. 3.

VI. Yet notwithstanding, the persons of believers being accepted through Christ, their
good works also are accepted in Him, not as though they were in this life wholly
unblameable and unreprovable in God's sight; but that He, looking upon them in His
Son, is pleased to accept and reward that which is sincere, although accompanied with
many weaknesses and imperfections.

Eph. i. 6; 1 Pet. ii. 5; Exod. xxviii. 38, Gen iv. 4 with Heb. xi. 4; Job ix. 20; Ps. cxliii. 2;
Heb. xiii. 20, 21; 2 Cor. viii. 12; Heb. vi. 10, Matt. xxv. 21, 23.

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 proceed not from a heart purified by faith; nor are done in a right
manner according to the Word; nor to a right end, the glory of God; they are therefore
sinful, and cannot please God, or make a man meet to receive grace from God. And yet,
their neglect of them is more sinful, and displeasing unto God.

2 Kings x. 30, 31; 1 Kings xxi. 27, 29; Phil. i. 15, 16, 18; Gen. iv. 5 with Heb. xi. 4, 6; 1
Cor. xiii. 3: Isa. i. l2; Matt. vi. 2, 5, l6: Hag. ii 14; Tit. i. 15; Amos v. 21, 22; Hosea i. 4;
Rom. ix. 16; Titus iii. 5; Ps. xiv. 4: Ps. xxxvi. 3; Job xxi. 14, 15; Matt. xxv. 41, 42, 43, 45;
Matt. xxiii. 23.


CHAPTER XVII
Of the Perseverance of the Saints
They, whom God hath accepted in His Beloved, effectually called, and sanctified by His
Spirit, can neither totally, nor finally, fall away from the state of grace: but shall
certainly persevere therein to the end, and be eternally saved.

Phil. i. 6; 2 Pet. i. 10; John x. 28, 29; 1 John iii. 9; I Pet. i. 5, 9.

II. This perseverance of the saints depends not upon their own free will, but upon the
immutability of the decree of election, flowing from the free and unchangeable love of
God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the
abiding of the Spirit, and of the seed of God within them; and the nature of the
covenant of grace; from all which ariseth also the certainty and infallibility thereof.

2 Tim. ii. 18, 19; Jer. xxxi. 3; Heb. x. 10, 14; Heb. xiii. 20, 21; Heb. ix. 12, 13, 14, 15;
Rom viii. 33 to the end; John xvii. 11, 24; Luke xxii. 32; Heb. vii. 25; John xiv. 16 17; 1
John ii. 27; 1 John iii. 9; Jer. xxxii. 40; John x. 28; 2 Thess. iii. 3; 1 John ii. 19.

III. Nevertheless, they may, through the temptations of Satan and of the world, the
prevalency of corruption remaining in them, and the neglect of the means of their
preservation, fall into grievous sins; and, for a time, continue therein: whereby they
incur God's displeasure, and grieve His Holy Spirit, come to be deprived of some
measure of their graces and comforts, have their hearts hardened, and their
consciences wounded, hurt and scandalize others, and bring temporal judgments upon
themselves.

Matt. xxvi. 70, 72, 74; Ps. li. title and verse 14; Isa. lxiv. 5, 7, 9; 2 Sam. xi. 27; Eph. iv.
30; Ps. li. 8, 10, 12; Rev. ii. 4; Cant. v. 2, 3, 4, 6; Isa. lxiii. 17; Mark vi. 52; Mark xvi. 14;
Ps. xxxii. 3, 4; Ps. li. 8; 2 Sam. xii. 14; Ps. lxxxix. 31, 32; 1 Cor. xi. 32.


CHAPTER XVIII
Of the Assurance of Grace and Salvation
Although hypocrites and other unregenerate men may vainly deceive themselves with
false hopes, and carnal presumptions of being in the favour of God, and estate of
salvation; which hope of theirs shall perish: yet such as truly believe in the Lord Jesus,
and love Him in sincerity, endeavouring to walk in all good conscience before Him, may,
in this life, be certainly assured that they are in the state of grace, and may rejoice in
the hope of the glory of God, which hope shall never make them ashamed.

Job viii. 13, 14; Mic. iii. 11; Deut. xxix. 19; John viii. 41; Matt. vii. 22, 23; 1 John ii. 3; 1
John iii. 14, 18, 19, 21, 24; 1 John v. 13; Rom. v. 2, 5.

II. This certainty is not a bare conjectural and probable persuasion, grounded upon a
fallible hope; but an infallible assurance of faith, founded upon the divine truth of the
promises of salvation, the inward evidence of those graces unto which these promises
are made, the testimony of the Spirit of adoption witnessing with our spirits that we
are the children of God: which Spirit is the earnest of our inheritance, whereby we are
sealed to the day of redemption.

Heb. vi. 11, 19; Heb. vi. 17, 18; 2 Pet. i. 4, 5, 10, 11; 1 John ii. 3; 1 John iii. 14; 2 Cor. i.
12; Rom. viii. 15, 16; Eph. i. 13, 14; Eph. iv. 30; 2 Cor. i. 21, 22.

III. This infallible assurance doth not so belong to the essence of faith, but that a true
believer may wait long, and conflict with many difficulties before he be partaker of it:
yet, being 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, the proper fruits of this assurance; so far is it from inclining
men to looseness.

1 John v. 13; Isa. l. 10; Mark ix. 24; Ps. lxxxviii throughout, Ps. lxxvii to ver. 12; 1 Cor. ii.
12, 1 John iv. 13; Heb. vi. 11, 12; Eph. iii. 17, 18, 19; 2 Pet. i. 10; Rom. v. 1, 2, 5; Rom.
xiv. 17; Rom. xv. 13; Eph. i. 3, 4; Ps. iv. 6, 7; Ps. cxix. 32; 1 John ii. 1, 2; Rom. vi. 1, 2;
Tit. ii. 11, 12, 14; 2 Cor. vii. 1; Rom. viii. 1, 12; 1 John iii. 2, 3; Ps. cxxx. 4; 1 John i. 6, 7.

IV. True believers may have the assurance of their salvation divers ways shaken,
diminished, and intermitted; as, by negligence in preserving of it, by falling into some
special sin, which woundeth the conscience and grieveth the Spirit; by some sudden or
vehement temptation, by God's withdrawing the light of His countenance, and suffering
even such as fear Him to walk in darkness and to have no light: yet are they never
utterly destitute of that seed of God, and life of faith, that love of Christ and the
brethren, that sincerity of heart, and conscience of duty, out of which, by the operation
of the Spirit, this assurance may, in due time, be revived; and by the which, in the
mean time, they are supported from utter despair.

Cant. v. 2, 3, 6; Ps. li. 8, 12, 14; Eph. iv. 30, 31; Ps. lxxvii. 1 to 10; Matt. xxvi. 69, 70,
71, 72; Ps. xxxi. 22; Ps. lxxxviii throughout; Isa. l. 10; 1 John iii. 9; Luke xxii. 32; Job xiii.
l5; Ps. lxxiii. l5; Ps. li. 8, 12; Isa. l. 10; Mic. vii. 7, 8. 9; Jer. xxxii. 40, Isa. liv. 7, 8, 9, 10;
Ps. xxii. 1; Ps. Ixxxviii throughout.


CHAPTER XIX
Of the Law of God
God gave to Adam a law, as a covenant of works, by which He bound him and all his
posterity to personal, entire, exact, and perpetual obedience; promised life upon the
fulfilling, and threatened death upon the breach of it: and endued him with power and
ability to keep it.

Gen. i. 26, 27 with Gen. ii. 17; Rom. ii. 14. 15; Rom. x. 5; Rom. v. 12, 19; Gal. iii. 10, 12;
Eccles. vii. 29; Job xxviii. 28.

II. This law, after his fall, continued to be a perfect rule of righteousness, and, as such,
was delivered by God upon Mount Sinai, in ten commandments, and written in two
tables: the four first commandments containing our duty towards God; and the other
six our duty to man.

James i. 25; James ii. 8, 10, 11, 12; Rom. xiii. 8, 9; Deut. v. 32; Deut. x. 4; Ex. xxxiv. 1;
Matt. xxii. 37, 38, 39, 40.

III. Beside this law, commonly called moral, God was pleased to give to the people of
Israel, as a church under age, ceremonial laws, containing several typical ordinances,
partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and
partly holding forth divers instructions of moral duties. All which ceremonial laws are
now abrogated, under the New Testament.

Heb. ix chapter; Heb. x. 1; Gal. lv. 1, 2, 3; Col. ii. 17; 1 Cor. v. 7; 2 Cor vi. 17; Jude ver.
23; Col. ii. 14, 16, 17; Dan. ix. 27; Eph. ii. 15, 16.

IV. To them also, as a body politic, He gave sundry judicial laws, which expired
together with the State of that people; not obliging any other now, further than the
general equity thereof may require.

Ex. xxi chap.; Ex. xxii. 1 to 29; Gen. xlix. 10 with 1 Pet. ii. 13, 14; Matt. v. 17 with ver.
38, 39; 1 Cor. ix. 8, 9, 10.

V. The moral law doth for ever bind all, as well justified persons as others, to the
obedience thereof; and that, not only in regard of the matter contained in it, but also
in respect of the authority of God the Creator, who gave it: neither doth Christ, in the
Gospel, any way dissolve, but much strengthen this obligation.

Rom. xiii. 8, 9, 10; Eph. vi. 2; 1 John ii. 3, 4, 7, 8; James ii. 10, 11; Matt. v. 17, 18, 19;
James ii. 8; Rom. iii. 31.

VI. Although true believers be not under the law, as a covenant of works, to be
thereby justified or condemned; yet is it of great use to them, as well as to others; in
that, as a rule of life informing them of the will of God, and their duty, it directs, and
binds them to walk accordingly; discovering also the sinful pollutions of their nature,
hearts, and lives; so as, examining themselves thereby, they may come to further
conviction of, humiliation for, and hatred against sin; together with a clearer sight of
the need they have of Christ, and the perfection of His obedience. It is likewise of use
to the regenerate, to restrain their corruptions, in that it forbids sin; and the
threatenings of it serve to show what even their sins deserve; and what afflictions, in
this life, they may expect for them, although freed from the curse thereof threatened in
the law. The promises of it, in like manner, show them God's approbation of obedience,
and what blessings they may expect upon the performance thereof; although not as
due to them by the law, as a covenant of works. So as, a man's doing good, and
refraining from evil, because the law encourageth to the one, and deterreth from the
other, is no evidence of his being under the law; and not under grace.

Rom. vi. 14; Gal ii. 16; Gal. iii. 13; Gal. iv. 4, 5; Acts xiii. 39; Rom. viii. 1; Rom. vii. 12, 22,
25; Ps. cxix. 4, 5, 6; 1 Cor. vii. 19; Gal. v. 14, 16, 18, 19, 20, 21, 22, 23; Rom. vii. 7;
Rom. iii. 20; James i. 23, 24, 25; Rom. vii. 9, 14, 24, Gal. iii. 24; Rom. vii. 24, 25; Rom.
viii. 3, 4: James ii. 11; Ps. cxix. 101, 104, 128, Ezra ix. 13. 14; Ps. lxxxix. 30, 31, 32, 33,
34; Lev. xxvi. 1 to 14 with 2 Cor. vi. 16; Eph. vi. 2, 3; Ps. xxxvii.

1l with Matt. v. 5; Ps. xix. 11; Gal. ii. 16; Luke xvii. 10; Rom. vi. 12, 14; 1 Pet. iii. 8, 9,
10, 11, 12 with Ps. xxxiv. 12, 13, 14, 15, 16; Heb. xii. 28, 29.

VII. Neither are the forementioned uses of the law contrary to the grace of the Gospel,
but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man
to do that, freely and cheerfully, which the will of God, revealed in the law, requireth to
be done.

Gal. iii. 21; Ezek. xxxvi. 27; Heb. viii. 10 with Jer. xxxi. 33.


CHAPTER XX
Of Christian Liberty, and Liberty of Conscience
The liberty which Christ hath purchased for believers under the Gospel consists in their
freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law;
and, in their being delivered from this present evil world, bondage to Satan, and
dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave,
and everlasting damnation; as also, in their free access to God, and their yielding
obedience unto Him, not out of slavish fear, but a child-like love and willing mind. All
which were common also to believers under the law. But, under the new testament,
the liberty of Christians is further enlarged, in their freedom from the yoke of the
ceremonial law, to which the Jewish Church was subjected; and in greater boldness of
access to the throne of grace, and in fuller communications of the free Spirit of God,
than believers under the law did ordinarily partake of.

Tit. ii. 14; 1 Thes i. 10; Gal. iii. 13; Gal. i. 4; Col. i. 13; Acts xxvi. 18; Rom. vi. 14; Rom.
viii. 28; Ps. cxix. 71; 1 Cor. xv. 54, 55, 56, 57; Rom. viii. l; Rom. v. 1, 2; Rom. viii. 14, 15;
1 John iv. 18; Gal. iii. 9, 14; Gal. iv. 1, 2, 3, 6, 7; Gal. v. l; Acts xv. 10, 11; Heb. iv. 14,
16; Heb. x. 19, 20, 21, 22; John vii. 38, 39; 2 Cor. iii. 13, 17, 18.

II. God alone is Lord of the conscience, and hath left it free from the doctrines and
commandments of men, which are in any thing contrary to His Word; or beside it, in
matters of faith or worship. So that, to believe such doctrines, or to obey such
commands, out of conscience, is to betray true liberty of conscience: and the requiring
of an implicit faith, and an absolute and blind obedience is to destroy liberty of
conscience, and reason also.

James iv. 12; Rom. xiv. 4; Acts iv. 19; Acts v. 29; 1 Cor. vii. 23; Matt. xxiii. 8, 9, 10; 2
Cor. i. 24; Matt. xv. 9; Col. ii. 20, 22, 23; Gal. i. 10; Gal. ii. 4, 5; Gal. v. 1; Rom. x. 17;
Rom. xiv. 23; Isa. viii. 20; Acts xvii. 11; John iv. 22; Hos. v. 11; Rev. xiii. 12, 16, 17; Jer.
viii. 9.

III. They who, upon pretence of Christian liberty, do practice any sin, or cherish any
lust, do thereby destroy the end of Christian liberty, which is, that being delivered out
of the hands of our enemies, we might serve the Lord without fear, in holiness and
righteousness before Him, all the days of our life.

Gal. v. 13; 1 Pet. ii. 16; 2 Pet. ii. 19; John viii. 34; Luke i. 74, 75.

IV. And because the powers which God hath ordained, and the liberty which Christ
hath purchased, are not intended by God to destroy, but mutually to uphold and
preserve one another; they who, upon pretence of Christian liberty, shall oppose any
lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the
ordinance of God. And, for their publishing of such opinions, or maintaining of such
practices, as are contrary to the light of nature, or to the known principles of
Christianity, whether concerning faith, worship or conversation; or, to the power of
godliness; or, such erroneous opinions or practices, as either in their own nature, or in
the manner of publishing or maintaining them, are destructive to the external peace
and order which Christ hath established in the Church, they may lawfully be called to
account, and proceeded against by the censures of the Church, (and by the power of
the civil magistrate.)*

Matt. xii. 25; 1 Pet. ii. 13, 14 16; Rom. xiii. 1 to 8; Heb. xiii. 17; Rom. i. 32 with 1 Cor. v.
1 5, l1, 13; 2 John ver. 10, 11 and 2 Thess. iii. 14, and 1 Tim. vi. 3, 4 5, and Tit. i. 10,
11, 13, and Tit. iii. 10 with Matt. xviii. 15, 16, 17; 1 Tim. i. 19, 20; Rev. ii. 2, 14, 15, 20;
Rev. iii. 9; Deut. xiii. 6 to 12; Rom. xiii. 3, 4 with 2 John ver. 10, 11; Ezra vii. 23, 25, 26,
27, 28; Rev. xvii. 12, 16, 17; Neh. xiii. 15, 17, 21, 22, 25, 30; 2 Kings xxiii. 5, 6, 9, 20,
21; 2 Chron. xxxiv. 33; 2 Chron. xv. 12, 13, 16; Dan. iii. 29; 1 Tim. ii. 2; Isa. xlix. 23;
Zech. xiii. 2, 3.


CHAPTER XXI
Of Religious Worship, and the Sabbath Day
The light of nature showeth that there is a God, who hath lordship and sovereignty
over all, is good, and doth good unto all, and is therefore to be feared, loved, praised,
called upon, trusted in, and served, with all the heart, and with all the soul, and with
all the might. But the acceptable way of worshipping the true God is instituted by
Himself, and so limited by His own revealed will, that He may not be worshipped
according to the imaginations and devices of men, or the suggestions of Satan, under
any visible representation, or any other way not prescribed in the holy Scripture.

Rom. i. 20; Acts xvii. 24; Ps. cxix. 68; Jer. x. 7; Ps. xxxi. 23; Ps. xviii. 3; Rom. x. 12; Ps.
Ixii. 8; Josh. xxiv. 14; Mark xii. 33; Deut. xii. 32; Matt. xv. 9; Acts xvii. 25; Matt. iv. 9, 10;
Deut. iv. 15 to 20; Exod. xx. 4, 5, 6; Col. ii. 23.

II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him
alone; not to angels, saints, or any other creature: and since the fall, not without a
Mediator; nor in the mediation of any other but of Christ alone.

Matt. iv. 10 with John v. 23 and 2 Cor. xiii. 14; Col. ii. 18; Rev xix. 10; Rom. i. 25; John
xiv. 6; 1 Tim. ii. 5; Eph. ii. 18; Col. iii. 17.

III. Prayer, with thanksgiving, being one special part of religious worship, is by God
required of all men: and that it may be accepted, it is to be made in the name of the
Son, by the help of His Spirit, according to His will, with understanding, reverence,
humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.

Phil. iv. 6; Ps. lxv. 2; John xiv. 13,14; 1 Pet. ii. 5; Rom. viii. 26; 1 John v. 14; Ps. xlvii. 7;
Eccles. v. 1, 2; Heb. xii. 28; Gen. xviii. 27; James v. 16; James i. 6, 7; Mark xi. 24; Matt.
vi 12, 14, 15; Col. iv. 2; Eph. vi. 18; 1 Cor. xiv. 14.

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

1 John v. 14; 1 Tim. ii. 1, 2; John xvii. 20; 2 Sam. vii. 29; Ruth iv. 12; 2 Sam. xii. 21, 22,
23 with Luke xvi. 25, 26; Rev. xiv. 13; I John v. 16.

V. The reading of the Scriptures with godly fear; the sound preaching and conscionable
hearing of the Word, in obedience unto God, with understanding, faith, and reverence;
singing of psalms with grace in the heart; as also, the due administration and worthy
receiving of the sacraments instituted by Christ; are all parts of the ordinary religious
worship of God: beside religious oaths, vows, solemn fastings, and thanksgivings,
upon special occasions, which are, in their several times and seasons, to be used in a
holy and religious manner.

Acts xv. 21; Rev. i. 3: 2 Tim. iv. 2; James i. 22; Acts x. 33; Matt. xiii. l9; Heb. iv. 2; Isa.
lxvi. 2; Col. iii. 16; Eph. v. 19; James v. 13; Matt. xxviii. 19; 1 Cor. xi 23 to 29; Acts ii.
42: Deut. vi. 13 with Neh. x. 29; Isa. xix. 21 with Eccles. v. 4, 5; Joel ii. 12; Esther iv.
16; Matt. ix. 15; 1 Cor. vii. 5; Ps. cvii throughout; Esther ix. 22; Heb. xii. 28.

VI. Neither prayer, nor any other part of religious worship, is now under the Gospel
either tied unto, or made more acceptable by any place in which it is performed, or
towards which it is directed: but God is to be worshipped everywhere, in spirit and
truth; as in private families daily, and in secret each one by himself; so, more solemnly,
in the public assemblies, which are not carelessly or wilfully to be neglected, or
forsaken, when God, by His Word or providence, calleth thereunto.

John iv. 21; Mal. i. 11; 1 Tim. ii. 8; John iv. 23, 24; Jer. x. 25; Deut. vi. 6, 7; Job i. 5; 2
Sam. vi. 18. 20; 1 Pet. iii. 7; Acts x. 2; Matt. vi. 11; Matt. vi. 6; Eph. vi. 18; Isa. lvi. 6, 7;
Heb. x. 25; Prov. i. 20, 21, 24; Prov. viii. 34; Acts xiii. 42; Luke iv. 16; Acts ii. 42.

VII. As it is the law of nature, that, in general, a due proportion of time be set apart for
the worship of God; so, in His Word, by a positive, moral, and perpetual
commandment, binding all men, in all ages, He hath particularly appointed one day in
seven, for a Sabbath, to be kept holy unto Him: which, from the beginning of the world
to the resurrection of Christ, was the last day of the week; and, from the resurrection
of Christ, was changed into the first day of the week, which, in Scripture, is called the
Lord's Day, and is to be continued to the end of the world, as the Christian Sabbath.

Exod. xx. 8, 10, 11; Isa. lvi. 2, 4, 6, 7; Gen. ii. 2, 3; 1 Cor. xvi. 1, 2; Acts xx. 7; Rev. i.
10; Exod. xx. 8, 10 with Matt. v. 17, 18.

VIII. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of
their hearts. and ordering of their common affairs beforehand, do not only observe an
holy rest, all the day, from their own works, words, and thoughts about their worldly
employments, and recreations, but also are taken up the whole time in the public and
private exercises of His worship, and in the duties of necessity and mercy.

Exod. xx. 8; Exod. xvi. 23, 25, 26, 29, 30; Exod. xxxi. 15, 16, 17; Isa. lviii. 13; Neh. xiii.
15, 16, 17, 18, 19, 21, 22; Isa. lviii. 13; Matt. xii. 1 to 13.


CHAPTER XXII
Of Lawful Oaths and Vows
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.

Deut. x. 20; Exod. xx. 7; Lev. xix. 12; 2 Cor. i. 23; 2 Chron. vi. 22, 23.

II. The name of God only is that by which men ought to swear; and therein it is to be
used with all holy fear and reverence. Therefore, to swear vainly or rashly, by that
glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be
abhorred. Yet, as in matters of weight and moment, an oath is warranted by the Word
of God, under the New Testament, as well as under the Old; so a lawful oath, being
imposed by lawful authority, in such matters ought to be taken.

Deut. vi. 13; Exod. xx. 7; Jer. v. 7; Matt. v. 34, 37; James v. 12; Heb. vi. 16; 2 Cor. i. 23;
Isa. lxv. 16; 1 Kings viii. 31; Neh. xiii. 25, Ezra x. 5.

III. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an
act; and therein to avouch nothing, but what he is fully persuaded is the truth. Neither
may any man bind himself by oath to anything but what is good and just, and what he
believeth so to be, and what he is able and resolved to perform. Yet is it a sin to
refuse an oath touching anything that is good and just, being imposed by lawful
authority.

Exod. xx. 7; Jer. iv. 2; Gen. xxiv. 2, 3, 5, 6, 8, 9; Num. v. 19, 21; Neh. v. 12; Exod. xxii.
7, 8, 9, 10, 11.

IV. An oath is to be taken in the plain and common sense of the words, without
equivocation, or mental reservation. It cannot oblige to sin: but in anything not sinful,
being taken, it binds to performance, although to a man's own hurt. Nor is it to be
violated, although made to heretics, or infidels.

Jer. iv. 2; Ps. xxiv. 4; 1 Sam. xxv. 22, 32, 33, 34; Ps. xv. 4; Ezek. xvii. 16, 18, 19; Josh.
ix. 18, 19 with 2 Sam. xxi. 1.

V. A vow is of the like nature with a promissory oath, and ought to be made with the
like religious care, and to be performed with the like faithfulness.

Isa. xix. 21; Eccles. v. 4, 5, 6; Ps. lxi. 8; Ps. lxvi. 13, 14.

VI. It is not to be made to any creature, but to God alone: and, that it may be
accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of
thankfulness for mercy received, or for the obtaining of what we want; whereby we
more strictly bind ourselves to necessary duties; or to other things, so far and so long
as they may fitly conduce thereunto.

Ps. lxxvi. 11; Jer. xliv. 25, 26; Deut. xxiii. 21, 22, 23; Ps. l. 14; Gen. xxviii. 20, 21, 22; 1
Sam. i. 11; Ps. lxvi. 13, 14; Ps. cxxxii. 2, 3, 4, 5.

VII. No man may vow to do anything forbidden in the Word of God, or what would
hinder any duty therein commanded, or which is not in his own power, and for the
performance whereof he hath no promise of ability from God. In which respects, Popish
monastical vows of perpetual single life, professed poverty, and regular obedience, are
so far from being degrees of higher perfection, that they are superstitious and sinful
snares, in which no Christian may entangle himself.

Acts xxiii. 12, 14; Mark vi. 26; Num. xxx. 5, 8, 12, 13; Matt. xix. 11, 12; 1 Cor. vii. 2, 9;
Eph. iv. 28; 1 Peter iv. 2; 1 Cor. vii. 23.


CHAPTER XXIII
Of the Civil Magistrate
God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be,
under Him, over the people, for His own glory, and the public good; and, to this end,
hath armed them with the power of the sword, for the defense and encouragement of
them that are good, and for the punishment of evil doers.

Rom. xiii. 1, 2, 3, 4; 1 Peter ii. 13, 14.

II. It is lawful for Christians to accept and execute the office of a magistrate, when
called thereunto; in the managing whereof, as they ought especially to maintain piety,
justice, and peace, according to the wholesome laws of each commonwealth; so for
that end, they may lawfully now, under the New Testament, wage war, upon just and
necessary occasion.

Prov. viii. 15, 16; Rom. xiii. 1, 2, 4; Ps. ii. 10, 11, 12; 1 Tim. ii. 2; Ps. lxxxii. 3, 4; 2 Sam.
xxiii. 3; 1 Pet. ii. 13; Luke iii. 14; Rom. xiii. 4; Matt. viii. 9, 10; Acts x. 1, 2; Rev. xvii. 14,
16.

III. (The civil magistrate may not assume to himself the administration of the Word and
sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority,
and it is his duty, to take order, that unity and peace be preserved in the Church, that
the truth of God be kept pure and entire; that all blasphemies and heresies be
suppressed, all corruptions and abuses in worship and discipline prevented 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 in them be according to the mind of God.)*

2 Chron. xxvi. 18 with Matt. xviii. 17 and Matt. xvi. 19; I Cor. xii. 29, 29; Eph. iv. 11, 12;
1 Cor. iv. 1. 2; Rom. x. 15; Heb. v. 4; Isa. xlix. 23; Ps. cxxii. 9; Ezra vii. 23, 25, 26, 27,
28; Lev. xxiv. 16; Deut. xiii. 5, 6, 12; 1 Kings xviii. 4; 1 Chron. xiii. 1 to 9; 2 Kings xxiii. 1
to 26; 2 Chron. xxxiv. 33; 2 Chron. xv. 12, 13; 2 Chron. xix. 8, 9, 10, 11; 2 Chron. xxix
and xxx; Matt. ii. 4, 5.

IV. It is the duty of people to pray for magistrates, to honour their persons, to pay
them tribute and other dues, to obey their lawful commands, and to be subject to their
authority, for conscience' sake. Infidelity, or difference in religion, doth not make void
the magistrates' just and legal authority, nor free the people from their due obedience
to them: from which ecclesiastical persons are not exempted; much less hath the Pope
any power and jurisdiction over them in their dominions, or over any of their people;
and, least of all, to deprive them of their dominions, or lives, if he shall judge them to
be heretics, or upon any other pretence whatsoever.

1 Tim. ii. 1, 2; 1 Pet. ii. 17; Rom. xiii. 6, 7; Rom. xiii. 5; Tit. iii. 1; 1 Pet. ii. 13, 14, 16;
Rom. xiii. 1; 1 Kings ii. 35, Acts xxv. 9, 10, 11 ; 2 Pet. ii . 1, 10, 11 ; Jude ver. 8, 9, 10,
11 ; 2 Thess. ii. 4 ; Rev. xiii. 15, 16. 17.


CHAPTER XXIV
Of Marriage and Divorce
Marriage is to be between one man and one woman: neither is it lawful for any man to
have more than one wife, nor for any woman to have more than one husband; at the
same time.

Gen. ii. 24; Matt. xix. 5, 6; Prov. ii. 17.

II. Marriage was ordained for the mutual 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.

Gen. ii. 18; Mal. ii. 15; 1 Cor. vii. 2, 9.

III. It is lawful for all sorts of people to marry, who are able with judgment to give their
consent. Yet is it the duty of Christians to marry only in the Lord: and therefore such as
profess the true reformed religion should not marry with infidels, papists, or other
idolaters: neither should such as are godly be unequally yoked, by marrying with such
as are notoriously wicked in their life, or maintain damnable heresies.

Heb. xiii. 4; 1 Tim. iv. 3; 1 Cor. vii. 36, 37, 38; Gen. xxiv. 57, 58; 1 Cor. vii. 39; Gen.
xxxiv. 14; Exod. xxxiv. 16; Deut. vii. 3, 4; 1 Kings xi. 4; Neh. xiii. 25, 26, 27; Mal. ii. 11,
12; 2 Cor. vi. 14.

IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in
the Word; nor can such incestuous marriages ever be made lawful by any law of man
or consent of parties, so as those persons may live together as man and wife. The
man may not marry any of his wife's kindred nearer in blood than he may of his own;
nor the woman of her husband's kindred nearer in blood than of her own.*

Lev. xviii chapter; 1 Cor. v. l; Amos ii. 7; Mark vi. 18; Lev. xviii. 24, 25, 26, 27, 28; Lev.
xx. 19, 20, 21.

V. Adultery or fornication committed after a contract, being detected before marriage,
giveth just. occasion to the innocent party to dissolve that contract. In the case of
adultery after marriage, it is lawful for the innocent party to sue out a divorce; and,
after the divorce, to marry another, as if the offending party were dead.

Matt. i. 18, 19, 20; Matt. v. 31, 32; Matt. xix. 9; Rom. vii. 2, 3.

VI. Although the corruption of man be such as is apt to study arguments unduly to put
asunder those whom God hath joined together in marriage; yet nothing but adultery,
or such wilful desertion as can no way be remedied by the Church or civil magistrate, is
cause sufficient of dissolving the bond of marriage; wherein, a public and orderly
course of proceeding is to be observed; and the persons concerned in it not left to
their own wills and discretion, in their own case.

Matt. xix. 8, 9; 1 Cor. vii. 15; Matt. xix. 6; Deut. xxiv. 1, 2, 3, 4.


CHAPTER XXV
Of the Church
The catholic or universal Church which is invisible, consists of the whole number of the
elect, that have been, are, or shall be gathered into one, under Christ the Head
thereof; and is the spouse, the body, the fulness of Him that filleth all in all.

Eph. i. 10. 22, 23; Eph. v. 23, 27, 32; Col. i. 18.

II. The visible Church, which is also catholic or universal under the Gospel (not confined
to one nation as before under the law), consists of all those throughout the world that
profess the true religion; and of their children: and is the kingdom of the Lord Jesus
Christ, the house and family of God, out of which there is no ordinary possibility of
salvation.

1 Cor. i. 2; 1 Cor. xii. 12, 13; Ps. ii. 8; Rev. vii. 9; Rom. xv. 9, 10, 11, 12; 1 Cor. vii. 14;
Acts ii. 39; Ezek. xvi. 20, 21; Rom. xi. 16; Gen. iii. 15; Gen. xvii. 7; Matt. xiii. 47; Isa. ix.
7; Eph. ii. 19; Eph. iii. 15; Acts ii. 47.

III. Unto this catholic visible Church Christ hath given the ministry, oracles, and
ordinances of God, for the gathering and perfecting of the saints, in this life, to the end
of the world; and doth by His own presence and Spirit, according to His promise, make
them effectual thereunto.

1 Cor. xii. 28; Eph. iv. 11, 12, 13; Matt. xxviii. 19, 20; Isa. lix. 21.

IV. This catholic Church hath been sometimes more, sometimes less visible. And
particular Churches which are members thereof, are more or less pure, according as
the doctrine of the Gospel is taught and embraced, ordinances administered, and
public worship performed more or less purely in them.

Rom. xi. 3, 4; Rev. xii. 6, 14; Rev. ii. and iii; 1 Cor. v. 6, 7.

V. The purest Churches under heaven are subject both to mixture and error; and some
have so degenerated, as to become no Churches of Christ, but synagogues of Satan.
Nevertheless, there shall be always a Church on earth, to worship God according to
His will.

1 Cor. xiii. 12; Rev. ii. and iii; Matt. xiii. 24, 25, 26, 27, 28, 29, 30, 47; Rev. xviii. 2; Rom.
xi. 18, 19, 20, 21, 22; Matt. xvi. 18; Ps. lxxii. 17; Ps. cii. 28; Matt. xxviii. 19, 20.

VI. There is no other head of the Church, but the Lord Jesus Christ; nor can the Pope
of Rome, in any sense, be head thereof; 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.

Col. i. 18; Eph. i. 22; Matt. xxiii. 8, 9, 10; 2 Thess. ii. 3, 4, 8, 9; Rev. xii. 6.


CHAPTER XXVI
Of the Communion of Saints
All saints, that are united to Jesus Christ their Head by His Spirit and by faith, have
fellowship with Him in His graces, sufferings, death, resurrection, and glory: and, being
united to one another in love, they have communion in each other's gifts and graces,
and are obliged to the performance of such duties, public and private, as do conduce
to their mutual good, both in the inward and outward man.

1 John i. 3; Eph. iii. 16, 17, 18, 19; John i. 16; Eph. ii. 5, 6; Phil. iii. 10; Rom. vi. 5. 6; 2
Tim. ii. 12; Eph. iv. 15, 16: 1 Cor. xii. 7; 1 Cor. iii. 21, 22, 23; Col. ii. 19; 1 Thess. v. 11,
14; Rom. i. 11, 12,14; 1 John iii. 16, 17, 18; Gal. vi. 10.

II. Saints by profession are bound to maintain a holy fellowship and communion in the
worship of God; and in performing such other spiritual services as tend to their mutual
edification; as also in relieving each other in outward things, according to their several
abilities, and necessities. Which communion, as God offereth opportunity, is to be
extended unto all those who, in every place, call upon the name of the Lord Jesus.

Heb. x. 24, 25; Acts ii. 42, 46; Isa. ii. 3; 1 Cor. xi. 20; Acts ii. 44, 45; 1 John iii. 17; 2
Cor. viii and ix chapters; Acts xi. 29, 30.

III. This communion, which the saints have with Christ, doth not make them in any
wise, partakers of the substance of His Godhead; or to be equal with Christ, in any
respect: either of which to affirm is impious and blasphemous. Nor doth their
communion one with another, as saints, take away, or infringe the title or property
which each man hath in his goods and possessions.

Col. i. 18, 19; 1 Cor. viii. 6; Isa. xlii. 8; 1 Tim. vi. 15, 16; Ps. xlv. 7, with Heb. i. 8, 9;
Exod. xx. 15; Eph. iv. 28; Acts v. 4.


CHAPTER XXVII
Of the Sacraments
Sacraments are holy signs and seals of the covenant of grace, immediately instituted
by God, to represent Christ and His benefits; and to confirm our interest in Him; as
also, to put a visible difference between those that belong unto the Church, and the
rest of the world; and solemnly to engage them to the service of God in Christ,
according to His Word.

Rom. iv. 11; Gen. xvii. 7, 10; Matt. xxviii. 19; 1 Cor. xi. 23; 1 Cor x. 16; 1 Cor. xi. 25, 26;
Gal. iii. 17; Rom. xv. 8; Exod. xii. 48; Gen xxxiv. 14; Rom. vi. 3, 4; 1 Cor. x. 16, 21.

II. There is in every sacrament a spiritual relation, or sacramental union, between the
sign and the thing signified; whence it comes to pass, that the names and effects of
the one are attributed to the other.

Gen. xvii. 10; Matt. xxvi. 27, 28; Tit. iii. 5.

III. The grace which is exhibited in or by the sacraments rightly used, is not conferred
by any power in them: neither doth the efficacy of a sacrament depend upon the piety
or intention of him that doth administer it: but upon the work of the Spirit and the
word of institution, which contains, together with a precept authorizing the use
thereof, a promise of benefit to worthy receivers.

Rom. ii. 28, 29; 1 Pet. iii. 21; Matt. iii. 11; 1 Cor. xii. 13; Matt. xxvi. 27, 28; Matt. xxviii.
19, 20.

IV. There be only two sacraments ordained by Christ our Lord in the Gospel; that is to
say, Baptism and the Supper of the Lord: neither of which may be dispensed by any
but by a minister of the Word lawfully ordained.

Matt. xxviii. 19; 1 Cor. xi. 20, 23; 1 Cor. iv. l; Heb. v. 4.

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.

1 Cor. x. 1, 2, 3, 4.


CHAPTER XXVIII
Of Baptism
Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for
the solemn admission of the party baptized into the visible Church; but also, to be
unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of
regeneration, of remission of sins, and of his giving up unto God through Jesus Christ,
to walk in newness of life. Which sacrament is, by Christ's own appointment, to be
continued in His Church until the end of the world.

Matt. xxviii. 19; 1 Cor. xii. 13; Rom. iv. 11 with Col. ii. 11. 12; Gal. iii. 27; Rom. vi. 5; Tit.
iii. 5; Mark i. 4; Rom. vi. 3, 4; Matt. xxviii. 19, 20.

II. The outward element to be used in this sacrament is water, wherewith the party is
to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a
minister of the Gospel, lawfully called thereunto.

Matt. iii. 11; John i. 33; Matt. xxviii. 19, 20.

III. Dipping of the person into the water is not necessary; but Baptism is rightly
administered by pouring or sprinkling water upon the person.

Heb. ix. 10, 19, 20, 21, 22; Acts ii. 41; Acts xvi. 33; Mark vii. 4.

IV. Not only those that do actually profess faith in and obedience unto Christ, but also
the infants of one or both believing parents, are to be baptized.

Mark xvi. 15, 16; Acts viii. 37, 38; Gen. xvii. 7, 9, 10 with Gal. iii. 9, 14 and Col. ii. 11, 12
and Acts ii. 38, 39 and Rom. iv. 11, 12; 1 Cor. vii. 14; Matt. xxviii. 19; Mark x. 13, 14, 15,
16; Luke xviii. 15.

V. Although it be a great sin to contemn or neglect this ordinance, yet grace and
salvation are not so inseparably annexed unto it, as that no person can be
regenerated or saved without it; or, that all that are baptized are undoubtedly
regenerated.

Luke vii. 30 with Exod. iv. 24, 25, 26; Rom. iv. 11; Acts x. 2, 4, 22, 31, 45, 47; Acts viii.
13, 23.

VI. The efficacy of Baptism is not tied to that moment of time wherein it is
administered; yet notwithstanding, by the right use of this ordinance, the grace
promised is not only offered, but really exhibited and conferred by the Holy Ghost, to
such (whether of age or infants) as that grace belongeth unto, according to the
counsel of God's own will in His appointed time.

John iii. 5, 8; Gal. iii. 27; Titus iii. 5; Eph. v. 25, 26; Acts ii. 38, 41.

VII. The sacrament of Baptism is but once to be administered unto any person.

Titus iii. 5.

[Note: The FPC allows some liberty of conscience on Baptism. To quote the Articles of
the FPC, "The Free Presbyterian Church of Ulster, under Christ the Great King and
Head of the Church, Realizing that bitter controversy raging around the mode and
proper subjects of the ordinance of Christian baptism has divided the Body of Christ
when that Body should have been united in Christian love and Holy Ghost power to
stem the onslaughts and hell-inspired assaults of modernism, hereby affirms that each
member of the Free Presbyterian Church shall have liberty to decide for himself which
course to adopt on these controverted issues, each member giving due honor in love
to the views held by differing brethren, but none espousing the error of baptismal
regeneration.]


CHAPTER XXIX
Of the Lord's Supper
Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His
body and blood, called the Lord's Supper, to be observed in His Church, unto the end
of the world, for the perpetual remembrance of the sacrifice of Himself in His death; the
sealing all benefits thereof unto true believers, their spiritual nourishment and growth
in Him, their further engagement in and to all duties which they owe unto Him; and to
be a bond and pledge of their communion with Him, and with each other, as members
of His mystical body.

1 Cor. xi. 23, 24, 25, 26; 1 Cor. x. 16, 17, 21; 1 Cor. xii. 13.

II. In this sacrament, Christ is not offered up to His Father; nor any real sacrifice made
at all for remission of sins of the quick or dead; but only a commemoration of that one
offering up of Himself, by Himself, upon the cross, once for all: and a spiritual oblation
of all possible praise unto God for the same: so that the Popish sacrifice of the mass
(as they call it) is most abominably injurious to Christ's one, only sacrifice, the alone
propitiation for all the sins of His elect.

Heb. ix. 22, 25, 26, 28; 1 Cor. xi. 24, 25, 26; Matt. xxvi. 26, 27; Heb. vii. 23, 24, 27;
Heb. x. 1l, 12, 14,18.

III. The Lord Jesus, hath, in this ordinance, appointed His ministers to declare His word
of institution to the people; to pray, and bless the elements of bread and wine, and
thereby to set them apart from a common to a holy use; and to take and break the
bread, to take the cup, and (they communicating also themselves) to give both to the
communicants; but to none who are not then present in the congregation.

Matt. xxvi. 26, 27, 28 and Mark xiv. 22, 23, 24 and Luke xxii. 19, 20 with 1 Cor. xi. 23,
24, 25, 26; Acts xx. 7; 1 Cor. xi. 20.

IV. Private masses, or receiving this sacrament by a priest or any other alone; as
likewise, the denial of the cup to the people, worshipping the elements, the lifting
them up or carrying them about for adoration, and the reserving them for any
pretended religious use; are all contrary to the nature of this sacrament, and to the
institution of Christ.

1 Cor. x. 16; Mark xiv. 23; l Cor. xi. 25, 26, 27, 28, 29; Matt. xv. 9.

V. The outward elements in this sacrament, duly set apart to the uses ordained by
Christ, have such relation to Him crucified, as that, truly, yet sacramentally only, they
are sometimes called by the name of the things they represent, to wit, the body and
blood of Christ; albeit in substance and nature they still remain truly and only bread
and wine, as they were before.

Matt. xxvi. 26, 27, 28; 1 Cor. xi. 26, 27, 28; Matt. xxvi. 29.

VI. That doctrine which maintains a change of the substance of bread and wine into
the substance of Christ's body and blood (commonly called transubstantiation) by
consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but
even to common sense and reason; overthroweth the nature of the sacrament, and
hath been, and is the cause of manifold superstitions; yea, of gross idolatries.

Acts iii. 21 with 1 Cor. xi. 24, 25, 26; Luke xxiv. 6, 39.

VII. Worthy receivers outwardly partaking of the visible elements in this sacrament, do
then also, inwardly by faith, really and indeed, yet not carnally and corporally, but
spiritually, receive and feed upon Christ crucified, and all benefits of His death: the
body and blood of Christ being then, not corporally or carnally, in, with, or under the
bread and wine; yet, as really, but spiritually, present to the faith of believers in that
ordinance, as the elements themselves are to their outward senses.

1 Cor. xi. 28; 1 Cor. x. 16.

VIII. Although ignorant and wicked men receive the outward elements in this
sacrament: yet they receive not the thing signified thereby, but by their unworthy
coming thereunto are guilty of the body and blood of the Lord to their own damnation.
Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion
with Him, so are they unworthy of the Lord's table; and cannot, without great sin
against Christ while they remain such, partake of these holy mysteries, or be admitted
thereunto.

1 Cor. xi. 27, 28, 29; 2 Cor. vi. 14,15, 16; 1 Cor. v. 6, 7, 13; 2 Thess. iii. 6, 14, 15; Matt.
vii. 6.


CHAPTER XXX
Of Church Censures
The Lord Jesus, as King and Head of His Church, hath therein appointed a government,
in the hand of Church officers, distinct from the civil magistrate.

Isa. ix. 6, 7; 1 Tim. v. 17; 1 Thess. v. 12; Acts xx. 17, 28; Heb. xiii. 7, 17, 24; 1 Cor. xii.
28; Matt. xxviii. 18, 19, 20.

II. To these officers, the keys of the kingdom of heaven are committed: by virtue
whereof, they have power respectively to retain, and remit sins; to shut that kingdom
against the impenitent, both by the Word and censures; and to open it unto penitent
sinners, by the ministry of the Gospel, and by absolution from censures, as occasion
shall require.

Matt. xvi. 19; Matt. xviii. 17, 18; John xx. 21, 22, 23; 2 Cor. ii. 6, 7, 8.

III. Church censures are necessary, for the reclaiming and gaining of offending
brethren, for deterring of others from the like offences, for purging out of that leaven
which might infect the whole lump, for vindicating the honour of Christ, and the holy
profession of the Gospel, and for preventing the wrath of God, which might justly fall
upon the Church, if they should suffer His covenant and the seals thereof to be
profaned by notorious and obstinate offenders.

1 Cor. v. chap.; 1 Tim. v. 20; Matt. vii. 6; 1 Tim. i. 20; 1 Cor. xi. 27 to the end, with Jude
ver. 23.

IV. For the better attaining of these ends, the officers of the Church are to proceed by
admonition; suspension from the sacrament of the Lord's Supper for a season; and by
excommunication from the Church; according to the nature of the crime, and demerit of
the person.

1 Thess. v. 12; 2 Thess. iii. 6, 14, 15; 1 Cor. v. 4, 5, 13; Matt. xviii. 17; Tit. iii. 10.


CHAPTER XXXI
Of Synods and Councils
For the better government, and further edification of the Church, there ought to be
such assemblies as are commonly called synods or councils.
Acts xv. 2, 4, 6.

II. (As magistrates may lawfully call a synod of ministers, and other fit persons, to
consult and advise with, about matters of religion; so, if magistrates be open enemies
to the Church, the ministers of Christ of themselves, by virtue of their office, or they,
other fit persons, upon delegation from their Churches, may meet together in such
assemblies.)*

Isa. xlix. 23; 1 Tim. ii. 1, 2; 2 Chron. xix. 8, 9, 10, 11; 2 Chron. xxix., xxx. chaps.; Matt.
ii. 4, 5; Prov. xi. 14; Acts xv. 2, 4, 22, 23, 25.

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 public worship of God, and government of His Church; to receive complaints in
cases of maladministration, and authoritatively to determine the same: which decrees
and determinations, if consonant to the Word of God, are to be received with
reverence and submission; not only for their agreement with the Word, but also for the
power whereby they are made, as being an ordinance of God appointed thereunto in
His Word.

Acts xv. 15, 19, 24, 27, 28, 29, 30, 31; Acts xvi. 4; Matt. xviii. 17, 18, 19, 20.

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.

Eph. ii. 20; Acts xvii. 11; 1 Cor. ii. 5; 2 Cor. i. 24.

V. Synods and councils are to handle, or conclude, nothing, but that which is
ecclesiastical: and are not to intermeddle with civil affairs which concern the
commonwealth; unless by way of humble petition, in cases extraordinary; or by way of
advice, for satisfaction of conscience, if they be thereunto required by the civil
magistrate.

Luke xii. 13, 14; John xviii. 36.


CHAPTER XXXII
Of the State of Men after Death and the
Resurrection of the Dead
The bodies of men, after death, return to dust and see corruption; but their souls
(which neither die nor sleep) having an immortal subsistence, immediately return to
God who gave them: the souls of the righteous, being then made perfect in holiness,
are received into the highest heavens, where they behold the face of God, in light and
glory, waiting for the full redemption of their bodies. And the souls of the wicked are
cast into hell, where they remain in torments and utter darkness, reserved to the
judgment of the great day. Beside these two places, for souls separated from their
bodies, the Scripture acknowledgeth none.

Gen. iii. 19; Acts xiii. 36; Luke xxiii. 43; Eccles. xii. 7; Heb. xii. 23; 2 Cor. v. 1, 6, 8; Phil. i.
23 with Acts iii. 21 and Eph. iv. 10; Luke xvi. 23, 24; Acts i. 25; Jude ver. 6. 7; 1 Pet. iii.
19.

II. At the last day, such as are found alive shall not die, but be changed: and all the
dead shall be raised up, with the selfsame bodies and none other, although with
different qualities, which shall be united again to their souls for ever.

1 Thess. iv. 17; 1 Cor. xv. 51, 52; Job xix. 26, 27; 1 Cor. xv. 42, 43, 44.

III. The bodies of the unjust shall, by the power of Christ, be raised to dishonour; the
bodies of the just, by His Spirit, unto honour; and be made conformable to His own
glorious body.

Acts xxiv. 15; John v. 28, 29; 1 Cor. xv. 43; Phil. iii. 21.


CHAPTER XXXIII
Of the Last Judgment
God hath appointed a day, wherein He will judge the world in righteousness, by Jesus
Christ, to whom all power and judgment is given of the Father. In which day, not only
the apostate angels shall be judged, but likewise all persons that have lived upon
earth shall appear before the tribunal of Christ, to give an account of their thoughts,
words, and deeds; and to receive according to what they have done in the body,
whether good or evil.

Acts xvii. 31; John v. 22, 27; 1 Cor. vi. 3; Jude ver. 6; 2 Pet. ii. 4; 2 Cor. v. 10; Eccles.
xii. 14; Rom. ii. 16; Rom. xiv. 10, 12; Matt. xii. 36, 37.

II. The end of God's appointing this day is for the manifestation of the glory of His
mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the
reprobate who are wicked and disobedient. For then shall the righteous go into
everlasting life, and receive that fulness of joy and refreshing, which shall come from
the presence of the Lord: but the wicked, who know not God, and obey not the Gospel
of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting
destruction from the presence of the Lord, and from the glory of His power.

Matt. xxv. 31 to the end; Rom. ii. 5, 6; Rom. ix. 22, 23; Matt. xxv. 21; Acts iii. 19; 2
Thess. i. 7, 8, 9, 10.

III. As Christ would have us to be certainly persuaded that there shall be a day of
judgment, both to deter all men from sin, and for the greater consolation of the godly
in their adversity; so will He have that day unknown to men, that they may shake off
all carnal security, and be always watchful, because they know not at what hour the
Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly
Amen.

2 Pet. iii. 11, 14; 2 Cor. v. 10, 11; 2 Thess. i. 5, 6, 7; Luke xxi. 27. 28; Rom. viii. 23, 24,
25; Matt. xxiv. 36, 42, 43, 44; Mark xiii. 35, 36. 37, Luke xii. 35, 36; Rev. xxii. 20.


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Back to the What we believe page.
Westminster Confession of Faith
1647
CHAPTER I
Of the Holy Scripture
CHAPTER II
Of God, and of the Holy Trinity
CHAPTER III
Of God's Eternal Decree
Chapter 1: Of the Holy
Scripture
Chapter 2: Of God and the
Holy Trinity
Chapter 3: Of God's Eternal
Decree
Chapter 4: Of Creation
Chapter 5: Of Providence
Chapter 6: Of the Fall of
Man, of Sin, and of the
Punishment Thereof
Chapter 7: Of God's
Covenant with Man
Chapter 8: Of Christ the
Mediator
Chapter 9: Of Free Will
Chapter 10: Of Effectual
Calling
Chapter 11: Of Justification
Chapter 12: Of Adoption
Chapter 13: Of
Sanctification
Chapter 14: Of Saving Faith
Chapter 15: Of Repentance
Unto Life
Chapter 16: Of Good Works
Chapter 17: Of the
Perseverance of the Saints
Chapter 18: Of the
Assurance of Grace and
Salvation
Chapter 19: Of the Law of
God
Chapter 20: Of Christian
Liberty, and Liberty of
Conscience
Chapter 21: Of Religious
Worship, and the Sabbath
Day
Chapter 22: Of Lawful
Oaths and Vows
Chapter 23: Of the Civil
Magistrate
Chapter 24: Of Marriage
and Divorce
Chapter 25: Of the Church
Chapter 26: Of the
Communion of Saints
Chapter 27: Of the
Sacraments
Chapter 28: Of Baptism
Chapter 29: Of the Lord's
Supper
Chapter 30: Of Church
Censures
Chapter 31: Of Synods and
Councils
Chapter 32: Of the State of
Men after Death and the
Resurrection of the Dead
Chapter 33: Of the Last
Judgment