Adopted by the Ministers and Messengers of the General Assembly which met in London in 1689.
Some liberties were taken to replace archaic words, like divers (diverse), approbation (approval), and the like. Words or phrases, etc., in brackets are added by me, either to clarify a statement, or to expound further a biblical truth. These are kept at a minimum. This Confession is biblical and honoring to our triune God and the Gospel of Christ. That is why I want the average reader to understand what he is reading.
See also these helpful articles: Carl Trueman's The Creedal Imperative, Tom Ascol's B.H. Carroll and Robust Confessionalism, The Confession of 1689 and Covenant Theology by Jeff Johnson and How to Subscribe to the Second London Baptist Confession of Faith by Tom Hicks.
ORIGINAL PREAMBLE
Courteous Reader: It is now many years since many of us (with other serious-minded Christians then living, and walking in the way of the Lord, that we profess) did conceive ourselves to be under a necessity of publishing a Confession of our Faith for the information and satisfaction of those that did not thoroughly understand what our principles were, or had entertained prejudices against our profession, by reason of the strange representation of them by some men of note who had taken very wrong measures, and accordingly led others into misapprehension of us and them. This was first put forth about the year 1643 in the name of seven congregations then gathered in London; since which time varying impressions thereof have been dispersed abroad and our end proposed in good measure answered inasmuch as many (and some of those men eminent both for piety and learning) were thereby satisfied that we were in no way guilty of those heterodoxies and fundamental errors which had too frequently been charged upon us without ground or occasion given on our part.
Forasmuch as that Confession is not now commonly to be had, and also that many others have since embraced the same truth which is owned therein, it was judged necessary by us to join together in giving a testimony to the world of our firm adhering to those wholesome principles by the publication of this which is now in your hand. Forasmuch as our method and manner of expressing our sentiments in this varies from the former (although the substance of this matter is the same), we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work was (not only to give a full account of ourselves to those Christians that differ from us about the subject of Baptism, but also) the profit that might from thence arise unto those that have any account of our labors in their instruction and establishment in the great truths of the Gospel, in the clear understanding and steady belief of which our comfortable walking with God and fruitfulness before Him in all our ways, is most nearly concerned.
Therefore we did conclude it necessary to express ourselves the more fully and distinctly; and also to fix on such a method as might be most comprehensive of those things we designed to explain our sense and belief of; and finding no defect in this regard in that fixed on by the Assembly, and, after them by those of the congregational way, we did readily conclude it best to retain the same order in our present Confession; and also when we observed that those last mentioned did in their Confessions (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the former in sense concerning all those articles wherein they were agreed, but also for the most part without any variation of the terms, we did in like manner conclude it best to follow their example in making use of the very same words with them both in these articles (which are very many) wherein our faith and doctrine are the same with theirs.
This we did the more abundantly to manifest our consent with both in all the fundamental articles of the Christian religion, as also with many others whose orthodox Confessions have been published to the world on the behalf of the Protestant in diverse nations and cities. And also to convince all that we have no itch to clog religion with new words, but do readily acquiesce in that form of sound words which has been in consent with the Holy Scriptures used by others before us; hereby declaring, before God, angels, and men, our hearty agreement with them in that wholesome Protestant doctrine which, with so clear evidence of Scriptures, they have asserted. Some things, indeed, are in some places added, some terms omitted, and some few changed; but these alterations are of that nature as that we need not doubt any charge or suspicion of unsoundness in the faith from any of our brethren upon the account of them.
In those things wherein we differ from others we have expressed ourselves with all candor and plainness, that none might entertain jealousy of anything at all secretly lodged in our breasts that we would not the world should be acquainted with; yet we hope we have also observed those rules of modesty and humility as will render our freedom in this respect inoffensive--even to those whose sentiments are different from ours.
We have also taken care to affix texts of Scripture at the bottom, for the confirmation of each article in our Confession; in which work we have studiously endeavored to select such as are most clear and pertinent for the proof of what is asserted by us; and our earnest desire is that all into whose hands this may come would follow that (never enough commended) example of the noble Bereans, who searched the Scriptures daily that they might find out whether the things preached to them were so or not [Acts 17:10, 11].
There is one thing more which we sincerely profess and earnestly desire credence in: that contention is most remote from our design in all that we have done in this matter; and we hope that the liberty of an ingenuous unfolding our principles and opening our hearts unto our brethren, with the Scripture grounds of our faith and practice will by none of them be either denied to us, or taken ill from us. Our whole design is accomplished if we may have attained that justice as to be measured in our principles and practice, and the judgment of both by others, according to what we have now published, which the Lord (whose eyes are as a flame of fire) knows to be the doctrine which with our hearts we most firmly believe and sincerely endeavor to conform our lives to.
Other contentions being laid asleep, the only care and contention of all upon whom the Name of our blessed Redeemer is called might for the future be to walk humbly with their God in the exercise of all love and meekness toward each other, to perfect holiness in the fear of the Lord, each one endeavoring to have his conversation such as becomes the Gospel; and also, suitable to his place and capacity, vigorously to promote in others the practice of true religion and undefiled in the sight of God our Father! And that in this backsliding day we might not spend our breath in fruitless complaints of the evils of others, but may every one begin at home, to reform in the first place our own hearts and ways, and then to quicken all that we may have influence upon to the same work, that if the will of God were so, none might deceive themselves by resting in and trusting to a form of godliness without the power of it, and inward experience of the efficacy of those truths that are professed by them.
Truly, there is one spring and cause of the decay of religion in our day which we cannot but touch upon and earnestly urge a redress of, and that is the neglect of the worship of God in families by those to whom the charge and conduct of them is committed. May not the gross ignorance and instability of many, with the profaneness of others, be justly charged upon their parents and masters, who have not trained them up in the way wherein they ought to walk when they were young, but have neglected those frequent and solemn commands which the Lord hath laid upon them, so to catechize and instruct them that their tender years might be seasoned with the knowledge of the truth of God as revealed in the Scriptures; and also by their own omission of prayer and other duties of religion of their families, together with the ill example of their loose conversation, having accustomed them first to a neglect and the contempt of all piety and religion? We know this will not excuse the blindness and wickedness of any, but certainly it will fall heavy upon those that have been thus the occasion thereof; they indeed die in their sins, but will not their blood be required of those under whose care they were, who yet permitted them to go on without warning? They were led into the paths of destruction; and will not the diligence of Christians with respect to the discharge of these duties in ages past rise up in judgment against and condemn many of those who would be esteemed such now?
Some liberties were taken to replace archaic words, like divers (diverse), approbation (approval), and the like. Words or phrases, etc., in brackets are added by me, either to clarify a statement, or to expound further a biblical truth. These are kept at a minimum. This Confession is biblical and honoring to our triune God and the Gospel of Christ. That is why I want the average reader to understand what he is reading.
See also these helpful articles: Carl Trueman's The Creedal Imperative, Tom Ascol's B.H. Carroll and Robust Confessionalism, The Confession of 1689 and Covenant Theology by Jeff Johnson and How to Subscribe to the Second London Baptist Confession of Faith by Tom Hicks.
ORIGINAL PREAMBLECourteous Reader: It is now many years since many of us (with other serious-minded Christians then living, and walking in the way of the Lord, that we profess) did conceive ourselves to be under a necessity of publishing a Confession of our Faith for the information and satisfaction of those that did not thoroughly understand what our principles were, or had entertained prejudices against our profession, by reason of the strange representation of them by some men of note who had taken very wrong measures, and accordingly led others into misapprehension of us and them. This was first put forth about the year 1643 in the name of seven congregations then gathered in London; since which time varying impressions thereof have been dispersed abroad and our end proposed in good measure answered inasmuch as many (and some of those men eminent both for piety and learning) were thereby satisfied that we were in no way guilty of those heterodoxies and fundamental errors which had too frequently been charged upon us without ground or occasion given on our part.
Forasmuch as that Confession is not now commonly to be had, and also that many others have since embraced the same truth which is owned therein, it was judged necessary by us to join together in giving a testimony to the world of our firm adhering to those wholesome principles by the publication of this which is now in your hand. Forasmuch as our method and manner of expressing our sentiments in this varies from the former (although the substance of this matter is the same), we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work was (not only to give a full account of ourselves to those Christians that differ from us about the subject of Baptism, but also) the profit that might from thence arise unto those that have any account of our labors in their instruction and establishment in the great truths of the Gospel, in the clear understanding and steady belief of which our comfortable walking with God and fruitfulness before Him in all our ways, is most nearly concerned.
Therefore we did conclude it necessary to express ourselves the more fully and distinctly; and also to fix on such a method as might be most comprehensive of those things we designed to explain our sense and belief of; and finding no defect in this regard in that fixed on by the Assembly, and, after them by those of the congregational way, we did readily conclude it best to retain the same order in our present Confession; and also when we observed that those last mentioned did in their Confessions (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the former in sense concerning all those articles wherein they were agreed, but also for the most part without any variation of the terms, we did in like manner conclude it best to follow their example in making use of the very same words with them both in these articles (which are very many) wherein our faith and doctrine are the same with theirs.
This we did the more abundantly to manifest our consent with both in all the fundamental articles of the Christian religion, as also with many others whose orthodox Confessions have been published to the world on the behalf of the Protestant in diverse nations and cities. And also to convince all that we have no itch to clog religion with new words, but do readily acquiesce in that form of sound words which has been in consent with the Holy Scriptures used by others before us; hereby declaring, before God, angels, and men, our hearty agreement with them in that wholesome Protestant doctrine which, with so clear evidence of Scriptures, they have asserted. Some things, indeed, are in some places added, some terms omitted, and some few changed; but these alterations are of that nature as that we need not doubt any charge or suspicion of unsoundness in the faith from any of our brethren upon the account of them.
In those things wherein we differ from others we have expressed ourselves with all candor and plainness, that none might entertain jealousy of anything at all secretly lodged in our breasts that we would not the world should be acquainted with; yet we hope we have also observed those rules of modesty and humility as will render our freedom in this respect inoffensive--even to those whose sentiments are different from ours.
We have also taken care to affix texts of Scripture at the bottom, for the confirmation of each article in our Confession; in which work we have studiously endeavored to select such as are most clear and pertinent for the proof of what is asserted by us; and our earnest desire is that all into whose hands this may come would follow that (never enough commended) example of the noble Bereans, who searched the Scriptures daily that they might find out whether the things preached to them were so or not [Acts 17:10, 11].
There is one thing more which we sincerely profess and earnestly desire credence in: that contention is most remote from our design in all that we have done in this matter; and we hope that the liberty of an ingenuous unfolding our principles and opening our hearts unto our brethren, with the Scripture grounds of our faith and practice will by none of them be either denied to us, or taken ill from us. Our whole design is accomplished if we may have attained that justice as to be measured in our principles and practice, and the judgment of both by others, according to what we have now published, which the Lord (whose eyes are as a flame of fire) knows to be the doctrine which with our hearts we most firmly believe and sincerely endeavor to conform our lives to.
Other contentions being laid asleep, the only care and contention of all upon whom the Name of our blessed Redeemer is called might for the future be to walk humbly with their God in the exercise of all love and meekness toward each other, to perfect holiness in the fear of the Lord, each one endeavoring to have his conversation such as becomes the Gospel; and also, suitable to his place and capacity, vigorously to promote in others the practice of true religion and undefiled in the sight of God our Father! And that in this backsliding day we might not spend our breath in fruitless complaints of the evils of others, but may every one begin at home, to reform in the first place our own hearts and ways, and then to quicken all that we may have influence upon to the same work, that if the will of God were so, none might deceive themselves by resting in and trusting to a form of godliness without the power of it, and inward experience of the efficacy of those truths that are professed by them.
Truly, there is one spring and cause of the decay of religion in our day which we cannot but touch upon and earnestly urge a redress of, and that is the neglect of the worship of God in families by those to whom the charge and conduct of them is committed. May not the gross ignorance and instability of many, with the profaneness of others, be justly charged upon their parents and masters, who have not trained them up in the way wherein they ought to walk when they were young, but have neglected those frequent and solemn commands which the Lord hath laid upon them, so to catechize and instruct them that their tender years might be seasoned with the knowledge of the truth of God as revealed in the Scriptures; and also by their own omission of prayer and other duties of religion of their families, together with the ill example of their loose conversation, having accustomed them first to a neglect and the contempt of all piety and religion? We know this will not excuse the blindness and wickedness of any, but certainly it will fall heavy upon those that have been thus the occasion thereof; they indeed die in their sins, but will not their blood be required of those under whose care they were, who yet permitted them to go on without warning? They were led into the paths of destruction; and will not the diligence of Christians with respect to the discharge of these duties in ages past rise up in judgment against and condemn many of those who would be esteemed such now?
We shall conclude with our earnest prayer that the God of all grace will pour out those measures of His Holy Spirit upon us,
that the profession of truth may be accompanied with the sound belief and diligent practice of it by us,
and that His Name may in all things be glorified through Jesus Christ our Lord. Amen.
that the profession of truth may be accompanied with the sound belief and diligent practice of it by us,
and that His Name may in all things be glorified through Jesus Christ our Lord. Amen.
CHAPTER 1: ON THE HOLY SCRIPTURES
1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and His will which is necessary unto salvation. Therefore it pleased the Lord at various times and in diverse manners to reveal Himself and to declare His will unto His church; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which makes the Holy Scriptures to be most necessary, those former ways of God's revealing His will unto His people being now ceased (Psalms 19:1-7; Prov. 22:19-21; Isa. 8:20; Luke 16:29, 31; Rom. 1:19-21; 2:14, 15; 15:4 Eph. 2:20; 2 Timothy 3:15-17; Hebrews 1:1; 2 Peter 1:19, 20).
2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments:
Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
Of the New Testament: Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, To Titus, To Philemon, The Epistle to the Hebrews, Epistle of James, The first and second Epistles of Peter, The first, second, and third Epistles of John, The Epistle of Jude, The Revelation.
All of which are given by the inspiration of God, to be the rule of faith and life (2 Timothy 3:16) [which excludes the following:
Of the Apocrypha: Tobit, Judith, Additions to Esther, The Wisdom of Solomon, Ecclesiasticus--or The Wisdom of Jesus Son of Sirach, Baruch, The Letter of Jeremiah, The Prayer of Azariah, Susanna, Bel and the Dragon, 1 Maccabees, 2 Maccabees, 1 Esdras, The Prayer of Manasseh, 3 Maccabees, 2 Esdras, 4 Maccabees, as well as Jubilees and useful but non-canonical The Book of Enoch].
3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings (Luke 24:27, 44; Romans 3:2).
4. The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God (2 Thessalonians 2:13; 2 Timothy 3:16; 2 Peter 1:19-21; 1 John 5:9).
5. We may be moved and induced by the testimony of the church of God to a high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it abundantly evidences itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts (John 16:13, 14; 1 Corinthians 2:10-12; 1 John 2:20, 27).
6. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed (John 6:45; 1 Corinthians 2:9-12; 11:13, 14; 14:26, 40; Galatians 1:8, 9; 2 Tim. 3:15-17).
7. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them (Psalms 19:7; 119:130; 2 Peter 3:16;).
8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the church is finally to appeal to them. But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner, and through patience and comfort of the Scriptures may have hope (Isa. 8:20; John 5:39; Acts 15:15; Romans 3:2; 1 Cor. 14:6, 9, 11, 12, 24, 28; Col. 3:16).
9. The infallible rule of interpretation of Scripture is Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly (Acts 15:15, 16; 2 Peter 1:20, 21).
10. The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved (Matthew 22:29, 31, 32; Acts 28:23; Ephesians 2:20).
CHAPTER 2: ON GOD AND OF THE HOLY TRINITY
1. The Lord our God is one, the only living and true God; whose subsistence [to maintain or support or effect oneself] is in and of Himself, infinite in being and perfection; whose essence cannot be comprehended by any but Himself; a most pure spirit, invisible, without body, parts, or passions [fickle emotions], who alone has immortality, dwelling in the light which no man can approach unto; who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute; working all things according to the counsel of His own immutable and most righteous will for His own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek Him, and altogether most just and terrible in His judgments, hating all sin, and who will by no means clear the guilty (Gen. 17:1; Ex. 3:14, 15; 34:6, 7; Deut 4:15 16; 6:4; 1 Kings 8:27; Neh. 9:32, 33; Ps. 5:5, 6; 90:2; 115:3; Prov. 16:4; Isa. 6:3; 46:19; 48:12; Jer. 10:10; 23:23; Mal. 3:6; John 4:24; Rom. 11:36; 1 Cor. 8:4, 6; 1 Tim. 1:17; Heb. 11:6).
2. God, having all life, glory, goodness, blessedness, in and of Himself, is alone in and unto Himself all-sufficient, not standing in need of any creature which He has made, nor deriving any glory from them, but only manifesting His own glory in, by, unto, and upon them; He alone is the fountain of all being, of whom, through whom, and to whom are all things, and He has most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever Himself pleases; in His sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent or uncertain; He is most holy in all His counsels, in all His works, and in all His commands; to Him is due from angels and men, whatsoever worship, service, or obedience, as creatures they owe unto the Creator, and whatever He is further pleased to require of them (Job 22:2, 3; Psalms 119:68; 145:17; 148:13; Ezek. 11:5; Dan. 4:25, 34, 35; John 5:26; Acts 15:18; Rom. 11:34-36; Heb. 4:13; Revelation 5:12-14).
3. In this divine and infinite Being there are three [self-sustaining Persons], the Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on Him (Ex. 3:14; Matt. 28:19; John 1:14, 18; 14:11; 15:26; 1 Cor. 8:6; 2 Cor. 13:14; Gal. 4:6; 1 John 5:7 NKJV).
CHAPTER 3: ON GOD'S DECREE
1. God has decreed in Himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things whatsoever comes to pass; yet so as thereby is God neither the author of sin nor has fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears His wisdom in disposing all things, and power and faithfulness in accomplishing His decree (Isa. 46:10; Ephesians 1:11; Hebrews 6:17; Romans 9:15, 18; James 1:13; 1 John 1:5; Acts 4:27, 28; John 19:11; Numbers 23:19; Ephesians 1:3-5).
2. Although God knows whatsoever may or can come to pass, upon all supposed conditions, yet He has not decreed anything because He foresaw it as future [for He cannot learn any new information--if He saw something future, and ordained what He should do about it, then He learned what He did not previously already know and He, therefore, is not all-knowing: all knowledge is present to Him as the eternal Great I Am], or as that which would come to pass upon such conditions (Acts 15:18; Romans 9:11, 13, 16, 18).
3. By the decree of God, for the manifestation of His glory, some men and angels are predestinated or foreordained to eternal life through Jesus Christ, to the praise of His glorious grace; others, being left to act in their sin to their just condemnation, to the praise of His glorious justice (Matthew 25:34; Romans 9:22, 23; Eph. 1:4, 5, 6; 1 Timothy 5:21; Jude 1:4).
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 nor diminished (Jon 13:18; 2 Timothy 2:19).
5. Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has [unconditionally] chosen in Christ unto everlasting glory out of His mere free grace and love without any other thing in the creature as a condition or cause moving Him thereunto (Romans 8:30; 9:13, 16; Eph. 1:4, 5, 9, 11; 2:1, 2, 3, 4, 5, 12; 1 Thess. 5:9; 2 Timothy 1:9).
6. As God has appointed the elect unto glory, so has He by the eternal and most free purpose of His will, foreordained all the means thereunto; wherefore they who are elected, being fallen in Adam, yet redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, and are justified, adopted, sanctified, and kept by His power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only (John 6:27, 29, 32, 35, 37, 39, 40, 43, 44, 45, 63, 64, 65, 70; 10:25, 26; 17:9; Rom. 8:30; 1 Thess. 5:9, 10; 2 Thess. 2:13; 1 Peter 1:2, 5).
7. The doctrine of the high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel (Luke 10:20; Rom. 11:5, 6, 20; 11:33; Eph. 1:4, 5, 6; 1 Thessalonians 1:4, 5; 2 Pet. 1:10).
CHAPTER 4: ON CREATION
1. In the beginning it pleased God the Father, Son, and Holy Spirit for the manifestation of the glory of His eternal power, wisdom, and goodness to create or make the world and all things therein, whether visible or invisible, in the space of six days--and all very good (Gen. 1:31; Job. 26:13; John 1:1, 2, 3; Rom. 1:20; Col. 1:16; Heb. 1:1, 2, 3).
2. After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness; having the Law of God written on their hearts 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 (Gen. 1:16, 27; 2:7; 3:6; Eccl. 7:29; Rom. 2:14, 15).
3. Besides the Law, written on their hearts, they received a command not to eat of the Tree of Knowledge of Good and Evil, which, while they kept it, they were happy in their communion with God, and had dominion over the creatures (Genesis 1:26, 27, 28; 2:17).
CHAPTER 5: ON DIVINE PROVIDENCE
1. God, the good Creator of all things, in His infinite power and wisdom, upholds, directs, disposes and governs all creatures and things, from the greatest even to the least, by His most wise and holy providence, to the end for the which they were created, according unto His infallible foreknowledge, and the free and immutable counsel of His own will; to the praise of the glory of His wisdom, power, justice, infinite goodness, and mercy (Job 38:11; Ps. 135:6; Isaiah 46:10, 11; Matt. 10:29-31; Eph. 1:11; Heb. 1:3).
2. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls anyone by chance, or without His providence; yet by the same providence He orders them to fall out according to the nature of secondary causes, either necessarily, freely, or contingently (Gen. 8:22; Proverbs 16:33; Acts 2:23).
3. God, in His ordinary providence, makes use of means, yet is free to work without, above and against them at His pleasure (Isa. 55:10, 11; Dan. 3:27; Hosea 1:7; Acts 27:31, 44; Rom. 4:19-21).
4. 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; and that not by a bare permission, which also He most wisely and powerfully bounds [binds, makes ready, prepares, makes certain, fastens, compels, obliges], and otherwise orders and governs, in a manifold dispensation to His most holy ends; 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 (Gen. 1:20; 2 Sam. 24:1; 2 Kings 19:28; 1 Chron. 21:1; Ps. 1:21; 76:10; Isaiah 10:6, 7, 12; Rom. 11:32-34; 1 John 2:16).
5. The most wise, righteous, and gracious God oftentimes leaves 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 get them to discover the hidden strength of corruption and deceitfulness of their own hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon Himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of His elect is by His appointment, for His glory, and their good (2 Chron. 32:25, 26, 31; Rom. 8:28; 2 Cor. 12:7-9).
6. As for those wicked and ungodly men whom God, as the righteous judge, for former sin does blind and harden; from them He not only withholds His grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts; but sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruption makes occasion of sin; and withal gives them over to their own lusts, the temptations of the world and the power of Satan, whereby it comes to pass that they harden themselves, under those means which God uses for the softening of others (Ex. 8:15, 32; Deut. 2:30; 29:4; 2 Kings 8:12, 13; Ps. 81:11, 12; Isaiah 6:9, 10; Matt. 13:12; Romans 1:24, 25, 26, 28; 11:7, 8; 2 Thess. 2:10-12; 1 Peter 2:7, 8).
7. 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 (Amos 9:8, 9; Isa. 43:3, 4, 5; 1 Tim. 4:10).
CHAPTER 6: ON THE FALL OF MAN, OF SIN, AND PUNISHMENT
1. Although God created man upright and perfect, and gave him a righteous Law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this 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 Creator, and the command given unto them, in eating the forbidden fruit, which God was pleased, according to His wise and holy counsel to permit, having purposed to order it to His own glory (Gen. 2:16, 17; 3:12,13; 2 Cor. 11:3).
2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we also in [and with] them, whereby death came upon us all: all of us becoming dead in sin and wholly defiled in all the faculties and parts of soul and body (Gen. 3:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19; 6:5; Jer. 17:9; Rom. 3:10, 11, 12, 13, 14, 15, 16, 17, 18, 23; 5:12; Titus 1:15).
3. They being the root, and by God's appointment, standing in the place and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free (Job 14:4; Ps. 51:1, 2, 3, 4, 5; Rom. 5:12, 13, 14, 15, 16, 17, 18, 19; 6:20; 1 Cor. 15:21, 22, 45, 49; Eph. 2:3; 1 Thess. 1:10; Hebrews 2:14, 15).
4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do produce all actual transgressions (Matt. 15:19; Romans 8:7; Colossians 1:21; James 1:14, 15).
5. The corruption of nature during this life remains in those that are regenerated; and, although it be through Christ pardoned and mortified, yet both itself and the first motions thereof are truly and properly sin (Eccl. 7:20; Romans 7:18, 23, 24, 25; Galatians 5:17; 1 John 1:8).
CHAPTER 7: ON GOD'S COVENANT
1. 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 attain the reward of life except by some voluntary condescension [to stoop down] on God's part which He has been pleased to express by way of Covenant (Job 35:7, 8; Luke 17:10).
2. Moreover, man, having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace, wherein He freely offers to sinners eternal life and salvation by Jesus Christ--requiring of them faith in Him--so that they may be saved; and promising to give unto all those that are ordained unto eternal life His Holy Spirit so as to make them willing and able to believe (Gen. 2:17; Ps. 110:3; Ezek. 36:26, 27; Mark 16:15, 16; John 1:11, 12, 13; 3:3, 4, 5, 6, 7, 8, 14, 15, 16, 17, 18, 19; 6:27, 29, 32, 35, 37, 39, 40, 43, 44, 45, 63, 64, 65, 70; 10:25, 26; 17:9; Rom. 3:20, 21; 8:3 Galatians 3:10; Eph. 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10; Titus 3:4, 5, 6; 2 Pet. 1:1).
3. This Covenant is revealed in the Gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that Eternal Covenant transaction that was between the Father and the Son about the redemption of the elect; and it is by the grace of this Covenant alone that all the posterity of fallen Adam that ever were saved did obtain eternal life and blessed immortality, fallen man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocence (Gen. 3:15; John 8:56; Acts 4:12; Rom. 4:1, 2; 2 Timothy 1:9; Titus 1:2; Heb. 1:1; 11:6, 13).
CHAPTER 8: ON CHRIST THE MEDIATOR
1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, according to the Covenant made between them both, to be the Mediator between God and man; the Prophet, Priest, and King; Head and Savior of the Church, the Heir of all things, and Judge of the world; unto whom He did from all eternity past give a people to be His seed and to be, by Him, in time, redeemed, called, justified, sanctified, and glorified (Isaiah 42:1; 53:10; Acts 3:22; Psalms 2:6; Luke 1:33; Acts 17:31; John 17:6; Romans 8:30; Eph. 1:22, 23; Hebrews 1:2; 5:5, 6; 1 Peter 1:19, 20;).
2. The Son of God, the second person in the Holy Trinity, being truly 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 come, take upon Himself man's nature, with all the essential properties and common infirmities thereof, yet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her and the power of the Most High overshadowing her; and so was made of a woman, of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is truly and absolutely God, and truly and absolutely man, yet one Christ--the only Mediator between God and man (Matthew 1:22, 23; Luke 1:27, 31, 35; John 1:1, 2, 3, 14, 18; Rom. 8:3; 9:5; Galatians 4:4; 1 Tim. 2:5; Hebrews 2:14, 16, 17; 4:15).
3. The Lord Jesus, in His human nature thus united to the divine in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness of Deity should dwell, to the end that, being holy, harmless, undefiled, and full of grace and truth, He might be thoroughly furnished to execute the Office of Mediator and Surety; which office He took not upon Himself but was thereunto called by His Father; who also put all power and judgment in His hand, and gave Him commandment to execute the same (Psalms 45:7; Matt. 28:18; John 1:14, 18; 3:34; 5:22, 27; Acts 2:36; 10:38; Col. 1:19; 2:3; Hebrews 5:5; 7:22, 26).
4. This Office the Lord Jesus did most willingly undertake, which that He might discharge, He was born under the Law, and did perfectly fulfill it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; enduring most grievous sorrows in His soul, and most painful sufferings in His body; was crucified, and died, and remained in the state of the dead, yet saw no corruption: on the third day He arose from the dead with the same body in which He suffered, His body yet now glorified, with which He also ascended into heaven, and there sits at the right hand of His Father, making intercession, and shall return to judge men and angels at the end of the world (Ps. 40:7, 8; Isaiah 53:6; Matthew 3:15; 26:37, 38; 27:46; Mark 16:19; Luke 22:44; John 10:18; 20:25, 27; Acts 1:9, 10, 11; 10:42; 13:37; Rom. 8:34; 14:9, 10; 1 Cor. 15:3, 4; 2 Cor. 5:21; Gal. 3:13; 4:4; Heb. 9:24; 10:5-10; 1 Peter 3:18; 2 Pet. 2:4).
5. The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He, through the eternal Spirit, once offered up unto God, has fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the Kingdom of Heaven for all those whom the Father has given unto Him (John 17:2; Rom. 3:25, 26; Heb. 9:14, 15; 10:14).
6. Although the price of redemption was not actually paid by Christ till after His incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein He was revealed, and signified to be the Seed which should bruise the serpent's head; and the Lamb slain from the foundation of the world, being the same yesterday, and today and forever (1 Cor. 4:10; Hebrews 4:2; 13:8; 1 Peter 1:10, 11; Rev. 13:8).
7. 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 (John 3:13; Acts 20:28).
8. To all those for whom Christ has obtained eternal redemption, He most certainly and effectually applies and communicates the same, making intercession for them; uniting them to Himself by His Spirit, revealing unto them, in and by His Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by His Word and Spirit, and overcoming all their enemies by His almighty power and wisdom, in such manner and ways as are most consistent with His wonderful and unsearchable dispensation [management, distribution, to dole / give / grant / distribute out]; and all of free and absolute grace, without any condition foreseen in them to procure it (Ps. 110:1; John 3:8; 6:37; 10:15, 16; 17:6, 9; Rom. 5:10; 8:9, 14; 1 Cor. 15:25, 26; Eph. 1:8, 9; 1 John 5:20).
9. This office of Mediator between God and man is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof, transferred from Him to any other (1 Timothy 2:5).
10. This number and order of offices is necessary; for in respect of our ignorance, we stand in need of His prophetical office; and in respect of our alienation from God, and imperfection of the best of our deeds, we need His priestly office to reconcile us and present us acceptable unto God; and in respect to our adverseness 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 (Psalms 110:3; Luke 1:74, 75; John 1:18; 16:8; Gal. 5:17; Col. 1:21).
CHAPTER 9: ON FREE WILL
1. 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 (Deut. 30:19; Matt. 17:12; James 1:14).
2. Man, in his state of innocence, had freedom and power to will and to do that which was good and well-pleasing to God, but yet was unstable, so that he could fall from it (Gen. 3:6; Eccl. 7:29).
3. Man, by his fall into a state of sin, has wholly lost all ability of will to do any spiritual good accompanying salvation; so that, as a natural [unregenerate] man, being altogether averse to doing good, being dead in sin, is not able by his own strength to convert [regenerate] himself or to prepare himself thereunto (John 6:44; Romans 5:6; 8:7; Eph. 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10; Titus 3:3, 4, 5).
4. When God converts a sinner, and transfers him into the state of grace, he frees him from his natural bondage to sin, and by His grace alone enables him freely to will and to do that which is spiritually good; yet so as that by reason of his remaining corruptions, he does not perfectly nor only will that which is good, but does also will that which is evil (John 8:36; Rom. 7:15, 18, 19, 21, 23; Phil. 2:13; Col. 1:13).
5. This will of man is made perfectly and immutably free to good alone in the state of glory alone (Eph. 4:13).
CHAPTER 10: ON EFFECTUAL CALLING
1. Those whom God has predestinated unto eternal life, He is pleased in His appointed and accepted time to effectually call, by His Word and Spirit, out of that fallen state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone and giving unto them a heart of flesh; renewing their wills and, by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by His grace (Deut. 30:6; Psalm 110:3; Song of Solomon 1:4; Ezek. 36:26, 27; Acts 26:18; Rom. 8:30; 11:7; Eph. 1:10, 11, 17, 18, 19; 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10; 2 Thess. 2:13, 14).
2. This effectual call is of God's free and special grace alone and not from anything at all foreseen in man nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened [regenerated] and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead (John 5:25; Eph. 1:19, 20 2:5, 8; 1 Cor. 2:14; 2 Tim. 1:19).
3. Elect infants dying in infancy [and, so, I believe all infants who die in infancy are also unconditionally elected by God unto the grace of salvation: Matt. 18:1, 2, 3, 4, 5, 6, 7, 10, 14; 19:13, 14, 15] are regenerated and saved by Christ through the Spirit; who works when, and where, and how He pleases; so also are all elect persons who are incapable of being outwardly called by the ministry of the Word [and, so, I believe all who are incapable of being outwardly called by the ministry of the Word are also unconditionally elected by God unto the grace of salvation] (John 3:3, 5, 6, 8). [I also understand that this issue is variously interpreted (and that my view may differ from the original intent of the authors), some believing in infants and some cognitively-challenged persons not being elected unto salvation, or some other such view.]
4. Others not elected, although they may be [generally or outwardly] called by the ministry of the Word [when they hear the Gospel preached], and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that 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 (Matt. 13:20, 21; 22:14; John 4:22; 6:44, 45, 63, 65; 17:3; Acts 4:12; Hebrews 6:4, 5; 1 John 2:24, 25).
CHAPTER 11: ON JUSTIFICATION
1. Those whom God effectually calls, He also freely justifies, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous [even though they are not righteous]; not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole Law and passive obedience in His death for their whole and sole righteousness by faith, which faith they have not of themselves--it is the gift of God (John 1:11, 12, 13; Romans 3:24; 4:5, 6, 7, 8; 5:17, 18, 19; 8:30; 1 Cor. 1:30-31 NIV; Eph. 1:12; 2:8-10; Phil. 3:8, 9).
2. Faith, thus receiving and resting on Christ and His righteousness, is the sole instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love (Rom. 3:28; Gal. 5:6; James 2:17, 22, 26).
3. Christ, by His obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of Himself in the blood of His cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God's justice on their behalf; yet, inasmuch as He was given by the Father for them, and His obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners (Isa. 53:5, 6; Rom. 3:21, 22, 23, 24, 25, 26; 8:32; 2 Cor. 5:21; Eph. 1:6,7; 2:7; Heb. 10:14; 1 Pet. 1:18, 19;).
4. God did from all eternity decree to justify all the elect, and Christ did in the fullness of time die for their sins, and rise again for their justification; nevertheless, they are not justified personally until the Holy Spirit does, in time, actually apply Christ unto them (Rom. 4:25; Gal. 3:8; Col. 1:21, 22; 1 Tim. 2:6; Titus 3:4, 5, 6, 7; 1 Pet. 1:2).
5. God continues to forgive the sins of those that are justified and, although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure; and in that condition they have not usually the light of His countenance [the smile, the pleasure, the manifest presence of His grace and love] restored unto them until they humble themselves, confess their sins, beg pardon and renew their faith and repentance (Ps. 32:5; 51:1, 2, 3, 4, 5; 89:31, 32, 33; Matt. 6:12; 26:75; John 10:28; 1 John 1:7, 9).
6. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament (Rom. 4:20, 21, 22, 23, 24, 25; Gal. 3:9).
CHAPTER 12: ON ADOPTION
All those that are justified, God graciously granted, in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have His name put upon them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry "Abba, Father," are pitied, protected, provided for, and chastened by Him as by a Father, yet never cast off, but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation (Ps. 103:13; Prov. 14:26; Isa. 54:8, 9; Lam. 3:31; John 1:12; Rom. 8:15, 17; 2 Cor. 6:18; Gal. 4:4, 5, 6; Ephesians 1:5; 2:18; 4:30; Heb. 1:14; 6:12; 12:6; 1 Pet. 5:7; Rev. 3:12).
CHAPTER 13: ON SANCTIFICATION
1. They who are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also further sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord (John 17:17; Acts 20:32; Romans 6:5, 6, 14; 2 Cor. 7:1; Gal. 5:24; Eph. 3:16-19; Col. 1:11; 1 Thess. 5:21, 22, 23; Heb. 12:14).
2. This sanctification concerns the whole man yet remains imperfect in this life [he is free from the dominion of sin but not from the effects of sin]; there still abides some remnants of corruption in every part, whence arises a continual and irreconcilable war; the flesh lusting against the Spirit and the Spirit against the flesh (Rom. 7:18, 23; Gal. 5:17; 1 Thess. 5:23; 1 Pet. 2:11).
3. In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part does overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King in His Word has prescribed them (Rom. 6:14; 7:23; 2 Cor. 3:18; 7:1; Eph. 4:15, 16).
CHAPTER 14: ON SAVING FAITH
1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened (Luke 17:5; Acts 20:32; Rom. 10:14, 17; 2 Cor. 4:13; Eph. 2:8; 1 Pet. 2:2).
2. By this faith a Christian believes to be true whatsoever is revealed in the Word on the authority of God Himself, and also apprehends an excellency therein above all other writings and all things in the world, as it bears forth the glory of God in His attributes, the excellency of Christ in His nature and offices, and the power and fullness of the Holy Spirit in His workings and operations: and so is enabled to cast his soul upon the truth thus believed; and also acts differently upon that which each particular passage thereof contains; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come; but the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon Him alone for justification, sanctification, and eternal life, by virtue of the Covenant of Grace (Ps. 27:7-10; 119:72; Isa. 66:2; John 1:12; 14:14; Acts 15:11; 16:31; 24:14; Gal. 2:20; 2 Tim. 1:12; Heb. 11:13).
3. This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the Author and Finisher of our faith (Matt. 6:30; Rom. 4:19, 20; Eph. 6:16; Col. 2:2; Hebrews 5:13, 14; 6:11, 12; 12:2; 2 Pet. 1:1; 1 John 5:4, 5).
CHAPTER 15: ON REPENTANCE UNTO LIFE AND SALVATION
1. Such of the elect as are converted at younger years, having sometimes lived in the state of the fallen nature, and therein served various lusts and pleasures, God in their effectual calling gives them repentance unto life (Titus 3:2, 3, 4, 5).
2. Whereas there is none that does perfect good and never sins, and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalence of temptation, fall into 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 (Eccl. 7:20; Luke 22:31, 32).
3. This saving repentance is an evangelical grace, whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, does, by faith in Christ, humble himself for it with godly sorrow, detestation of it, and self-abhorrence, 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 (Ps. 119:6, 128; Ezek. 36:31; Zech. 12:10; Acts 11:18; 2 Cor. 7:11).
4. As repentance is to be continued through the whole course of our lives, upon the account of the body of death and the motions thereof, so is it every man's duty to repent of his particular known sins particularly (Luke 19:8; 1 Tim. 1:13, 15).
5. 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, yet there is no sin so great that it shall bring damnation on them that repent; which makes the constant preaching of repentance necessary (Romans 6:23; Isaiah 1:16-18 Isaiah 55:7).
CHAPTER 16: ON GOOD WORKS
1. Good works are only such as God has commanded in His Holy Word and not such as without the warrant thereof are devised by men out of blind zeal or upon any pretense of good intentions (Isa. 29:13; Micah 6:8; Matt. 15:9; Heb. 13:21).
2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and living faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end--eternal life (Ps. 116:12, 13; Rom. 6:22; Eph. 2:10; Phil. 1:11; 1 Tim. 6:1; James 2:18; 1 Pet. 2:15; 2 Pet. 1:5-11; 1 John 2:3, 4, 5).
3. Their ability to do good works is not at all of themselves but wholly from the Spirit of Christ within them; and that they may be enabled thereunto, besides the graces they have already received, there is necessarily an actual influence by the same Holy Spirit within them, to work in them to will and to do of His good pleasure; and yet they are not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special moving of the Spirit, but they ought to be diligent in stirring up the grace of God that is within them (Isa. 64:7; John 15:4, 5; 2 Cor. 3:5; Phil. 2:12, 13; Heb. 6:11, 12).
4. They who in their obedience attain to the greatest height which is possible in this life are so far from being able ... to do more than God requires because they fall short of much which in duty they are bound to do (Job 9:2, 3; Luke 17:10; Gal. 5:17).
5. We cannot by our best works merit pardon of sin or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God; whom by them [the works] we can neither profit nor satisfy for the debt of our former sins; but when we have done all we can, we have done only our duty [only what we ought to have done], and are unprofitable servants; and, because as they are good, they proceed from His Spirit, and as they are wrought by us they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God's punishment (Ps. 143:2; Isa. 64:6; Rom. 3:20; 4:6; Gal. 5:22, 23; Eph. 2:8, 9).
6. Yet, notwithstanding, the believers being accepted through Christ, their good works also are accepted in Him, not as though they were in this life wholly unblameable and unreprovable in God's sight; but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections (Matt. 25:21, 23; Eph. 1:6; Heb. 6:10; 1 Pet. 2:5).
7. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner according to the Word, nor to a right end--the glory of God--they are therefore sinful, and cannot please God, nor make a man fit to receive grace from God, and yet their neglect of them is more sinful and displeasing to God (Gen. 4:5; 1 Kings 21:27, 29; 2 Kings 10:30; Job. 21:14, 15; Amos 5:21, 22; Matt. 6:2, 5; 25:41-43; Rom. 9:16; 1 Cor. 13:1; Titus 3:5; Heb. 11:4, 6).
CHAPTER 17: ON THE PERSEVERANCE OF THE SAINTS
1. 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 irrevocable; whence He still begets and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality; and, though many storms and floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, yet He is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of His hands, and their names having been written in the Book of Life from all eternity (Ps. 89:31, 32; John 10:28, 29; 1 Cor. 11:32; Phil. 1:6; 2 Tim. 2:19; 1 John 2:19).
2. This perseverance of the saints depends not upon their own free will but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ and union with Him, the oath of God, the abiding of His Spirit, and the seed of God within them, and the nature of the Covenant of Grace; from all which arises also the certainty and infallibility thereof (Jer. 32:40; John 14:19; Romans 5:9, 10; 8:30; 9:11, 16; Heb. 6:17, 18; 1 John 3:9;).
3. And though they may, through the temptation of Satan and of the world, the prevalence of corruption remaining in them and the neglect of means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur God's displeasure and grieve His Holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves; yet shall they renew their repentance and be preserved through faith in Christ Jesus to the end (Ps. 32:3, 4; 51:10, 12; 2 Sam. 12:14; Isa. 64:5, 9; Matt. 26:70, 72, 74; Luke 22:32, 61, 62; Eph. 4:30).
CHAPTER 18: ON THE ASSURANCE OF GRACE AND SALVATION
1. 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 state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavoring to walk in all good conscience before Him [yes, even though we fail, and fail often], may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed (Job 8:13, 14; Matt. 7:22, 23; Rom. 5:2, 5; 1 John 2:3; 3:14, 18, 19, 21, 24; 5:13).
2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope but an infallible assurance of faith founded on the blood and righteousness of Christ revealed in the Gospel; and also upon the [finished work of Jesus Christ, in His atoning blood and the active and passive obedience of Christ to the Law of God on our behalf, and the] inward evidence of those graces of the Spirit unto which promises are made, and on the inner testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God; and, as a fruit thereof, keeping the heart both humble and holy (Rom. 3:21, 22, 23, 24, 25, 26, 27, 28; 8:15, 16; 1 Cor. 1:30 NIV; Heb. 6:11, 17, 18, 19; 2 Pet. 1:4, 5, 10, 11; 1 John 3:1, 2, 3).
3. This infallible assurance does not belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, attain thereunto; and, therefore, it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance--an assurance that does not produce guilt-free sinful living (Ps. 77:1-12; 88:1-18; 119:32; Isa. 50:10; Rom. 5:1, 2, 5; 6:1, 2; 14:17; Titus 2:11, 12, 14; Heb. 6:11, 12; 1 John 4:13).
4. True believers may have the assurance of their salvation in many ways shaken, diminished, and intermittent; as by negligence in the preserving of it, by falling into some special sin which wounds the conscience and grieves the Holy Spirit; by some sudden or forceful temptation, by God's withdrawing the light of His countenance, and suffering, even such as fear Him, to walk in darkness and to have no light; yet they are never destitute of the seed of God, and the life of faith, and that love of Christ and of the brethren, and that sincerity of heart and conscience of duty out of which, by the operation of the Holy Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are preserved from utter despair (Ps. 30:7; 31:22; 42:5, 11; 51:8, 12, 14; 77:7, 8; 116:11; Lam. 3:26-31; Luke 22:32; 1 John 3:9).
CHAPTER 19: ON THE LAW OF GOD
1. God gave to Adam a Law of universal obedience written on his heart and a particular precept of not eating the fruit of the Tree of Knowledge of Good and Evil; by which He bound him and all his posterity to personal, entire, exact and perpetual obedience; promised eternal life upon the fulfilling, and threatened eternal death upon the breach of it, and endued him with power and ability to keep it (Gen. 1:27; Eccl. 7:29; Rom. 10:5; Gal. 3:10, 12).
2. The same Law that was first written on the heart of man continued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai in Ten Commandments, and written on two tablets: the first four containing our duty towards God and the other six our duty to mankind (Deut. 10:4; Rom. 2:14, 15).
3. Besides this Law, commonly called the Moral Law, God was pleased to give to the people of Israel Ceremonial Laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly holding forth various instructions of moral duties, all which Ceremonial Laws, being appointed only to the time of [Atonement in the Messianic Age], are, by Jesus Christ the true Messiah and only Law-giver, who was furnished with power from the Father for that purpose that is now passing away (1 Cor. 5:6; Eph. 2:14, 16; Colossians 2:14, 16, 17; Heb. 10:1).
4. To them also He gave many Judicial Laws, which expired together with the state of the Old Covenantal people, not obliging any now by virtue of that institution; their general validity only being of moral use (1 Corinthians 9:8-10).
5. The Moral Law forever binds all people, as well justified [and redeemed] persons, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it; neither does Christ in the Gospel in any way dissolve but much strengthens this obligation (Matt. 5:17, 18, 19; Romans 3:31; 13:8-10; James 2:8, 10, 11, 12).
6. Although true believers are not under the Law, as a Covenant of Works, to be thereby justified or condemned, yet the Law is of great use to them and others, in that, as a Rule of Life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ and the perfection of His obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof. The promises of it likewise show them God's approval 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 (Rom. 3:20; 6:12, 13, 14; 7:7; 8:1; 10:4; Gal. 2:16; 1 Pet. 3:8-13).
7. Neither are the uses of the Law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which is the will of God, revealed in the Law, requires to be done (Ezek. 36:27; Gal. 3:21).
CHAPTER 20: ON THE GOSPEL AND THE EXTENT OF GRACE
1. The Covenant of Works being broken because of sin, and made unprofitable for eternal life, God was pleased to give forth the promise of Christ, the Seed of the woman, as the means of calling the elect and birthing within them faith and repentance; in this promise the Gospel, as to the substance of it, was revealed, and is therein effectual for the conversion and salvation of sinners (Gen. 3:15; Rev. 13:8; 17:8).
2. This promise of Christ, and salvation by Him, is revealed only by the Word of God; neither does creation nor providence, with the light of nature, reveal Christ to all, or His grace, for such is a general or obscure revelation [Ps. 19:1-7; Rom. 1:18-20]; much less that men destitute of the revelation of Him by the Promise or Gospel is capable of enabling one to attain saving faith or repentance (Proverbs 29:18; Isaiah 25:7; Isaiah 60:2, 3; Rom. 1:17; 10:14, 15, 17).
3. The revelation of the Gospel to sinners, made at various times and in many ways, with the addition of promises and commands for the obedience required in them, concerning the various nations and people to whom the Gospel is given, is merely by the sovereign will and the good pleasure of God. The revelation of the Gospel is not granted due to some virtue of any promise toward the improvement of mankind's natural abilities, or by some virtue of general revelation received by them outside the Gospel, which no one ever did or could attain; and, therefore, in all ages the preaching of the Gospel has been granted unto persons and nations--as to the extent or effectual results of it in great variety--according to the counsel of the will of God (Ps. 147:20; Acts 16:7; Rom. 1:18-32).
4. Although the Gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet, so that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover a necessary effectual overcoming work of the Holy Spirit within the whole soul of man, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God (Ps. 110:3; John 6:44; 1 Cor. 2:14; 2 Cor. 4:4, 6; Eph. 1:19, 20).
CHAPTER 21: ON CHRISTIAN FREEDOM AND FREEDOM OF CONSCIENCE
1. The freedom which Christ has purchased for believers under the Gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the Law, and in their being delivered from this present evil world, bondage to Satan, dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto Him, not out of fear but a child-like love and willing mind.
All which were common also to believers under the Law for the substance of them; but under the New Testament the freedom of the Christian is further enlarged in his freedom from the yoke of a Ceremonial Law, to which the Jewish church was subjected, and in greater boldness of access to the throne of grace and in fuller communications of the free Spirit of God, than believers under the Law did ordinarily partake (Luke 1:73, 74, 57; John 7:38 39; Acts 26:18; Rom. 8:3, 15, 28; 1 Cor. 15:54-57; Gal. 1:4; 3:9, 13, 14; 2 Thess. 1:10; Heb. 10:19-21; 1 John 4:18).
2. God alone is Lord of the conscience and has left it free from the doctrines and commandments of men which are in anything contrary to His Word or not contained in it. So that, to believe such doctrines, or to obey such commands out of conscience is to betray true freedom of conscience; and the requiring of an implicit faith, an absolute and blind obedience to the commands of men, is to destroy freedom of conscience and also reason (James 4:12; Rom. 14:4; Acts 4:19, 29; 1 Cor. 3:5; 7:23; Matt. 15:9; Col. 2:20, 22, 23; 2 Cor, 1:24).
3. The one who, upon pretense of Christian freedom, practices any sin, or cherishes any sinful lust, as he thereby perverts the main design of the grace of the Gospel to his own destruction, so he entirely destroys the purpose of Christian freedom; which is that, being delivered out of the hands of all his enemies, he might serve the Lord without fear in holiness and righteousness before Him all the days of his life (Rom. 6:1, 2; Gal. 5:13; 2 Pet. 2:18, 21).
CHAPTER 22: ON RELIGIOUS WORSHIP AND THE SABBATH
1. The light of nature [Ps. 19:1, 2, 3, 4, 5, 6, 7; Rom. 1:18, 19, 20] shows that there is a God who has lordship and sovereignty over all; is just, good, and does good [and what is just] 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. But the acceptable way of worshiping the true God is instituted by Himself and so limited by His own revealed will that He may not be worshiped according to the imagination and devices of men, nor by the suggestions of Satan, under any visible representations or any other way not prescribed in the Holy Scriptures (Ex. 20:4, 5, 6; Deut. 12:32; Jer. 10:7; Mark 12:33).
2. Religious worship is to be given to God the Father, the Son and the Holy Spirit, and to Him alone; not to angels, saints, or any other creatures; and since the fall, not without a Mediator, nor in the mediation of any other but Christ alone (Matt. 4:9, 10; 28:19; John 6:23; 14:6; Rom. 1:25; Col. 2:18; 1 Tim. 2:5; Rev. 19:10).
3. Prayer, with thanksgiving, being one part of natural worship, is by God required of all. But that it may be accepted, it is to be made in the Name [singular] of the Son, by the help of the Holy Spirit, according to His will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and, when with others, in a known language (Ps. 65:2; 95:1-7; John 14:13, 14; Rom. 8:26; 1 Cor. 14:16, 17; 1 John 5:14).
4. Prayer is to be made for that which is biblical, and for all sorts of living persons, or persons that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death (2 Sam. 7:29; 12:21-23; 1 Tim. 2:1, 2; 1 John 5:16).
5. The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as well as the administration of Baptism, and the Lord's supper, are all parts of religious worship of God, to be performed in obedience to Him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon special occasions, ought to be used in a holy and religious manner (Ex. 15:1-19; Esther 4:16; Ps. 107:1-; Joel 2:12; Matt. 28:19, 20; Luke 8:18; 1 Cor. 11:26; Eph. 5:19; Col. 3:16; 1 Tim. 4:13; 2 Tim. 4:2).
6. Under the Gospel, neither prayer nor any other part of religious worship is now restricted to or made more acceptable by the place where it is done or toward which it is directed. Instead, God is to be worshiped everywhere in spirit and in truth--daily in each family and privately by each individual. Also, more formal worship is to be performed in public assemblies, and these must not be carelessly or deliberately neglected or forsaken, when God by His Word or providence calls us to them (Ps. 55:17; Mal. 1:11; Matt. 6:6, 11; John 4:21; Acts 4:42; 10:2; 1 Tim. 2:8; Hebrews 10:25).
7. As it is the Law of Nature that, in general, a proportion of time by God's appointment is to be set apart for the worship of God; so by His Word, in a positive, moral and perpetual commandment, binding all people in all ages, He has particularly appointed one day out of seven for a Sabbath Rest to be kept holy unto Him, which from the beginning of the world to the resurrection of Christ was the last day of the week; and from the resurrection of Christ was changed to the first day of the week; which is also called the Lord's day; and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished (Ex. 20:8; Acts 20:7; 1 Cor. 16:1, 2; Rev. 1:10).
8. The Sabbath is, then, kept holy unto the Lord when Christians, after a due preparing of their hearts and ordering their common affairs beforehand, do not only observe a holy rest all day from their own works, words and thoughts, about their worldly employment and recreations, but are also taken up the whole time in the public and private exercises of His worship and in necessary duties and acts of mercy (Neh. 13:15-22; Isa. 58:13; Matt. 12:1-13).
CHAPTER 23: ON LAWFUL OATHS AND VOWS
1. A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and judgement solemnly calls God to witness what he swears and to judge him according to the truth or falseness thereof (Ex. 20:7; Deut. 10:20; 2 Chron. 6:22, 23; Jer. 4:2).
2. The Name of God [YHWH: Ex. 3:14, 15] alone is that by which men ought to swear an oath; and thereby it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet, as in matter of weight and moment, for confirmation of truth and ending strife, an oath is warranted by the Word of God; so a lawful oath being imposed by lawful authority in such matters ought to be taken (Neh. 13:25; Matt. 5:34, 37; 2 Cor. 1:23; Heb. 6:16; James 5:12).
3. Whosoever takes an oath warranted by the Word of God ought duly to consider the weightiness of so solemn an act and therein to affirm nothing but what he knows to be truth; for the Lord is provoked to anger by rash, false and vain oaths, and because of such this land mourns (Leviticus 19:12; Jeremiah 23:10).
4. An oath is to be taken in the plain and common sense of the words without ambiguous language or hesitation (Psalms 24:4).
5. A vow, which is not to be made to any creature but to God alone, is to be made and performed with all religious care and faithfulness; but Popish monastical vows of perpetual single life, professed poverty and such regular obedience, are so far from being helpful to sanctification that they are considered to be superstitious and sinful snares in which no Christian may entangle himself (Gen. 28:20-22; Ps. 76:11; Matt. 19:11; 1 Cor. 7:2, 9; Eph. 4:28).
CHAPTER 24:ON CIVIL MAGISTRATE
1. God, the supreme Lord and King of all the world, has ordained Civil Magistrates to be under Him and over the people for His own glory and the public good; and to this end He has armed them with the power of the sword for the defense and encouragement of them that do good and for the punishment of evil-doers (Romans 13:1-4).
2. 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 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 (2 Sam. 23:3; Ps. 82:3, 4; Luke 3:14).
3. Civil Magistrates, being set up by God for His purposes, subjection in all lawful things being commanded by them, ought to be yielded by us in the Lord, not only for wrath, but for conscience sake; and we ought to make supplications and prayers for kings and all that are in authority so that under them we may live a quiet and peaceable life in all godliness and honesty (Rom. 13:5-7; 1 Tim. 2:1, 2; 1 Peter 2:17).
CHAPTER 25: ON MARRIAGE
1. Marriage is to be between one man and one woman; neither is it lawful for any man to have more than one wife nor for any woman to have more than one husband at the same time (Gen. 2:24; Mal. 2:15; Matt. 19:5, 6).
2. Marriage was ordained for the mutual help of husband and wife for the increase of mankind with a legitimate offspring and the preventing of unholy living (Gen. 1:28; 2:18; 1 Cor. 7:2, 9).
3. It is lawful for all sorts of people to marry who are able with judgment to give their consent; yet it is the duty of Christians to marry in the Lord; and therefore such as profess the true religion should not marry with infidels or idolaters; neither should such as are godly be unequally yoked by marrying with such as are wicked in their life or maintain damnable heresy (Neh. 13:25, 26, 27; 1 Cor. 7:39; 1 Tim. 4:3; Heb. 13:4).
4. Marriage ought not to be within the degrees of having the same ancestor, or family member, which is forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man or consent of parties so that those persons may live together as man and wife (Lev. 18:1-30; Mark 6:18; 1 Cor. 5:1).
CHAPTER 26: ON THE CHURCH
1. The catholic or universal church, which with respect to the internal work of the Holy 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 body under Christ, the head thereof; and is the spouse, the body, the fullness of Him that fills all in all (Eph. 1:10, 22, 23; 5:23, 27, 32; Col. 1:18; Heb. 12:23).
2. All persons throughout the world professing the faith of the Gospel and obedience unto God by Christ, not destroying their own profession by any errors destroying the foundation or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted (Acts 11:26; Rom. 1:7; 1 Cor. 1:2; Eph. 1:20-22).
3. The purest churches under heaven are subject to a mixture of truth and error; and some have so degenerated as to become not churches of Christ but synagogues of Satan; nevertheless Christ has always had and ever shall have a Kingdom in this world, to the very end, of such as believe in Him and make profession of His Name (Ps. 72:17; 102:28; Matt. 16:18; 1 Cor. 5:1-13; 2 Thess. 2:11, 12; Rev. 2:1-3:22; 12:17; 18:2).
4. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that Antichrist, that man of sin and son of perdition, that exalts himself in the Church against Christ and all that is called God; whom the Lord shall destroy with the brightness of His coming (Matt. 28:18-20; Eph. 4:11, 12; Col. 1:18; 2 Thess. 2:2-9).
5. In the execution of this power wherewith He is entrusted, the Lord Jesus calls out of this world and unto Himself, through the ministry of His Word and by the Holy Spirit, those that are given to Him by His Father, so that they may walk before Him in all the ways of obedience which He prescribes to them in His Word [John 14:15, 21, 23]. Those thus called He commands to walk together in particular churches for their mutual edification and the due performance of that public worship which he requires of them in the world (Matt. 18:15-20; 28:20; John 10:16; 12:32).
6. The members of these churches are saints by calling [called and elected by God to be considered saints], visibly manifesting and evidencing--in and by their verbal profession and holy living--their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment by 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 (Acts 2:41, 42; 5:13, 14; Rom. 1:7; 1 Cor. 1:2; 2 Cor. 9:13).
7. To each of these churches thus gathered, according to His will declared in His word, He has given all that power and authority which is in any way needful for their carrying out that order of 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 (Matthew 18:17, 18; 1 Corinthians 5:4, 5; 1 Corinthians 5:13; 2 Corinthians 2:6-8).
8. A particular church, gathered and completely organized according to the will 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 entrusts them with, or calls them to, and to be continued to the end of the world, are Bishops or Elders [by the which we mean Pastors] and Deacons (Acts 20:17, 28; Phil. 1:1).
9. The way appointed by Christ for the calling of any person fitted and gifted by the Holy Spirit unto the office of [Pastor] in a church is that he be chosen thereunto by the common vote of the church itself; and solemnly set apart by fasting and prayer with the laying on of hands of the eldership of the church, if there be any before constituted therein; and of a deacon, that he be chosen by vote, and set apart by prayer, and the laying on of hands (Acts 6:3, 5, 6; 14:23; 1 Tim. 4:14).
10. The work of Pastors being constantly to attend the service of Christ in His churches, in the ministry of the Word and prayer, with watching over their souls as they that must give an account to Him; it is incumbent on the churches to whom they minister not only to give them all due respect but also to communicate [give] to them of all their good things [provisionally: financial, material, spiritual] according to their ability, so as they may have a comfortable supply without being themselves entangled in secular affairs [so that the Pastor won't have to get a part-time job in order to live]; and may also be capable of exercising hospitality towards others; and this is required by the Law of Nature, and by the express order of our Lord Jesus, who has willed that they who preach the Gospel should live by the Gospel (Acts 6:4; 1 Cor. 9:6-14; Gal. 6:6, 7; 1 Tim. 3:2; 5:17, 18; 2 Tim. 2:4; Hebrews 13:17).
11. Although it be incumbent on the Pastors of the churches to be ready and prepared in preaching the Word, as the duty of his Office, yet the work of preaching the Word is not so 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 also to perform it if need be (Acts 11:19-21; 1 Pet. 4:10, 11).
12. As all believers are bound to join themselves to particular churches when and where they have opportunity; 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 (1 Thess. 5:14; 2 Thess. 3:6, 14, 15).
13. No church members, upon any offense, 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 offense at any of their fellow members, but to wait upon Christ, in the further proceeding of the church (Matt. 18:15-17; Eph. 4:2, 3).
14. As each church and all the members of it are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold Communion among themselves, for their peace, increase of love, and mutual edification (Psalms 122:6; Rom. 16:1, 2; Eph. 6:18; 3 John 1:8, 9, 10).
15. In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ that many churches holding communion together do, by their messengers, meet to consider and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled are not entrusted 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 (Acts 15:2, 4, 6, 22, 23, 25; 2 Cor. 1:24; 1 John 4:1).
CHAPTER 27: ON THE COMMUNION OF SAINTS
1. All saints that are united to Jesus Christ their head by the Holy Spirit through faith, although they are not made thereby one person with Him, have fellowship in His graces, sufferings, death, resurrection, and glory; and, being united to one another in love, they have communion in the gifts and graces of each other, and are obligated to the performance of such duties, public and private, in an orderly way, as conduces to their mutual good, both in the inward and outward man (John 1:16; Rom. 1:12; 6:5, 6; 1 Cor. 3:21, 22, 23; 12:7; Gal. 6:10; Eph. 4:15, 16; Phil. 3:10; 1 Thess. 5:11, 14; 1 John 1:3; 3:17, 18).
2. Saints by profession are bound to maintain a holy fellowship and communion in the worship of God and in performing other such spiritual services as tend to their mutual edification; as also in relieving each other in outward things according to their various abilities and needs; which communion, according to the rule of the Gospel, though especially to be exercised by them in the relation wherein they stand, whether in families or churches, yet, as God 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 (Acts 5:4; 11:29, 30; 1 Cor. 12:14-27; Eph. 4:28; 6:4; Heb. 3:12, 13; 10:24, 25).
CHAPTER 28: ON BAPTISM AND THE LORD'S SUPPER
1. 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 (Matt. 28:19, 20; 1 Cor. 11:26).
2. These holy appointments are to be administered by those only who are qualified and thereunto called according to the commission of Christ (Matt. 28:19; 1 Cor. 4:1).
CHAPTER 29: ON BAPTISM
1. Baptism is an ordinance of the New Testament ordained by Jesus Christ to be unto the party baptized a sign of his fellowship with Him in His death and resurrection; of his being engrafted into Him [in spiritual union with Christ]; of forgiveness of sins; and of giving up [of one's old life] unto God through Jesus Christ to live and walk in newness of life (Mark 1:4; Acts 22:16; Rom. 6:3-5; Gal. 3:27; Col. 2:12).
2. Those who do actually profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance (Mark 16:16; Acts 2:41; 8:12, 36, 37; 18:8).
3. The outward element to be used in this ordinance is water, wherein the party is to be baptized [immersed], in the Name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19, 20; Acts 8:38).
4. Immersion, or dipping of the person into water, is necessary to the due administration of this ordinance (Matt. 3:16; John 3:23).
CHAPTER 30: ON THE LORD'S SUPPER
1. The supper of the Lord Jesus was instituted by Him the same night wherein He was betrayed, to be observed in His Church, unto the end of the world for the perpetual remembrance and showing forth the sacrifice of Himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe to Him; and to be a bond and pledge of their communion with Him and with each other (1 Cor. 10:16, 17, 21; 11:23-26).
2. In this ordinance Christ is not offered up to His Father, nor any real sacrifice made at all for the forgiveness of sin for the living or the dead, but only a memorial of that one offering up of Himself by Himself upon the cross--once for all; and a spiritual offering of all possible praise unto God for the same. So that the Popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own sacrifice, which is the sole and once-for-all propitiation for all the sins of the elect (Matt. 26:26, 27; 1 Cor. 11:24; Heb. 9:25, 26, 28).
3. The Lord Jesus has, 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 to themselves, to give both to the communicants (1 Cor. 11:23-26).
4. The denial of the cup to the people, worshiping the elements, 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 (Ex. 20:4, 5; Matt. 15:9; 26:26-28).
5. The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to Him crucified as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent: the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine as they were before (1 Cor. 11:26-28).
6. That doctrine which maintains a change of the substance of bread and wine into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not just to Scripture alone but even to common sense and reason; it overthrows the nature of the ordinance and has been, and is, the cause of manifold superstitions--even of gross idolatries (Acts 3:21; Luke 14:6, 39; 1 Cor. 11:24, 25).
7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporeally [relating to the actual physical body of flesh], but spiritually receive and feed upon Christ crucified, and all the benefits of His death; the body and blood of Christ being, then, not corporeally or carnally but spiritually present to the faith of believers in that ordinance as the elements themselves are to their outward senses (1 Cor. 10:16; 11:23-26).
8. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against Him, while they remain such, partake of these holy mysteries or be admitted thereunto; whosoever receives unworthily is guilty of the body and blood of the Lord--eating and drinking judgment to themselves (Matt. 7:6; 1 Cor. 11:29; 2 Cor. 6:14, 15).
CHAPTER 31: ON THE STATE OF MAN AFTER DEATH AND ON THE RESURRECTION OF THE DEAD
1. The bodies of men after death return to dust and see corruption [decay]; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness are received into Paradise where they are present with Christ and behold the face of God in light and glory as they wait for the full redemption of their bodies; and the souls of the wicked are cast into Hell, where they remain in torment and utter darkness, reserved for the Judgment of the Great Day; besides these two places, for souls separated from their bodies, the Scripture acknowledges none (Gen. 3:19; Eccl. 12:7; Luke 16:23, 24; 23:43; Acts 13:36; 2 Cor. 5:1, 2, 3, 4, 5, 6, 7, 8; Phil. 1:23; Heb. 12:23; 1 Peter 3:19; Jude 1:6, 7).
2. At the last Day the saints who are found alive shall not die but be changed; and all the dead shall be raised up with the same bodies and no other; although with different qualities, which shall be united again to their souls forever (Job 19:26, 27; 1 Cor. 15:42, 43, 51, 52; 1 Thess. 4:17).
3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just [those who have been justified by God by His Grace through Faith in Jesus Christ], by [the power of] His Spirit, unto honor, and be made conformable to His own glorious body (Acts 24:15; John 5:28, 29; Phil. 3:21).
CHAPTER 32: ON THE LAST JUDGMENT
1. God has appointed a day wherein He will judge the world in righteousness by Jesus Christ; to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the Tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil (Eccl. 12:14; Matt. 12:36; 25:32-46; John 5:22, 27; Acts 17:31; Rom. 14:10, 12; 1 Cor. 6:3; 2 Cor. 5:10; Jude 1:6).
2. The purpose of God's appointing this Day is for the manifestation of the glory of His mercy in the eternal salvation of the elect; and of His justice, in the eternal damnation of the reprobate, who are wicked and disobedient; for then shall the righteous go into everlasting life, and receive that fullness of joy and glory with everlasting rewards, in the presence of the Lord; but the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast aside into everlasting torments, and punished with everlasting destruction, from the presence of the Lord and from the glory of His power (Matt. 25:21, 34, 46; Mark 9:48; Rom. 9:22, 23; 2 Thess. 1:7-10; 2 Tim. 4:8).
3. As Christ would have us to be certainly persuaded that there shall be a Day of Judgment, both to deter all men from sin and for the greater consolation of the godly in their adversity, so will He have the Day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may ever be prepared to say, "Come, Lord Jesus; come quickly." Amen (Mark 13:35-37; Luke 12:35-40; 2 Cor. 5:10, 11; 2 Thess. 1:5-7; Rev. 22:20).
CLOSING STATEMENT AND SIGNATORIES
We the Ministers and Messengers of, and concerned for upwards of, one hundred Baptized Churches in England and Wales (denying Arminianism), being met together in London, from the third of the seventh month to the eleventh of the same, 1689, to consider of some things that might be for the glory of God and the good of these congregations, have thought meet (for the satisfaction of all other Christians that differ from us in the point of Baptism) to recommend to their perusal this Confession of our Faith, which confession we own as containing the doctrine of our faith and practice, and do desire that the members of our churches respectively furnish themselves therewith.
Hansard Knollys, Pastor, Broken Wharf, London
William Kiffin, Pastor, Devonshire-square, London
John Harris, Pastor, Joiner's Hall, London
William Collins, Pastor, Petty France, London
Hurcules Collins, Pastor, Wapping, London
Robert Steed, Pastor, Broken Wharf, London
Leonard Harrison, Pastor, Limehouse, London
George Barret, Pastor, Mile End Green, London
Isaac Lamb, Pastor, Pennington-street, London
Richard Adams, Minister, Shad Thames, Southwark
Benjamin Keach, Pastor, Horse-lie-down, Southwark
Andrew Gifford, Pastor, Bristol, Frvars, Som. and Glouc.
Thomas Vaux, Pastor, Broadmead, Som. and Glouc.
Thomas Winnel, Pastor, Taunton, Som. and Glouc.
James Hitt, Preacher, Dalwood, Dorset
Richard Tidmarsh, Minister, Oxford City, Oxon
William Facey, Pastor, Reading, Berks
Samuel Buttall, Minister, Plymouth, Devon
Christopher Price, Minister, Abergayenny, Monmouth
Daniel Finch, Minister, Kingsworth, Herts
John Ball, Tiverton, Devon
Edmond White, Pastor, Evershall, Bedford
William Prichard, Pastor, Blaenau, Monmouth
Paul Fruin, Minister, Warwick, Warwick
Richard Ring, Pastor, Southhampton, Hants
John Tomkins, Minister, Abingdon, Berks
Toby Willes, Pastor, Bridgewater, Somerset
John Carter, Steventon, Bedford
James Webb, Devizes, Wilts
Richard Sutton, Pastor, Tring, Herts
Robert Knight, Pastor, Stukeley, Bucks
Edward Price, Pastor, Hereford City, Hereford
William Phipps, Pastor, Exon, Devon
William Hawkins, Pastor, Dimmock, Gloucester
Samuel Ewer, Pastor, Hemstead, Herts
Edward Man, Pastor, Houndsditch, London
Charles Archer, Pastor, Hock-Norton, Oxon
In the name of and on the behalf of the whole assembly.
1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and His will which is necessary unto salvation. Therefore it pleased the Lord at various times and in diverse manners to reveal Himself and to declare His will unto His church; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which makes the Holy Scriptures to be most necessary, those former ways of God's revealing His will unto His people being now ceased (Psalms 19:1-7; Prov. 22:19-21; Isa. 8:20; Luke 16:29, 31; Rom. 1:19-21; 2:14, 15; 15:4 Eph. 2:20; 2 Timothy 3:15-17; Hebrews 1:1; 2 Peter 1:19, 20).
2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments:
Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
Of the New Testament: Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, To Titus, To Philemon, The Epistle to the Hebrews, Epistle of James, The first and second Epistles of Peter, The first, second, and third Epistles of John, The Epistle of Jude, The Revelation.
All of which are given by the inspiration of God, to be the rule of faith and life (2 Timothy 3:16) [which excludes the following:
Of the Apocrypha: Tobit, Judith, Additions to Esther, The Wisdom of Solomon, Ecclesiasticus--or The Wisdom of Jesus Son of Sirach, Baruch, The Letter of Jeremiah, The Prayer of Azariah, Susanna, Bel and the Dragon, 1 Maccabees, 2 Maccabees, 1 Esdras, The Prayer of Manasseh, 3 Maccabees, 2 Esdras, 4 Maccabees, as well as Jubilees and useful but non-canonical The Book of Enoch].
3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings (Luke 24:27, 44; Romans 3:2).
4. The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God (2 Thessalonians 2:13; 2 Timothy 3:16; 2 Peter 1:19-21; 1 John 5:9).
5. We may be moved and induced by the testimony of the church of God to a high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it abundantly evidences itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts (John 16:13, 14; 1 Corinthians 2:10-12; 1 John 2:20, 27).
6. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed (John 6:45; 1 Corinthians 2:9-12; 11:13, 14; 14:26, 40; Galatians 1:8, 9; 2 Tim. 3:15-17).
7. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them (Psalms 19:7; 119:130; 2 Peter 3:16;).
8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the church is finally to appeal to them. But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner, and through patience and comfort of the Scriptures may have hope (Isa. 8:20; John 5:39; Acts 15:15; Romans 3:2; 1 Cor. 14:6, 9, 11, 12, 24, 28; Col. 3:16).
9. The infallible rule of interpretation of Scripture is Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly (Acts 15:15, 16; 2 Peter 1:20, 21).
10. The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved (Matthew 22:29, 31, 32; Acts 28:23; Ephesians 2:20).
CHAPTER 2: ON GOD AND OF THE HOLY TRINITY
1. The Lord our God is one, the only living and true God; whose subsistence [to maintain or support or effect oneself] is in and of Himself, infinite in being and perfection; whose essence cannot be comprehended by any but Himself; a most pure spirit, invisible, without body, parts, or passions [fickle emotions], who alone has immortality, dwelling in the light which no man can approach unto; who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute; working all things according to the counsel of His own immutable and most righteous will for His own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek Him, and altogether most just and terrible in His judgments, hating all sin, and who will by no means clear the guilty (Gen. 17:1; Ex. 3:14, 15; 34:6, 7; Deut 4:15 16; 6:4; 1 Kings 8:27; Neh. 9:32, 33; Ps. 5:5, 6; 90:2; 115:3; Prov. 16:4; Isa. 6:3; 46:19; 48:12; Jer. 10:10; 23:23; Mal. 3:6; John 4:24; Rom. 11:36; 1 Cor. 8:4, 6; 1 Tim. 1:17; Heb. 11:6).
2. God, having all life, glory, goodness, blessedness, in and of Himself, is alone in and unto Himself all-sufficient, not standing in need of any creature which He has made, nor deriving any glory from them, but only manifesting His own glory in, by, unto, and upon them; He alone is the fountain of all being, of whom, through whom, and to whom are all things, and He has most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever Himself pleases; in His sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent or uncertain; He is most holy in all His counsels, in all His works, and in all His commands; to Him is due from angels and men, whatsoever worship, service, or obedience, as creatures they owe unto the Creator, and whatever He is further pleased to require of them (Job 22:2, 3; Psalms 119:68; 145:17; 148:13; Ezek. 11:5; Dan. 4:25, 34, 35; John 5:26; Acts 15:18; Rom. 11:34-36; Heb. 4:13; Revelation 5:12-14).
3. In this divine and infinite Being there are three [self-sustaining Persons], the Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on Him (Ex. 3:14; Matt. 28:19; John 1:14, 18; 14:11; 15:26; 1 Cor. 8:6; 2 Cor. 13:14; Gal. 4:6; 1 John 5:7 NKJV).
CHAPTER 3: ON GOD'S DECREE
1. God has decreed in Himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things whatsoever comes to pass; yet so as thereby is God neither the author of sin nor has fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears His wisdom in disposing all things, and power and faithfulness in accomplishing His decree (Isa. 46:10; Ephesians 1:11; Hebrews 6:17; Romans 9:15, 18; James 1:13; 1 John 1:5; Acts 4:27, 28; John 19:11; Numbers 23:19; Ephesians 1:3-5).
2. Although God knows whatsoever may or can come to pass, upon all supposed conditions, yet He has not decreed anything because He foresaw it as future [for He cannot learn any new information--if He saw something future, and ordained what He should do about it, then He learned what He did not previously already know and He, therefore, is not all-knowing: all knowledge is present to Him as the eternal Great I Am], or as that which would come to pass upon such conditions (Acts 15:18; Romans 9:11, 13, 16, 18).
3. By the decree of God, for the manifestation of His glory, some men and angels are predestinated or foreordained to eternal life through Jesus Christ, to the praise of His glorious grace; others, being left to act in their sin to their just condemnation, to the praise of His glorious justice (Matthew 25:34; Romans 9:22, 23; Eph. 1:4, 5, 6; 1 Timothy 5:21; Jude 1:4).
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 nor diminished (Jon 13:18; 2 Timothy 2:19).
5. Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has [unconditionally] chosen in Christ unto everlasting glory out of His mere free grace and love without any other thing in the creature as a condition or cause moving Him thereunto (Romans 8:30; 9:13, 16; Eph. 1:4, 5, 9, 11; 2:1, 2, 3, 4, 5, 12; 1 Thess. 5:9; 2 Timothy 1:9).
6. As God has appointed the elect unto glory, so has He by the eternal and most free purpose of His will, foreordained all the means thereunto; wherefore they who are elected, being fallen in Adam, yet redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, and are justified, adopted, sanctified, and kept by His power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only (John 6:27, 29, 32, 35, 37, 39, 40, 43, 44, 45, 63, 64, 65, 70; 10:25, 26; 17:9; Rom. 8:30; 1 Thess. 5:9, 10; 2 Thess. 2:13; 1 Peter 1:2, 5).
7. The doctrine of the high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel (Luke 10:20; Rom. 11:5, 6, 20; 11:33; Eph. 1:4, 5, 6; 1 Thessalonians 1:4, 5; 2 Pet. 1:10).
CHAPTER 4: ON CREATION
1. In the beginning it pleased God the Father, Son, and Holy Spirit for the manifestation of the glory of His eternal power, wisdom, and goodness to create or make the world and all things therein, whether visible or invisible, in the space of six days--and all very good (Gen. 1:31; Job. 26:13; John 1:1, 2, 3; Rom. 1:20; Col. 1:16; Heb. 1:1, 2, 3).
2. After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness; having the Law of God written on their hearts 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 (Gen. 1:16, 27; 2:7; 3:6; Eccl. 7:29; Rom. 2:14, 15).
3. Besides the Law, written on their hearts, they received a command not to eat of the Tree of Knowledge of Good and Evil, which, while they kept it, they were happy in their communion with God, and had dominion over the creatures (Genesis 1:26, 27, 28; 2:17).
CHAPTER 5: ON DIVINE PROVIDENCE
1. God, the good Creator of all things, in His infinite power and wisdom, upholds, directs, disposes and governs all creatures and things, from the greatest even to the least, by His most wise and holy providence, to the end for the which they were created, according unto His infallible foreknowledge, and the free and immutable counsel of His own will; to the praise of the glory of His wisdom, power, justice, infinite goodness, and mercy (Job 38:11; Ps. 135:6; Isaiah 46:10, 11; Matt. 10:29-31; Eph. 1:11; Heb. 1:3).
2. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls anyone by chance, or without His providence; yet by the same providence He orders them to fall out according to the nature of secondary causes, either necessarily, freely, or contingently (Gen. 8:22; Proverbs 16:33; Acts 2:23).
3. God, in His ordinary providence, makes use of means, yet is free to work without, above and against them at His pleasure (Isa. 55:10, 11; Dan. 3:27; Hosea 1:7; Acts 27:31, 44; Rom. 4:19-21).
4. 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; and that not by a bare permission, which also He most wisely and powerfully bounds [binds, makes ready, prepares, makes certain, fastens, compels, obliges], and otherwise orders and governs, in a manifold dispensation to His most holy ends; 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 (Gen. 1:20; 2 Sam. 24:1; 2 Kings 19:28; 1 Chron. 21:1; Ps. 1:21; 76:10; Isaiah 10:6, 7, 12; Rom. 11:32-34; 1 John 2:16).
5. The most wise, righteous, and gracious God oftentimes leaves 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 get them to discover the hidden strength of corruption and deceitfulness of their own hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon Himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of His elect is by His appointment, for His glory, and their good (2 Chron. 32:25, 26, 31; Rom. 8:28; 2 Cor. 12:7-9).
6. As for those wicked and ungodly men whom God, as the righteous judge, for former sin does blind and harden; from them He not only withholds His grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts; but sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruption makes occasion of sin; and withal gives them over to their own lusts, the temptations of the world and the power of Satan, whereby it comes to pass that they harden themselves, under those means which God uses for the softening of others (Ex. 8:15, 32; Deut. 2:30; 29:4; 2 Kings 8:12, 13; Ps. 81:11, 12; Isaiah 6:9, 10; Matt. 13:12; Romans 1:24, 25, 26, 28; 11:7, 8; 2 Thess. 2:10-12; 1 Peter 2:7, 8).
7. 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 (Amos 9:8, 9; Isa. 43:3, 4, 5; 1 Tim. 4:10).
CHAPTER 6: ON THE FALL OF MAN, OF SIN, AND PUNISHMENT
1. Although God created man upright and perfect, and gave him a righteous Law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this 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 Creator, and the command given unto them, in eating the forbidden fruit, which God was pleased, according to His wise and holy counsel to permit, having purposed to order it to His own glory (Gen. 2:16, 17; 3:12,13; 2 Cor. 11:3).
2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we also in [and with] them, whereby death came upon us all: all of us becoming dead in sin and wholly defiled in all the faculties and parts of soul and body (Gen. 3:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19; 6:5; Jer. 17:9; Rom. 3:10, 11, 12, 13, 14, 15, 16, 17, 18, 23; 5:12; Titus 1:15).
3. They being the root, and by God's appointment, standing in the place and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free (Job 14:4; Ps. 51:1, 2, 3, 4, 5; Rom. 5:12, 13, 14, 15, 16, 17, 18, 19; 6:20; 1 Cor. 15:21, 22, 45, 49; Eph. 2:3; 1 Thess. 1:10; Hebrews 2:14, 15).
4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do produce all actual transgressions (Matt. 15:19; Romans 8:7; Colossians 1:21; James 1:14, 15).
5. The corruption of nature during this life remains in those that are regenerated; and, although it be through Christ pardoned and mortified, yet both itself and the first motions thereof are truly and properly sin (Eccl. 7:20; Romans 7:18, 23, 24, 25; Galatians 5:17; 1 John 1:8).
CHAPTER 7: ON GOD'S COVENANT
1. 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 attain the reward of life except by some voluntary condescension [to stoop down] on God's part which He has been pleased to express by way of Covenant (Job 35:7, 8; Luke 17:10).
2. Moreover, man, having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace, wherein He freely offers to sinners eternal life and salvation by Jesus Christ--requiring of them faith in Him--so that they may be saved; and promising to give unto all those that are ordained unto eternal life His Holy Spirit so as to make them willing and able to believe (Gen. 2:17; Ps. 110:3; Ezek. 36:26, 27; Mark 16:15, 16; John 1:11, 12, 13; 3:3, 4, 5, 6, 7, 8, 14, 15, 16, 17, 18, 19; 6:27, 29, 32, 35, 37, 39, 40, 43, 44, 45, 63, 64, 65, 70; 10:25, 26; 17:9; Rom. 3:20, 21; 8:3 Galatians 3:10; Eph. 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10; Titus 3:4, 5, 6; 2 Pet. 1:1).
3. This Covenant is revealed in the Gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that Eternal Covenant transaction that was between the Father and the Son about the redemption of the elect; and it is by the grace of this Covenant alone that all the posterity of fallen Adam that ever were saved did obtain eternal life and blessed immortality, fallen man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocence (Gen. 3:15; John 8:56; Acts 4:12; Rom. 4:1, 2; 2 Timothy 1:9; Titus 1:2; Heb. 1:1; 11:6, 13).
CHAPTER 8: ON CHRIST THE MEDIATOR
1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, according to the Covenant made between them both, to be the Mediator between God and man; the Prophet, Priest, and King; Head and Savior of the Church, the Heir of all things, and Judge of the world; unto whom He did from all eternity past give a people to be His seed and to be, by Him, in time, redeemed, called, justified, sanctified, and glorified (Isaiah 42:1; 53:10; Acts 3:22; Psalms 2:6; Luke 1:33; Acts 17:31; John 17:6; Romans 8:30; Eph. 1:22, 23; Hebrews 1:2; 5:5, 6; 1 Peter 1:19, 20;).
2. The Son of God, the second person in the Holy Trinity, being truly 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 come, take upon Himself man's nature, with all the essential properties and common infirmities thereof, yet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her and the power of the Most High overshadowing her; and so was made of a woman, of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is truly and absolutely God, and truly and absolutely man, yet one Christ--the only Mediator between God and man (Matthew 1:22, 23; Luke 1:27, 31, 35; John 1:1, 2, 3, 14, 18; Rom. 8:3; 9:5; Galatians 4:4; 1 Tim. 2:5; Hebrews 2:14, 16, 17; 4:15).
3. The Lord Jesus, in His human nature thus united to the divine in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness of Deity should dwell, to the end that, being holy, harmless, undefiled, and full of grace and truth, He might be thoroughly furnished to execute the Office of Mediator and Surety; which office He took not upon Himself but was thereunto called by His Father; who also put all power and judgment in His hand, and gave Him commandment to execute the same (Psalms 45:7; Matt. 28:18; John 1:14, 18; 3:34; 5:22, 27; Acts 2:36; 10:38; Col. 1:19; 2:3; Hebrews 5:5; 7:22, 26).
4. This Office the Lord Jesus did most willingly undertake, which that He might discharge, He was born under the Law, and did perfectly fulfill it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; enduring most grievous sorrows in His soul, and most painful sufferings in His body; was crucified, and died, and remained in the state of the dead, yet saw no corruption: on the third day He arose from the dead with the same body in which He suffered, His body yet now glorified, with which He also ascended into heaven, and there sits at the right hand of His Father, making intercession, and shall return to judge men and angels at the end of the world (Ps. 40:7, 8; Isaiah 53:6; Matthew 3:15; 26:37, 38; 27:46; Mark 16:19; Luke 22:44; John 10:18; 20:25, 27; Acts 1:9, 10, 11; 10:42; 13:37; Rom. 8:34; 14:9, 10; 1 Cor. 15:3, 4; 2 Cor. 5:21; Gal. 3:13; 4:4; Heb. 9:24; 10:5-10; 1 Peter 3:18; 2 Pet. 2:4).
5. The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He, through the eternal Spirit, once offered up unto God, has fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the Kingdom of Heaven for all those whom the Father has given unto Him (John 17:2; Rom. 3:25, 26; Heb. 9:14, 15; 10:14).
6. Although the price of redemption was not actually paid by Christ till after His incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein He was revealed, and signified to be the Seed which should bruise the serpent's head; and the Lamb slain from the foundation of the world, being the same yesterday, and today and forever (1 Cor. 4:10; Hebrews 4:2; 13:8; 1 Peter 1:10, 11; Rev. 13:8).
7. 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 (John 3:13; Acts 20:28).
8. To all those for whom Christ has obtained eternal redemption, He most certainly and effectually applies and communicates the same, making intercession for them; uniting them to Himself by His Spirit, revealing unto them, in and by His Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by His Word and Spirit, and overcoming all their enemies by His almighty power and wisdom, in such manner and ways as are most consistent with His wonderful and unsearchable dispensation [management, distribution, to dole / give / grant / distribute out]; and all of free and absolute grace, without any condition foreseen in them to procure it (Ps. 110:1; John 3:8; 6:37; 10:15, 16; 17:6, 9; Rom. 5:10; 8:9, 14; 1 Cor. 15:25, 26; Eph. 1:8, 9; 1 John 5:20).
9. This office of Mediator between God and man is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof, transferred from Him to any other (1 Timothy 2:5).
10. This number and order of offices is necessary; for in respect of our ignorance, we stand in need of His prophetical office; and in respect of our alienation from God, and imperfection of the best of our deeds, we need His priestly office to reconcile us and present us acceptable unto God; and in respect to our adverseness 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 (Psalms 110:3; Luke 1:74, 75; John 1:18; 16:8; Gal. 5:17; Col. 1:21).
CHAPTER 9: ON FREE WILL
1. 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 (Deut. 30:19; Matt. 17:12; James 1:14).
2. Man, in his state of innocence, had freedom and power to will and to do that which was good and well-pleasing to God, but yet was unstable, so that he could fall from it (Gen. 3:6; Eccl. 7:29).
3. Man, by his fall into a state of sin, has wholly lost all ability of will to do any spiritual good accompanying salvation; so that, as a natural [unregenerate] man, being altogether averse to doing good, being dead in sin, is not able by his own strength to convert [regenerate] himself or to prepare himself thereunto (John 6:44; Romans 5:6; 8:7; Eph. 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10; Titus 3:3, 4, 5).
4. When God converts a sinner, and transfers him into the state of grace, he frees him from his natural bondage to sin, and by His grace alone enables him freely to will and to do that which is spiritually good; yet so as that by reason of his remaining corruptions, he does not perfectly nor only will that which is good, but does also will that which is evil (John 8:36; Rom. 7:15, 18, 19, 21, 23; Phil. 2:13; Col. 1:13).
5. This will of man is made perfectly and immutably free to good alone in the state of glory alone (Eph. 4:13).
CHAPTER 10: ON EFFECTUAL CALLING
1. Those whom God has predestinated unto eternal life, He is pleased in His appointed and accepted time to effectually call, by His Word and Spirit, out of that fallen state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone and giving unto them a heart of flesh; renewing their wills and, by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by His grace (Deut. 30:6; Psalm 110:3; Song of Solomon 1:4; Ezek. 36:26, 27; Acts 26:18; Rom. 8:30; 11:7; Eph. 1:10, 11, 17, 18, 19; 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10; 2 Thess. 2:13, 14).
2. This effectual call is of God's free and special grace alone and not from anything at all foreseen in man nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened [regenerated] and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead (John 5:25; Eph. 1:19, 20 2:5, 8; 1 Cor. 2:14; 2 Tim. 1:19).
3. Elect infants dying in infancy [and, so, I believe all infants who die in infancy are also unconditionally elected by God unto the grace of salvation: Matt. 18:1, 2, 3, 4, 5, 6, 7, 10, 14; 19:13, 14, 15] are regenerated and saved by Christ through the Spirit; who works when, and where, and how He pleases; so also are all elect persons who are incapable of being outwardly called by the ministry of the Word [and, so, I believe all who are incapable of being outwardly called by the ministry of the Word are also unconditionally elected by God unto the grace of salvation] (John 3:3, 5, 6, 8). [I also understand that this issue is variously interpreted (and that my view may differ from the original intent of the authors), some believing in infants and some cognitively-challenged persons not being elected unto salvation, or some other such view.]
4. Others not elected, although they may be [generally or outwardly] called by the ministry of the Word [when they hear the Gospel preached], and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that 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 (Matt. 13:20, 21; 22:14; John 4:22; 6:44, 45, 63, 65; 17:3; Acts 4:12; Hebrews 6:4, 5; 1 John 2:24, 25).
CHAPTER 11: ON JUSTIFICATION
1. Those whom God effectually calls, He also freely justifies, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous [even though they are not righteous]; not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole Law and passive obedience in His death for their whole and sole righteousness by faith, which faith they have not of themselves--it is the gift of God (John 1:11, 12, 13; Romans 3:24; 4:5, 6, 7, 8; 5:17, 18, 19; 8:30; 1 Cor. 1:30-31 NIV; Eph. 1:12; 2:8-10; Phil. 3:8, 9).
2. Faith, thus receiving and resting on Christ and His righteousness, is the sole instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love (Rom. 3:28; Gal. 5:6; James 2:17, 22, 26).
3. Christ, by His obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of Himself in the blood of His cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God's justice on their behalf; yet, inasmuch as He was given by the Father for them, and His obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners (Isa. 53:5, 6; Rom. 3:21, 22, 23, 24, 25, 26; 8:32; 2 Cor. 5:21; Eph. 1:6,7; 2:7; Heb. 10:14; 1 Pet. 1:18, 19;).
4. God did from all eternity decree to justify all the elect, and Christ did in the fullness of time die for their sins, and rise again for their justification; nevertheless, they are not justified personally until the Holy Spirit does, in time, actually apply Christ unto them (Rom. 4:25; Gal. 3:8; Col. 1:21, 22; 1 Tim. 2:6; Titus 3:4, 5, 6, 7; 1 Pet. 1:2).
5. God continues to forgive the sins of those that are justified and, although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure; and in that condition they have not usually the light of His countenance [the smile, the pleasure, the manifest presence of His grace and love] restored unto them until they humble themselves, confess their sins, beg pardon and renew their faith and repentance (Ps. 32:5; 51:1, 2, 3, 4, 5; 89:31, 32, 33; Matt. 6:12; 26:75; John 10:28; 1 John 1:7, 9).
6. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament (Rom. 4:20, 21, 22, 23, 24, 25; Gal. 3:9).
CHAPTER 12: ON ADOPTION
All those that are justified, God graciously granted, in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have His name put upon them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry "Abba, Father," are pitied, protected, provided for, and chastened by Him as by a Father, yet never cast off, but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation (Ps. 103:13; Prov. 14:26; Isa. 54:8, 9; Lam. 3:31; John 1:12; Rom. 8:15, 17; 2 Cor. 6:18; Gal. 4:4, 5, 6; Ephesians 1:5; 2:18; 4:30; Heb. 1:14; 6:12; 12:6; 1 Pet. 5:7; Rev. 3:12).
CHAPTER 13: ON SANCTIFICATION
1. They who are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also further sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord (John 17:17; Acts 20:32; Romans 6:5, 6, 14; 2 Cor. 7:1; Gal. 5:24; Eph. 3:16-19; Col. 1:11; 1 Thess. 5:21, 22, 23; Heb. 12:14).
2. This sanctification concerns the whole man yet remains imperfect in this life [he is free from the dominion of sin but not from the effects of sin]; there still abides some remnants of corruption in every part, whence arises a continual and irreconcilable war; the flesh lusting against the Spirit and the Spirit against the flesh (Rom. 7:18, 23; Gal. 5:17; 1 Thess. 5:23; 1 Pet. 2:11).
3. In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part does overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King in His Word has prescribed them (Rom. 6:14; 7:23; 2 Cor. 3:18; 7:1; Eph. 4:15, 16).
CHAPTER 14: ON SAVING FAITH
1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened (Luke 17:5; Acts 20:32; Rom. 10:14, 17; 2 Cor. 4:13; Eph. 2:8; 1 Pet. 2:2).
2. By this faith a Christian believes to be true whatsoever is revealed in the Word on the authority of God Himself, and also apprehends an excellency therein above all other writings and all things in the world, as it bears forth the glory of God in His attributes, the excellency of Christ in His nature and offices, and the power and fullness of the Holy Spirit in His workings and operations: and so is enabled to cast his soul upon the truth thus believed; and also acts differently upon that which each particular passage thereof contains; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come; but the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon Him alone for justification, sanctification, and eternal life, by virtue of the Covenant of Grace (Ps. 27:7-10; 119:72; Isa. 66:2; John 1:12; 14:14; Acts 15:11; 16:31; 24:14; Gal. 2:20; 2 Tim. 1:12; Heb. 11:13).
3. This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the Author and Finisher of our faith (Matt. 6:30; Rom. 4:19, 20; Eph. 6:16; Col. 2:2; Hebrews 5:13, 14; 6:11, 12; 12:2; 2 Pet. 1:1; 1 John 5:4, 5).
CHAPTER 15: ON REPENTANCE UNTO LIFE AND SALVATION
1. Such of the elect as are converted at younger years, having sometimes lived in the state of the fallen nature, and therein served various lusts and pleasures, God in their effectual calling gives them repentance unto life (Titus 3:2, 3, 4, 5).
2. Whereas there is none that does perfect good and never sins, and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalence of temptation, fall into 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 (Eccl. 7:20; Luke 22:31, 32).
3. This saving repentance is an evangelical grace, whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, does, by faith in Christ, humble himself for it with godly sorrow, detestation of it, and self-abhorrence, 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 (Ps. 119:6, 128; Ezek. 36:31; Zech. 12:10; Acts 11:18; 2 Cor. 7:11).
4. As repentance is to be continued through the whole course of our lives, upon the account of the body of death and the motions thereof, so is it every man's duty to repent of his particular known sins particularly (Luke 19:8; 1 Tim. 1:13, 15).
5. 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, yet there is no sin so great that it shall bring damnation on them that repent; which makes the constant preaching of repentance necessary (Romans 6:23; Isaiah 1:16-18 Isaiah 55:7).
CHAPTER 16: ON GOOD WORKS
1. Good works are only such as God has commanded in His Holy Word and not such as without the warrant thereof are devised by men out of blind zeal or upon any pretense of good intentions (Isa. 29:13; Micah 6:8; Matt. 15:9; Heb. 13:21).
2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and living faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end--eternal life (Ps. 116:12, 13; Rom. 6:22; Eph. 2:10; Phil. 1:11; 1 Tim. 6:1; James 2:18; 1 Pet. 2:15; 2 Pet. 1:5-11; 1 John 2:3, 4, 5).
3. Their ability to do good works is not at all of themselves but wholly from the Spirit of Christ within them; and that they may be enabled thereunto, besides the graces they have already received, there is necessarily an actual influence by the same Holy Spirit within them, to work in them to will and to do of His good pleasure; and yet they are not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special moving of the Spirit, but they ought to be diligent in stirring up the grace of God that is within them (Isa. 64:7; John 15:4, 5; 2 Cor. 3:5; Phil. 2:12, 13; Heb. 6:11, 12).
4. They who in their obedience attain to the greatest height which is possible in this life are so far from being able ... to do more than God requires because they fall short of much which in duty they are bound to do (Job 9:2, 3; Luke 17:10; Gal. 5:17).
5. We cannot by our best works merit pardon of sin or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God; whom by them [the works] we can neither profit nor satisfy for the debt of our former sins; but when we have done all we can, we have done only our duty [only what we ought to have done], and are unprofitable servants; and, because as they are good, they proceed from His Spirit, and as they are wrought by us they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God's punishment (Ps. 143:2; Isa. 64:6; Rom. 3:20; 4:6; Gal. 5:22, 23; Eph. 2:8, 9).
6. Yet, notwithstanding, the believers being accepted through Christ, their good works also are accepted in Him, not as though they were in this life wholly unblameable and unreprovable in God's sight; but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections (Matt. 25:21, 23; Eph. 1:6; Heb. 6:10; 1 Pet. 2:5).
7. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner according to the Word, nor to a right end--the glory of God--they are therefore sinful, and cannot please God, nor make a man fit to receive grace from God, and yet their neglect of them is more sinful and displeasing to God (Gen. 4:5; 1 Kings 21:27, 29; 2 Kings 10:30; Job. 21:14, 15; Amos 5:21, 22; Matt. 6:2, 5; 25:41-43; Rom. 9:16; 1 Cor. 13:1; Titus 3:5; Heb. 11:4, 6).
CHAPTER 17: ON THE PERSEVERANCE OF THE SAINTS
1. 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 irrevocable; whence He still begets and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality; and, though many storms and floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, yet He is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of His hands, and their names having been written in the Book of Life from all eternity (Ps. 89:31, 32; John 10:28, 29; 1 Cor. 11:32; Phil. 1:6; 2 Tim. 2:19; 1 John 2:19).
2. This perseverance of the saints depends not upon their own free will but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ and union with Him, the oath of God, the abiding of His Spirit, and the seed of God within them, and the nature of the Covenant of Grace; from all which arises also the certainty and infallibility thereof (Jer. 32:40; John 14:19; Romans 5:9, 10; 8:30; 9:11, 16; Heb. 6:17, 18; 1 John 3:9;).
3. And though they may, through the temptation of Satan and of the world, the prevalence of corruption remaining in them and the neglect of means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur God's displeasure and grieve His Holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves; yet shall they renew their repentance and be preserved through faith in Christ Jesus to the end (Ps. 32:3, 4; 51:10, 12; 2 Sam. 12:14; Isa. 64:5, 9; Matt. 26:70, 72, 74; Luke 22:32, 61, 62; Eph. 4:30).
CHAPTER 18: ON THE ASSURANCE OF GRACE AND SALVATION
1. 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 state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavoring to walk in all good conscience before Him [yes, even though we fail, and fail often], may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed (Job 8:13, 14; Matt. 7:22, 23; Rom. 5:2, 5; 1 John 2:3; 3:14, 18, 19, 21, 24; 5:13).
2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope but an infallible assurance of faith founded on the blood and righteousness of Christ revealed in the Gospel; and also upon the [finished work of Jesus Christ, in His atoning blood and the active and passive obedience of Christ to the Law of God on our behalf, and the] inward evidence of those graces of the Spirit unto which promises are made, and on the inner testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God; and, as a fruit thereof, keeping the heart both humble and holy (Rom. 3:21, 22, 23, 24, 25, 26, 27, 28; 8:15, 16; 1 Cor. 1:30 NIV; Heb. 6:11, 17, 18, 19; 2 Pet. 1:4, 5, 10, 11; 1 John 3:1, 2, 3).
3. This infallible assurance does not belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, attain thereunto; and, therefore, it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance--an assurance that does not produce guilt-free sinful living (Ps. 77:1-12; 88:1-18; 119:32; Isa. 50:10; Rom. 5:1, 2, 5; 6:1, 2; 14:17; Titus 2:11, 12, 14; Heb. 6:11, 12; 1 John 4:13).
4. True believers may have the assurance of their salvation in many ways shaken, diminished, and intermittent; as by negligence in the preserving of it, by falling into some special sin which wounds the conscience and grieves the Holy Spirit; by some sudden or forceful temptation, by God's withdrawing the light of His countenance, and suffering, even such as fear Him, to walk in darkness and to have no light; yet they are never destitute of the seed of God, and the life of faith, and that love of Christ and of the brethren, and that sincerity of heart and conscience of duty out of which, by the operation of the Holy Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are preserved from utter despair (Ps. 30:7; 31:22; 42:5, 11; 51:8, 12, 14; 77:7, 8; 116:11; Lam. 3:26-31; Luke 22:32; 1 John 3:9).
CHAPTER 19: ON THE LAW OF GOD
1. God gave to Adam a Law of universal obedience written on his heart and a particular precept of not eating the fruit of the Tree of Knowledge of Good and Evil; by which He bound him and all his posterity to personal, entire, exact and perpetual obedience; promised eternal life upon the fulfilling, and threatened eternal death upon the breach of it, and endued him with power and ability to keep it (Gen. 1:27; Eccl. 7:29; Rom. 10:5; Gal. 3:10, 12).
2. The same Law that was first written on the heart of man continued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai in Ten Commandments, and written on two tablets: the first four containing our duty towards God and the other six our duty to mankind (Deut. 10:4; Rom. 2:14, 15).
3. Besides this Law, commonly called the Moral Law, God was pleased to give to the people of Israel Ceremonial Laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly holding forth various instructions of moral duties, all which Ceremonial Laws, being appointed only to the time of [Atonement in the Messianic Age], are, by Jesus Christ the true Messiah and only Law-giver, who was furnished with power from the Father for that purpose that is now passing away (1 Cor. 5:6; Eph. 2:14, 16; Colossians 2:14, 16, 17; Heb. 10:1).
4. To them also He gave many Judicial Laws, which expired together with the state of the Old Covenantal people, not obliging any now by virtue of that institution; their general validity only being of moral use (1 Corinthians 9:8-10).
5. The Moral Law forever binds all people, as well justified [and redeemed] persons, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it; neither does Christ in the Gospel in any way dissolve but much strengthens this obligation (Matt. 5:17, 18, 19; Romans 3:31; 13:8-10; James 2:8, 10, 11, 12).
6. Although true believers are not under the Law, as a Covenant of Works, to be thereby justified or condemned, yet the Law is of great use to them and others, in that, as a Rule of Life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ and the perfection of His obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof. The promises of it likewise show them God's approval 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 (Rom. 3:20; 6:12, 13, 14; 7:7; 8:1; 10:4; Gal. 2:16; 1 Pet. 3:8-13).
7. Neither are the uses of the Law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which is the will of God, revealed in the Law, requires to be done (Ezek. 36:27; Gal. 3:21).
CHAPTER 20: ON THE GOSPEL AND THE EXTENT OF GRACE
1. The Covenant of Works being broken because of sin, and made unprofitable for eternal life, God was pleased to give forth the promise of Christ, the Seed of the woman, as the means of calling the elect and birthing within them faith and repentance; in this promise the Gospel, as to the substance of it, was revealed, and is therein effectual for the conversion and salvation of sinners (Gen. 3:15; Rev. 13:8; 17:8).
2. This promise of Christ, and salvation by Him, is revealed only by the Word of God; neither does creation nor providence, with the light of nature, reveal Christ to all, or His grace, for such is a general or obscure revelation [Ps. 19:1-7; Rom. 1:18-20]; much less that men destitute of the revelation of Him by the Promise or Gospel is capable of enabling one to attain saving faith or repentance (Proverbs 29:18; Isaiah 25:7; Isaiah 60:2, 3; Rom. 1:17; 10:14, 15, 17).
3. The revelation of the Gospel to sinners, made at various times and in many ways, with the addition of promises and commands for the obedience required in them, concerning the various nations and people to whom the Gospel is given, is merely by the sovereign will and the good pleasure of God. The revelation of the Gospel is not granted due to some virtue of any promise toward the improvement of mankind's natural abilities, or by some virtue of general revelation received by them outside the Gospel, which no one ever did or could attain; and, therefore, in all ages the preaching of the Gospel has been granted unto persons and nations--as to the extent or effectual results of it in great variety--according to the counsel of the will of God (Ps. 147:20; Acts 16:7; Rom. 1:18-32).
4. Although the Gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet, so that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover a necessary effectual overcoming work of the Holy Spirit within the whole soul of man, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God (Ps. 110:3; John 6:44; 1 Cor. 2:14; 2 Cor. 4:4, 6; Eph. 1:19, 20).
CHAPTER 21: ON CHRISTIAN FREEDOM AND FREEDOM OF CONSCIENCE
1. The freedom which Christ has purchased for believers under the Gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the Law, and in their being delivered from this present evil world, bondage to Satan, dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto Him, not out of fear but a child-like love and willing mind.
All which were common also to believers under the Law for the substance of them; but under the New Testament the freedom of the Christian is further enlarged in his freedom from the yoke of a Ceremonial Law, to which the Jewish church was subjected, and in greater boldness of access to the throne of grace and in fuller communications of the free Spirit of God, than believers under the Law did ordinarily partake (Luke 1:73, 74, 57; John 7:38 39; Acts 26:18; Rom. 8:3, 15, 28; 1 Cor. 15:54-57; Gal. 1:4; 3:9, 13, 14; 2 Thess. 1:10; Heb. 10:19-21; 1 John 4:18).
2. God alone is Lord of the conscience and has left it free from the doctrines and commandments of men which are in anything contrary to His Word or not contained in it. So that, to believe such doctrines, or to obey such commands out of conscience is to betray true freedom of conscience; and the requiring of an implicit faith, an absolute and blind obedience to the commands of men, is to destroy freedom of conscience and also reason (James 4:12; Rom. 14:4; Acts 4:19, 29; 1 Cor. 3:5; 7:23; Matt. 15:9; Col. 2:20, 22, 23; 2 Cor, 1:24).
3. The one who, upon pretense of Christian freedom, practices any sin, or cherishes any sinful lust, as he thereby perverts the main design of the grace of the Gospel to his own destruction, so he entirely destroys the purpose of Christian freedom; which is that, being delivered out of the hands of all his enemies, he might serve the Lord without fear in holiness and righteousness before Him all the days of his life (Rom. 6:1, 2; Gal. 5:13; 2 Pet. 2:18, 21).
CHAPTER 22: ON RELIGIOUS WORSHIP AND THE SABBATH
1. The light of nature [Ps. 19:1, 2, 3, 4, 5, 6, 7; Rom. 1:18, 19, 20] shows that there is a God who has lordship and sovereignty over all; is just, good, and does good [and what is just] 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. But the acceptable way of worshiping the true God is instituted by Himself and so limited by His own revealed will that He may not be worshiped according to the imagination and devices of men, nor by the suggestions of Satan, under any visible representations or any other way not prescribed in the Holy Scriptures (Ex. 20:4, 5, 6; Deut. 12:32; Jer. 10:7; Mark 12:33).
2. Religious worship is to be given to God the Father, the Son and the Holy Spirit, and to Him alone; not to angels, saints, or any other creatures; and since the fall, not without a Mediator, nor in the mediation of any other but Christ alone (Matt. 4:9, 10; 28:19; John 6:23; 14:6; Rom. 1:25; Col. 2:18; 1 Tim. 2:5; Rev. 19:10).
3. Prayer, with thanksgiving, being one part of natural worship, is by God required of all. But that it may be accepted, it is to be made in the Name [singular] of the Son, by the help of the Holy Spirit, according to His will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and, when with others, in a known language (Ps. 65:2; 95:1-7; John 14:13, 14; Rom. 8:26; 1 Cor. 14:16, 17; 1 John 5:14).
4. Prayer is to be made for that which is biblical, and for all sorts of living persons, or persons that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death (2 Sam. 7:29; 12:21-23; 1 Tim. 2:1, 2; 1 John 5:16).
5. The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as well as the administration of Baptism, and the Lord's supper, are all parts of religious worship of God, to be performed in obedience to Him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon special occasions, ought to be used in a holy and religious manner (Ex. 15:1-19; Esther 4:16; Ps. 107:1-; Joel 2:12; Matt. 28:19, 20; Luke 8:18; 1 Cor. 11:26; Eph. 5:19; Col. 3:16; 1 Tim. 4:13; 2 Tim. 4:2).
6. Under the Gospel, neither prayer nor any other part of religious worship is now restricted to or made more acceptable by the place where it is done or toward which it is directed. Instead, God is to be worshiped everywhere in spirit and in truth--daily in each family and privately by each individual. Also, more formal worship is to be performed in public assemblies, and these must not be carelessly or deliberately neglected or forsaken, when God by His Word or providence calls us to them (Ps. 55:17; Mal. 1:11; Matt. 6:6, 11; John 4:21; Acts 4:42; 10:2; 1 Tim. 2:8; Hebrews 10:25).
7. As it is the Law of Nature that, in general, a proportion of time by God's appointment is to be set apart for the worship of God; so by His Word, in a positive, moral and perpetual commandment, binding all people in all ages, He has particularly appointed one day out of seven for a Sabbath Rest to be kept holy unto Him, which from the beginning of the world to the resurrection of Christ was the last day of the week; and from the resurrection of Christ was changed to the first day of the week; which is also called the Lord's day; and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished (Ex. 20:8; Acts 20:7; 1 Cor. 16:1, 2; Rev. 1:10).
8. The Sabbath is, then, kept holy unto the Lord when Christians, after a due preparing of their hearts and ordering their common affairs beforehand, do not only observe a holy rest all day from their own works, words and thoughts, about their worldly employment and recreations, but are also taken up the whole time in the public and private exercises of His worship and in necessary duties and acts of mercy (Neh. 13:15-22; Isa. 58:13; Matt. 12:1-13).
CHAPTER 23: ON LAWFUL OATHS AND VOWS
1. A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and judgement solemnly calls God to witness what he swears and to judge him according to the truth or falseness thereof (Ex. 20:7; Deut. 10:20; 2 Chron. 6:22, 23; Jer. 4:2).
2. The Name of God [YHWH: Ex. 3:14, 15] alone is that by which men ought to swear an oath; and thereby it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet, as in matter of weight and moment, for confirmation of truth and ending strife, an oath is warranted by the Word of God; so a lawful oath being imposed by lawful authority in such matters ought to be taken (Neh. 13:25; Matt. 5:34, 37; 2 Cor. 1:23; Heb. 6:16; James 5:12).
3. Whosoever takes an oath warranted by the Word of God ought duly to consider the weightiness of so solemn an act and therein to affirm nothing but what he knows to be truth; for the Lord is provoked to anger by rash, false and vain oaths, and because of such this land mourns (Leviticus 19:12; Jeremiah 23:10).
4. An oath is to be taken in the plain and common sense of the words without ambiguous language or hesitation (Psalms 24:4).
5. A vow, which is not to be made to any creature but to God alone, is to be made and performed with all religious care and faithfulness; but Popish monastical vows of perpetual single life, professed poverty and such regular obedience, are so far from being helpful to sanctification that they are considered to be superstitious and sinful snares in which no Christian may entangle himself (Gen. 28:20-22; Ps. 76:11; Matt. 19:11; 1 Cor. 7:2, 9; Eph. 4:28).
CHAPTER 24:ON CIVIL MAGISTRATE
1. God, the supreme Lord and King of all the world, has ordained Civil Magistrates to be under Him and over the people for His own glory and the public good; and to this end He has armed them with the power of the sword for the defense and encouragement of them that do good and for the punishment of evil-doers (Romans 13:1-4).
2. 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 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 (2 Sam. 23:3; Ps. 82:3, 4; Luke 3:14).
3. Civil Magistrates, being set up by God for His purposes, subjection in all lawful things being commanded by them, ought to be yielded by us in the Lord, not only for wrath, but for conscience sake; and we ought to make supplications and prayers for kings and all that are in authority so that under them we may live a quiet and peaceable life in all godliness and honesty (Rom. 13:5-7; 1 Tim. 2:1, 2; 1 Peter 2:17).
CHAPTER 25: ON MARRIAGE
1. Marriage is to be between one man and one woman; neither is it lawful for any man to have more than one wife nor for any woman to have more than one husband at the same time (Gen. 2:24; Mal. 2:15; Matt. 19:5, 6).
2. Marriage was ordained for the mutual help of husband and wife for the increase of mankind with a legitimate offspring and the preventing of unholy living (Gen. 1:28; 2:18; 1 Cor. 7:2, 9).
3. It is lawful for all sorts of people to marry who are able with judgment to give their consent; yet it is the duty of Christians to marry in the Lord; and therefore such as profess the true religion should not marry with infidels or idolaters; neither should such as are godly be unequally yoked by marrying with such as are wicked in their life or maintain damnable heresy (Neh. 13:25, 26, 27; 1 Cor. 7:39; 1 Tim. 4:3; Heb. 13:4).
4. Marriage ought not to be within the degrees of having the same ancestor, or family member, which is forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man or consent of parties so that those persons may live together as man and wife (Lev. 18:1-30; Mark 6:18; 1 Cor. 5:1).
CHAPTER 26: ON THE CHURCH
1. The catholic or universal church, which with respect to the internal work of the Holy 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 body under Christ, the head thereof; and is the spouse, the body, the fullness of Him that fills all in all (Eph. 1:10, 22, 23; 5:23, 27, 32; Col. 1:18; Heb. 12:23).
2. All persons throughout the world professing the faith of the Gospel and obedience unto God by Christ, not destroying their own profession by any errors destroying the foundation or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted (Acts 11:26; Rom. 1:7; 1 Cor. 1:2; Eph. 1:20-22).
3. The purest churches under heaven are subject to a mixture of truth and error; and some have so degenerated as to become not churches of Christ but synagogues of Satan; nevertheless Christ has always had and ever shall have a Kingdom in this world, to the very end, of such as believe in Him and make profession of His Name (Ps. 72:17; 102:28; Matt. 16:18; 1 Cor. 5:1-13; 2 Thess. 2:11, 12; Rev. 2:1-3:22; 12:17; 18:2).
4. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that Antichrist, that man of sin and son of perdition, that exalts himself in the Church against Christ and all that is called God; whom the Lord shall destroy with the brightness of His coming (Matt. 28:18-20; Eph. 4:11, 12; Col. 1:18; 2 Thess. 2:2-9).
5. In the execution of this power wherewith He is entrusted, the Lord Jesus calls out of this world and unto Himself, through the ministry of His Word and by the Holy Spirit, those that are given to Him by His Father, so that they may walk before Him in all the ways of obedience which He prescribes to them in His Word [John 14:15, 21, 23]. Those thus called He commands to walk together in particular churches for their mutual edification and the due performance of that public worship which he requires of them in the world (Matt. 18:15-20; 28:20; John 10:16; 12:32).
6. The members of these churches are saints by calling [called and elected by God to be considered saints], visibly manifesting and evidencing--in and by their verbal profession and holy living--their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment by 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 (Acts 2:41, 42; 5:13, 14; Rom. 1:7; 1 Cor. 1:2; 2 Cor. 9:13).
7. To each of these churches thus gathered, according to His will declared in His word, He has given all that power and authority which is in any way needful for their carrying out that order of 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 (Matthew 18:17, 18; 1 Corinthians 5:4, 5; 1 Corinthians 5:13; 2 Corinthians 2:6-8).
8. A particular church, gathered and completely organized according to the will 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 entrusts them with, or calls them to, and to be continued to the end of the world, are Bishops or Elders [by the which we mean Pastors] and Deacons (Acts 20:17, 28; Phil. 1:1).
9. The way appointed by Christ for the calling of any person fitted and gifted by the Holy Spirit unto the office of [Pastor] in a church is that he be chosen thereunto by the common vote of the church itself; and solemnly set apart by fasting and prayer with the laying on of hands of the eldership of the church, if there be any before constituted therein; and of a deacon, that he be chosen by vote, and set apart by prayer, and the laying on of hands (Acts 6:3, 5, 6; 14:23; 1 Tim. 4:14).
10. The work of Pastors being constantly to attend the service of Christ in His churches, in the ministry of the Word and prayer, with watching over their souls as they that must give an account to Him; it is incumbent on the churches to whom they minister not only to give them all due respect but also to communicate [give] to them of all their good things [provisionally: financial, material, spiritual] according to their ability, so as they may have a comfortable supply without being themselves entangled in secular affairs [so that the Pastor won't have to get a part-time job in order to live]; and may also be capable of exercising hospitality towards others; and this is required by the Law of Nature, and by the express order of our Lord Jesus, who has willed that they who preach the Gospel should live by the Gospel (Acts 6:4; 1 Cor. 9:6-14; Gal. 6:6, 7; 1 Tim. 3:2; 5:17, 18; 2 Tim. 2:4; Hebrews 13:17).
11. Although it be incumbent on the Pastors of the churches to be ready and prepared in preaching the Word, as the duty of his Office, yet the work of preaching the Word is not so 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 also to perform it if need be (Acts 11:19-21; 1 Pet. 4:10, 11).
12. As all believers are bound to join themselves to particular churches when and where they have opportunity; 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 (1 Thess. 5:14; 2 Thess. 3:6, 14, 15).
13. No church members, upon any offense, 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 offense at any of their fellow members, but to wait upon Christ, in the further proceeding of the church (Matt. 18:15-17; Eph. 4:2, 3).
14. As each church and all the members of it are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold Communion among themselves, for their peace, increase of love, and mutual edification (Psalms 122:6; Rom. 16:1, 2; Eph. 6:18; 3 John 1:8, 9, 10).
15. In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ that many churches holding communion together do, by their messengers, meet to consider and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled are not entrusted 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 (Acts 15:2, 4, 6, 22, 23, 25; 2 Cor. 1:24; 1 John 4:1).
CHAPTER 27: ON THE COMMUNION OF SAINTS
1. All saints that are united to Jesus Christ their head by the Holy Spirit through faith, although they are not made thereby one person with Him, have fellowship in His graces, sufferings, death, resurrection, and glory; and, being united to one another in love, they have communion in the gifts and graces of each other, and are obligated to the performance of such duties, public and private, in an orderly way, as conduces to their mutual good, both in the inward and outward man (John 1:16; Rom. 1:12; 6:5, 6; 1 Cor. 3:21, 22, 23; 12:7; Gal. 6:10; Eph. 4:15, 16; Phil. 3:10; 1 Thess. 5:11, 14; 1 John 1:3; 3:17, 18).
2. Saints by profession are bound to maintain a holy fellowship and communion in the worship of God and in performing other such spiritual services as tend to their mutual edification; as also in relieving each other in outward things according to their various abilities and needs; which communion, according to the rule of the Gospel, though especially to be exercised by them in the relation wherein they stand, whether in families or churches, yet, as God 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 (Acts 5:4; 11:29, 30; 1 Cor. 12:14-27; Eph. 4:28; 6:4; Heb. 3:12, 13; 10:24, 25).
CHAPTER 28: ON BAPTISM AND THE LORD'S SUPPER
1. 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 (Matt. 28:19, 20; 1 Cor. 11:26).
2. These holy appointments are to be administered by those only who are qualified and thereunto called according to the commission of Christ (Matt. 28:19; 1 Cor. 4:1).
CHAPTER 29: ON BAPTISM
1. Baptism is an ordinance of the New Testament ordained by Jesus Christ to be unto the party baptized a sign of his fellowship with Him in His death and resurrection; of his being engrafted into Him [in spiritual union with Christ]; of forgiveness of sins; and of giving up [of one's old life] unto God through Jesus Christ to live and walk in newness of life (Mark 1:4; Acts 22:16; Rom. 6:3-5; Gal. 3:27; Col. 2:12).
2. Those who do actually profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance (Mark 16:16; Acts 2:41; 8:12, 36, 37; 18:8).
3. The outward element to be used in this ordinance is water, wherein the party is to be baptized [immersed], in the Name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19, 20; Acts 8:38).
4. Immersion, or dipping of the person into water, is necessary to the due administration of this ordinance (Matt. 3:16; John 3:23).
CHAPTER 30: ON THE LORD'S SUPPER
1. The supper of the Lord Jesus was instituted by Him the same night wherein He was betrayed, to be observed in His Church, unto the end of the world for the perpetual remembrance and showing forth the sacrifice of Himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe to Him; and to be a bond and pledge of their communion with Him and with each other (1 Cor. 10:16, 17, 21; 11:23-26).
2. In this ordinance Christ is not offered up to His Father, nor any real sacrifice made at all for the forgiveness of sin for the living or the dead, but only a memorial of that one offering up of Himself by Himself upon the cross--once for all; and a spiritual offering of all possible praise unto God for the same. So that the Popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own sacrifice, which is the sole and once-for-all propitiation for all the sins of the elect (Matt. 26:26, 27; 1 Cor. 11:24; Heb. 9:25, 26, 28).
3. The Lord Jesus has, 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 to themselves, to give both to the communicants (1 Cor. 11:23-26).
4. The denial of the cup to the people, worshiping the elements, 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 (Ex. 20:4, 5; Matt. 15:9; 26:26-28).
5. The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to Him crucified as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent: the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine as they were before (1 Cor. 11:26-28).
6. That doctrine which maintains a change of the substance of bread and wine into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not just to Scripture alone but even to common sense and reason; it overthrows the nature of the ordinance and has been, and is, the cause of manifold superstitions--even of gross idolatries (Acts 3:21; Luke 14:6, 39; 1 Cor. 11:24, 25).
7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporeally [relating to the actual physical body of flesh], but spiritually receive and feed upon Christ crucified, and all the benefits of His death; the body and blood of Christ being, then, not corporeally or carnally but spiritually present to the faith of believers in that ordinance as the elements themselves are to their outward senses (1 Cor. 10:16; 11:23-26).
8. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against Him, while they remain such, partake of these holy mysteries or be admitted thereunto; whosoever receives unworthily is guilty of the body and blood of the Lord--eating and drinking judgment to themselves (Matt. 7:6; 1 Cor. 11:29; 2 Cor. 6:14, 15).
CHAPTER 31: ON THE STATE OF MAN AFTER DEATH AND ON THE RESURRECTION OF THE DEAD
1. The bodies of men after death return to dust and see corruption [decay]; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness are received into Paradise where they are present with Christ and behold the face of God in light and glory as they wait for the full redemption of their bodies; and the souls of the wicked are cast into Hell, where they remain in torment and utter darkness, reserved for the Judgment of the Great Day; besides these two places, for souls separated from their bodies, the Scripture acknowledges none (Gen. 3:19; Eccl. 12:7; Luke 16:23, 24; 23:43; Acts 13:36; 2 Cor. 5:1, 2, 3, 4, 5, 6, 7, 8; Phil. 1:23; Heb. 12:23; 1 Peter 3:19; Jude 1:6, 7).
2. At the last Day the saints who are found alive shall not die but be changed; and all the dead shall be raised up with the same bodies and no other; although with different qualities, which shall be united again to their souls forever (Job 19:26, 27; 1 Cor. 15:42, 43, 51, 52; 1 Thess. 4:17).
3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just [those who have been justified by God by His Grace through Faith in Jesus Christ], by [the power of] His Spirit, unto honor, and be made conformable to His own glorious body (Acts 24:15; John 5:28, 29; Phil. 3:21).
CHAPTER 32: ON THE LAST JUDGMENT
1. God has appointed a day wherein He will judge the world in righteousness by Jesus Christ; to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the Tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil (Eccl. 12:14; Matt. 12:36; 25:32-46; John 5:22, 27; Acts 17:31; Rom. 14:10, 12; 1 Cor. 6:3; 2 Cor. 5:10; Jude 1:6).
2. The purpose of God's appointing this Day is for the manifestation of the glory of His mercy in the eternal salvation of the elect; and of His justice, in the eternal damnation of the reprobate, who are wicked and disobedient; for then shall the righteous go into everlasting life, and receive that fullness of joy and glory with everlasting rewards, in the presence of the Lord; but the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast aside into everlasting torments, and punished with everlasting destruction, from the presence of the Lord and from the glory of His power (Matt. 25:21, 34, 46; Mark 9:48; Rom. 9:22, 23; 2 Thess. 1:7-10; 2 Tim. 4:8).
3. As Christ would have us to be certainly persuaded that there shall be a Day of Judgment, both to deter all men from sin and for the greater consolation of the godly in their adversity, so will He have the Day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may ever be prepared to say, "Come, Lord Jesus; come quickly." Amen (Mark 13:35-37; Luke 12:35-40; 2 Cor. 5:10, 11; 2 Thess. 1:5-7; Rev. 22:20).
CLOSING STATEMENT AND SIGNATORIES
We the Ministers and Messengers of, and concerned for upwards of, one hundred Baptized Churches in England and Wales (denying Arminianism), being met together in London, from the third of the seventh month to the eleventh of the same, 1689, to consider of some things that might be for the glory of God and the good of these congregations, have thought meet (for the satisfaction of all other Christians that differ from us in the point of Baptism) to recommend to their perusal this Confession of our Faith, which confession we own as containing the doctrine of our faith and practice, and do desire that the members of our churches respectively furnish themselves therewith.
Hansard Knollys, Pastor, Broken Wharf, London
William Kiffin, Pastor, Devonshire-square, London
John Harris, Pastor, Joiner's Hall, London
William Collins, Pastor, Petty France, London
Hurcules Collins, Pastor, Wapping, London
Robert Steed, Pastor, Broken Wharf, London
Leonard Harrison, Pastor, Limehouse, London
George Barret, Pastor, Mile End Green, London
Isaac Lamb, Pastor, Pennington-street, London
Richard Adams, Minister, Shad Thames, Southwark
Benjamin Keach, Pastor, Horse-lie-down, Southwark
Andrew Gifford, Pastor, Bristol, Frvars, Som. and Glouc.
Thomas Vaux, Pastor, Broadmead, Som. and Glouc.
Thomas Winnel, Pastor, Taunton, Som. and Glouc.
James Hitt, Preacher, Dalwood, Dorset
Richard Tidmarsh, Minister, Oxford City, Oxon
William Facey, Pastor, Reading, Berks
Samuel Buttall, Minister, Plymouth, Devon
Christopher Price, Minister, Abergayenny, Monmouth
Daniel Finch, Minister, Kingsworth, Herts
John Ball, Tiverton, Devon
Edmond White, Pastor, Evershall, Bedford
William Prichard, Pastor, Blaenau, Monmouth
Paul Fruin, Minister, Warwick, Warwick
Richard Ring, Pastor, Southhampton, Hants
John Tomkins, Minister, Abingdon, Berks
Toby Willes, Pastor, Bridgewater, Somerset
John Carter, Steventon, Bedford
James Webb, Devizes, Wilts
Richard Sutton, Pastor, Tring, Herts
Robert Knight, Pastor, Stukeley, Bucks
Edward Price, Pastor, Hereford City, Hereford
William Phipps, Pastor, Exon, Devon
William Hawkins, Pastor, Dimmock, Gloucester
Samuel Ewer, Pastor, Hemstead, Herts
Edward Man, Pastor, Houndsditch, London
Charles Archer, Pastor, Hock-Norton, Oxon
In the name of and on the behalf of the whole assembly.