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The 1689 Confession of FaithTable of Contents
Chapter 1: Of the Holy Scriptures1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary, those former ways of God's revealing his will unto his people being now ceased. ( 2 Timothy 3:15-17; Isaiah 8:20; Luke 16:29, 31; Ephesians 2:20; Romans 1:19-21; Romans 2:14,15; Psalms 19:1-3; Hebrews 1:1; Proverbs 22:19-21; Romans 15:4; 2 Peter 1:19,20 ) 2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: OF THE OLD TESTAMENT: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi OF THE NEW TESTAMENT: Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, To Titus, To Philemon, The Epistle to the Hebrews, Epistle of James, The first and second Epistles of Peter, The first, second, and third Epistles of John, The Epistle of Jude, The Revelation All of which are given by
the inspiration of God, to be the rule of faith and life. 3. The books commonly
called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the
Scripture, and, therefore, are of no authority to the church of God, nor to be any
otherwise approved or made use of than other human writings. 4. The authority of
the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of
any man or church, but wholly upon God (who is truth itself), the author thereof;
therefore it is to be received because it is the Word of God. 5. We may be moved
and induced by the testimony of the church of God to an high and reverent esteem of the
Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the
majesty of the style, the consent of all the parts, the scope of the whole (which is to
give all glory to God), the full discovery it makes of the only way of man's salvation,
and many other incomparable excellencies, and entire perfections thereof, are arguments
whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our
full persuasion and assurance of the infallible truth, and divine authority thereof, is
from the inward work of the Holy Spirit bearing witness by and with the Word in our
hearts. 6. The whole counsel
of God concerning all things necessary for his own glory, man's salvation, faith and life,
is either expressly set down or necessarily contained in the Holy Scripture: unto which
nothing at any time is to be added, whether by new revelation of the Spirit, or traditions
of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be
necessary for the saving understanding of such things as are revealed in the Word, and
that there are some circumstances concerning the worship of God, and government of the
church, common to human actions and societies, which are to be ordered by the light of
nature and Christian prudence, according to the general rules of the Word, which are
always to be observed. 7. All things in
Scripture are not alike plain in themselves, nor alike clear unto all; yet those things
which are necessary to be known, believed and observed for salvation, are so clearly
propounded and opened in some place of Scripture or other, that not only the learned, but
the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of
them. 8. The Old Testament
in Hebrew (which was the native language of the people of God of old), and the New
Testament in Greek (which at the time of the writing of it was most generally known to the
nations), being immediately inspired by God, and by his singular care and providence kept
pure in all ages, are therefore authentic; so as in all controversies of religion, the
church is finally to appeal to them. But because these original tongues are not known to
all the people of God, who have a right unto, and interest in the Scriptures, and are
commanded in the fear of God to read and search them, therefore they are to be translated
into the vulgar language of every nation unto which they come, that the Word of God
dwelling plentifully in all, they may worship him in an acceptable manner, and through
patience and comfort of the Scriptures may have hope. 9. The infallible
rule of interpretation of Scripture is the Scripture itself; and therefore when there is a
question about the true and full sense of any Scripture (which is not manifold, but one),
it must be searched by other places that speak more clearly. 10. The supreme
judge, by which all controversies of religion are to be determined, and all decrees of
councils, opinions of ancient writers, doctrines of men, and private spirits, are to be
examined, and in whose sentence we are to rest, can be no other but the Holy Scripture
delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.
Chapter 2: Of God and of the Holy Trinity1. The Lord our God is but one only living and true God; whose subsistence is in and of himself, infinite in being and perfection; whose essence cannot be comprehended by any but himself; a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him, and withal most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty. ( 1 Corinthians 8:4, 6; Deuteronomy 6:4; Jeremiah 10:10; Isaiah 48:12; Exodus 3:14; John 4:24; 1 Timothy 1:17; Deuteronomy 4:15, 16; Malachi 3:6; 1 Kings 8:27; Jeremiah 23:23; Psalms 90:2; Genesis 17:1; Isaiah 6:3; Psalms 115:3; Isaiah 46:10; Proverbs 16:4; Romans 11:36; Exodus 34:6, 7; Hebrews 11:6; Nehemiah 9:32, 33; Psalms 5:5, 6; Exodus 34:7; Nahum 1:2, 3 ) 2. God, having all
life, glory, goodness, blessedness, in and of himself, is alone in and unto himself
all-sufficient, not standing in need of any creature which he hath made, nor deriving any
glory from them, but only manifesting his own glory in, by, unto, and upon them; he is the
alone fountain of all being, of whom, through whom, and to whom are all things, and he
hath most sovereign dominion over all creatures, to do by them, for them, or upon them,
whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge
is infinite, infallible, and independent upon the creature, so as nothing is to him
contingent or uncertain; he is most holy in all his counsels, in all his works, and in all
his commands; to him is due from angels and men, whatsoever worship, service, or
obedience, as creatures they owe unto the Creator, and whatever he is further pleased to
require of them. 3. In this divine and
infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit,
of one substance, power, and eternity, each having the whole divine essence, yet the
essence undivided: the Father is of none, neither begotten nor proceeding; the Son is
eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son;
all infinite, without beginning, therefore but one God, who is not to be divided in nature
and being, but distinguished by several peculiar relative properties and personal
relations; which doctrine of the Trinity is the foundation of all our communion with God,
and comfortable dependence on him.
Chapter 3: Of God's Decree1. God hath decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things, whatsoever comes to pass; yet so as thereby is God neither the author of sin nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree. ( Isaiah 46:10; Ephesians 1:11; Hebrews 6:17; Romans 9:15, 18; James 1:13; 1 John 1:5; Acts 4:27, 28; John 19:11; Numbers 23:19; Ephesians 1:3-5 ) 2. Although God knoweth
whatsoever may or can come to pass, upon all supposed conditions, yet hath he not decreed
anything, because he foresaw it as future, or as that which would come to pass upon such
conditions. 3. By the decree of God,
for the manifestation of his glory, some men and angels are predestinated, or foreordained
to eternal life through Jesus Christ, to the praise of his glorious grace; others being
left to act in their sin to their just condemnation, to the praise of his glorious
justice. 4. These angels and men
thus predestinated and foreordained, are particularly and unchangeably designed, and their
number so certain and definite, that it cannot be either increased or diminished. 5. Those of mankind that
are predestinated to life, God, before the foundation of the world was laid, according to
his eternal and immutable purpose, and the secret counsel and good pleasure of his will,
hath chosen in Christ unto everlasting glory, out of his mere free grace and love, without
any other thing in the creature as a condition or cause moving him thereunto. 6. As God hath appointed
the elect unto glory, so he hath, by the eternal and most free purpose of his will,
foreordained all the means thereunto; wherefore they who are elected, being fallen in
Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his Spirit
working in due season, are justified, adopted, sanctified, and kept by his power through
faith unto salvation; neither are any other redeemed by Christ, or effectually called,
justified, adopted, sanctified, and saved, but the elect only. 7. The doctrine of the high
mystery of predestination is to be handled with special prudence and care, that men
attending the will of God revealed in his Word, and yielding obedience thereunto, may,
from the certainty of their effectual vocation, be assured of their eternal election; so
shall this doctrine afford matter of praise, reverence, and admiration of God, and of
humility, diligence, and abundant consolation to all that sincerely obey the gospel.
Chapter 4: Of Creation1. In the beginning it pleased God the Father, Son, and Holy Spirit, for the
manifestation of the glory of his eternal power, wisdom, and goodness, to create or make
the world, and all things therein, whether visible or invisible, in the space of six days,
and all very good. 2. After God had made all
other creatures, he created man, male and female, with reasonable and immortal souls,
rendering them fit unto that life to God for which they were created; being made after the
image of God, in knowledge, righteousness, and true holiness; having the law of God
written in their hearts, and power to fulfil it, and yet under a possibility of
transgressing, being left to the liberty of their own will, which was subject to change. 3. Besides the law written
in their hearts, they received a command not to eat of the tree of knowledge of good and
evil, which whilst they kept, they were happy in their communion with God, and had
dominion over the creatures.
Chapter 5: Of Divine Providence1. God the good Creator of all things, in his infinite power and wisdom doth
uphold, direct, dispose, and govern all creatures and things, from the greatest even to
the least, by his most wise and holy providence, to the end for the which they were
created, according unto his infallible foreknowledge, and the free and immutable counsel
of his own will; to the praise of the glory of his wisdom, power, justice, infinite
goodness, and mercy. 2. Although in relation to
the foreknowledge and decree of God, the first cause, all things come to pass immutably
and infallibly; so that there is not anything befalls any by chance, or without his
providence; yet by the same providence he ordereth them to fall out according to the
nature of second causes, either necessarily, freely, or contingently. 3. God, in his ordinary
providence maketh use of means, yet is free to work without, above, and against them at
his pleasure. 4. The almighty power,
unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his
providence, that his determinate counsel extendeth itself even to the first fall, and all
other sinful actions both of angels and men; and that not by a bare permission, which also
he most wisely and powerfully boundeth, and otherwise ordereth and governeth, in a
manifold dispensation to his most holy ends; yet so, as the sinfulness of their acts
proceedeth only from the creatures, and not from God, who, being most holy and righteous,
neither is nor can be the author or approver of sin. 5. The most wise,
righteous, and gracious God doth oftentimes leave for a season his own children to
manifold temptations and the corruptions of their own hearts, to chastise them for their
former sins, or to discover unto them the hidden strength of corruption and deceitfulness
of their hearts, that they may be humbled; and to raise them to a more close and constant
dependence for their support upon himself; and to make them more watchful against all
future occasions of sin, and for other just and holy ends. So that whatsoever befalls any
of his elect is by his appointment, for his glory, and their good. 6. As for those wicked and
ungodly men whom God, as the righteous judge, for former sin doth blind and harden; from
them he not only withholdeth his grace, whereby they might have been enlightened in their
understanding, and wrought upon their hearts; but sometimes also withdraweth the gifts
which they had, and exposeth them to such objects as their corruption makes occasion of
sin; and withal, gives them over to their own lusts, the temptations of the world, and the
power of Satan, whereby it comes to pass that they harden themselves, under those means
which God useth for the softening of others. 7. As the providence of God
doth in general reach to all creatures, so after a more special manner it taketh care of
his church, and disposeth of all things to the good thereof.
Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof1. Although God created man upright and perfect, and gave him a righteous law,
which had been unto life had he kept it, and threatened death upon the breach thereof, yet
he did not long abide in this honour; Satan using the subtlety of the serpent to subdue
Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the
law of their creation, and the command given unto them, in eating the forbidden fruit,
which God was pleased, according to his wise and holy counsel to permit, having purposed
to order it to his own glory. 2. Our first parents, by
this sin, fell from their original righteousness and communion with God, and we in them
whereby death came upon all: all becoming dead in sin, and wholly defiled in all the
faculties and parts of soul and body. 3. They being the root, and
by God's appointment, standing in the room and stead of all mankind, the guilt of the sin
was imputed, and corrupted nature conveyed, to all their posterity descending from them by
ordinary generation, being now conceived in sin, and by nature children of wrath, the
servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and
eternal, unless the Lord Jesus set them free. 4. From this original
corruption, whereby we are utterly indisposed, disabled, and made opposite to all good,
and wholly inclined to all evil, do proceed all actual transgressions. 5. The corruption of
nature, during this life, doth remain in those that are regenerated; and although it be
through Christ pardoned and mortified, yet both itself, and the first motions thereof, are
truly and properly sin.
Chapter 7: Of God's Covenant1. The distance between God and the creature is so great, that although
reasonable creatures do owe obedience to him as their creator, yet they could never have
attained the reward of life but by some voluntary condescension on God's part, which he
hath been pleased to express by way of covenant. 2. Moreover, man having
brought himself under the curse of the law by his fall, it pleased the Lord to make a
covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus
Christ, requiring of them faith in him, that they may be saved; and promising to give unto
all those that are ordained unto eternal life, his Holy Spirit, to make them willing and
able to believe. 3. This covenant is
revealed in the gospel; first of all to Adam in the promise of salvation by the seed of
the woman, and afterwards by farther steps, until the full discovery thereof was completed
in the New Testament; and it is founded in that eternal covenant transaction that was
between the Father and the Son about the redemption of the elect; and it is alone by the
grace of this covenant that all the posterity of fallen Adam that ever were saved did
obtain life and blessed immortality, man being now utterly incapable of acceptance with
God upon those terms on which Adam stood in his state of innocency.
Chapter 8: Of Christ the Mediator1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus,
his only begotten Son, according to the covenant made between them both, to be the
mediator between God and man; the prophet, priest, and king; head and saviour of the
church, the heir of all things, and judge of the world; unto whom he did from all eternity
give a people to be his seed and to be by him in time redeemed, called, justified,
sanctified, and glorified. 2. The Son of God, the
second person in the Holy Trinity, being very and eternal God, the brightness of the
Father's glory, of one substance and equal with him who made the world, who upholdeth and
governeth all things he hath made, did, when the fullness of time was come, take upon him
man's nature, with all the essential properties and common infirmities thereof, yet
without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy
Spirit coming down upon her: and the power of the Most High overshadowing her; and so was
made of a woman of the tribe of Judah, of the seed of Abraham and David according to the
Scriptures; so that two whole, perfect, and distinct natures were inseparably joined
together in one person, without conversion, composition, or confusion; which person is
very God and very man, yet one Christ, the only mediator between God and man. 3. The Lord Jesus, in his
human nature thus united to the divine, in the person of the Son, was sanctified and
anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and
knowledge; in whom it pleased the Father that all fullness should dwell, to the end that
being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly
furnished to execute the office of mediator and surety; which office he took not upon
himself, but was thereunto called by his Father; who also put all power and judgement in
his hand, and gave him commandment to execute the same. 4. This office the Lord
Jesus did most willingly undertake, which that he might discharge he was made under the
law, and did perfectly fulfil it, and underwent the punishment due to us, which we should
have borne and suffered, being made sin and a curse for us; enduring most grievous sorrows
in his soul, and most painful sufferings in his body; was crucified, and died, and
remained in the state of the dead, yet saw no corruption: on the third day he arose from
the dead with the same body in which he suffered, with which he also ascended into heaven,
and there sitteth at the right hand of his Father making intercession, and shall return to
judge men and angels at the end of the world. 5. The Lord Jesus, by his
perfect obedience and sacrifice of himself, which he through the eternal Spirit once
offered up unto God, hath fully satisfied the justice of God, procured reconciliation, and
purchased an everlasting inheritance in the kingdom of heaven, for all those whom the
Father hath given unto Him. 6. Although the price of
redemption was not actually paid by Christ till after his incarnation, yet the virtue,
efficacy, and benefit thereof were communicated to the elect in all ages, successively
from the beginning of the world, in and by those promises, types, and sacrifices wherein
he was revealed, and signified to be the seed which should bruise the serpent's head; and
the Lamb slain from the foundation of the world, being the same yesterday, and to-day and
for ever. 7. Christ, in the work of
mediation, acteth according to both natures, by each nature doing that which is proper to
itself; yet by reason of the unity of the person, that which is proper to one nature is
sometimes in Scripture, attributed to the person denominated by the other nature. 8. To all those for whom
Christ hath obtained eternal redemption, he doth certainly and effectually apply and
communicate the same, making intercession for them; uniting them to himself by his Spirit,
revealing unto them, in and by his Word, the mystery of salvation, persuading them to
believe and obey, governing their hearts by his Word and Spirit, and overcoming all their
enemies by his almighty power and wisdom, in such manner and ways as are most consonant to
his wonderful and un-searchable dispensation; and all of free and absolute grace, without
any condition foreseen in them to procure it. 9. This office of mediator
between God and man is proper only to Christ, who is the prophet, priest, and king of the
church of God; and may not be either in whole, or any part thereof, transferred from him
to any other. 10. This number and order
of offices is necessary; for in respect of our ignorance, we stand in need of his
prophetical office; and in respect of our alienation from God, and imperfection of the
best of our services, we need his priestly office to reconcile us and present us
acceptable unto God; and in respect to our averseness and utter inability to return to
God, and for our rescue and security from our spiritual adversaries, we need his kingly
office to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly
kingdom.
Chapter 9: Of Free Will1. God hath endued the will of man with that natural liberty and power of acting
upon choice, that it is neither forced, nor by any necessity of nature determined to do
good or evil. 2. Man, in his state of
innocency, had freedom and power to will and to do that which was good and well-pleasing
to God, but yet was unstable, so that he might fall from it. 3. Man, by his fall into a
state of sin, hath wholly lost all ability of will to any spiritual good accompanying
salvation; so as a natural man, being altogether averse from that good, and dead in sin,
is not able by his own strength to convert himself, or to prepare himself thereunto. 4. When God converts a
sinner, and translates him into the state of grace, he freeth him from his natural bondage
under sin, and by his grace alone enables him freely to will and to do that which is
spiritually good; yet so as that by reason of his remaining corruptions, he doth not
perfectly, nor only will, that which is good, but doth also will that which is evil. 5. This will of man is made
perfectly and immutably free to good alone in the state of glory only.
Chapter 10: Of Effectual Calling1. Those whom God hath predestinated unto life, he is pleased in his appointed,
and accepted time, effectually to call, by his Word and Spirit, out of that state of sin
and death in which they are by nature, to grace and salvation by Jesus Christ;
enlightening their minds spiritually and savingly to understand the things of God; taking
away their heart of stone, and giving unto them a heart of flesh; renewing their wills,
and by his almighty power determining them to that which is good, and effectually drawing
them to Jesus Christ; yet so as they come most freely, being made willing by his grace. 2. This effectual call is
of God's free and special grace alone, not from anything at all foreseen in man, nor from
any power or agency in the creature, being wholly passive therein, being dead in sins and
trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to
answer this call, and to embrace the grace offered and conveyed in it, and that by no less
power than that which raised up Christ from the dead. 3. Elect infants dying in
infancy are regenerated and saved by Christ through the Spirit; who worketh when, and
where, and how he pleases; so also are all elect persons, who are incapable of being
outwardly called by the ministry of the Word. 4. Others not elected,
although they may be called by the ministry of the Word, and may have some common
operations of the Spirit, yet not being effectually drawn by the Father, they neither will
nor can truly come to Christ, and therefore cannot be saved: much less can men that
receive not the Christian religion be saved; be they never so diligent to frame their
lives according to the light of nature and the law of that religion they do profess.
Chapter 11: Of Justification1. Those whom God effectually calleth, he also freely justifieth, not by infusing
righteousness into them, but by pardoning their sins, and by accounting and accepting
their persons as righteous; not for anything wrought in them, or done by them, but for
Christ's sake alone; not by imputing faith itself, the act of believing, or any other
evangelical obedience to them, as their righteousness; but by imputing Christ's active
obedience unto the whole law, and passive obedience in his death for their whole and sole
righteousness by faith, which faith they have not of themselves; it is the gift of God. 2. Faith thus receiving and
resting on Christ and his righteousness, is the alone instrument of justification; yet it
is not alone in the person justified, but is ever accompanied with all other saving
graces, and is no dead faith, but worketh by love. 3. Christ, by his obedience
and death, did fully discharge the debt of all those that are justified; and did, by the
sacrifice of himself in the blood of his cross, undergoing in their stead the penalty due
unto them, make a proper, real, and full satisfaction to God's justice in their behalf;
yet, inasmuch as he was given by the Father for them, and his obedience and satisfaction
accepted in their stead, and both freely, not for anything in them, their justification is
only of free grace, that both the exact justice and rich grace of God might be glorified
in the justification of sinners. 4. God did from all
eternity decree to justify all the elect, and Christ did in the fullness of time die for
their sins, and rise again for their justification; nevertheless, they are not justified
personally, until the Holy Spirit doth in time due actually apply Christ unto them. 5. God doth continue to
forgive the sins of those that are justified, and although they can never fall from the
state of justification, yet they may, by their sins, fall under God's fatherly
displeasure; and in that condition they have not usually the light of his countenance
restored unto them, until they humble themselves, confess their sins, beg pardon, and
renew their faith and repentance. 6. The justification of
believers under the Old Testament was, in all these respects, one and the same with the
justification of believers under the New Testament.
Chapter 12: Of AdoptionAll those that are justified, God vouchsafed, in and for the sake of his only Son Jesus
Christ, to make partakers of the grace of adoption, by which they are taken into the
number, and enjoy the liberties and privileges of the children of God, have his name put
upon them, receive the spirit of adoption, have access to the throne of grace with
boldness, are enabled to cry Abba, Father, are pitied, protected, provided for, and
chastened by him as by a Father, yet never cast off, but sealed to the day of redemption,
and inherit the promises as heirs of everlasting salvation.
Chapter 13: Of Sanctification1. They who are united to Christ, effectually called, and regenerated, having a
new heart and a new spirit created in them through the virtue of Christ's death and
resurrection, are also farther sanctified, really and personally, through the same virtue,
by His Word and Spirit dwelling in them; the dominion of the whole body of sin is
destroyed, and the several lusts thereof are more and more weakened and mortified, and
they more and more quickened and strengthened in all saving graces, to the practice of all
true holiness, without which no man shall see the Lord. 2 This sanctification is
throughout the whole man, yet imperfect in this life; there abideth still some remnants of
corruption in every part, whence ariseth a continual and irreconcilable war; the flesh
lusting against the Spirit, and the Spirit against the flesh. 3 In which war,
although the remaining corruption for a time may much prevail, yet through the continual
supply of strength from the sanctifying Spirit of Christ, the regenerate part doth
overcome; and so the saints grow in grace, perfecting holiness in the fear of God,
pressing after an heavenly life, in evangelical obedience to all the commands which Christ
as Head and King, in His Word hath prescribed them.
Chapter 14: Of Saving Faith1. The grace of faith, whereby the elect are enabled to believe to the saving of
their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily
wrought by the ministry of the Word; by which also, and by the administration of baptism
and the Lord's supper, prayer, and other means appointed of God, it is increased and
strengthened. 2. By this faith a
Christian believeth to be true whatsoever is revealed in the Word for the authority of God
himself, and also apprehendeth an excellency therein above all other writings and all
things in the world, as it bears forth the glory of God in his attributes, the excellency
of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his
workings and operations: and so is enabled to cast his soul upon the truth thus believed;
and also acteth differently upon that which each particular passage thereof containeth;
yielding obedience to the commands, trembling at the threatenings, and embracing the
promises of God for this life and that which is to come; but the principal acts of saving
faith have immediate relation to Christ, accepting, receiving, and resting upon him alone
for justification, sanctification, and eternal life, by virtue of the covenant of grace. 3. This faith, although it
be different in degrees, and may be weak or strong, yet it is in the least degree of it
different in the kind or nature of it, as is all other saving grace, from the faith and
common grace of temporary believers; and therefore, though it may be many times assailed
and weakened, yet it gets the victory, growing up in many to the attainment of a full
assurance through Christ, who is both the author and finisher of our faith.
Chapter 15: Of Repentance Unto Life and Salvation1. Such of the elect as are converted at riper years, having sometime lived in
the state of nature, and therein served divers lusts and pleasures, God in their effectual
calling giveth them repentance unto life. 2. Whereas there is none
that doth good and sinneth not, and the best of men may, through the power and
deceitfulness of their corruption dwelling in them, with the prevalency of temptation,
fall into great sins and provocations; God hath, in the covenant of grace, mercifully
provided that believers so sinning and falling be renewed through repentance unto
salvation. 3. This saving repentance
is an evangelical grace, whereby a person, being by the Holy Spirit made sensible of the
manifold evils of his sin, doth, by faith in Christ, humble himself for it with godly
sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of grace,
with a purpose and endeavour, by supplies of the Spirit, to walk before God unto all
well-pleasing in all things. 4. As repentance is to be
continued through the whole course of our lives, upon the account of the body of death,
and the motions thereof, so it is every man's duty to repent of his particular known sins
particularly. 5. Such is the provision
which God hath made through Christ in the covenant of grace for the preservation of
believers unto salvation; that although there is no sin so small but it deserves
damnation; yet there is no sin so great that it shall bring damnation on them that repent;
which makes the constant preaching of repentance necessary.
Chapter 16: Of Good Works1. Good works are only such as God hath commanded in his Holy Word, and not such
as without the warrant thereof are devised by men out of blind zeal, or upon any pretence
of good intentions. 2. These good works, done
in obedience to God's commandments, are the fruits and evidences of a true and lively
faith; and by them believers manifest their thankfulness, strengthen their assurance,
edify their brethren, adorn the profession of the gospel, stop the mouths of the
adversaries, and glorify God, whose workmanship they are, created in Christ Jesus
thereunto, that having their fruit unto holiness they may have the end eternal life. 3. Their ability to do good
works is not at all of themselves, but wholly from the Spirit of Christ; and that they may
be enabled thereunto, besides the graces they have already received, there is necessary an
actual influence of the same Holy Spirit, to work in them to will and to do of his good
pleasure; yet they are not hereupon to grow negligent, as if they were not bound to
perform any duty, unless upon a special motion of the Spirit, but they ought to be
diligent in stirring up the grace of God that is in them. 4. They who in their
obedience attain to the greatest height which is possible in this life, are so far from
being able to supererogate, and to do more than God requires, as that they fall short of
much which in duty they are bound to do. 5. We cannot by our best
works merit pardon of sin or eternal life at the hand of God, by reason of the great
disproportion that is between them and the glory to come, and the infinite distance that
is between us and God, whom by them we can neither profit nor satisfy for the debt of our
former sins; but when we have done all we can, we have done but our duty, and are
unprofitable servants; and because as they are good they proceed from his Spirit, and as
they are wrought by us they are defiled and mixed with so much weakness and imperfection,
that they cannot endure the severity of God's punishment. 6. Yet notwithstanding the
persons of believers being accepted through Christ, their good works also are accepted in
him; not as though they were in this life wholly unblameable and unreprovable in God's
sight, but that he, looking upon them in his Son, is pleased to accept and reward that
which is sincere, although accompanied with many weaknesses and imperfections. 7. Works done by
unregenerate men, although for the matter of them they may be things which God commands,
and of good use both to themselves and others; yet because they proceed not from a heart
purified by faith, nor are done in a right manner according to the word, nor to a right
end, the glory of God, they are therefore sinful, and cannot please God, nor make a man
meet to receive grace from God, and yet their neglect of them is more sinful and
displeasing to God.
Chapter 17: Of The Perseverance of the Saints1. Those whom God hath accepted in the beloved, effectually called and sanctified
by his Spirit, and given the precious faith of his elect unto, can neither totally nor
finally fall from the state of grace, but shall certainly persevere therein to the end,
and be eternally saved, seeing the gifts and callings of God are without repentance,
whence he still begets and nourisheth in them faith, repentance, love, joy, hope, and all
the graces of the Spirit unto immortality; and though many storms and floods arise and
beat against them, yet they shall never be able to take them off that foundation and rock
which by faith they are fastened upon; notwithstanding, through unbelief and the
temptations of Satan, the sensible sight of the light and love of God may for a time be
clouded and obscured from them, yet he is still the same, and they shall be sure to be
kept by the power of God unto salvation, where they shall enjoy their purchased
possession, they being engraven upon the palm of his hands, and their names having been
written in the book of life from all eternity. 2. This perseverance of the
saints depends not upon their own free will, but upon the immutability of the decree of
election, flowing from the free and unchangeable love of God the Father, upon the efficacy
of the merit and intercession of Jesus Christ and union with him, the oath of God, the
abiding of his Spirit, and the seed of God within them, and the nature of the covenant of
grace; from all which ariseth also the certainty and infallibility thereof. 3. And though they may,
through the temptation of Satan and of the world, the prevalency of corruption remaining
in them, and the neglect of means of their preservation, fall into grievous sins, and for
a time continue therein, whereby they incur God's displeasure and grieve his Holy Spirit,
come to have their graces and comforts impaired, have their hearts hardened, and their
consciences wounded, hurt and scandalize others, and bring temporal judgments upon
themselves, yet shall they renew their repentance and be preserved through faith in Christ
Jesus to the end.
Chapter 18: Of the Assurance of Grace and Salvation1. Although temporary believers, and other unregenerate men, may vainly deceive
themselves with false hopes and carnal presumptions of being in the favour of God and
state of salvation, which hope of theirs shall perish; yet such as truly believe in the
Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before
him, may in this life be certainly assured that they are in the state of grace, and may
rejoice in the hope of the glory of God, which hope shall never make them ashamed. 2. This certainty is not a
bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible
assurance of faith founded on the blood and righteousness of Christ revealed in the
Gospel; and also upon the inward evidence of those graces of the Spirit unto which
promises are made, and on the testimony of the Spirit of adoption, witnessing with our
spirits that we are the children of God; and, as a fruit thereof, keeping the heart both
humble and holy. 3. This infallible
assurance doth not so belong to the essence of faith, but that a true believer may wait
long, and conflict with many difficulties before he be partaker of it; yet being enabled
by the Spirit to know the things which are freely given him of God, he may, without
extraordinary revelation, in the right use of means, attain thereunto: and therefore it is
the duty of every one to give all diligence to make his calling and election sure, that
thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and
thankfulness to God, and in strength and cheerfulness in the duties of obedience, the
proper fruits of this assurance; -so far is it from inclining men to looseness. 4. True believers may have
the assurance of their salvation divers ways shaken, diminished, and intermitted; as by
negligence in preserving of it, by falling into some special sin which woundeth the
conscience and grieveth the Spirit; by some sudden or vehement temptation, by God's
withdrawing the light of his countenance, and suffering even such as fear him to walk in
darkness and to have no light, yet are they never destitute of the seed of God and life of
faith, that love of Christ and the brethren, that sincerity of heart and conscience of
duty out of which, by the operation of the Spirit, this assurance may in due time be
revived, and by the which, in the meantime, they are preserved from utter despair.
Chapter 19: Of the Law of God1. God gave to Adam a law of universal obedience written in his heart, and a
particular precept of not eating the fruit of the tree of knowledge of good and evil; by
which he bound him and all his posterity to personal, entire, exact, and perpetual
obedience; promised life upon the fulfilling, and threatened death upon the breach of it,
and endued him with power and ability to keep it. 2. The same law that was
first written in the heart of man continued to be a perfect rule of righteousness after
the fall, and was delivered by God upon Mount Sinai, in ten commandments, and written in
two tables, the four first containing our duty towards God, and the other six, our duty to
man. 3. Besides this law,
commonly called moral, God was pleased to give to the people of Israel ceremonial laws,
containing several typical ordinances, partly of worship, prefiguring Christ, his graces,
actions, sufferings, and benefits; and partly holding forth divers instructions of moral
duties, all which ceremonial laws being appointed only to the time of reformation, are, by
Jesus Christ the true Messiah and only law-giver, who was furnished with power from the
Father for that end abrogated and taken away. 4. To them also he gave
sundry judicial laws, which expired together with the state of that people, not obliging
any now by virtue of that institution; their general equity only being of moral use. 5. The moral law doth for
ever bind all, as well justified persons as others, to the obedience thereof, and that not
only in regard of the matter contained in it, but also in respect of the authority of God
the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, but much
strengthen this obligation. 6. Although true believers
be not under the law as a covenant of works, to be thereby justified or condemned, yet it
is of great use to them as well as to others, in that as a rule of life, informing them of
the will of God and their duty, it directs and binds them to walk accordingly; discovering
also the sinful pollutions of their natures, hearts, and lives, so as examining themselves
thereby, they may come to further conviction of, humiliation for, and hatred against, sin;
together with a clearer sight of the need they have of Christ and the perfection of his
obedience; it is likewise of use to the regenerate to restrain their corruptions, in that
it forbids sin; and the threatenings of it serve to shew what even their sins deserve, and
what afflictions in this life they may expect for them, although freed from the curse and
unallayed rigour thereof. The promises of it likewise shew them God's approbation of
obedience, and what blessings they may expect upon the performance thereof, though not as
due to them by the law as a covenant of works; so as man's doing good and refraining from
evil, because the law encourageth to the one and deterreth from the other, is no evidence
of his being under the law and not under grace. 7. Neither are the
aforementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply
with it, the Spirit of Christ subduing and enabling the will of man to do that freely and
cheerfully which the will of God, revealed in the law, requireth to be done.
Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof1. The covenant of works being broken by sin, and made unprofitable unto life,
God was pleased to give forth the promise of Christ, the seed of the woman, as the means
of calling the elect, and begetting in them faith and repentance; in this promise the
gospel, as to the substance of it, was revealed, and [is] therein effectual for the
conversion and salvation of sinners. 2. This promise of Christ,
and salvation by him, is revealed only by the Word of God; neither do the works of
creation or providence, with the light of nature, make discovery of Christ, or of grace by
him, so much as in a general or obscure way; much less that men destitute of the
revelation of Him by the promise or gospel, should be enabled thereby to attain saving
faith or repentance. 3. The revelation of the
gospel unto sinners, made in divers times and by sundry parts, with the addition of
promises and precepts for the obedience required therein, as to the nations and persons to
whom it is granted, is merely of the sovereign will and good pleasure of God; not being
annexed by virtue of any promise to the due improvement of men's natural abilities, by
virtue of common light received without it, which none ever did make, or can do so; and
therefore in all ages, the preaching of the gospel has been granted unto persons and
nations, as to the extent or straitening of it, in great variety, according to the counsel
of the will of God. 4. Although the gospel be
the only outward means of revealing Christ and saving grace, and is, as such, abundantly
sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened
or regenerated, there is moreover necessary an effectual insuperable work of the Holy
Spirit upon the whole soul, for the producing in them a new spiritual life; without which
no other means will effect their conversion unto God.
Chapter 21: Of Christian Liberty and Liberty of Conscience1. The liberty which Christ hath purchased for believers under the gospel,
consists in their freedom from the guilt of sin, the condemning wrath of God, the rigour
and curse of the law, and in their being delivered from this present evil world, bondage
to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death,
the victory of the grave, and ever- lasting damnation: as also in their free access to
God, and their yielding obedience unto Him, not out of slavish fear, but a child-like love
and willing mind. All which were common also to believers under the law for the
substance of them; but under the New Testament the liberty of Christians is further
enlarged, in their freedom from the yoke of a ceremonial law, to which the Jewish church
was subjected, and in greater boldness of access to the throne of grace, and in fuller
communications of the free Spirit of God, than believers under the law did ordinarily
partake of. 2. God alone is Lord of the
conscience, and hath left it free from the doctrines and commandments of men which are in
any thing contrary to his word, or not contained in it. So that to believe such doctrines,
or obey such commands out of conscience, is to betray true liberty of conscience; and the
requiring of an implicit faith, an absolute and blind obedience, is to destroy liberty of
conscience and reason also. 3. They who upon pretence
of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby
pervert the main design of the grace of the gospel to their own destruction, so they
wholly destroy the end of Christian liberty, which is, that being delivered out of the
hands of all our enemies, we might serve the Lord without fear, in holiness and
righeousness before Him, all the days of our lives.
Chapter 22: Of Religious Worship and the Sabbath Day1. The light of nature shews that there is a God, who hath lordship and
sovereignty over all; is just, good and doth good unto all; and is therefore to be feared,
loved, praised, called upon, trusted in, and served, with all the heart and all the soul,
and with all the might. But the acceptable way of worshipping the true God, is instituted
by himself, and so limited by his own revealed will, that he may not be worshipped
according to the imagination and devices of men, nor the suggestions of Satan, under any
visible representations, or any other way not prescribed in the Holy Scriptures. 2. Religious worship is to
be given to God the Father, Son, and Holy Spirit, and to him alone; not to angels, saints,
or any other creatures; and since the fall, not without a mediator, nor in the mediation
of any other but Christ alone. 3. Prayer, with
thanksgiving, being one part of natural worship, is by God required of all men. But that
it may be accepted, it is to be made in the name of the Son, by the help of the Spirit,
according to his will; with understanding, reverence, humility, fervency, faith, love, and
perseverance; and when with others, in a known tongue. 4. Prayer is to be made for
things lawful, and for all sorts of men living, or that shall live hereafter; but not for
the dead, nor for those of whom it may be known that they have sinned the sin unto death. 5. The reading of the
Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another
in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as
also the administration of baptism, and the Lord's supper, are all parts of religious
worship of God, to be performed in obedience to him, with understanding, faith, reverence,
and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon
special occasions, ought to be used in an holy and religious manner. 6. Neither prayer nor any
other part of religious worship, is now under the gospel, tied unto, or made more
acceptable by any place in which it is performed, or towards which it is directed; but God
is to be worshipped everywhere in spirit and in truth; as in private families daily, and
in secret each one by himself; so more solemnly in the public assemblies, which are not
carelessly nor wilfully to be neglected or forsaken, when God by his word or providence
calleth thereunto. 7. As it is the law of
nature, that in general a proportion of time, by God's appointment, be set apart for the
worship of God, so by his Word, in a positive moral, and perpetual commandment, binding
all men, in all ages, he hath particularly appointed one day in seven for a sabbath to be
kept holy unto him, which from the beginning of the world to the resurrection of Christ
was the last day of the week, and from the resurrection of Christ was changed into the
first day of the week, which is called the Lord's day: and is to be continued to the end
of the world as the Christian Sabbath, the observation of the last day of the week being
abolished. 8. The sabbath is then kept
holy unto the Lord, when men, after a due preparing of their hearts, and ordering their
common affairs aforehand, do not only observe an holy rest all day, from their own works,
words and thoughts, about their worldly employment and recreations, but are also taken up
the whole time in the public and private exercises of his worship, and in the duties of
necessity and mercy.
Chapter 23: Of Lawful Oaths and Vows1. A lawful oath is a part of religious worship, wherein the person swearing in
truth, righteousness, and judgement, solemnly calleth God to witness what he sweareth, and
to judge him according to the truth or falseness thereof. 2. The name of God only is
that by which men ought to swear; and therein it is to be used, with all holy fear and
reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to
swear at all by any other thing, is sinful, and to be abhorred; yet as in matter of weight
and moment, for confirmation of truth, and ending all strife, an oath is warranted by the
word of God; so a lawful oath being imposed by lawful authority in such matters, ought to
be taken. 3. Whosoever taketh an oath
warranted by the Word of God, ought duly to consider the weightiness of so solemn an act,
and therein to avouch nothing but what he knoweth to be truth; for that by rash, false,
and vain oaths, the Lord is provoked, and for them this land mourns. 4. An oath is to be taken
in the plain and common sense of the words, without equivocation or mental reservation. 5. A vow, which is not to
be made to any creature, but to God alone, is to be made and performed with all religious
care and faithfulness; but popish monastical vows of perpetual single life, professed
poverty, and regular obedience, are so far from being degrees of higher perfection, that
they are superstitious and sinful snares, in which no Christian may entangle himself.
Chapter 24: Of the Civil Magistrate1. God, the supreme Lord and King of all the world, hath ordained civil
magistrates to be under him, over the people, for his own glory and the public good; and
to this end hath armed them with the power of the sword, for defence and encouragement of
them that do good, and for the punishment of evil doers. 2. It is lawful for
Christians to accept and execute the office of a magistrate when called there unto; in the
management whereof, as they ought especially to maintain justice and peace, according to
the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully
now, under the New Testament wage war upon just and necessary occasions. 3. Civil magistrates being
set up by God for the ends aforesaid; subjection, in all lawful things commanded by them,
ought to be yielded by us in the Lord, not only for wrath, but for conscience sake; and we
ought to make supplications and prayers for kings and all that are in authority, that
under them we may live a quiet and peaceable life, in all godliness and honesty.
Chapter 25: Of Marriage1. 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. 2. Marriage was ordained
for the mutual help of husband and wife, for the increase of mankind with a legitimate
issue, and the preventing of uncleanness. 3. It is lawful for all
sorts of people to marry, who are able with judgment to give their consent; yet it is the
duty of Christians to marry in the Lord; and therefore such as profess the true religion,
should not marry with infidels, or idolaters; neither should such as are godly, be
unequally yoked, by marrying with such as are wicked in their life, or maintain damnable
heresy. 4. Marriage ought not to be
within the degrees of consanguinity or affinity, forbidden in the Word; nor can such
incestuous marriages ever be made lawful, by any law of man or consent of parties, so as
those persons may live together as man and wife.
Chapter 26: Of the Church1. The catholic or universal church, which (with respect to the internal work of
the Spirit and truth of grace) may be called invisible, consists of the whole number of
the elect, that have been, are, or shall be gathered into one, under Christ, the head
thereof; and is the spouse, the body, the fulness of him that filleth all in all. 2. All persons throughout
the world, professing the faith of the gospel, and obedience unto God by Christ according
unto it, not destroying their own profession by any errors everting the foundation, or
unholiness of conversation, are and may be called visible saints; and of such ought all
particular congregations to be constituted. 3. The purest churches
under heaven are subject to mixture and error; and some have so degenerated as to become
no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and
ever shall have a kingdom in this world, to the end thereof, of such as believe in him,
and make profession of his name. 4. The Lord Jesus Christ is
the Head of the church, in whom, by the appointment of the Father, all power for the
calling, institution, order or government of the church, is invested in a supreme and
sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that
antichrist, that man of sin, and son of perdition, that exalteth himself in the church
against Christ, and all that is called God; whom the Lord shall destroy with the
brightness of his coming. 5. In the execution of this
power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself,
through the ministry of his word, by his Spirit, those that are given unto him by his
Father, that they may walk before him in all the ways of obedience, which he prescribeth
to them in his word. Those thus called, he commandeth to walk together in particular
societies, or churches, for their mutual edification, and the due performance of that
public worship, which he requireth of them in the world. 6. The members of these
churches are saints by calling, visibly manifesting and evidencing (in and by their
profession and walking) their obedience unto that call of Christ; and do willingly consent
to walk together, according to the appointment of Christ; giving up themselves to the
Lord, and one to another, by the will of God, in professed subjection to the ordinances of
the Gospel. 7. To each of these
churches thus gathered, according to his mind declared in his word, he hath given all that
power and authority, which is in any way needful for their carrying on that order in
worship and discipline, which he hath instituted for them to observe; with commands and
rules for the due and right exerting, and executing of that power. 8. A particular church,
gathered and completely organized according to the mind of Christ, consists of officers
and members; and the officers appointed by Christ to be chosen and set apart by the church
(so called and gathered), for the peculiar administration of ordinances, and execution of
power or duty, which he intrusts them with, or calls them to, to be continued to the end
of the world, are bishops or elders, and deacons. 9. The way appointed by
Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the
office of bishop or elder in a church, is, that he be chosen thereunto by the common
suffrage of the church itself; and solemnly set apart by fasting and prayer, with
imposition of hands of the eldership of the church, if there be any before constituted
therein; and of a deacon that he be chosen by the like suffrage, and set apart by prayer,
and the like imposition of hands. 10 The work of pastors
being constantly to attend the service of Christ, in his churches, in the ministry of the
word and prayer, with watching for their souls, as they that must give an account to Him;
it is incumbent on the churches to whom they minister, not only to give them all due
respect, but also to communicate to them of all their good things according to their
ability, so as they may have a comfortable supply, without being themselves entangled in
secular affairs; and may also be capable of exercising hospitality towards others; and
this is required by the law of nature, and by the express order of our Lord Jesus, who
hath ordained that they that preach the Gospel should live of the Gospel. 11 Although it be incumbent
on the bishops or pastors of the churches, to be instant in preaching the word, by way of
office, yet the work of preaching the word is not so peculiarly confined to them but that
others also gifted and fitted by the Holy Spirit for it, and approved and called by the
church, may and ought to perform it. 12 As all believers are
bound to join themselves to particular churches, when and where they have opportunity so
to do; so all that are admitted unto the privileges of a church, are also under the
censures and government thereof, according to the rule of Christ. 13 No church members, upon
any offence taken by them, having performed their duty required of them towards the person
they are offended at, ought to disturb any church-order, or absent themselves from the
assemblies of the church, or administration of any ordinances, upon the account of such
offence at any of their fellow members, but to wait upon Christ, in the further proceeding
of the church. 14 As each church, and all
the members of it, are bound to pray continually for the good and prosperity of all the
churches of Christ, in all places, and upon all occasions to further every one within the
bounds of their places and callings, in the exercise of their gifts and graces, so the
churches, when planted by the providence of God, so as they may enjoy opportunity and
advantage for it, ought to hold communion among themselves, for their peace, increase of
love, and mutual edification. 15 In cases of difficulties
or differences, either in point of doctrine or administration, wherein either the churches
in general are concerned, or any one church, in their peace, union, and edification; or
any member or members of any church are injured, in or by any proceedings in censures not
agreeable to truth and order: it is according to the mind of Christ, that many churches
holding communion together, do, by their messengers, meet to consider, and give their
advice in or about that matter in difference, to be reported to all the churches
concerned; howbeit these messengers assembled, are not intrusted with any church-power
properly so called; or with any jurisdiction over the churches themselves, to exercise any
censures either over any churches or persons; or to impose their determination on the
churches or officers.
Chapter 27: Of the Communion of Saints1. All saints that are united to Jesus Christ, their head, by his Spirit, and
faith, although they are not made thereby one person with him, have fellowship in his
graces, sufferings, death, resurrection, and glory; and, being united to one another in
love, they have communion in each others gifts and graces, and are obliged to the
performance of such duties, public and private, in an orderly way, as do conduce to their
mutual good, both in the inward and outward man. 2. Saints by profession are
bound to maintain an holy fellowship and communion in the worship of God, and in
performing such other spiritual services as tend to their mutual edification; as also in
relieving each other in outward things according to their several abilities, and
necessities; which communion, according to the rule of the gospel, though especially to be
exercised by them, in the relation wherein they stand, whether in families, or churches,
yet, as God offereth opportunity, is to be extended to all the household of faith, even
all those who in every place call upon the name of the Lord Jesus; nevertheless their
communion one with another as saints, doth not take away or infringe the title or
propriety which each man hath in his goods and possessions.
Chapter 28: Of Baptism and the Lord's Supper1. Baptism and the Lord's
Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus,
the only lawgiver, to be continued in his church to the end of the world. 2. These holy appointments
are to be administered by those only who are qualified and thereunto called, according to
the commission of Christ.
Chapter 29: Of Baptism1. Baptism is an ordinance
of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of
his fellowship with him, in his death and resurrection; of his being engrafted into him;
of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in
newness of life. 2. Those who do actually
profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the
only proper subjects of this ordinance. 3 The outward element to be
used in this ordinance is water, wherein the party is to be baptized, in the name of the
Father, and of the Son, and of the Holy Spirit. 4 Immersion, or dipping of
the person in water, is necessary to the due administration of this ordinance.
Chapter 30: Of the Lord's Supper1. The supper of the Lord Jesus was instituted by him the same night wherein he
was betrayed, to be observed in his churches, unto the end of the world, for the perpetual
remembrance, and shewing forth the sacrifice of himself in his death, confirmation of the
faith of believers in all the benefits thereof, their spiritual nourishment, and growth in
him, their further engagement in, and to all duties which they owe to him; and to be a
bond and pledge of their communion with him, and with each other. 2. In this ordinance Christ
is not offered up to his Father, nor any real sacrifice made at all for remission of sin
of the quick or dead, but only a memorial of that one offering up of himself by himself
upon the cross, once for all; and a spiritual oblation of all possible praise unto God for
the same. So that the popish sacrifice of the mass, as they call it, is most abominable,
injurious to Christ's own sacrifice the alone propitiation for all the sins of the elect. 3. The Lord Jesus hath, in
this ordinance, appointed his ministers to pray, and bless the elements of bread and wine,
and thereby to set them apart from a common to a holy use, and to take and break the
bread; to take the cup, and, they communicating also themselves, to give both to the
communicants. 4. The denial of the cup to
the people, worshipping the elements, the lifting them up, or carrying them about for
adoration, and reserving them for any pretended religious use, are all contrary to the
nature of this ordinance, and to the institution of Christ. 5. The outward elements in
this ordinance, duly set apart to the use ordained by Christ, have such relation to him
crucified, as that truly, although in terms used figuratively, they are sometimes called
by the names of the things they represent, to wit, the body and blood of Christ, albeit,
in substance and nature, they still remain truly and only bread and wine, as they were
before. 6. That doctrine which
maintains a change of the substance of bread and wine, into the substance of Christ's body
and blood, commonly called transubstantiation, by consecration of a priest, or by any
other way, is repugnant not to Scripture alone, but even to common sense and reason,
overthroweth the nature of the ordinance, and hath been, and is, the cause of manifold
superstitions, yea, of gross idolatries. 7. Worthy receivers,
outwardly partaking of the visible elements in this ordinance, do then also inwardly by
faith, really and indeed, yet not carnally and corporally, but spiritually receive, and
feed upon Christ crucified, and all the benefits of his death; the body and blood of
Christ being then not corporally or carnally, but spiritually present to the faith of
believers in that ordinance, as the elements themselves are to their outward senses. 8. All ignorant and ungodly
persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the
Lord's table, and cannot, without great sin against him, while they remain such, partake
of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive
unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to
themselves.
Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead1. The bodies of men after death return to dust, and see corruption; but their
souls, which neither die nor sleep, having an immortal subsistence, immediately return to
God who gave them. The souls of the righteous being then made perfect in holiness, are
received into paradise, where they are with Christ, and behold the face of God in light
and glory, waiting for the full redemption of their bodies; and the souls of the wicked
are cast into hell; where they remain in torment and utter darkness, reserved to the
judgment of the great day; besides these two places, for souls separated from their
bodies, the Scripture acknowledgeth none. 2. At the last day, such of
the saints as are found alive, shall not sleep, but be changed; and all the dead shall be
raised up with the selfsame bodies, and none other; although with different qualities,
which shall be united again to their souls forever. 3. The bodies of the unjust
shall, by the power of Christ, be raised to dishonour; the bodies of the just, by his
Spirit, unto honour, and be made conformable to his own glorious body.
Chapter 32: Of the Last Judgment1. 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
the 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. 2. 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 eternal damnation of the reprobate, who
are wicked and disobedient; for then shall the righteous go into everlasting life, and
receive that fulness of joy and glory with everlasting rewards, in the presence of the
Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be
cast aside into everlasting torments, and punished with everlasting destruction, from the
presence of the Lord, and from the glory of his power. 3. 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
the day unknown to men, that they may shake off all carnal security, and be always
watchful, because they know not at what hour the Lord will come, and may ever be prepared
to say, Come Lord Jesus; come quickly. Amen.
Closing Statement & SignatoriesWe the MINISTERS, and MESSENGERS of, and concerned for upwards of, one hundred BAPTIZED CHURCHES, in England and Wales (denying Arminianisim), being met together in London, from the third of the seventh month to the eleventh of the same, 1689, to consider of some things that might be for the glory of God, and the good of these congregations, have thought meet (for the satisfaction of all other Christians that differ from us in the point of Baptism) to recommend to their perusal the confession of our faith, which confession we own, as containing the doctrine of our faith and practice, and do desire that the members of our churches respectively do furnish themselves therewith. Hansard Knollys, Pastor, Broken
Wharf, London In the name of and on the behalf of the whole assembly.
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