The London Confession of 1689

¹⁶And Simon Peter answered and said, Thou art the Christ, the Son of the living God. ¹⁷And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

Matthew 16:16-17

We are a congregation of consecrated believers willing to uphold the biblical truths and doctrines of grace, as expressed in the London Baptist Confession of Faith of 1689.

Although we are a confessional church, the supreme and final authority in all matters of faith and practice is the Bible alone, a truth which is clearly stated in the opening article of that confession. While this historical document is neither infallible nor perfect, it is nevertheless “an excellent summary of the things most certainly believed among us, and we regard it as an aid in controversy, a confirmation in faith, and a means of edification in righteousness.”

Introduction: The Legitimacy and Use of Confessions

The year 1989 marked the 300th anniversary of the publication of the Second London Confession (also known as The Assembly Confession or The Baptist Confession of Faith of 1689). Although written and published anonymously in 1677, after the ascension of William and Mary to the throne of England and after the Act of Toleration, the Particular Baptists of England met in open assembly, signed their names to the Confession, and republished it for the consideration of the Christian public. The Savoy Declaration published by the Independents in 1658 (behind which stood the Westminster Confession of 1647) was used as the basic framework of the Second London Confession, albeit with modifications. Some of these modifications were the work of those who drew up the Confession; others were adopted from the First London Baptist Confession of 1644. The purpose for this method was to show, wherever possible, the continuity of faith which existed between the Particular Baptists and their other reformed brethren in Great Britain. Today Reformed Baptists hold the Second London Confession in high esteem and many of the churches continue to regard it as their official statement of faith.

The enthusiasm, however, which many have for the great reformed confessions is not shared by everyone. Sadly we live in a non-creedal, even an anti-creedal, age marked by existential relativism, anti-authoritarianism, and historical isolationism. Many professing Christians regard creeds and confessions of faith as man-made traditions, the precepts of men, mere religious opinions. Speaking of his day, Horatius Bonar said, "Every new utterance of scepticism, especially on religious subjects, and by so-called 'religious' men is cheered as another howl of that storm that is to send all creeds to the bottom of the sea; the flowing or receding tide is watched, not for the appearance of truth above the waters, but for the submergence of dogma. To any book or doctrine or creed that leaves men at liberty to worship what god they please, there is no objection; but to anything that would fix their relationship to God/ that would infer their responsibility for their faith, that would imply that God has made an authoritative announcement as to what they are to believe, they object, with protestations in the name of injured liberty."1

One wonders what Bonar would say today. Those who conscientiously defend the great reformed confessions are regarded as anachronisms, if not as enemies of the faith and of the church. In some circles we are censured and avoided; and if we attempt to convince others of the benefits of confessional Christianity and of the dangers of doctrinal latitudinarianism, we are stigmatized as infected with "creeping creedalism," the theological and ecclesiastical equivalent of leprosy. In such a climate, it is important that those who love the reformed confessions have clear views of the legitimacy of confessions and of their many beneficial uses.

I. THE LEGITIMACY OF CONFESSIONS

The Bible says that the church is "the pillar and ground of the truth" (1 Timothy 3:15). The term stulos (pillar) refers to a column which supports a building; and hedraioma (ground) refers to the base or foundation of a structure. The "truth" to which the text refers is the revelation which God made to men, i.e., that special revelation which began in Eden and which ended with the establishment of the New Covenant, that revelation which has as its central focus "the mystery of godliness," the gospel of Jesus Christ (1 Timothy 3:16).

By calling the church "the pillar and ground of the truth," the Bible teaches us that the revelation which God has given for the salvation of men has been entrusted to the church, i.e., to an institution which was designed and purposed by God to preserve the truth pure, to defend it against error and against the attacks of its enemies, and to commit it undiluted and unadulterated to future generations. The church was created as a divinely ordered human society for the support and promotion of revealed truth in the world. This, of course, makes the church indispensable, just as indispensable as the pillar or foundation of a house.

In carrying out its duty (both to those within the church and to those without) as "the pillar and ground of the truth," among other things the church has published confessions of faith, an activity which historically it has regarded as a lawful means for the fulfillment of its duty. But whenever the church has published such confessional standards, voices have been raised to challenge the legitimacy of its having done so. Two basic objections have been raised.

1. Some argue against the legitimacy of confessions on the premise that confessions of faith undermine the sole authority of the Bible in matters of faith and practice.

The cry is often heard, "No creed but the Bible." In some cases this affirmation is worthy of respect, for some appear genuinely to be motivated by the recognition that the Bible has a unique place in the regulation of the church's faith and life. Nevertheless, it is naive to believe that the church wholly discharges its duty as the pillar and ground of the truth by proclaiming that it believes the Bible. Most heretics will be willing to say the same thing. One writer proclaims: "To arrive at the truth we must dismiss religious prejudices . . .We must let God speak for himself... Our appeal is to the Bible for truth." The problem with this statement, of course, is that it is drawn from Let God be True, published by the Jehovah's Witnesses.2

In the same vein, consider Samuel Miller's observations on the Council of Nicea: "When the Council entered on the examination of the subject [of Arius's view of the divinity of Christ], it was found extremely difficult to obtain from Arius any satisfactory explanation of his views. He was not only as ready as the most orthodox divine present, to profess that he believed the Bible; but he also declared himself willing to adopt, as his own, all the language of the Scriptures, in detail, concerning the person and character of the blessed Redeemer. But when the members of the Council wished to ascertain in what sense he understood this language, he discovered a disposition to evade and equivocate, and actually, for a considerable time, baffled the attempts of the most ingenious of the orthodox to specify his errors, and to bring them to light. He declared that he was perfectly willing to employ the popular language on the subject in controversy; and wished to have it believed that he differed very little from the body of the church. Accordingly the orthodox went over the various titles of Christ plainly expressive of Divinity, such as 'God'-'the true God'-the 'express image of God,' etc.-to every one of which Arius and his followers most readily subscribed;-claiming a right, however, to put their own construction on the scriptural titles in question. After employing much time and ingenuity in vain, in endeavouring to drag this artful thief from his lurking places, and to obtain from him an explanation of his views, the Council found it would be impossible to accomplish their object as long as they permitted him to entrench himself behind a mere general profession of belief in the Bible. They therefore, did, what common sense, as well as the Word of God, had taught the church to do in all preceding times, and what alone can enable her to detect the artful advocate of error. They expressed, in their own language, what they supposed to be the doctrine of Scripture concerning the Divinity of the Saviour; in other words, they drew up a confession of faith on this subject, which they called upon Arius and his disciples to subscribe. This the heretics refused: and were thus virtually brought to the acknowledgment that they did not understand the Scriptures as the rest of the Council understood them, and, of course, that the charge against them was correct."3

A confession of our loyalty to the Bible is not enough. The most radical denials of biblical truth frequently coexist with a professed regard for the authority and the testimony of the Bible. When men use the very words of the Bible to promote heresy, when the Word of Truth is perverted to serve error, nothing less than a confession of faith will serve to publicly draw the lines between truth and error.

If we were to accord to our confessions a place equal with the Bible in authority, we would undermine the sole authority of the Bible as the regulator of the church's faith and practice. This, however, was not the intent of those who drew up the reformed standards. They acknowledged the unique place of the Bible, recognized that they were fallible men, and reflected these perspectives in the confessions themselves. Note the following statements of the Baptist Confession of 1689: "The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience" (1.1). "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" (1.6).

The great reformed confessions do not claim to make anything truth that was not truth before; nor do they propose to bind men to believe anything which they are not already obligated to believe on the authority of Scripture.

A creed or confession is simply a statement of faith {credo means "believe"); and as such no more diminishes the Bible's authority than saying "I believe in God," or "I believe in Christ," or "I believe in the Bible." Those who say that they affirm "no creed but the Bible" in reality have a creed, albeit an unwritten one. Professor Murray argued: "In the acceptance of Scripture as the Word of God and the rule of faith and life, there is the incipient and basic creedal confession. . . [for it excludes] all other norms of faith and conduct. But why should creedal confession be restricted to the doctrine of Scripture?"4

If adherents to heretical or cultic doctrines and practices are barred from membership in a local church, if officers and members must hold certain doctrines as truth, then ipso facto there is a commonly acknowledged creed. In such churches the creed is as real as if each member possessed a printed copy. Yet, under non-creedal principles, all should be welcome without discrimination, as long as they can say, "I believe the Bible."

The truth is that the most vigorous opposers of confessions of faith use their unpublished creeds in their ecclesiastical proceedings and are just as "creedal" as the creedalists they harangue. Thomas and Alexander Campbell thought that they could remove the evils of what they called "sectarianism" by gathering a Christian communion without any creed of human construction, with no bond except faith in Jesus as Savior and a professed determination to obey his Word. They argued that the problem with the visible church was that it was divided and that creeds and confessions were the cause. The fruits of their efforts, the so-called "Churches of Christ," are among the most sectarian and "creedal" congregations to be found anywhere.

To those who are concerned that confessions of faith undermine the authority of the Bible, we affirm without reservation that the ultimate ground of the Christian's faith and practice is the Bible, not our confessions of faith. But this does not mean that it is illegitimate for those who agree in their judgments as to the doctrines of the Bible to express that agreement in written form and to regard themselves as bound to walk by the same rule of faith. As A. A. Hodge observed, "The real question is not, as often pretended, between the Word of God and the creed of man, but between the tried and proved faith of the collective body of God's people, and the private judgment and the unassisted wisdom of the repudiator of creeds."5

2. Others argue against the legitimacy of confessions on the premise that confessions of faith are inconsistent with liberty of conscience before God. Two kinds of men argue in this fashion.

First, some who say this regard all authority, whether scriptural or confessional, as injurious to the liberty of their consciences. Having rebelled against the higher standard of the Bible, it is no mystery that they chafe under the lesser authority of a confession; having spit out the camel, it is no marvel that they dispose of the gnat so easily. Such men regard "free-thinking" and "free inquiry" as their birthright. Yet instead of desiring to be free so that their consciences may follow Scripture (which is what they affirm as their motivation), they really want to be free from the constraint of the Bible on the formation and propagation of their religious opinions.

Shedd called such men "latitudinarian bigots," who in reality hate precision, not love liberty, and who desire to impose their latitudinarian bigotry on everyone. 6 Miller observed, "Whenever a group of men began to slide, with respect to orthodoxy, they generally attempted to break, if not to conceal, their fall, by declaiming against creeds and confessions."7 At the beginning of their protests, such men generally claim allegiance to the doctrines of the confession but not to the principle of confessions. Time generally exposes their hypocrisy. "Men are seldom opposed to creeds, until creeds have become opposed to them."8 Concerning such men we can only say that as long as their consciences are not bound by the Word of God, a confession of faith will do them no injury, except to expose them as hypocrites or heretics.

Second, for others the objection based on an appeal to liberty of conscience is merely a corollary to the previous objection, i.e., the concern for the authority of Scripture. These folk seem genuinely to be seeking to defend the premise that the conscience is to be bound only by the authority of the Word of God. To such we say that the Confession acknowledges that God alone is the Lord of the conscience: "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" (21.2).

Fears concerning liberty of conscience would be justified if subscription to a confession is required without the subscriber being able to examine the articles of faith, or if subscription is enforced by civil penalty. But if one is persuaded that the content of the confession is biblical and if subscription is voluntary, then a confession of faith does no injury to one's conscience. A man is at liberty at any time to renounce the church's confession if he can no longer with a clear conscience subscribe to it. And he is at liberty to join himself to a congregation where he can fellowship with a clear conscience.

Miller rightly argues that to deny to a group of Christians the right to frame a confession and the right to subscribe to it would be to deny to them true liberty of conscience: "It will not, surely, be denied by any one, that a body of Christians have a right, in every free country, to associate and walk together upon such principles as they may choose to agree upon, not inconsistent with public order. They have a right to agree and declare how they understand the Scriptures; what articles found in Scripture they concur in considering as fundamental; and in what manner they will have their public preaching and polity conducted, for the edification of themselves and their children. They have no right, indeed, to decide or to judge for others, nor can they compel any man to join them. But it is surely their privilege to judge for themselves; to agree upon the plan of their own association; to determine upon what principles they will receive other members into their brotherhood; and to form a set of rules which will exclude from their body those with whom they cannot walk in harmony. The question is, not whether they make in all cases, a wise and scriptural use of this right to follow the dictates of conscience, but whether they possess the right at all? They are, indeed, accountable for the use which they make of it, and solemnly accountable, to their Master in heaven; but to man they surely cannot, and ought not, to be compelled to give any account. It is their own concern. Their fellow-men have nothing to do with it, as long as they commit no offense against the public peace. To decide otherwise, would indeed be an outrage on the right of private judgment."9

In principle, any doctrinal or moral aberration can come into the church under the pretense of liberty of conscience. Andrew Fuller asserted: "There is a great diversity of sentiment in the world concerning morality, as well as doctrine: and, if it be an unscriptural imposition to agree to any articles whatsoever, it must [also] be to exclude any one for immorality, or even to admonish him on that account; for it might be alleged that he only thinks for himself, and acts accordingly. Nor would it stop here: almost every species of immorality has been defended and may be disguised, and thus, under the pretense of a right of private judgment, the church of God would become like the mother of harlots-'the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird'."10

Similarly, B. H. Carroll argued: "A church with a little creed is a church with a little life. The more divine doctrines a church can agree on, the greater its power, and the wider its usefulness. The fewer its articles of faith, the fewer its bonds of union and compactness. The modern cry, 'Less creed and more liberty,' is a degeneration from the vertebrate to the jellyfish, and means less unity and less morality, and it means more heresy. Definitive truth does not create heresy-it only exposes and corrects. Shut off the creed and the Christian world would fill up with heresy unsuspected and uncorrected, but none the less deadly"11

Simply put, the objections to the legitimacy of creeds discussed in the preceding pages are groundless. Confessions are a lawful means of the church discharging its task as "the pillar and ground of the truth."

II. THE USES OF CONFESSIONS

1. A confession is a useful means for the public declaration and defense of the truth.

The church is to "hold fast the form of sound words" (2 Timothy 1:13), to "contend earnestly for the faith which was once for all delivered to the saints" (Jude 3), and to "stand fast with one spirit, with one soul striving for the faith of the gospel" (Philippians 1:27). In the fulfillment of this task, a confession is a useful tool for discriminating truth from error and for presenting in a small compass the central doctrines of the Bible in their integrity and due proportions.

First, creedal formulation is part of the public teaching task of the church. A confession of faith is a public definition to those outside of our congregations of the central issues of our faith, a testimony to the world of the faith which we hold in distinction from others.

Second, a confession of faith is a helpful instrument in the public instruction of the congregation. A confession is a body of divinity in small compass which can be used to give our people a broad exposure to truth, as well as a hedge against error. It greatly facilitates the promotion of Christian knowledge and a discriminating faith 12 among the people of God and among others who attend upon the public ministry of our churches, as well as being a useful aid to the people of God in the instruction of their children. Moreover, a confession of faith serves as a framework within which our people can knowledgeably receive the preaching of the Word, as well as a framework which alerts them to novelty and error wherever they encounter it.

2. A confession serves as a public standard of fellowship and discipline.

The biblical model of the local church is not a union of those who have agreed to differ but a body marked by peace and unity. The church is to "keep the unity of the Spirit in the bond of peace" (Ephesians 4:3). Its members are to be "of one accord," i.e., one in heart, soul, spirit, mind, and voice (Romans 15:5-6; 1 Corinthians 1:10; Philippians 1:27; 2:2). A confession aids in the protection of a church's unity and in the preservation of its peace. It serves as a basis of ecclesiastical fellowship among those so nearly agreed as to be able to walk and labor together in harmony. It draws together those who hold a common faith and binds them together in one communion.

Jesus said, "Every house divided against itself cannot stand" (Matthew 12:25). Can Calvinists, Arminians, Pelagians, and Unitarians pray, labor, fellowship, and worship together peacefully and profitably, while each maintains and promotes his own notions of truth? Who will lead in worship or preach? Can those who believe that Jesus is God pray with those who regard such worship as idolatry? Can those who profess to be justified by faith in Christ alone commune with those who believe otherwise? Can they sit together at the same sacramental table? Can those who believe in verbal and plenary inspiration share the pulpit with those who deny that doctrine? The only way that those who differ on essential matters can live together in harmony is to call a moratorium on truth; otherwise, they will indeed "make the house of God a miserable Babel."13

As noted earlier, all churches have a creed, either written or understood by its members. And every wise man, before joining, will desire to know what that creed is. He has a right to know what the church believes and the church has a right to know what he believes. Now, to have an unpublished creed as a test of fellowship is disorderly, if not dishonest. Each man is left to discover the creed of the church for himself. And the church itself has no easy way to discern if those who apply for membership are in harmony with the common faith of its members, since the essentials of their common faith are nowhere particularized. A published confession greatly facilitates the evaluation of the doctrinal position of the church by a prospective member, and vice versa.

Nothing short of a confession of faith will satisfy the legitimate claims of a church and its members on one another. As James Bannerman observed, "It is the duty of the church .. .by some formal and public declaration of its own faith, to give assurance to its members of the soundness of its profession, and to receive assurance of theirs."14 A church without a confession of faith may as well advertise that it is prepared to be a harbor for every kind of damning heresy and to be the soil for any who are given to growing the crop of novelty. A church without a confession of faith has the theological and ecclesiastical equivalent of AIDS, with no immunity against the infectious winds of false doctrine.

And what is true of life within the local church is also true of fellowship between local churches. What church, which values the preservation of its own doctrinal purity, as well as its own peace and unity, could safely have fellowship with another body, knowing nothing of its stand on matters of truth and error? With no defined faith or polity, such a non-confessional church might be a source of pollution instead of edification. Under such circumstances, we could not open our pulpits or encourage fellowship among the congregations with a clear conscience.15

Before we leave the subject of creeds as standards of fellowship and discipline, a word needs to be said lest some readers conclude that this means that every member must have advanced views of Bible doctrine in order to gain and maintain membership in a confessional church.

Note the observation of Andrew Fuller: "If a religious community agrees to specify some leading principles which they consider as derived from the Word of God, and judge the belief of them to be necessary in order to any person's becoming or continuing a member with them, it does not follow that those principles should be equally understood, or that all their brethren must have the same degree of knowledge, nor yet that they should understand and believe nothing else. The powers and capacities of different persons are various; one may comprehend more of the same truth than another, and have his views more enlarged by an exceedingly great variety of kindred ideas; and yet the substance of their belief may still be the same. The object of articles [of faith] is to keep at a distance, not those who are weak in the faith, but such as are its avowed enemies."16

3. A creed serves as a concise standard by which to evaluate ministers of the Word.

The minister of the Word is to be a "faithful man" (2 Timothy 2:2), "holding to the faithful word which is according to the teaching ...able to exhort in the sound doctrine" (Tit. 1:9). We are to be on guard against false prophets and apostles. We are to "try the spirits, whether they are of God" (1 John 4:1). We are not to receive an unfaithful man into our homes or to extend to him a brotherly greeting, lest we become partakers in his evil works (2 John 10).

We cannot obey these admonitions simply by receiving the confession that a man believes the Bible. We must know what he believes the Bible teaches on the great issues. A confession of faith makes it relatively simple for the church to inquire about a man's doctrinal soundness over the broad field of biblical truth. Without a confession of faith the church's evaluation of its ministers is haphazard and shallow at best; and, the church will be in great danger of laying hands on novices and heretics, all because it does not measure candidates for the ministry by a broad and deep standard.

And what is true in the church's recognition of its ministers is doubly true when recognizing professors set aside to train men for the ministry. One cannot overestimate the damage done to the churches by carelessness in placing men in theological chairs and in giving them opportunity to shape the malleable minds and souls of young ministerial candidates.

4. Confessions contribute to a sense of historical continuity.

How do we know that we and our people are not an historical anomaly, that we are not the only ones in history who have believed this way? Our confessions tie us to a precious heritage of faith received from the past and are a legacy by which we may pass on to our children the faith of their fathers. This, of course, is no minor issue. A sense of historical continuity greatly contributes to the stability of a church and to the personal spiritual well-being of its members.

CONCLUDING OBSERVATIONS

1. Modern Christianity is awash in a flood of doctrinal relativity. Satan and his forces love the imprecision and ambiguity which are rampant in our day. Spurgeon observed in his day, "The arch-enemy of truth has invited us to level our walls and take away our fenced cities."17 One wonders what Spurgeon would say, were he alive today and could see how far the downgrade has gone.

Those of us who love these old standards have the duty of earnestly contending for the faith once delivered to the saints. We should not surrender our confessions without a fight. As Spurgeon said, speaking of the importance of confessions, "Weapons which are offensive to our enemies should never be allowed to rust."18 The great reformed confessions were hammered out on the anvil of conflict for the faith and they have flown as banners wherever the battle for truth has raged. Where men have abandoned these statements of biblical religion, where latitudinarian opinions have reigned, the cause of God and truth has suffered greatly.

An unwillingness to define with precision the faith that it professes to believe is a symptom that something is desperately wrong with a church and its leadership. It is impossible for such a church to function as "the pillar and ground of the truth," for it is unwilling to define or defend the truth which it professes to hold. The reality of the current situation is that it is not so much the confessions as the churches that are on trial in our day.

2. Periodically it may be necessary to revise the great confessions of faith. We should not, however, revise them at every whim or with every change of theological fashion. These documents were not the productions of haste and they should not be revised in haste. Moreover, those who drew up these great confessional masterpieces were masters in Israel, whose knowledge and practice of the Christian faith has become the bench mark for each succeeding generation. We ought not to alter their doctrinal formulations rashly and foolishly. Nevertheless, our confessions are not inherently sacrosanct or beyond revision and improvement; and, of course, church history did not stop in the seventeenth century. We are faced with errors today which those who drew up the great confessions did not face and which they did not explicitly address. Thus, revision may be necessary at some points; but it is a task to be undertaken with extreme caution.

If in our day we engage in the revision of our confessions, of course we must be determined to go against the spirit of much of modern confessional construction. Modern doctrinal statements are constructed for a different purpose than the old confessions.

Machen observed in his day: "The historic creeds were exclusive of error; they were intended to exclude error; they were intended to set forth the biblical teaching in sharp contrast with what was opposed to the biblical teaching, in order that the purity of the church might be preserved. These modern statements, on the contrary, are inclusive of error. They are designed to make room in the church for just as many people and for just as many types of thought as possible."19

3. Alongside of our appreciation for the great reformed confessions, we must remember that each generation must ground its faith in the Bible. People's faith must not be. rooted only in an allegiance to the confession. In our churches we must seek to make followers of Christ, not just Baptists, or Presbyterians, or Reformed. The confession must not become simply a tradition held without personal conviction rooted in the Word of God. As Professor Murray observed, "When any generation is content to rely upon its theological heritage and refuses to explore for itself the riches of divine revelation, then declension is already under way and heterodoxy will be the lot of the succeeding generation."20

4. The question of honesty comes into view when we address the issue of confessions of faith. Both for churches and for individuals, subscription to a confession ought to be an act marked by moral integrity and truthfulness. Who would dispute the premise that a church should be faithful to its published standards or that a man should be what he says that he is? Yet sadly many churches have departed from their confession while still claiming adherence to the old standards. And many ministers claim allegiance to their church's Confession, when in truth they object to (or have serious mental reservations about) particular articles of faith.

When a church departs from the old paths, if it will not return, let it publicly disavow its confession. While it may grieve us to see such defection from truth, and though the enemies of truth may seize the opportunity to slander and rail, surely it is better and more honest than for the church to continue in hypocrisy.

And what is true of corporate life is also true of personal honesty. Samuel Miller argued that subscribing to a creed is a solemn transaction "which ought to be entered upon with much deep deliberation and humble prayer; and in which, if a man be bound to be sincere in any thing, he is bound to be honest to his God, honest to himself, and honest to the church which he joins."21 Miller goes on to say, "For myself, I know of no transaction, in which insincerity is more justly chargeable with the dreadful sin of 'lying to the Holy Ghost,' than in this."22

In closing I must appeal to pastors. Most of us affirmed adherence to a confession before hands were laid on us. Brethren, we are under solemn obligation before God to walk in the unity of faith in the congregations in which we labor. If we cannot do this honestly, if our views change substantially, we should withdraw and find a group to which we can join ourselves without duplicity. If we are unwilling to do this, we are no longer blameless and without reproach; and, therefore, we are disqualified for the ministry.

Robert Paul Martin

Dr. Robert Paul Martin is a member of Trinity Baptist Church, Montville, New Jersey, USA and serves as Academic Dean and Professor of Biblical Theology at Trinity Ministerial Academy.

References | Introduction

From Bonar's preface to Catechisms of the Scottish Reformation (London, 1866). Reprinted as "Religion Without Theology," Banner of Truth 93 (June 1971): 37.
Quoted by Kenneth L. Gentry, Jr., "In Defense of Creedalism," Banner of Truth 211 (April 1981): p6.
Samuel Miller, The Utility and Importance of Creeds and Confessions (Philadelphia: Presbyterian Board of Publication, 1839; reprint ed. Greenville. SC: A Press. 1987). pp. 33-35.
John Murray, Collected Writings, 1:281
A. A. Hodge, The Confession of Faith (reprint ed., London: The Banner of Truth Trust, 1964) ,p. 2.
W.G.T. Shedd, Orthodoxy and Heterodoxy (New York: Charles Scribner's Sons. 1893). pp. 167-68.
Miller, Utility and Importance of Creeds and Confessions, pp. 40.
Ibíd.
Ibíd., pp. 56-7.
Andrew Fuller, Complete Works (Holdsworth & Ball, 1832), vol. 5, pp. 221-2.
B. H. Carroll, Colossians, Ephesians, and Hebrews, in An Interpretation of the English Bible (1948, reprint ed. Grand Rapids: Baker Book House, 1986), p. 140.
John Murray observed: "In many circles today there is the tendency to depreciate, if not deplore, the finesse of theological definition which the Confession exemplifies. This is an attitude to be deprecated. A growing faith grounded in the perfection and finality of Scripture requires increasing particularity and cannot consist with the generalities that make room for error." Collected Writings, 1:317.
Miller, Utility and Importance of Creed and Confessions, pp. 10.
James Bannerman, The Church of Christ (Banner of Truth Trust, 1960), vol. 1, pp. 296.
Where we discover that there is not absolute agreement between our confessions, at least we are able to fellowship with our eyes wide open to those perspectives which divide us.
Fuller, Works, vol. 5, pp. 222.
Quoted by William Cathcart, "Creeds, Advantageous," in The Baptist Encyclopedia (Philadelphia: Louis H. Everts, 1881), p. 294.
Ibíd.
J. G. Machen, "Creeds and Doctrinal Advance," Banner of Truth (November 1970).
Quoted by Allan Harman, "The Place and Significance of Reformed Confessions Today," The Banner of Truth 112 (January 1973): 28
Miller, Utility and Importance of Creeds and Confessions, pp. 98.
Ibíd.

Chapter 1: Of The Holy Scriptures

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience,1 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;2 yet they are not sufficient to give that knowledge of God and His will which is necessary unto salvation.3 Therefore it pleased the Lord at sundry times and in diversified manners to reveal Himself, and to declare (that) His will unto His church;4 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 makes the Holy Scriptures to be most necessary,5 those former ways of God's revealing His will unto His people being now completed.6

1. 2 Ti. 3:15-17; Is. 8:20; Lc. 16:29,31; Ef. 2:20
2. Ro. 1:19-21,32; Ro. 2:12a,14,15; Sal. 19:1-3
3. Sal. 19:1-3 con vv. 7-11; Ro. 1:19-21; 2:12a,14,15 con 1:16,17 y 3:21
4. He. 1:1,2a
5. Pr. 22:19-21; Lc. 1:1-4; 2 P. 1:12-15; 3:1; Dt. 17:18ss.; 31:9ss.,19ss.; 1 Co. 15:1;2 Ts. 2:1,2,15; 3:17; Ro. 1:8-15; G. 4:20; 6:11; 1 Ti. 3:14ss.; Ap. 1:9,19; 2:1, etc.; Ro. 15:4; 2 P. 1:19-21
6. He. 1:1,2a; Hch. 1:21,22; 1 Co. 9:1; 15:7,8; Ef. 2:20
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 Solomen, 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.1

1. 2 Ti. 3:16 con 1 Ti. 5:17,18; 2 P. 3:16

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.1

1. Lc. 24:27,44; Ro. 3:2

The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church,1 but wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God.2

1. Lc. 16:27-31; G. 1:8,9; Ef. 2:20
2. 2 Ti. 3:15; Ro. 1:2; 3:2; Hch. 2:16; 4:25; Mt. 13:35; Ro. 9:17; G. 3:8; Ro. 15:4; 1 Co. 10:11; Mt. 22:32; Lc. 16:17; Mt. 22:41ss; Jn. 10:35; G. 3:16; Hch. 1:16; 2:24ss; 13:34,35; Jn. 19:34-36; 19:24; Lc. 22:37; Mt. 26:54; Jn. 13:18; 2 Ti. 3:16; 2 P. 1:19-21; Mt.5:17,18; 4:1-11

We may be moved and induced by the testimony of the church of God to a high and reverent esteem of the Holy Scriptures;1 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 does abundantly evidence itself to be the Word of God;2 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.3

1. 2 Ti. 3:14,15
2. Jer. 23:28,29; Lc. 16:27-31; Jn. 6:63; 1 P. 1:23-25; He. 4:12,13; Dt. 31:11-13; Jn. 20:31; G. 1:8,9; Mr. 16:15,16
3. Mt. 16:17; 1 Co. 2:14ss.; Jn. 3:3; 1 Co. 2:4,5; 1 Ts. 1:5,6; 1 Jn. 2:20,21con v. 27

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.1 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,2 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.3

1. 2 Ti. 3:15-17; Dt. 4:2; Hch. 20:20,27; Sal. 19:7; 119:6,9,104,128
2. Jn. 6:45; 1 Co. 2:9-14
3. 1 Co. 14:26,40

All things in Scripture are not alike plain in themselves, nor alike clear unto all;1 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.2

1. 2 P. 3:16
2. 2 Ti. 3:15-17
3. 2 Ti. 3:14-17; Sal. 19:7-8; 119:105; 2 P. 1:19; Pr. 6:22,23; Dt.30:11-14

The Old Testament in Hebrew (which was the native language of the people of God of old),1 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.2 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,3 and search them,4 therefore they are to be translated into the vulgar language of every nation unto which they come,5 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.6

1. Ro. 3:2
2. Mt. 5:18
3. Is. 8:20; Hch. 15:15; 2 Ti. 3:16,17; Jn. 10:34-36
4. Dt. 17:18-20; Pr. 2:1-5; 8:34; Jn. 5:39,46
5. 1 Co. 14:6,9,11,12,24,28
6. Col. 3:16; Ro. 15:4

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 are not many, but one), it must be searched by other places that speak more clearly.1

1. Is. 8:20; Jn. 10:34-36; Hch. 15:15,16

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.1

1. Mt. 22:29,31,32; Ef. 2:20; Hch. 28:23-25

Chapter 2: Of God and of the Holy Trinity

The Lord our God is but one only living and true God;1 whose subsistence is in and of Himself,2 infinite in being and perfection; whose essence cannot be comprehended by any but Himself;3 a most pure spirit,4 invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto;5 who is immutable,6 immense,7 eternal,8 incomprehensible, almighty,9 every way infinite, most holy,10 most wise, most free, most absolute; working all things according to the counsel of His own immutable and most righteous will,11 for His own glory;12 most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek Him,13 and withal most just and terrible in His judgments,14 hating all sin,15 and who will by no means clear the guilty.16

1. Dt. 6:4; Jer. 10:10; 1 Co. 8:4,6; 1 Ts. 1:9
2. Is. 48:12
3. Ex. 3:14; Job 11:7,8; 26:14; Sal. 145:3; Ro. 11:33,34
4. Jn. 4:24; 1 Ti. 1:17; Dt. 4:15,16; Lc. 24:39; Hch. 14:11,15; Stg. 5:17
5. Mal. 3:6; Stg. 1:17; 1 R. 8:27; Jer.23:23,24; Sal. 90:2; 1 Ti. 1:17; Gn. 17:1; Ap. 4:8; Is. 6:3; Ro. 16:27; Sal. 115:3; Ex. 3:14
6. Ef. 1:11; Is. 46:10; Pr. 16:4; Ro. 11:36
7. Ex. 34:6,7; 1 Jn. 4:8
8. He. 11:6; Neh. 9:32,33; Sal. 5:5,6; Nah. 1:2,3; Ex. 34:7

God, having all life,1 glory,2 goodness,3 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,4 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,5 and He hath most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever Himself pleases;6 in His sight all things are open and manifest,7 His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent or uncertain;8 He is most holy in all His counsels, in all His works,9 and in all His commands; to Him is due from angels and men, whatsoever worship,10 service, or obedience, as creatures they owe unto the Creator, and whatever He is further pleased to require of them.

1. Jn. 5:26; Hch. 7:2; Sal. 148:13; 119:68; 1 Ti. 6:15; Job 22:2,3; Hch. 17:24,25
2. Ap. 4:11; 1 Ti. 6:15; Ro. 11:34-36; Dn. 4:25,34,35
3. He. 4:13; Ro. 11:33,34; Sal. 147:5; Hch. 15:18; Ez. 11:5
4. Sal. 145:17; Ro. 7:12
5. Ap. 5:12-14

In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit,1 of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided:2 the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father;3 the Holy Spirit proceeding from the Father and the Son;4 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.

1. Mt. 3:16,17; 28:19; 2 Co. 13:14
2. Ex. 3:14; Jn.14:11; 1 Co. 8:6
3. Pr. 8:22-31; Jn. 1:1-3,14,18; 3:16; 10:36; 15:26; 16:28; He. 1:2; 1 Jn. 4:14; Gá. 4:4-6

Chapter 3: Of God's Decree

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;1 yet so as thereby is God neither the author of sin nor hath fellowship with any therein;2 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;3 in which appears His wisdom in disposing all things, and power and faithfulness in accomplishing His decree.4

1. Pr. 19:21; Is. 14:24-27; 46:10,11; Sal. 115:3; 135:6; Ro. 9:19
2. Dn. 4:34,35; Ro. 8:28; 11:36; Ef. 1:11
3. Gn. 18:25; Stg. 1:13; 1 Jn. 1:5
4. Gn. 50:20; 2 S. 24:1; Is. 10:5-7; Mt. 17:12; Jn. 19:11; Hch. 2:23; 4:27,28
5. Nm. 23:19; Ef. 1:3-5

Although God knoweth whatsoever may or can come to pass, upon all supposed conditions,1 yet hath He not decreed anything, because He foresaw it as future, or as that which would come to pass upon such conditions.2

1. 1 S. 23:11,12; Mt. 11:21,23; Hch. 15:18
2. Is. 40:13,14; Ro. 9:11-18; 11:34; 1 Co. 2:16

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,1 to the praise of His glorious grace;2 others being left to act in their sin to their just condemnation, to the praise of His glorious justice.3

1. 1 Ti. 5:21; Mt. 25:34; Ef. 1:5,6
2. n. 12:37-40; Ro. 9:6-24; 1 P. 2:8-10; Jud. 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.1

1. Mt. 22:1-14; Jn. 13:18; Ro. 11:5,6; 1 Co. 7:20-22; 2 Ti. 2:19

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,1 without any other thing in the creature as a condition or cause moving Him thereunto.2

1. Ro. 8:30; Ef. 1:4-6,9; 2 Ti. 1:9
2. Ro. 9:11-16; 11:5,6

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;1 wherefore they who are elected, being fallen in Adam, are redeemed by Christ,2 are effectually called unto faith in Christ, by His Spirit working in due season, are justified, adopted, sanctified,3 and kept by His power through faith unto salvation;4 neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only.5

1. 1 P. 1:2; 2 Ts. 2:13; Ef. 1:4; 2:10
2. 1 Ts. 5:9,10; Tit. 2:14
3. Ro. 8:30; Ef. 1:5; 2 Ts. 2:13
4. n1 P. 1:5
5. Jn. 6:64,65; 8:47; 10:26; 17:9; Ro. 8:28; 1 Jn. 2:19

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;1 so shall this doctrine afford matter of praise,2 reverence, and admiration of God, and of humility,3 diligence, and abundant consolation to all that sincerely obey the gospel.4

1. Dt. 29:29; Ro. 9:20; 11:33
2. 1 Ts. 1:4,5; 2 P. 1:10
3. Ef. 1:6; Ro. 11:33
4. Ro. 11:5,6,20; Col. 3:12
5. 2 P. 1:10
6. Lc. 10:20

Chapter 4: Of Creation

In the beginning it pleased God the Father, Son, and Holy Spirit,1 for the manifestation of the glory of His eternal power,2 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.3

1. He. 1:2; Jn. 1:2,3; Gn. 1:2; Job 26:13; 33:4
2. Ro. 1:20; Jer. 10:12; Sal. 104:24; 33:5,6; Pr. 3:19; Hch. 14:15,16
3. Gn. 1:1; Jn. 1:2; Col. 1:16
4. Gn. 2:1-3; Ex. 20:8-11
5. Gn. 1:31; Ec. 7:29; Ro. 5:12

After God had made all other creatures, He created man, male and female,1 with reasonable and immortal souls,2 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;3 having the law of God written in their hearts,4 and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.5

1. Gn. 1:27; 2:7; Stg. 2:26; Mt. 10:28; Ec. 12:7
2. Gn. 1:26,27; 5:1-3; 9:6; Ec. 7:29; 1 Co. 11:7; Stg. 3:9; Col. 3:10; Ef. 4:24
3. Ro. 1:32; 2:12a,14,15; Gn. 3:6; Ec. 7:29; Ro. 5:12

Besides the law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil,1 which while they kept, they were happy in their communion with God, and had dominion over the creatures.2

1. Gn. 1:26,28; 2:17

Chapter 5: Of Divine Providence

God the good Creator of all things, in His infinite power and wisdom does uphold, direct, dispose, and govern all creatures and things,1 from the greatest even to the least,2 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.3

1. Gn. 1:31; 2:18; Sal. 119:68
2. Sal. 145:11; Pr. 3:19; Sal. 66:7
3. He. 1:3; Is. 46:10,11; Dn. 4:34,35; Sal. 135:6; Hch. 17:25-28; Job 38-41
4. Mt. 10:29-31
5. Pr. 15:3; Sal. 104:24; 145:17
6. Col. 1:16,17; Hch. 17:24-28
7. Sal. 33:10,11; Ef. 1:11
8. Is. 63:14; Ef. 3:10; Ro. 9:17; Gn. 45:7; Sal. 145:7

Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly;1 so that there is not anything befalls any by chance, or without His providence;2 yet by the same providence He ordered them to fall out according to the nature of second causes, either necessarily, freely, or contingently.3

1. Hch. 2:23; Pr. 16:33
2. Gn. 8:22; Jer. 31:35; Ex. 21:13; Dt. 19:5; Is. 10:6,7; Lc. 13;3,5; Hch. 27:31; Mt. 5:20,21; Fil. 1:19; Pr. 20:18; Lc. 14:25ss.; Pr. 21:31; 1 R. 22:28,34; Rt. 2:3

God, in his ordinary providence makes use of means,1 yet is free to work without,2 above,3 and against them4 at His pleasure.

1. Hch. 27:22,31,44; Is. 55:10,11; Os. 2:21,22
2. Os. 1:7; Lc. 1:34,35
3. Ro. 4:19-21
4. Ex. 3:2,3; 2 R. 6:6; Dn. 3:27

The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in His providence, that His determinate counsel extends itself even to the first fall, and all other sinful actions both of angels and men;1 and that not by a bare permission, which also He most wisely and powerfully binds, and otherwise orders and governs,2 in a manifold dispensation to His most holy ends;3 yet so, as the sinfulness of their acts proceeds 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.4

1. Ro. 11:32-34; 2 S. 24:1; 1 Cr. 21:1; 1 R. 22:22,23; 2 S. 16:10; Hch. 2:23; 4:27,28
2. Hch. 14:16; 2 R. 19:28; Gn. 50:20; Is. 10:6,7,12
3. Stg. 1:13,14,17; 1 Jn. 2:16; Sal. 50:21

The most wise, righteous, and gracious God does often times 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.1 So that whatsoever befalls any of His elect is by His appointment, for His glory, and their good.2

1. 2 Cr. 32:25,26,31; 2 S. 24:1; Lc. 22:34,35; Mr. 14:66-72; Jn. 21:15-17
2. Ro. 8:28

As for those wicked and ungodly men whom God, as the righteous judge, for former sin does blind and harden;1 from them He not only withholds His grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts;2 but sometimes also withdraws the gifts which they had,3 and exposes them to such objects as their corruption makes occasion of sin;4 and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan,5 whereby it comes to pass that they harden themselves, under those means which God uses for the softening of others.6

1. Ro. 1:24-26,28; 11:7,8
2. Dt. 29:4
3. Mt. 13:12; 25:29
4. Dt. 2:30; 2 R. 8:12,13
5. Sal. 81:11,12; 2 Ts. 2:10-12
6. Ex. 7:3; 8:15,32; 2 Co. 2:15,16; Is. 6:9,10; 8:14; 1 P. 2:7; Hch. 28:26,27; Jn. 12:39,40

As the providence of God does in general reach to all creatures, so after a more special manner it takes care of His church, and disposes of all things to the good thereof.1

1. Pr. 2:7,8; Am. 9:8,9; 1 Ti. 4:10; Ro. 8:28; Ef. 1:11,22; 3:10,11,21; Is. 43:3-5,14

Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof

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,1 yet he did not long abide in this honor; 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 to them, in eating the forbidden fruit,2 which God was pleased, according to His wise and holy counsel to permit, having purposed to order it to His own glory.

1. Ec. 7:29; Ro. 5:12a, 14,15; Gn. 2:17; 4:25-5:3
2. Gn. 3:1-7; 2 Co. 11:3; 1 Ti. 2:14
3. Ro. 11:32-34; 2 S. 24:1; 1 Cr. 21:1; 1 R. 22:22,23; 2 S. 16:10; Hch. 2:23; 4:27,28

Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all:1 all becoming dead in sin,2 and wholly defiled in all the faculties and parts of soul and body.3

1. Gn. 3:22-24; Ro. 5:12ss.; 1Co. 15:20-22; Sal. 51:4,5; 58:3; Ef. 2:1-3; Gn. 8:21; Pr. 22:15
2. Gn. 2:17; Ef. 2:1; Tit. 1:15; Gn. 6:5; Jer. 17:9; Ro. 3:10-18; 1:21; Ef. 4:17-19; Jn. 5:40; Ro. 8:7

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,1 being now conceived in sin,2 and by nature children of wrath,3 the servants of sin, the subjects of death,4 and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free.5

1. Ro. 5:12ss.; 1 Co. 15:20-22; Sal. 51:4,5; 58:3; Ef. 2:1-3; Gn. 8:21; Pr. 22:15; Job 14:4; 15:14

From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil,1 do proceed all actual transgressions.2

1. Mt. 7:17,18; 12:33-35; Lc. 6:43-45; Jn. 3:3,5; 6:37,39,40,44,45,65; Ro. 3:10-12; 5:6; 7:18; 8:7,8; 1 Co. 2:14
2. Mt. 7:17-20; 12:33-35; 15:18-20

The corruption of nature, during this life, does remain in those that are regenerated;1 and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin.2

1. 1 Jn. 1:8-10; 1 R. 8:46; Sal. 130:3; 143:2; Pr. 20:9; Ec. 7:20; Ro. 7:14-25; Stg. 3:2
2. Sal. 51:4,5; Pr. 22:15; Ef. 2:3; Ro. 7:5,7,8,17,18,25; 8:3-13; Gá. 5:17-24; Pr. 15:26; 21:4; Gn. 8:21; Mt. 5:27,28

Chapter 7: Of God's Covenant

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.1

1. Job 35:7,8; Sal. 113:5,6; Is. 40:13-16; Lc. 17:5-10; Hch. 17:24,25

Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace,1 wherein He freely offers unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved;2 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

1. Gn. 3:15; Sal. 110:4 (con He. 7:18-22; 10:12-18); Ef. 2:12 (con Ro. 4:13-17 y Gá. 3:18-22); He. 9:15
2. Jn. 3:16; Ro. 10:6,9; Gá. 3:11
3. Ez. 36:26,27; Jn. 6:44,45

This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman,1 and afterwards by farther steps, until the full discovery thereof was completed in the New Testament;2 and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect;3 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.4

1. Gn. 3:15; Ro. 16:25-27; Ef. 3:5; Tit. 1:2; He. 1:1,2
2. Sal. 110:4; Ef. 1:3-11; 2 Ti. 1:9
3. Jn. 8:56; Ro. 4:1-25; Gá. 3:18-22; He. 11:6,13,39,40

Chapter 8: Of Christ the Mediator

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;1 the prophet,2 priest,3 and king;4 head and savior of the church,5 the heir of all things,6 and judge of the world;7 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.8

1. Is. 42:1; Jn. 3:16
2. 1 P. 1:19
3. Sal. 110:4; He. 7:21,22
4. 1 Ti. 2:5; Hch. 3:22; He. 5:5,6; Sal. 2:6; Lc. 1:33; Ef. 1:22,23; 5:23; He. 1:2; 17:31
5. Ro. 8:30; Jn. 17:6; Is. 53:10; Sal. 22:30; 1 Ti. 2:6; Is. 55:4,5; 1 Co. 1:30

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 upholds and governs all things He has made, did, when the fullness of time was complete, take upon Him man's nature, with all the essential properties and common infirmities of it,1 yet without sin;2 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;3 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.4

1. Jn. 8:58; Jl. 2:32 con Ro. 10:13; Sal. 102:25 con He. 1:10; 1 P. 2:3 con Sal. 34:8; Is. 8:12,13 con 3:15; Jn. 1:1; 5:18; 20:28; Ro. 9:5; Tit. 2:13; He. 1:8,9; Fil. 2:5,6; 2 P. 1:1; 1 Jn. 5:20
2. Gá. 4:4
3. He. 10:5; Mr. 14:8; Mt. 26:12,26; Lc. 7:44-46; Jn. 13:23; Mt. 9:10-13; 11:19; Lc. 22:44; He. 2:10; 5:8; 1 P. 3:18; 4:1; Jn. 19:32-35; Mt. 26:36-44; Stg. 2:26; Jn. 19:30; Lc. 23:46; Mt. 26:39; 9:36; Mr. 3:5; 10:14; Jn. 11:35; Lc. 19:41-44; 10:21; Mt. 4:1-11; He. 4:15 con Stg. 1:13; Lc. 5:16; 6:12; 9:18,28; 2:40,52; He. 5:8,9
4. Mt. 4:2; Mr. 11:12; Mt. 21:18; Jn. 4:7; 19:28; 4:6; Mt. 8:24; Ro. 8:3; He. 5:8; 2:10,18; Gá. 4:4
5. Is. 53:9; Lc. 1:35; Jn. 8:46; 14:30; Ro. 8:3; 2 Co. 5:21; He. 4:15; 7:26; 9:14; 1 P. 1:19; 2:22; 1 Jn. 3:5
6. Ro. 1:3,4; 9:5
7. Ver ref. 1 arriba
8. Hch. 2:22; 13:38; 17:31; 1 Co. 15:21; 1 Ti. 2:5
9. Ro. 1:3,4; Gá. 4:4,5; Fil. 2:5-11

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,1 having in Him all the treasures of wisdom and knowledge;2 in whom it pleased the Father that all fullness should dwell,3 to the end that being holy, harmless, undefiled,4 and full of grace and truth,5 He might be throughly furnished to execute the office of mediator and surety;6 which office He took not upon himself, but was thereunto called by His Father;7 who also put all power and judgement in His hand, and gave Him commandment to execute the same.8

1. Sal. 45:7; Col. 1:19; 2:3; He. 7:26; Jn. 1:14; Hch. 10:38; He. 7:22
2. He. 5:5; Jn. 5:22,27; Mt. 28:18; Hch. 2:36

This office the Lord Jesus did most willingly undertake,1 which that He might discharge He was made under the law,2 and did perfectly fulfill it, and underwent the punishment due to us, which we should have born and suffered,3 being made sin and a curse for us;4 enduring most grievous sorrows in His soul, and most painful sufferings in His body;5 was crucified, and died, and remained in the state of the dead, yet saw no corruption:6 on the third day He arose from the dead7 with the same body in which He suffered,8 with which He also ascended into heaven,9 and there sits at the right hand of His Father making intercession,10 and shall return to judge men and angels at the end of the world.11

1. Sal. 40:7,8 con He. 10:5-10; Jn. 10:18; Fil. 2:8
2. Gá. 4:4
3. Mt. 3:15; 5:17
4. Mt. 26:37,38; Lc. 22:44; Mt. 27:46
5. Mt. 26-27
6. Fil. 2:8; Hch. 13:37
7. Jn. 20:25,27
8. Hch. 1:9-11
9. Ro. 8:34; He. 9:24
10. Hch. 10:42; Ro. 14:9,10; Hch. 1:11; Mt. 13:40-42; 2 P. 2:4; Jud. 6

The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He through the eternal Spirit once offered up to God, has fully satisfied the justice of God,1 procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father has given unto Him.2

1. Ro. 5:19; Ef. 5:2
2. He. 9:14,16; 10:10,14
3. Ro. 3:25,26; He. 2:17; 1 Jn. 2:2; 4:10
4. 2 Co. 5:18,19; Col. 1:20-23
5. He. 9:15; Ap. 5:9,10
6. Jn. 17:2

Although the price of redemption was not actually paid by Christ until 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;1 and the Lamb slain from the foundation of the world,2 being the same yesterday, and today and for ever.3

1. Gá. 4:4,5; Ro. 4:1-9
2. Gn. 3:15; 1 P. 1:10,11
3. Ap. 13:8
4. He. 13:8

Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture, attributed to the person denominated by the other nature.1

1. Jn. 3:13; Hch. 20:28

To all those for whom Christ has obtained eternal redemption, He does certainly and effectually apply and communicate the same, making intercession for them;1 uniting them to Himself by His Spirit, revealing to them, in and by His Word, the mystery of salvation, persuading them to believe and obey,2 governing their hearts by His Word and Spirit,3 and overcoming all their enemies by His almighty power and wisdom,4 in such manner and ways as are most consonant to His wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.5

1. Jn.6:37,39; 10:15,16; 17:9
2. 1 Jn. 2:1,2; Ro. 8:34
3. Ro. 8:1,2
4. Jn. 15:13,15; 17:6; Ef. 1:7-9
5. 1 Jn. 5:20
6. Jn. 14:16; He. 12:2; Ro. 8:9,14; 2 Co. 4:13; Ro. 15:18,19; Jn. 17:17
7. Sal. 110:1; 1 Co. 15:25,26; Col. 2:15
8. Ef. 1:9-11
9. 1 Jn. 3:8; Ef. 1:8

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.1

1. 1 Ti. 2:5

This number and order of offices is necessary; for in respect of our ignorance, we stand in need of His prophetical office;1 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;2 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.3

1. Jn. 1:18
2. Col. 1:21; Gá. 5:17; He. 10:19-21
3. Jn. 16:8; Sal. 110:3; Lc. 1:74,75

Chapter 9: Of Free Will

God has 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.1

1. Mt. 17:12; Stg. 1:14; Dt. 30:19

Man, in his state of innocency, had freedom and power to will and to do that which was good and well-pleasing to God,1 but yet was unstable, so that he might fall from it.2

1. Ec. 7:29
2. Gn. 3:6

Man, by his fall into a state of sin, has wholly lost all ability of will to any spiritual good accompanying salvation;1 so as a natural man, being altogether averse from that good, and dead in sin,2 is not able by his own strength to convert himself, or to prepare himself thereunto.3

1. Ro. 6:16,20; Jn. 8:31-34; Ef. 2:1; 2 Co. 3:14; 4:3,4; Jn. 3:3; Ro. 7:18; 8:7; 1 Co. 2:14; Mt. 7:17,18; 12:33-37; Lc. 6:43-45; Jn. 6:44; Jer. 13:23; Jn. 3:3,5; 5:40; 6:37,39,40,44,45,65; Hch. 7:51; Ro. 3:10-12; Stg. 1:18; Ro. 9:16-18; Jn. 1:12,13; Hch. 11:18; Fil. 1:29; Ef. 2:8,9

When God converts a sinner, and translates him into the state of grace, He frees him from his natural bondage under sin,1 and by His grace alone enables him freely to will and to do that which is spiritually good;2 yet so as that by reason of his remaining corruptions, he does not perfectly, nor only will, that which is good, but does also will that which is evil.3

1. Col. 1:13; Jn. 8:36; Fil. 2:13
2. Ro. 7:14-25; Gá. 5:17

This will of man is made perfectly and immutably free to good alone in the state of glory only.1

1. Ef. 4:13; He. 12:23

Chapter 10: Of Effectual Calling

Those whom God hath predestinated unto life, He is pleased in His appointed, and accepted time, effectually to call,1 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;2 enlightening their minds spiritually and savingly to understand the things of God;3 taking away their heart of stone, and giving to them a heart of flesh;4 renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ;5 yet so as they come most freely, being made willing by His grace.6

1. Ro. 8:28,29
2. Ro. 8:29,30; 9:22-24; 1 Co. 1:26-28; 2 Ts. 2:13,14; 2 Ti. 1:9
3. Jn. 3:8; Ef. 1:11
4. Mt. 22:14; 1 Co. 1:23,24; Ro. 1:6; 8:28; Jud. 1; Sal. 29; Jn. 5:25; Ro. 4:17
5. 2 Ts. 2:14; 1 P. 1:23-25; Stg. 1:17-25; 1 Jn. 5:1-5; Ro. 1:16,17; 10:14; He. 4:12
6. Jn. 3:3,5,6,8; 2 Co. 3:3,6
7. Ro. 8:2; 1 Co. 1:9; Ef. 2:1-6; 2 Ti. 1:9,10
8. Hch. 26:18; 1 Co. 2:10,12; Ef. 1:17,18
9. Ez. 36:26
10. Dt. 30:6; Ez. 36:27; Jn. 6:44,45; Ef. 1:19; Fil. 2:13
11. Sal. 110:3; Jn. 6:37; Ro. 6:16-18

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,1 being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit;2 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

1. 2 Ti. 1:9; Tit. 3:4,5; Ef. 2:4,5,8,9; Ro. 9:11
2. 1 Co. 2:14; Ro. 8:7; Ef. 2:5
3. Ef. 1:19,20; Jn. 6:37; Ez. 36:27; Jn. 5:25

Elect infants dying in infancy are regenerated and saved by Christ through the Spirit;1 who works when, and where, and how He pleases;2 so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word. * Chosen does not appear in some editions of the Confession, but does appear in the original.

1. Jn. 3:8

Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit,1 yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved:2 much less can men that do not receive 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.3

1. Mt. 22:14; Mt. 13:20,21; He. 6:4,5; Mt. 7:22
2. Jn. 6:44,45,64-66; 8:24
3. Hch. 4:12; Jn. 4:22; 17:3

Chapter 11: Of Justification

Those whom God effectually calls, he also freely justifies,1 not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous;2 not for anything wrought in them, or done by them, but for Christ's sake alone;3 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,4 which faith they have not of themselves; it is the gift of God.5

1. Ro. 3:24; 8:30
2. Ro. 4:5-8; Ef. 1:7
3. 1 Co. 1:30,31; Ro. 5:17-19
4. Fil. 3:9; Ef. 2:7,8; 2 Co. 5:19-21; Tit. 3:5,7; Ro. 3:22-28; Jer. 23:6; Hch. 13:38,39

Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification;6 yet is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.7

1. Ro. 1:17; 3:27-31; Fil. 3:9; Gá. 3:5
2. Gá. 5:6; Stg. 2:17,22,26

Christ, by his obedience and death, did fully discharge the debt of all those who are justified; and did, by the sacrifice of himself in the blood of his cross, undergoing in their stead the penalty due to them, make a proper, real, and full satisfaction to God’s justice in their behalf;8 yet, in as much 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,9 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.10

1. Ro. 5:8-10,19; 1 Ti. 2:5,6; He. 10:10,14; Is. 53:4-6,10-12
2. Ro. 8:32
3. 2 Co. 5:21; Mt. 3:17; Ef. 5:2
4. Ro. 3:24; Ef. 1:7
5. Ro. 3:26; Ef. 2:7

God did from all eternity decree to justify all the elect,11 and Christ did in the fullness of time die for their sins, and rise again for their justification;12 nevertheless, they are not justified personally, until the Holy Spirit in time does actually apply Christ to them.13

1. 1 P. 1:2,19,20; Gá. 3:8; Ro. 8:30
2. Ro. 4:25; Gá. 4:4; 1 Ti. 2:6
3. Col. 1:21,22; Tit. 3:4-7; Gá. 2:16; Ef. 2:1-3

God continues to forgive the sins of those that are justified,14 and although they can never fall from the state of justification,15 yet they may, by their sins, fall under God’s fatherly displeasure;16 and in that condition they usually do not have the light of his countenance restored to them, until they humble themselves, beg pardon, and renew their faith and repentance.17

1. Mt. 6:12; 1 Jn. 1:7–2:2; Jn. 13:3-11
2. Lc. 22:32; Jn. 10:28; He. 10:14
3. Sal. 32:5; 51:7-12; Mt. 26:75; Lc. 1:20

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.18

1. Gá. 3:9; Ro. 4:22-24

Chapter 12: Of Adoption

A todos aquellos que son justificados,1 Dios se dignó,2 en su único Hijo Jesucristo y por amor de éste,3 hacerles partícipes de la gracia de la adopción, por la cual son incluidos en el número de los hijos de Dios y gozan de sus libertades y privilegios, tienen su nombre escrito sobre ellos,4 reciben el espíritu de adopción, tienen acceso al trono de la gracia con confianza, se les capacita para clamar: “Abba, Padre,”5 se les compadece, protege, provee y corrige como por un Padre, pero nunca se les desecha, sino que son sellados para el día de la redención,6 y heredan las promesas como herederos de la salvación eterna.71. Gá. 3:24-26

2. 1 Jn. 3:1-3
3. Ef. 1:5; Gá.4:4,5; Ro. 8:17,29
4. Ro. 8:17; Jn. 1:12; 2 Co. 6:18; Ap. 3:12
5. Ro. 8:15; Ef. 3:12; Ro. 5:2; Gá. 4:6; Ef. 2:18
6. Sal. 103:13; Pr. 14:26; Mt. 6:30,32; 1 P. 5:7; He. 12:6; Is. 54:8,9; Lm. 3:31; Ef. 4:30
7. Ro. 8:17; He. 1:14; 9:15

Chapter 13: Of Sanctification

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,1 through the same virtue, by his Word and Spirit dwelling in them;2 the dominion of the whole body of sin is destroyed,3 and the several lusts of it are more and more weakened and mortified,4 and they more and more quickened and strengthened in all saving graces,5 to the practice of all true holiness, without which no man shall see the Lord.6

1. Jn. 3:3-8; 1 Jn. 2:29; 3:9,10; Ro. 1:7; 2 Co. 1:1; Ef. 1:1; Fil. 1:1; Col. 3:12; Hch. 20:32; 26:18; Ro. 15:16; 1 Co. 1:2; 6:11; Ro. 6:1-11
2. 1 Ts. 5:23; Ro. 6:19,22
3. 1 Co. 6:11; Hch. 20:32; Fil. 3:10; Ro. 6:5,6
4. Jn. 17:17; Ef. 5:26; 3:16-19; Ro. 8:13
5. Ro. 6:14; Gá. 5:24; Ro. 8:13; Col. 1:11; Ef. 3:16-19; 2 Co. 7:1; Ro. 6:13; Ef. 4:22-25; Gá. 5:17
6. He. 12:14

This sanctification is throughout the whole man,7 yet imperfect in this life; there abides still some remnants of corruption in every part,8 wherefrom arises a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.9

1. 1 Ts. 5:23; 1 Jn. 1:8,10; Ro. 7:18,23; Fil. 3:12
2. 1 Co. 9:24-27; 1 Ti. 1:18; 6:12; 2 Ti. 4:7
3. Gá. 5:17; 1 P. 2:11

In which war, although the remaining corruption for a time may much prevail,10 yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome;11 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 has prescribed to them.12

1. Ro. 7:23
2. Ro. 6:14; 1 Jn. 5:4; Ef. 4:15,16
3. 2 P. 3:18; 2 Co. 7:1; 3:18; Mt. 28:20

Chapter 14: 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,1 and is ordinarily wrought by the ministry of the Word;2 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.3

1. Jn. 6:37, 44; Hch. 11:21,24; 13:48; 14:27; 15:9; 2 Co. 4:13; Ef. 2:8; Fil. 1:29; 2 Ts. 2:13; 1 P. 1:2
2. Ro. 10:14,17; Lc. 17:5; Hch. 20:32; Ro. 4:11; 1 P. 2:2

By this faith a Christian believes to be true whatsoever is revealed in the Word for the authority of God himself,4 and also apprehends an excellency therein above all other writings and all things in the world,5 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 consequently believed;6 and also acts differently upon that which each particular passage thereof contains; yielding obedience to the commands,7 trembling at the threatenings,8 and embracing the promises of God for this life and that which is to come;9 but the principle 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.10

1. Hch. 24:14; 1 Ts. 2:13; Sal. 19:7-10; 119:72
2. Jn. 15:14; Ro. 16:26
3. Is. 66:2
4. 1 Ti. 4:8; He. 11:13
5. Jn. 1:12; Hch. 15:11; 16:31; Gá. 2:20

This faith, although it be in different stages, and may be weak or strong,11 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;12 and therefore, though it may be many times assailed and weakened, yet it gets the victory,13 growing up in many to the attainment of a full assurance through Christ,14 who is both the author and finisher of our faith.15

1. Mt. 6:30; 8:10,26; 14:31; 16:8; Mt. 17:20; He. 5:13,14; Ro. 4:19,20
2. Stg. 2:14; 2 P. 1:1; 1 Jn. 5:4
3. Lc. 22:31,32; Ef. 6:16; 1 Jn. 5:4,5
4. Sal. 119:114; He. 6:11,12; 10:22,23
5. He. 12:2

Chapter 15: Of Repentance Unto Life and Salvation

A aquellos de los elegidos que se convierten en la madurez, habiendo vivido por algún tiempo en el estado natural,1 y habiendo servido en el mismo a diversas concupiscencias y placeres, Dios, al llamarlos eficazmente, les da arrepentimiento para vida.2

1. Tit. 3:2-5
2. 2 Cr. 33:10-20; Hch. 9:1-19; 16:29,30
Whereas there is none that does good and does not sin,2 and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall in to great sins and provocations; God has, in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation.3

1. Sal. 130:3; 143:2; Pr.20:9; Ec. 7:20
2. 2 S. 11:1-27; Lc. 22:54-62
3. Jer. 32:40; Lc. 22:31,32; 1 Jn. 1:9

This saving repentance is an evangelical grace,4 whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, does, by faith in Christ, humble himself for it with godly sorrow, detestation of it, and self–abhorrancy,5 praying for pardon and strength of grace, with a purpose and endeavor, by supplies of the Spirit, to walk before God unto all well–pleasing in all things.6

1. Hch. 5:31; 11:18; 2 Ti. 2:25
2. Sal. 51:1-6; 130:1-3; Lc. 15:17-20; Hch. 2:37,38
3. Sal. 130:4; Mt. 27:3-5; Mr. 1:15
4. Ez. 16:60-63; 36:31,32; Zc. 12:10; Mt. 21:19; Hch. 15:19; 20:21; 26:20; 2 Co. 7:10,11; 1 Ts. 1:9
5. Pr. 28:13; Ez. 36:25; 18:30,31; Sal. 119:59,104,128; Mt. 3:8; Lc. 3:8; Hch. 26:20; 1 Ts. 1:9

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.7

1. Ez. 16:60; Mt. 5:4; 1 Jn. 1:9
2. Lc. 19:8; 1 Ti. 1:13,15

Such is the provision which God has 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,8 yet there is no sin so great that it shall bring damnation to them that repent,9 which makes the constant preaching of repentance necessary.

1. Sal. 130:3; 143:2; Ro. 6:23
2. Is. 1:16-18; 55:7; Hch. 2:36-38

Chapter 16: Of Good Works

Good works are only such as God has commanded in his Holy Word,1 and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretense of good intentions.2

1. Mi. 6:8; Ro. 12:2; He. 13:21; Col. 2:3; 2 Ti. 3:16,17
2. Mt. 15:9 con Is. 29:13; 1 P. 1:18; Ro. 10:2; Jn. 16:2; 1 S. 15:21-23; 1 Co. 7:23; Gá. 5:1; Col. 2:8,16-23

These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith;3 and by them believers manifest their thankfulness,4 strengthen their assurance,5 edify their brethren, adorn the profession of the gospel,6 stop the mouths of the adversaries, and glory God,7 whose workmanship they are, created in Christ Jesus thereunto,8 that having their fruit unto holiness they may have the end eternal life.9

1. Stg. 2:18,22; Gá. 5:6; 1 Ti. 1:5
2. Sal. 116:12-14; 1 P. 2:9,12; Lc. 7:36-50 con Mt. 26:1-11
3. 1 Jn. 2:3,5; 3:18,19; 2 P. 1:5-11
4. 2 Co. 9:2; Mt. 5:16
5. Mt. 5:16; Tit. 2:5,9-12; 1 Ti. 6:1; 1 P. 2:12
6. 1 P. 2:12,15; Tit. 2:5; 1 Ti. 6:1
7. Ef. 2:10; Fil. 1:11; 1 Ti. 6:1; 1 P. 2:12; Mt. 5:16
8. Ro. 6:22; Mt. 7:13,14,21-23

Their ability to do good works is not all of themselves, but wholly from the Spirit of Christ;10 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 and to will and to do of his good pleasure;11 yet they are 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.12

1. Ez. 36:26,27; Jn. 15:4-6; 2 Co. 3:5; Fil. 2:12,13; Ef. 2:10
2. Ro. 8:14; Jn. 3:8; Fil. 2:12,13; 2 P. 1:10; He. 6:12; 2 Ti. 1:6; Jud. 20,21

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.13

1. R. 8:46; 2 Cr. 6:36; Sal. 130:3; 143:2; Pr. 20:9; Ec. 7:20; Ro. 3:9,23; 7:14 ss.; Gá. 5:17; 1 Jn. 1:6-10; Lc. 17:10

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;14 but when we have done all we can, we have done but our duty, and are unprofitable servants; and because they are good they proceed from his Spirit,15 and as they are wrought by us they are defiled and mixed with so much weekness and imperfection, that they cannot endure the severity of God’s punishment.16

1. Ro. 8:18
2. Job 22:3; 35:7; Lc. 17:10; Ro. 4:3; 11:3
3. Gá. 5:22,23
4. 1 R. 8:46; 2 Cr. 6:36; Sal. 130:3; 143:2; Pr. 20:9; Ec. 7:20; Ro. 3:9,23; 7:14ss.; Gá. 5:17; 1 Jn. 1:6-10

Yet notwithstanding the persons of believers being accepted through Christ, their good works also are accepted in him;17 not as thought they were in this life wholly unblamable and unreprovable in God’s sight, but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfection.18

1. Ex. 28:38; Ef. 1:6,7; 1 P. 2:5
2. 1 R. 8:46; 2 Cr. 6:36; Sal. 130:3; 143:2; Pr. 20:9; Ec. 7:20; Ro. 3:9,23; 7;14ss.; Gá. 5:17; 1 Jn. 1:6-10
3. He. 6:10; Mt. 25:21,23

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 to others;19 yet because they proceed not from a heart purified by faith,20 nor are done in a right manner according to the Word,21 nor to a right end, the glory of God,22 they are therfore sinful, and cannot please God, nor make a man meet to receive the grace from God,23 and yet their neglect for them is more sinful and displeasing to God.24

1. 1 R. 21:27-29; 2 R. 10:30,31; Ro. 2:14; Fil. 1:15-18
2. Gn. 4:5 con He. 11:4-6; 1 Ti. 1:5; Ro. 14:23; Gá. 5:6
3. 1 Co. 13:3; Is. 1:12
4. Mt. 6:2,5,6; 1 Co. 10:31
5. Ro. 9:16; Tit. 1:15; 3:5
6. 1 R. 21:27-29; 2 R. 10:30,31; Sal. 14:4; 36:3

Chapter 17: Of The Perseverance of the Saint

Those whom God has 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, from which source he still begets and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality;1 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,2 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 engraved upon the palm of his hands, and their names having been written in the book of life from all eternity.3

1. Jn. 10:28,29; Fil. 1:6; 2 Ti. 2:19; 2 P.1:5-10; 1 Jn. 2:19
2. Sal. 89:31,32; 1 Co. 11:32; 2 Ti. 4:7
3. Sal. 102:27; Mal. 3:6; Ef. 1:14; 1 P. 1:5; Ap. 13:8

This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election,4 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,5 the oath of God,6 the abiding of his Spirit, and the seed of God within them,7 and the nature of the covenant of grace;8 from all which ariseth also the certainty and infallibility thereof.

1. Fil. 2:12,13; Ro. 9:16; Jn. 6:37,44
2. Mt. 24:22,24,31; Ro. 8:30; 9:11,16; 11:2,29; Ef. 1:5-11
3. Ef. 1:4; Ro. 5:9,10; 8:31-34; 2 Co. 5:14; Ro. 8:35-38; 1 Co. 1:8,9; Jn. 14:19; 10:28,29
4. He. 6:16-20
5. 1 Jn. 2:19,20,27; 3:9; 5:4,18; Ef. 1:13; 4:30; 2 Co. 1:22; 5:5; Ef. 1:14
6. Jer. 31:33,34; 32:40; He. 10:11-18; 13:20,21

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,9 whereby they incur God's displeasure and grieve his Holy Spirit,10 come to have their graces and comforts impaired,11 have their hearts hardened, and their consciences wounded,12 hurt and scandalize others, and bring temporal judgments upon themselves,13 yet shall they renew their repentance and be preserved through faith in Christ Jesus to the end.14

1. Mt. 26:70,72,74
2. Sal. 38:1-8; Is. 64:5-9; Ef. 4:30; 1 Ts. 5:14
3. Sal. 51:10-12
4. Sal. 32:3,4; 73:21,22
5. 2 S. 12:14; 1 Co. 8:9-13; Ro. 14:13-18; 1 Ti. 6:1,2; Tit. 2:5
6. 2 S. 12:14ss.; Gn. 19:30-38; 1 Co. 11:27-32
7. Lc. 22:32,61,62; 1 Co. 11:32; 1 Jn. 3:9; 5:18

Chapter 18: Of the Assurance of Grace and Salvation

Although temporary believers and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and in a state of salvation, which hope of theirs shall perish;1 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,2 which hope shall never make them ashamed.3

1. Jer. 17:9; Mt. 7:21-23; Lc. 18:10-14; Jn. 8:41; Ef. 5:6,7; Gá. 6:3,7-9
2. Ro. 5:2,5; 8:16; 1 Jn. 2:3; 3:14,18,19,24; 5:13; 2 P. 1:10

This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible assurance of faith,4 founded on the blood and righteousness of Christ revealed in the Gospel;5 and also upon the inward evidence of those graces of the Spirit unto which promises are made,6 and on the testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God;7 and, as a fruit thereof, keeping the heart both humble and holy.8

1. Ro. 5:2,5; He. 6:11,19,20; 1 Jn. 3:2,14; 4:16; 5:13,19,20
2. He. 6:17,18; 7:22; 10:14,19
3. Mt. 3:7-10; Mr. 1:15; 2 P. 1:4-11; 1 Jn. 2:3; 3:14,18,19,24; 5:13
4. Ro. 8:15,16; 1 Co. 2:12; Gá. 4:6,7
5. 1 Jn. 3:1-3

This infallible assurance does not so belong to the essence of faith, but that a true believer may wait long, and struggle with many difficulties before he be partaker of it;9 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:10 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;11—so far is it from inclining men to looseness.12

1. Hch. 16:30-34; 1 Jn. 5:13
2. Ro. 8:15,16; 1 Co. 2:12; Gá. 4:4-6 con 3:2; 1 Jn. 4:13; Ef. 3:17-19; He. 6:11,12; 2 P. 1:5-11
3. 2 P. 1:10; Sal. 119:32; Ro. 15:13; Neh. 8:10; 1 Jn. 4:19,16; Ro. 6:1,2,11-13; 14:17; Tit. 2:11-14; Ef. 5:18

True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it,13 by falling into some special sin which wounds the conscience and grieves the Spirit;14 by some sudden or vehement temptation,15 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,16 yet are they never destitute of the seed of God17 and life of faith,18 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,19 and by the which, in the meantime, they are preserved from utter despair.20

1. He. 6:11,12; 2 P. 1:5-11
2. Sal. 51:8,12,14; Ef. 4:30
3. Sal. 30:7; 31:22; 77:7,8; 116:11
4. Is. 50:10
5. 1 Jn. 3:9; Lc. 22:32; Ro. 8:15,16; Gá. 4:5; Sal. 42:5,11

Chapter 19: Of the Law of God

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;1 by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience;2 promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.3

1. Gn. 1:27; Ec. 7:29; Ro. 2:12a, 14,15
2. Gn. 2:16,17
3. Gn. 2:16,17; Ro. 10:5; Gá. 3:10,12

The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the fall,4 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.5

1. Para el Cuarto Mandamiento, Gn. 2:3; Ex. 16; Gn. 7:4; 8:10,12; para el Quinto Mandamiento, Gn. 37:10; para el Sexto Mandamiento, Gn. 4:3-15; para el Séptimo Mandamiento, Gn. 12:17; para el Octavo Mandamiento, Gn. 31:30; 44:8; para el Noveno Mandamiento, Gn. 27:12; para el Décimo Mandamiento, Gn. 6:2; 13:10,11
2. Ro. 2:12a, 14,15
3. Ex. 32:15,16; 34:4,28; Dt. 10:4

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;6 and partly holding forth divers instructions of moral duties,7 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.8

1. He. 10:1; Col. 2:16,17
2. 1 Co. 5:7; 2 Co. 6:17; Jud. 23
3. Col. 2:14,16,17; Ef. 2:14-16

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 modern use.9

1. Lc. 21:20-24; Hch. 6:13,14; He. 9:18,19 con 8:7,13; 9:10; 10:1
2. 1 Co. 5:1; 9:8-10

The moral law does for ever bind all, as well justified persons as others, to the obedience thereof,10 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;11 neither does Christ in the Gospel any way dissolve, but much strengthen this obligation.12

1. Mt. 19:16-22; Ro. 2:14,15; 3:19,20; 6:14; 7:6; 8:3; 1 Ti. 1:8-11; Ro. 13:8-10; 1 Co. 7:19 con Gá. 5:6; 6:15; Ef. 4:25–6:4; Stg. 2:11,12
2. Stg. 2:10,11
3. Mt. 5:17-19; Ro. 3:31; 1 Co. 9:21; Stg. 2:8

Although true believers are not under the law as a covenant of works, to be thereby justified or condemned,13 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;14 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 and unallayed rigour thereof. The promises of it likewise show 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 encourages to the one and deters from the other, is no evidence of his being under the law and not under grace.15

1. Hch. 13:39; Ro. 6:14; 8:1; 10:4; Gá. 2:16; 4:4,5
2. Ro. 7:12,22,25; Sal. 119:4-6; 1 Co. 7:19
3. Ro. 3:20; 7:7,9,14,24; 8:3; Stg. 1:23-25
4. Stg. 2:11; Sal. 119:101,104,128
5. Ef. 6:2,3; Sal. 37:11; Mt. 5:6; Sal. 19:11
6. Lc. 17:10
7. Véase el libro de Proverbios; Mt. 3:7; Lc. 13:3,5; Hch. 2:40; He. 11:26; 1 P. 3:8-13

Neither are the aforementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it,16 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, requires to be done.17

1. Gá. 3:21; Jer. 31:33; Ez. 36:27; Ro. 8:4; Tit. 2:14

Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof

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;1 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
1. Gn. 3:15 con Ef.2:12; Gá. 4:4; He. 11:13; Lc. 2:25,38; 23:51; Ro. 4:13-16; Gá. 3:15-22

This promise of Christ, and salvation by him, is revealed only by the Word of God;3 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;4 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.5
1. Hch. 4:12; Ro. 10:13-15
2. Sal. 19; Ro. 1:18-23
3. Ro. 2:12a; Mt. 28:18-20; Lc. 24:46,47 con Hch. 17:29,30; Ro. 3:9-20

The revelation of the gospel to 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;6 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 made, or can do so;7 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.
1. Mt. 11:20
2. Ro. 3:10-12; 8:7,8

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;8 without which no other means will effect their conversion unto God.9
1. Ro. 1:16,17
2. Jn. 6:44; 1 Co. 1:22-24; 2:14; 2 Co. 4:4,6

Chapter 21: Of Christian Liberty and Liberty of Conscience

La libertad que Cristo ha comprado para los creyentes bajo el evangelio consiste en su libertad de la culpa del pecado, de la ira condenatoria de Dios y de la severidad y maldición de la ley,1 y en ser librados de este presente siglo malo, de la servidumbre de Satanás y del dominio del pecado,2 del mal de las aflicciones, del temor y aguijón de la muerte, de la victoria del sepulcro y de la condenación eterna,3 y también consiste en su libre acceso a Dios, y en rendirle obediencia a El, no por temor servil, sino con un amor filial y una mente dispuesta.4 Todo esto era sustancialmente común también a los creyentes bajo la ley;5 pero bajo el Nuevo Testamento la libertad de los cristianos se ensancha mucho más porque están libres del yugo de la ley ceremonial a que estaba sujeta la Iglesia judaica, y tienen ahora mayor confianza para acercarse al trono de gracia, y experiencias más plenas del libre Espíritu de Dios que aquellas de las que participaron generalmente los creyentes bajo la ley.6

1. Jn. 3:36; Ro. 8:33; Gá. 3:13
2. Gá. 1:4; Ef. 2:1-3; Col. 1:13; Hch. 26:18; Ro. 6:14-18; 8:3
3. Ro. 8:28; 1 Co. 15:54-57; 1 Ts. 1:10; He. 2:14,15
4. Ef. 2:18; 3:12; Ro. 8:15; 1 Jn. 4:18
5. Jn. 8:32; Sal. 19:7-9; 119:14,24,45,47,48,72,97; Ro. 4:5-11; Gá. 3:9; He. 11:27,33,34
6. Jn. 1:17; He. 1:1,2a; 7:19,22; 8:6; 9:23; 11:40; Gá. 2:11ss.; 4:1-3; Col. 2:16,17; He. 10:19-21; Jn. 7:38,39

God alone is Lord of the conscience,12 and has left it free from the doctrines and commandments of men which are in any thing contrary to his word, or not contained in it.13 So that to believe such doctrines, or obey such commands out of conscience, is to betray true liberty of conscience;14 and the requiring of an implicit faith, an absolute and blind obedience, is to destroy liberty of conscience and reason also.15

1. Stg. 4:12; Ro. 14:4; Gá. 5:1
2. Hch. 4:19; 5:29; 1 Co. 7:23; Mt. 15:9
3. Col. 2:20,22,23; Gá. 1:10; 2:3-5; 5:1
4. Ro. 10:17; 14:23; Hch. 17:11; Jn. 4:22; 1 Co. 3:5; 2 Co. 1:24

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,16 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.17

1. Ro. 6:1,2
2. Lc. 1:74,75; Ro. 14:9; Gá. 5:13; 2 P. 2:18,21

Chapter 22: Of Religious Worship and the Sabbath Day

The light of nature shows that there is a God, who has lordship and sovereignty over all; is just, good and does good to 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.1 But the acceptable way of worshipping the true God, is instituted by himself,2 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.3
1. Jer. 10:7; Mr. 12:33
2. Gn. 4:1-5; Ex. 20:4-6; Mt. 15:3,8,9; 2 R. 16:10-18; Lv. 10:1-3; Dt. 17:3; 4:2; 12:29-32; Jos. 1:7; 23:6-8; Mt. 15:13; Col. 2:20-23; 2 Ti. 3:15-17

Religious worship is to be given to God the Father, Son, and Holy Spirit, and to him alone;4 not to angels, saints, or any other creatures;5 and since the fall, not without a mediator,6 nor in the mediation of any other but Christ alone.7
1. Mt. 4:9,10; Jn. 5:23; 2 Co. 13:14
2. Ro. 1:25; Col. 2:18; Ap. 19:10
3. Jn. 14:6; Ef. 2:18; Col. 3:17; 1 Ti. 2:5

Prayer, with thanksgiving, being one part of natural worship, is by God required of all men.8 But that it may be accepted, it is to be made in the name of the Son,9 by the help of the Spirit,10 according to his will;11 with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a known tongue.12
1. Sal. 95:1-7; 100:1-5
2. Jn. 14:13,14
3. Ro. 8:26
4. 1 Jn. 5:14
5. Sal. 47:7; Ec. 5:1,2; He. 12:28; Gn. 18:27; Stg. 5:16; 1:6,7; Mr. 11:24;Mt. 6:12,14,15; Col. 4:2; Ef. 6:18
6. 1 Co. 14:13-19,27,28

Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter;13 but not for the dead,14 nor for those of whom it may be known that they have sinned the sin unto death.15
1. Jn. 5:14; 1 Ti. 2:1,2; Jn. 17:20
2. 2 S. 12:21-23; Lc. 16:25,26; Ap. 14:13; 1 Jn. 5:16

The reading of the Scriptures,16 preaching, and hearing the Word of God,17 teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord;18 as also the administration of baptism,19 and the Lord's supper,20 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,21 and thanksgivings, upon special occasions, ought to be used in an holy and religious manner.22
1. Hch. 15:21; 1 Ti. 4:13; Ap. 1:3
2. 2 Ti. 4:2; Lc. 8:18
3. Col. 3:16; Ef. 5:19
4. Mt. 28:19,20
5. 1 Co. 11:26
6. Est. 4:16; Jl. 2:12; Mt. 9:15; Hch. 13:2,3; 1 Co. 7:5
7. Ex. 15:1-19; Sal. 107

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;23 as in private families24 daily,25 and in secret each one by himself;26 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 calls thereunto.27
23 John 4:21; Mal. 1:11; 1 Tim. 2:8
24 Acts 10:2
25 Matt. 6:11; Ps. 55:17
26 Matt. 6:6
27 Heb. 10:25; Acts 2:42

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 has particularly appointed one day in seven for a sabbath to be kept holy unto him,28 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:29 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.
1. Gn. 2:3; Ex. 20:8-11; Mr. 2:27,28; Ap. 1:10
2. Jn. 20:1; Hch. 2:1; 20:7; 1 Co. 16:1; Ap. 1:10; Col. 2:16,17

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 a holy rest all day, from their own works, words and thoughts, about their worldly employment and recreations,30 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.31
1. Ex. 20:8-11; Neh. 13:15-22; Is. 58:13,14; Ap. 1:10
2. Mt. 12:1-13; Mr. 2:27,28

Chapter 23: Of Lawful Oaths and Vows

A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and judgment, solemnly calls God to witness what he swears,1 and to judge him according to the truth or falseness thereof.2

1. Dt. 10:20; Ex. 20:7; Lv. 19:12; 2 Cr. 6:22,23; 2 Co. 1:23

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;3 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;4 so a lawful oath being imposed by lawful authority in such matters, ought to be taken.5

1. Dt. 6:13; 28:58; Ex. 20:7; Jer. 5:7
2. He. 6:13-16; Gn. 24:3; 47:30,31; 50:25; 1 R. 17:1; Neh. 13:25; 5:12; Esd. 10:5; Nm. 5:19,21; 1 R. 8:31; Ex. 22:11; Is. 45:23; 65:16; Mt. 26:62-64; Ro. 1:9; 2 Co. 1:23; Hch. 18:18

Whosoever takes 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 knows to be truth; for that by rash, false, and vain oaths, the Lord is provoked, and for them this land mourns.6

1. Ex. 20:7; Lv. 19:12; Nm. 30:2; Jer. 4:2; 23:10

An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation.7

1. Sal. 24:4; Jer. 4:2

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;8 but popish monastical vows of perpetual single life,9 professed poverty,10 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.11

1. Nm. 30:2,3; Sal. 76:11; Jer. 44:25,26
2. Nm. 30:2; Sal. 61:8; 66:13,14; Ec. 5:4-6; Is. 19:21
3. 1 Co. 6:18 con 7:2,9; 1 Ti. 4:3; Ef. 4:28; 1 Co. 7:23; Mt. 19:11,12

Chapter 24: Of the Civil Magistrate

God, the supreme Lord and King of all the world, has ordained civil magistrates to be under him, over the people, for his own glory and the public good; and to this end has armed them with the power of the sword, for defence and encouragement of them that do good, and for the punishment of evil doers.1

1. Sal. 82:1; Lc. 12:48; Ro. 13:1-6; 1 P. 2:13,14
2. Gn. 6:11-13 con 9:5,6; Sal. 58:1,2; 72:14; 82:1-4; Pr. 21:15; 24:11,12; 29:14,26; 31:5; Ez. 7:23; 45:9; Dn. 4:27; Mt. 22:21; Ro. 13:3,4; 1 Ti. 2:2; 1 P. 2:14
3. Gn. 9:6; Pr. 16:14; 19:12; 20:2; 21:15; 28:17; Hch. 25:11; Ro. 13:4; 1 P. 2:14

It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain justice and peace,2 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

1. Ex. 22:8,9,28,29; Daniel; Nehemías; Pr. 14:35; 16:10,12; 20:26,28; 25:2; 28:15,16; 29:4,14; 31:4,5; Ro. 13:2,4,6
2. Lc. 3:14; Ro. 13:4

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;4 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.5

1. Pr. 16:14,15; 19:12; 20:2; 24:21,22; 25:15; 28:2; Ro. 13:1-7; Tit. 3:1; 1 P. 2:13,14
2. Dn. 1:8; 3:4-6,16-18; 6:5-10,22; Mt. 22:21; Hch. 4:19,20; 5:29
3. Jer. 29:7; 1 Ti. 2:1-4

Chapter 25: Of Marriage

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.1

1. Gn. 2:24 con Mt. 19:5,6; 1 Ti. 3:2; Tit. 1:6

Marriage was ordained for the mutual help of husband and wife,2 for the increase of mankind with a legitimate issue,3 and the preventing of uncleanness.4

1. Gn. 2:18; Pr. 2:17; Mal. 2:14
2. Gn. 1:28; Sal. 127:3-5; 128:3,4
3. 1 Co. 7:2,9

It is lawful for all sorts of people to marry, who are able with judgment to give their consent;5 yet it is the duty of Christians to marry in the Lord;6 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.7

1. 1 Co. 7:39; 2 Co. 6:14; He. 13:4; 1 Ti. 4:3
2. 1 Co. 7:39; 2 Co. 6:14

Marriage ought not to be within the degrees of consanguinity or affinity, forbidden in the Word;8 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.9

1. Lv. 18:6-18; Am. 2:7; Mr. 6:18; 1 Co. 5:1

Chapter 26: Of the Church

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 fills all in all.1

1. Mt. 16:18; 1 Co. 12:28; Ef. 1:22; 4:11-15; 5:23-25,27,29,32; Col. 1:18,24; He. 12:23
2. Ef. 1:22; 4:11-15; 5:23-25,27,29,32; Col. 1:18,24; Ap. 21:9-14

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;2 and of such ought all particular congregations to be constituted.3

1. 1 Co. 1:2; Ro. 1:7,8; Hch. 11:26; Mt. 16:18; 28:15-20; 1 Co. 5:1-9
2. Mt. 18:15-20; Hch. 2:37-42; 4:4; Ro. 1:7; 1 Co. 5:1-9

The purest churches under heaven are subject to mixture and error;4 and some have so degenerated as to become no churches of Christ, but synagogues of Satan;5 nevertheless Christ always has 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.6

1. 1 Co. 1:11; 5:1; 6:6; 11:17-19; 3 Jn. 9,10; Ap. 2 y 3
2. Ap. 2:5 con 1:20; 1 Ti. 3:14,15; Ap. 18:2
3. Mt. 16:18; 24:14; 28:20; Mr. 4:30-32; Sal. 72:16-18; 102:28; Is. 9:6,7; Ap. 12:17; 20:7-9

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;7 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 exalts himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.8

1. Col. 1:18; Ef. 4:11-16; 1:20-23; 5:23-32; 1 Co. 12:27,28; Jn. 17:1-3; Mt. 28:18-20; Hch. 5:31; Jn. 10:14-16
2. 2 Ts. 2:2-9

In the execution of this power wherewith he is so intrusted, the Lord Jesus calls out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father,9 that they may walk before him in all the ways of obedience, which he prescribes to them in his word.10 Those thus called, he commands to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requires of them in the world.11

1. Jn. 10:16,23; 12:32; 17:2; Hch. 5:31,32
2. Mt. 28:20
3. Mt. 18:15-20; Hch. 14:21-23; Tit. 1:5; 1 Ti. 1:3; 3:14-16; 5:17-22

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;12 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.13

1. Mt. 28:18-20; Hch. 14:22,23; Ro. 1:7; 1 Co. 1:2 con los vv. 13-17; 1 Ts. 1:1 con los vv. 2-10; Hch. 2:37-42; 4:4; 5:13,14
2. Hch. 2:41,42; 5:13,14; 2 Co. 9:13

To each of these churches therefore gathered, according to his mind declared in his word, he has given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which he has instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power.14

1. Mt. 18:17-20; 1 Co. 5:4,5,13; 2 Co. 2:6-8

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.15

1. Fil. 1:1; 1 Ti. 3:1-13; Hch. 20:17,28; Tit. 1:5-7; 1 P. 5:2

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;16 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;17 and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.18

1. Ef. 4:11; 1 Ti. 3:1-13
2. Hch. 6:1-7; 14:23 con Mt. 18:17-20; 1 Co. 5:1-13
3. 1 Ti. 4:14; 5:22
4. Hch. 6:1-7

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;19 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,20 so as they may have a comfortable supply, without being themselves entangled in secular affairs;21 and may also be capable of exercising hospitality towards others;22 and this is required by the law of nature, and by the express order of our Lord Jesus, who has ordained that they that preach the Gospel should live of the Gospel.23

1. Hch. 6:4; 1 Ti. 3:2; 5:17; He. 13:17
2. 1 Ti. 5:17,18; 1 Co. 9:14; Gá. 6:6,7
3. 2 Ti. 2:4
4. 1 Ti. 3:2
5. 1 Co. 9:6-14; 1 Ti. 5:18

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.24

1. Hch. 8:5; 11:19-21; 1 P. 4:10,11

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.25

1. 1 Ts. 5:14; 2 Ts. 3:6,14,15; 1 Co. 5:9-13; He. 13:17

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.26

1. Mt. 18:15-17; Ef. 4:2,3; Col. 3:12-15; 1 Jn. 2:7-11,18,19; Ef. 4:2,3; Mt. 28:20

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,27 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.28

1. Jn. 13:34,35; 17:11,21-23; Ef. 4:11-16; 6:18; Sal. 122:6; Ro. 16:1-3; 3 Jn. 8-10 con 2 Jn. 5-11; Ro. 15:26; 2 Co. 8:1-4,16-24; 9:12-15; Col. 2:1 con 1:3,4,7 y 4:7,12
2. Gá. 1:2,22; Col. 4:16; Ap. 1:4; Ro. 16:1,2; 3 Jn. 8-10
3. 1 Jn. 4:1-3 con 2 y 3 Juan; Ro. 16:1-3; 2 Co. 9:12-15; Jos. 22

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;29 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.30

1. Gá. 2:2; Pr. 3:5-7; 12:15; 13:10
2. 1 Co. 7:25,36,40; 2 Co. 1:24; 1 Jn. 4:1

Chapter 27: Of the Communion of Saints

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;1 and, being united to one another in love, they have communion in each other's gifts and graces,2 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.3

1. Ef. 1:4; Jn. 17:2,6; 2 Co. 5:21; Ro. 6:8; 8:17; 8:2; 1 Co. 6:17; 2 P. 1:4
2. Ef. 3:16,17; Gá. 2:20; 2 Co. 3:17,18
3. 1 Co. 8:6; Col. 1:18,19; 1 Ti. 6:15,16; Is. 42:8; Sal. 45:7; He. 1:8,9
4. 1 Jn. 1:3; Jn. 1:16; 15:1-6; Ef. 2:4-6; Ro. 4:25; 6:1-6; Fil. 3:10; Col. 3:3,4
5. Jn. 13:34,35; 14:15; Ef. 4:15; 1 P. 4:10; Ro. 14:7,8; 1 Co. 3:21-23; 12:7,25-27
6. Ro. 1:12; 12:10-13; 1 Ts. 5:11,14; 1 P. 3:8; 1 Jn. 3:17,18; Gá. 6:10

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;4 as also in relieving each other in outward things according to their several abilities, and necessities;5 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,6 or churches,7 yet, as God offers 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, does not take away or infringe the title or propriety which each man has in his goods and possessions.8

1. He. 10:24,25; 3:12,13
2. Hch. 11:29,30; 2 Co. 8,9; Gá. 2; Ro. 15
3. 1 Ti. 5:8,16; Ef. 6:4; 1 Co. 12:27
4. Hch. 11:29,30; 2 Co. 8,9; Gá. 2; 6:10; Ro. 15
5. Hch. 5:4; Ef. 4:28; Ex. 20:15

Chapter 28: Of Baptism and the Lord's Supper

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.1

1. Mt. 28:19,20; 1 Co. 11:24,25
2. Mt. 28:18-20; Ro. 6:3,4; 1 Co. 1:13-17; Gá. 3:27; Ef. 4:5; Col. 2:12; 1 P. 3:21; 1 Co. 11:26; Lc. 22:14-20

These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ.2

1. Mt. 24:45-51; Lc. 12:41-44; 1 Co. 4:1; Tit. 1:5-7

Chapter 29: Of Baptism

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;1 of remission of sins;2 and of giving up into God, through Jesus Christ, to live and walk in newness of life.3

1. Ro. 6:3-5; Col. 2:12; Gá. 3:27
2. Mr. 1:4; Hch. 22:16
3. Ro. 6:4

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.4

1. Mt. 3:1-12; Mr. 1:4-6; Lc. 3:3-6; Mt. 28:19,20; Mr. 16:15,16; Jn. 4:1,2; 1 Co. 1:13-17; Hch. 2:37-41; 8:12,13,36-38; 9:18; 10:47,48; 11:16; 15:9; 16:14,15,31-34; 18:8; 19:3-5; 22:16; Ro. 6:3,4; Gá. 3:27; Col. 2:12; 1 P. 3:21; Jer. 31:31-34; Fil. 3:3; Jn. 1:12,13; Mt. 21:43

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.5

1. Mt. 3:11; Hch. 8:36,38; 22:16
2. Mt. 28:18-20

Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.6

1. 2 R. 5:14; Sal. 69:2; Is. 21:4; Mr. 1:5,8-9; Jn. 3:23; Hch. 8:38; Ro. 6:4; Col. 2:12; Mr. 7:3,4; 10:38,39; Lc. 12:50; 1 Co. 10:1,2; Mt. 3:11; Hch. 1:5,8; 2:1-4,17

Chapter 30: Of the Lord's Supper

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 showing to all the world the sacrifice of himself in his death,1 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

1. 1 Co. 11:23-26; Mt. 26:20-26; Mr. 14:17-22; Lc. 22:19-23
2. Hch. 2:41,42; 20:7; 1 Co. 11:17-22,33,34
3. Mr. 14:24,25; Lc. 22:17-22; 1 Co. 11:24-26
4. 1 Co. 11:24-26; Mt. 26:27,28; Lc. 22:19,20
5. Ro. 4:11
6. Jn. 6:29,35,47-58
7. 1 Co. 11:25
8. 1 Co. 10:16,17

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;3 and a spiritual oblation of all possible praise unto God for the same.4 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.

1. Jn. 19:30; He. 9:25-28; 10:10-14; Lc. 22:19; 1 Co. 11:24,25
2. Mt. 26:26,27,30 con He. 13:10-16

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.5

1. 1 Co. 11:23-26; Mt. 26:26-28; Mr. 14:24,25; Lc. 22:19-22

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.6

1. Mt. 26:27; Mr. 14:23; 1 Co. 11:25-28
2. Ex. 20:4,5
3. Mt. 15:9

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, in other words, the body and blood of Christ,7 albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.8

1. 1 Co. 11:27; Mt. 26:26-28
2. 1 Co. 11:26-28; Mt. 26:29

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,9 but even to common sense and reason, overthrows the nature of the ordinance, and has been, and is, the cause of manifold superstitions, yea, of gross idolatries.10

1. Mt. 26:26-29; Lc. 24:36-43,50,51; Jn. 1:14; 20:26-29; Hch. 1:9-11; 3:21; 1 Co. 11:24-26; Lc. 12:1; Ap. 1:20; Gn. 17:10,11; Ez. 37:11; Gn. 41:26,27

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.11

1. 1 Co. 11:28
2. Jn. 6:29,35,47-58
3. 1 Co. 10:16

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;12 yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.13

1. Mt. 7:6; Ef. 4:17-24; 5:3-9; Ex. 20:7,16; 1 Co. 5:9-13; 2 Jn. 10; Hch. 2:41,42; 20:7; 1 Co. 11:17-22,33,34
2. 1 Co. 11:20-22,27-34

Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead

The bodies of men after death return to dust, and see corruption;1 but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them.2 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;3 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;4 besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.

1. Gn. 2:17; 3:19; Hch. 13:36; Ro. 5:12-21; 1 Co. 15:22
2. Gn. 2:7; Stg. 2:26; Mt. 10:28; Ec. 12:7
3. Sal. 23:6; 1 R. 8:27-49; Is. 63:15; 66:1; Lc. 23:43; Hch. 1:9-11; 3:21; 2 Co. 5:6-8; 12:2-4; Ef. 4:10; Fil. 1:21-23; He. 1:3; 4:14,15; 6:20; 8:1; 9:24; 12:23; Ap. 6:9-11; 14:13; 20:4-6
4. Lc. 16:22-26; Hch. 1:25; 1 P. 3:19; 2 P. 2:9

At the last day, such of the saints as are found alive, shall not sleep, but be changed;5 and all the dead shall be raised up with the selfsame bodies, and none other;6 although with different qualities, which shall be united again to their souls forever.7

1. 1 Co. 15:50-53; 2 Co. 5:1-4; 1 Ts. 4:17
2. Dn. 12:2; Jn. 5:28,29; Hch. 24:15
3. Job 19:26,27; Jn. 5:28,29; 1 Co. 15:35-38,42-44
4. 1 Co. 15:42-44,52-54
5. Dn. 12:2; Mt. 25:46

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.8

1. Dn. 12:2; Jn. 5:28,29
2. Ro. 8:1,11; 1 Co. 15:45; Gá. 6:8
3. 1 Co. 15:42-49
4. Ro. 8:17,29,30; 1 Co. 15:20-23,48,49; Fil. 3:21; Col. 1:18; 3:4; 1 Jn. 3:2; Ap. 1:5

Chapter 32: Of the Last Judgment

God has appointed a day wherein he will judge the world in righteousness, by Jesus Christ;1 to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged,2 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.3

1. Hch. 17:31; Jn. 5:22,27
2. 1 Co. 6:3; Jud. 6
3. Mt. 16:27; 25:31-46; Hch. 17:30,31; Ro. 2:6-16; 2 Ts. 1:5-10; 2 P. 3:1-13; Ap. 20:11-15
4. 2 Co. 5:10; 1 Co. 4:5; Mt. 12:36

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;4 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 do not know God, and do not obey the gospel of Jesus Christ, shall be cast aside into everlasting torments,5 and punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.6

1. Ro. 9:22,23
2. Mt. 18:8; 25:41,46; 2 Ts. 1:9; He. 6:2; Jud. 6; Ap. 14:10,11; Lc. 3:17; Mr. 9:43,48; Mt. 3:12; 5:26; 13:41,42; 24:51; 25:30

As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin,7 and for the greater consolation of the godly in their adversity,8 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,9 and may ever be prepared to say, Come Lord Jesus; come quickly.10 Amen.

1. 2 Co. 5:10,11
2. 2 Ts. 1:5-7
3. Mr. 13:35-37; Lc. 12:35-40
4. Ap. 22:20

The London Confession of 1689

Introduction: The Legitimacy and Use of Confessions

Chapter 1: Of The Holy Scriptures

Chapter 2: Of God and of the Holy Trinity

Chapter 3: Of God's Decree

Chapter 4: Of Creation

Chapter 5: Of Divine Providence

Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof

Chapter 7: Of God's Covenant

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 and Salvation

Chapter 16: Of Good Works

Chapter 17: Of The Perseverance of the Saint

Chapter 18: Of the Assurance of Grace and Salvation

Chapter 19: Of the Law of God

Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof

Chapter 21: Of Christian Liberty and Liberty of Conscience

Chapter 22: Of Religious Worship and the Sabbath Day

Chapter 23: Of Lawful Oaths and Vows

Chapter 24: Of the Civil Magistrate

Chapter 25: Of Marriage

Chapter 26: Of the Church

Chapter 27: Of the Communion of Saints

Chapter 28: Of Baptism and the Lord's Supper

Chapter 29: Of Baptism

Chapter 30: Of the Lord's Supper

Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead

Chapter 32: Of the Last Judgment

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Our Worships

The London Confession of 1689

Introduction: The Legitimacy and Use of Confessions

​Chapter 1: Of The Holy Scriptures

Chapter 2: Of God and of the Holy Trinity

Chapter 3: Of God's Decree

Chapter 4: Of Creation

​Chapter 5: Of Divine Providence

​Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof

​Chapter 7: Of God's Covenant

​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 and Salvation

Chapter 16: Of Good Works

Chapter 17: Of The Perseverance of the Saint

Chapter 18: Of the Assurance of Grace and Salvation

Chapter 19: Of the Law of God

Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof

​Chapter 21: Of Christian Liberty and Liberty of Conscience

Chapter 22: Of Religious Worship and the Sabbath Day

Chapter 23: Of Lawful Oaths and Vows

Chapter 24: Of the Civil Magistrate

Chapter 25: Of Marriage

Chapter 26: Of the Church

Chapter 27: Of the Communion of Saints

Chapter 28: Of Baptism and the Lord's Supper

Chapter 29: Of Baptism

Chapter 30: Of the Lord's Supper

Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead

Chapter 32: Of the Last Judgment

Site Map

Resources

Our Worships

Chapter 1: Of The Holy Scriptures

Chapter 5: Of Divine Providence

Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof

Chapter 7: Of God's Covenant

Chapter 8: Of Christ the Mediator

Chapter 9: Of Free Will

Chapter 12: Of Adoption

Chapter 13: Of Sanctification

Chapter 21: Of Christian Liberty and Liberty of Conscience