The Westminster Confession of Faith

Incorporating the American revisions as adopted by the Orthodox Presbyterian

Church

CHAPTER I

Of the Holy Scripture

I. 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 unexcusable;[1]

yet are they not sufficient to give that knowledge of God, and of his will, which is

necessary unto salvation.[2] Therefore it pleased the Lord, at sundry times, and in

divers manners, to reveal himself, and to declare that his will unto his church;[3] and

afterwards, for the better preserving and propagating of the truth, and for the more

sure establishment and comfort of the church against the corruption of the flesh, and

the malice of Satan and of the world, to commit the same wholly unto writing:[4]

which maketh the Holy Scripture to be most necessary;[5] those former ways of

God's revealing his will unto his people being now ceased.[6]

II. Under the name of Holy Scripture, or the Word of God written, are now contained

all the books of the Old and New Testaments, which are these:

Of the Old Testament

Genesis Ecclesiastes Exodus The Song of Songs Leviticus Isaiah Numbers

Jeremiah Deuteronomy Lamentations Joshua Ezekiel Judges Daniel Ruth Hosea I

Samuel Joel II Samuel Amos I Kings Obadiah II Kings Jonah I Chronicles Micah II

Chronicles Nahum Ezra Habakkuk Nehemiah Zephaniah Esther Haggai Job

Zechariah Psalms Malachi Proverbs

Of the New Testament

The Gospels according to Thessalonians II Matthew To Timothy I Mark To Timothy

II Luke To Titus John To Philemon The Acts of the Apostles The Epistle to the

Paul's Epistles to the Romans Hebrews Corinthians I The Epistle of James

Corinthians II The First and Second Galatians Epistles of Peter Ephesians The First,

Second, and Philippians Third Epistles of John Colossians The Epistle of Jude

Thessalonians I The Revelation All which are given by inspiration of God, to be the

rule of faith and life.

All which are given by inspiration of God to be the rule of faith and life.[7]

III. The books commonly called Apocrypha, not being of divine inspiration, are no

part of the canon of the Scripture, and therefore are of no authority in the church of

God, nor to be any otherwise approved, or made use of, than other human

writings.[8]

IV. The authority of the Holy Scripture, for which it ought to be believed, and

obeyed, dependeth not upon the testimony of any man, or church; but wholly upon

God (who is truth itself) the author thereof: and therefore it is to be received,

because it is the Word of God.[9]

V. We may be moved and induced by the testimony of the church to an high and

reverent esteem of the Holy Scripture.[10] And the heavenliness of the matter, the

efficacy of the doctrine, the majesty of the style, the consent of all the parts, the

scope of the whole (which is, to give all glory to God), the full discovery it makes of

the only way of man's salvation, the many other incomparable excellencies, and the

entire perfection thereof, are arguments whereby it doth abundantly evidence itself

to be the Word of God: yet notwithstanding, our full persuasion and assurance of

the infallible truth and divine authority thereof, is from the inward work of the Holy

Spirit bearing witness by and with the Word in our hearts.[11]

VI. The whole counsel of God concerning all things necessary for his own glory,

man's salvation, faith and life, is either expressly set down in Scripture, or by good

and necessary consequence may be deduced from Scripture: unto which nothing at

any time is to be added, whether by new revelations of the Spirit, or traditions of

men.[12] 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:[13] 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.[14]

VII. All things in Scripture are not alike plain in themselves, nor alike clear unto

all:[15] yet those things which are necessary to be known, believed, and observed

for salvation, are so clearly propounded, and opened in some place of Scripture or

other, that not only the learned, but the unlearned, in a due use of the ordinary

means, may attain unto a sufficient understanding of them.[16]

VIII. The Old Testament in Hebrew (which was the native language of the people of

God of old), and the New Testament in Greek (which, at the time of the writing of it,

was most generally known to the nations), being immediately inspired by God, and,

by his singular care and providence, kept pure in all ages, are therefore

authentical;[17] so as, in all controversies of religion, the church is finally to appeal

unto them.[18] But, because these original tongues are not known to all the people

of God, who have right unto, and interest in the Scriptures, and are commanded, in

the fear of God, to read and search them,[19] therefore they are to be translated into

the vulgar language of every nation unto which they come,[20] that, the Word of

God dwelling plentifully in all, they may worship him in an acceptable manner;[21]

and, through patience and comfort of the Scriptures, may have hope.[22]

IX. The infallible rule of interpretation of Scripture is the Scripture itself: and

therefore, when there is a question about the true and full sense of any Scripture

(which is not manifold, but one), it must be searched and known by other places that

speak more clearly.[23]

X. The supreme judge by which all controversies of religion are to be determined,

and all decrees of councils, opinions of ancient writers, doctrines of men, and

private spirits, are to be examined, and in whose sentence we are to rest, can be no

other but the Holy Spirit speaking in the Scripture.[24]

CHAPTER II

Of God, and of the Holy Trinity

I. There is but one only,[25] living, and true God,[26] who is infinite in being and

perfection,[27] a most pure spirit,[28] invisible,[29] without body, parts,[30] or

passions;[31] immutable,[32] immense,[33] eternal,[34] incomprehensible,[35]

almighty,[36] most wise,[37] most holy,[38] most free,[39] most absolute;[40] working

all things according to the counsel of his own immutable and most righteous will,[41]

for his own glory;[42] most loving,[43] gracious, merciful, long-suffering, abundant in

goodness and truth, forgiving iniquity, transgression, and sin;[44] the rewarder of

them that diligently seek him;[45] and withal, most just, and terrible in his

judgments,[46] hating all sin,[47] and who will by no means clear the guilty.[48]

II. God hath all life,[49] glory,[50] goodness,[51] blessedness,[52] in and of himself;

and is alone in and unto himself all-sufficient, not standing in need of any creatures

which he hath made,[53] nor deriving any glory from them,[54] but only manifesting

his own glory in, by, unto, and upon them. He is the alone fountain of all being, of

whom, through whom, and to whom are all things;[55] and hath most sovereign

dominion over them, to do by them, for them, or upon them whatsoever himself

pleaseth.[56] In his sight all things are open and manifest,[57] his knowledge is

infinite, infallible, and independent upon the creature,[58] so as nothing is to him

contingent, or uncertain.[59] He is most holy in all his counsels, in all his works, and

in all his commands.[60] To him is due from angels and men, and every other

creature, whatsoever worship, service, or obedience he is pleased to require of

them.[61]

III. In the unity of the Godhead there be three persons, of one substance, power,

and eternity: God the Father, God the Son, and God the Holy Ghost:[62] the Father

is of none, neither begotten, nor proceeding; the Son is eternally begotten of the

Father;[63] the Holy Ghost eternally proceeding from the Father and the Son.[64]

CHAPTER III

Of God's Eternal Decree

I. God, from all eternity, did, by the most wise and holy counsel of his own will,

freely, and unchangeably ordain whatsoever comes to pass:[65] yet so, as thereby

neither is God the author of sin,[66] nor is violence offered to the will of the

creatures; nor is the liberty or contingency of second causes taken away, but rather

established.[67]

II. Although God knows whatsoever may or can come to pass upon all supposed

conditions,[68] yet hath he not decreed anything because he foresaw it as future, or

as that which would come to pass upon such conditions.[69]

III. By the decree of God, for the manifestation of his glory, some men and

angels[70] are predestinated unto everlasting life; and others foreordained to

everlasting death.[71]

IV. These angels and men, thus predestinated, and foreordained, are particularly

and unchangeably designed, and their number so certain and definite, that it cannot

be either increased or diminished.[72]

V. Those of mankind that are predestinated unto life, God, before the foundation of

the world was laid, according to his eternal and immutable purpose, and the secret

counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting

glory,[73] out of his mere free grace and love, without any foresight of faith, or good

works, or perseverance in either of them, or any other thing in the creature, as

conditions, or causes moving him thereunto;[74] and all to the praise of his glorious

grace.[75]

VI. As God hath appointed the elect unto glory, so hath he, by the eternal and most

free purpose of his will, foreordained all the means thereunto.[76] Wherefore, they

who are elected, being fallen in Adam, are redeemed by Christ,[77] are effectually

called unto faith in Christ by his Spirit working in due season, are justified, adopted,

sanctified,[78] and kept by his power, through faith, unto salvation.[79] Neither are

any other redeemed by Christ, effectually called, justified, adopted, sanctified, and

saved, but the elect only.[80]

VII. The rest of mankind God was pleased, according to the unsearchable counsel

of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the

glory of his sovereign power over his creatures, to pass by; and to ordain them to

dishonor and wrath for their sin, to the praise of his glorious justice.[81]

VIII. The doctrine of this high mystery of predestination is to be handled with special

prudence and care,[82] 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.[83] So shall this doctrine afford matter of praise,

reverence, and admiration of God;[84] and of humility, diligence, and abundant

consolation to all that sincerely obey the gospel.[85]

CHAPTER IV

Of Creation

I. It pleased God the Father, Son, and Holy Ghost,[86] for the manifestation of the

glory of his eternal power, wisdom, and goodness,[87] in the beginning, to create, or

make of nothing, the world, and all things therein whether visible or invisible, in the

space of six days; and all very good.[88]

II. After God had made all other creatures, he created man, male and female,[89]

with reasonable and immortal souls,[90] endued with knowledge, righteousness, and

true holiness, after his own image;[91] having the law of God written in their

hearts,[92] and power to fulfill it:[93] and yet under a possibility of transgressing,

being left to the liberty of their own will, which was subject unto change.[94] Beside

this law written in their hearts, they received a command, not to eat of the tree of the

knowledge of good and evil;[95] which while they kept, they were happy in their

communion with God, and had dominion over the creatures.[96]

CHAPTER V

Of Providence

I. God the great Creator of all things doth uphold,[97] direct, dispose, and govern all

creatures, actions, and things,[98] from the greatest even to the least,[99] by his

most wise and holy providence,[100] according to his infallible foreknowledge,[101]

and the free and immutable counsel of his own will,[102] to the praise of the glory of

his wisdom, power, justice, goodness, and mercy.[103]

II. Although, in relation to the foreknowledge and decree of God, the first Cause, all

things come to pass immutably, and infallibly;[104] yet, by the same providence, he

ordereth them to fall out, according to the nature of second causes, either

necessarily, freely, or contingently.[105]

III. God, in his ordinary providence, maketh use of means,[106] yet is free to work

without,[107] above,[108] and against them,[109] at his pleasure.

IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far

manifest themselves in his providence, that it extendeth itself even to the first fall,

and all other sins of angels and men;[110] and that not by a bare permission,[111]

but such as hath joined with it a most wise and powerful bounding,[112] and

otherwise ordering, and governing of them, in a manifold dispensation, to his own

holy ends;[113] yet so, as the sinfulness thereof proceedeth only from the creature,

and not from God, who, being most holy and righteous, neither is nor can be the

author or approver of sin.[114]

V. The most wise, righteous, and gracious God doth oftentimes leave, for a season,

his own children to manifold temptations, and the corruption of their own hearts, to

chastise them for their former sins, or to discover unto them the hidden strength of

corruption and deceitfulness of their hearts, that they may be humbled;[115] and, to

raise them to a more close and constant dependence for their support upon himself,

and to make them more watchful against all future occasions of sin, and for sundry

other just and holy ends.[116]

VI. As for those wicked and ungodly men whom God, as a righteous Judge, for

former sins, doth blind and harden,[117] from them he not only withholdeth his grace

whereby they might have been enlightened in their understandings, and wrought

upon in their hearts;[118] but sometimes also withdraweth the gifts which they

had,[119] and exposeth them to such objects as their corruption makes occasions of

sin;[120] and, withal, gives them over to their own lusts, the temptations of the world,

and the power of Satan,[121] whereby it comes to pass that they harden

themselves, even under those means which God useth for the softening of

others.[122]

VII. As the providence of God doth, in general, reach to all creatures; so, after a

most special manner, it taketh care of his church, and disposeth all things to the

good thereof.[123]

CHAPTER VI

Of the Fall of Man, of Sin, and of the Punishment Thereof

Sin, and of the Punishment Thereof"

I. Our first parents, being seduced by the subtlety and temptation of Satan, sinned,

in eating the forbidden fruit.[124] This their sin, God was pleased, according to his

wise and holy counsel, to permit, having purposed to order it to his own glory.[125]

II. By this sin they fell from their original righteousness and communion with

God,[126] and so became dead in sin,[127] and wholly defiled in all the parts and

faculties of soul and body.[128]

III. They being the root of all mankind, the guilt of this sin was imputed;[129] and the

same death in sin, and corrupted nature, conveyed to all their posterity descending

from them by ordinary generation.[130]

IV. From this original corruption, whereby we are utterly indisposed, disabled, and

made opposite to all good,[131] and wholly inclined to all evil,[132] do proceed all

actual transgressions.[133]

V. This corruption of nature, during this life, doth remain in those that are

regenerated;[134] and although it be, through Christ, pardoned, and mortified; yet

both itself, and all the motions thereof, are truly and properly sin.[135]

VI. Every sin, both original and actual, being a transgression of the righteous law of

God, and contrary thereunto,[136] doth, in its own nature, bring guilt upon the

sinner,[137] whereby he is bound over to the wrath of God,[138] and curse of the

law,[139] and so made subject to death,[140] with all miseries spiritual,[141]

temporal,[142] and eternal.[143]

CHAPTER VII

Of God's Covenant with Man

I. The distance between God and the creature is so great, that although reasonable

creatures do owe obedience unto him as their Creator, yet they could never have

any fruition of him as their blessedness and reward, but by some voluntary

condescension on God's part, which he hath been pleased to express by way of

covenant.[144]

II. The first covenant made with man was a covenant of works,[145] wherein life was

promised to Adam; and in him to his posterity,[146] upon condition of perfect and

personal obedience.[147]

III. Man, by his fall, having made himself incapable of life by that covenant, the Lord

was pleased to make a second,[148] commonly called the covenant of grace;

wherein he freely offereth unto sinners life and salvation by Jesus Christ; requiring

of them faith in him, that they may be saved,[149] and promising to give unto all

those that are ordained unto eternal life his Holy Spirit, to make them willing, and

able to believe.[150]

IV. This covenant of grace is frequently set forth in Scripture by the name of a

testament, in reference to the death of Jesus Christ the Testator, and to the

everlasting inheritance, with all things belonging to it, therein bequeathed.[151]

V. This covenant was differently administered in the time of the law, and in the time

of the gospel:[152] under the law, it was administered by promises, prophecies,

sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered

to the people of the Jews, all foresignifying Christ to come;[153] which were, for that

time, sufficient and efficacious, through the operation of the Spirit, to instruct and

build up the elect in faith in the promised Messiah,[154] by whom they had full

remission of sins, and eternal salvation; and is called the old testament.[155]

VI. Under the gospel, when Christ, the substance,[156] was exhibited, the

ordinances in which this covenant is dispensed are the preaching of the Word, and

the administration of the sacraments of baptism and the Lord's Supper:[157] which,

though fewer in number, and administered with more simplicity, and less outward

glory, yet, in them, it is held forth in more fullness, evidence and spiritual

efficacy,[158] to all nations, both Jews and Gentiles;[159] and is called the new

testament.[160] There are not therefore two covenants of grace, differing in

substance, but one and the same, under various dispensations.[161]

CHAPTER VIII

Of Christ the Mediator

I. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his

only begotten Son, to be the Mediator between God and man,[162] the

Prophet,[163] Priest,[164] and King,[165] the Head and Savior of his church,[166]

the Heir of all things,[167] and Judge of the world:[168] unto whom he did from all

eternity give a people, to be his seed,[169] and to be by him in time redeemed,

called, justified, sanctified, and glorified.[170]

II. The Son of God, the second person in the Trinity, being very and eternal God, of

one substance and equal with the Father, did, when the fullness of time was come,

take upon him man's nature,[171] with all the essential properties, and common

infirmities thereof, yet without sin;[172] being conceived by the power of the Holy

Ghost, in the womb of the virgin Mary, of her substance.[173] So that two whole,

perfect, and distinct natures, the Godhead and the manhood, were inseparably

joined together in one person, without conversion, composition, or confusion.[174]

Which person is very God, and very man, yet one Christ, the only Mediator between

God and man.[175]

III. The Lord Jesus, in his human nature thus united to the divine, was sanctified,

and anointed with the Holy Spirit, above measure,[176] having in him all the

treasures of wisdom and knowledge;[177] in whom it pleased the Father that all

fullness should dwell;[178] to the end that, being holy, harmless, undefiled, and full

of grace and truth,[179] he might be thoroughly furnished to execute the office of a

mediator, and surety.[180] Which office he took not unto himself, but was thereunto

called by his Father,[181] who put all power and judgment into his hand, and gave

him commandment to execute the same.[182]

IV. This office the Lord Jesus did most willingly undertake;[183] which that he might

discharge, he was made under the law,[184] and did perfectly fulfill it;[185] endured

most grievous torments immediately in his soul,[186] and most painful sufferings in

his body;[187] was crucified, and died,[188] was buried, and remained under the

power of death, yet saw no corruption.[189] On the third day he arose from the

dead,[190] with the same body in which he suffered,[191] with which also he

ascended into heaven, and there sitteth at the right hand of his Father,[192] making

intercession,[193] and shall return, to judge men and angels, at the end of the

world.[194]

V. The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he,

through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of

his Father;[195] and purchased, not only reconciliation, but an everlasting

inheritance in the kingdom of heaven, for all those whom the Father hath given unto

him.[196]

VI. Although the work of redemption was not actually wrought by Christ till after his

incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto

the elect, in all ages successively from the beginning of the world, in and by those

promises, types, and sacrifices, wherein he was revealed, and signified to be the

seed of the woman which should bruise the serpent's head; and the Lamb slain from

the beginning of the world; being yesterday and today the same, and forever.[197]

VII. Christ, in the work of mediation, acts according to both natures, by each nature

doing that which is proper to itself;[198] 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.[199]

VIII. To all those for whom Christ hath purchased redemption, he doth certainly and

effectually apply and communicate the same;[200] making intercession for

them,[201] and revealing unto them, in and by the Word, the mysteries of

salvation;[202] effectually persuading them by his Spirit to believe and obey, and

governing their hearts by his Word and Spirit;[203] overcoming all their enemies by

his almighty power and wisdom, in such manner, and ways, as are most consonant

to his wonderful and unsearchable dispensation.[204]

CHAPTER IX

Of Free Will

I. God hath endued the will of man with that natural liberty, that it is neither forced,

nor, by any absolute necessity of nature, determined to good, or evil.[205]

II. Man, in his state of innocency, had freedom, and power to will and to do that

which was good and well pleasing to God;[206] but yet, mutably, so that he might

fall from it.[207]

III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual

good accompanying salvation:[208] so as, a natural man, being altogether averse

from that good,[209] and dead in sin,[210] is not able, by his own strength, to

convert himself, or to prepare himself thereunto.[211]

IV. When God converts a sinner, and translates him into the state of grace, he

freeth him from his natural bondage under sin;[212] and, by his grace alone,

enables him freely to will and to do that which is spiritually good;[213] yet so, as that

by reason of his remaining corruption, he doth not perfectly, nor only, will that which

is good, but doth also will that which is evil.[214]

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

of glory only.[215]

CHAPTER X

Of Effectual Calling

I. All those whom God hath predestinated unto life, and those only, he is pleased, in

his appointed and accepted time, effectually to call,[216] by his Word and

Spirit,[217] out of that state of sin and death, in which they are by nature, to grace

and salvation, by Jesus Christ;[218] enlightening their minds spiritually and savingly

to understand the things of God,[219] taking away their heart of stone, and giving

unto them a heart of flesh;[220] renewing their wills, and, by his almighty power,

determining them to that which is good,[221] and effectually drawing them to Jesus

Christ:[222] yet so, as they come most freely, being made willing by his grace.[223]

II. This effectual call is of God's free and special grace alone, not from anything at

all foreseen in man,[224] who is altogether passive therein, until, being quickened

and renewed by the Holy Spirit,[225] he is thereby enabled to answer this call, and

to embrace the grace offered and conveyed in it.[226]

III. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the

Spirit,[227] who worketh when, and where, and how he pleaseth:[228] so also are all

other elect persons who are incapable of being outwardly called by the ministry of

the Word.[229]

IV. Others, not elected, although they may be called by the ministry of the

Word,[230] and may have some common operations of the Spirit,[231] yet they

never truly come unto Christ, and therefore cannot be saved:[232] much less can

men, not professing the Christian religion, be saved in any other way whatsoever,

be they never so diligent to frame their lives according to the light of nature, and the

laws of that religion they do profess.[233] And, to assert and maintain that they may,

is very pernicious, and to be detested.[234]

CHAPTER XI

Of Justification

I. Those whom God effectually calleth, he also freely justifieth:[235] not by infusing

righteousness into them, but by pardoning their sins, and by accounting and

accepting their persons as righteous; not for anything wrought in them, or done by

them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or

any other evangelical obedience to them, as their righteousness; but by imputing the

obedience and satisfaction of Christ unto them,[236] they receiving and resting on

him and his righteousness, by faith; which faith they have not of themselves, it is the

gift of God.[237]

II. Faith, thus receiving and resting on Christ and his righteousness, is the alone

instrument of justification:[238] yet is it not alone in the person justified, but is ever

accompanied with all other saving graces, and is no dead faith, but worketh by

love.[239]

III. Christ, by his obedience and death, did fully discharge the debt of all those that

are thus justified, and did make a proper, real, and full satisfaction to his Father's

justice in their behalf.[240] Yet, inasmuch as he was given by the Father for

them;[241] and his obedience and satisfaction accepted in their stead;[242] and

both, freely, not for anything in them; their justification is only of free grace;[243] that

both the exact justice and rich grace of God might be glorified in the justification of

sinners.[244]

IV. God did, from all eternity, decree to justify all the elect,[245] and Christ did, in the

fullness of time, die for their sins, and rise again for their justification:[246]

nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually

apply Christ unto them.[247]

V. God doth continue to forgive the sins of those that are justified;[248] and,

although they can never fall from the state of justification,[249] yet they may, by their

sins, fall under God's fatherly displeasure, and not have the light of his countenance

restored unto them, until they humble themselves, confess their sins, beg pardon,

and renew their faith and repentance.[250]

VI. The justification of believers under the old testament was, in all these respects,

one and the same with the justification of believers under the new testament.[251]

CHAPTER XII

Of Adoption

I. All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ,

to make partakers of the grace of adoption,[252] by which they are taken into the

number, and enjoy the liberties and privileges of the children of God,[253] have his

name put upon them,[254] receive the Spirit of adoption,[255] have access to the

throne of grace with boldness,[256] are enabled to cry, Abba, Father,[257] are

pitied,[258] protected,[259] provided for,[260] and chastened by him, as by a

father:[261] yet never cast off,[262] but sealed to the day of redemption;[263] and

inherit the promises,[264] as heirs of everlasting salvation.[265]

CHAPTER XIII

Of Sanctification

I. They, who are once effectually called, and regenerated, having a new heart, and a

new spirit created in them, are further sanctified, really and personally, through the

virtue of Christ's death and resurrection,[266] by his Word and Spirit dwelling in

them:[267] the dominion of the whole body of sin is destroyed,[268] and the several

lusts thereof are more and more weakened and mortified;[269] and they more and

more quickened and strengthened in all saving graces,[270] to the practice of true

holiness, without which no man shall see the Lord.[271]

II. This sanctification is throughout, in the whole man;[272] yet imperfect in this life,

there abiding still some remnants of corruption in every part;[273] whence ariseth a

continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit

against the flesh.[274]

III. In which war, although the remaining corruption, for a time, may much

prevail;[275] yet, through the continual supply of strength from the sanctifying Spirit

of Christ, the regenerate part doth overcome;[276] and so, the saints grow in

grace,[277] perfecting holiness in the fear of God.[278]

CHAPTER XIV

Of Saving Faith

I. The grace of faith, whereby the elect are enabled to believe to the saving of their

souls,[279] is the work of the Spirit of Christ in their hearts,[280] and is ordinarily

wrought by the ministry of the Word,[281] by which also, and by the administration

of the sacraments, and prayer, it is increased and strengthened.[282]

II. By this faith, a Christian believeth to be true whatsoever is revealed in the Word,

for the authority of God himself speaking therein;[283] and acteth differently upon

that which each particular passage thereof containeth; yielding obedience to the

commands,[284] trembling at the threatenings,[285] and embracing the promises of

God for this life, and that which is to come.[286] But the principal acts of saving faith

are accepting, receiving, and resting upon Christ alone for justification,

sanctification, and eternal life, by virtue of the covenant of grace.[287]

III. This faith is different in degrees, weak or strong;[288] may be often and many

ways assailed, and weakened, but gets the victory:[289] growing up in many to the

attainment of a full assurance, through Christ,[290] who is both the author and

finisher of our faith.[291]

CHAPTER XV

Of Repentance unto Life

I. Repentance unto life is an evangelical grace,[292] the doctrine whereof is to be

preached by every minister of the gospel, as well as that of faith in Christ.[293]

II. By it, a sinner, out of the sight and sense not only of the danger, but also of the

filthiness and odiousness of his sins, as contrary to the holy nature, and righteous

law of God; and upon the apprehension of his mercy in Christ to such as are

penitent, so grieves for, and hates his sins, as to turn from them all unto God,[294]

purposing and endeavoring to walk with him in all the ways of his

commandments.[295]

III. Although repentance be not to be rested in, as any satisfaction for sin, or any

cause of the pardon thereof,[296] which is the act of God's free grace in Christ;[297]

yet it is of such necessity to all sinners, that none may expect pardon without it.[298]

IV. As there is no sin so small, but it deserves damnation;[299] so there is no sin so

great, that it can bring damnation upon those who truly repent.[300]

V. Men ought not to content themselves with a general repentance, but it is every

man's duty to endeavor to repent of his particular sins, particularly.[301]

VI. As every man is bound to make private confession of his sins to God, praying for

the pardon thereof;[302] upon which, and the forsaking of them, he shall find

mercy;[303] so, he that scandalizeth his brother, or the church of Christ, ought to be

willing, by a private or public confession, and sorrow for his sin, to declare his

repentance to those that are offended,[304] who are thereupon to be reconciled to

him, and in love to receive him.[305]

CHAPTER XVI

Of Good Works

I. Good works are only such as God hath commanded in his holy Word,[306] and

not such as, without the warrant thereof, are devised by men, out of blind zeal, or

upon any pretense of good intention.[307]

II. These good works, done in obedience to God's commandments, are the fruits and

evidences of a true and lively faith:[308] and by them believers manifest their

thankfulness,[309] strengthen their assurance,[310] edify their brethren,[311] adorn

the profession of the gospel,[312] stop the mouths of the adversaries,[313] and

glorify God,[314] whose workmanship they are, created in Christ Jesus

thereunto,[315] that, having their fruit unto holiness, they may have the end, eternal

life.[316]

III. Their ability to do good works is not at all of themselves, but wholly from the

Spirit of Christ.[317] And that they may be enabled thereunto, beside the graces

they have already received, there is required an actual influence of the same Holy

Spirit, to work in them to will, and to do, of his good pleasure:[318] yet are they not

hereupon to grow negligent, as if they were not bound to perform any duty unless

upon a special motion of the Spirit; but they ought to be diligent in stirring up the

grace of God that is in them.[319]

IV. They who, in their obedience, attain to the greatest height which is possible in

this life, are so far from being able to supererogate, and to do more than God

requires, as that they fall short of much which in duty they are bound to do.[320]

V. We cannot by our best works merit pardon of sin, or eternal life at the hand of

God, by reason of the great disproportion that is between them and the glory to

come; and the infinite distance that is between us and God, whom, by them, we can

neither profit, nor satisfy for the debt of our former sins,[321] but when we have

done all we can, we have done but our duty, and are unprofitable servants:[322] and

because, as they are good, they proceed from his Spirit;[323] and as they are

wrought by us, they are defiled, and mixed with so much weakness and

imperfection, that they cannot endure the severity of God's judgment.[324]

VI. Notwithstanding, the persons of believers being accepted through Christ, their

good works also are accepted in him;[325] not as though they were in this life wholly

unblamable and unreprovable in God's sight;[326] 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.[327]

VII. Works done by unregenerate men, although for the matter of them they may be

things which God commands; and of good use both to themselves and others:[328]

yet, because they proceed not from an heart purified by faith;[329] nor are done in a

right manner, according to the Word;[330] nor to a right end, the glory of God,[331]

they are therefore sinful, and cannot please God, or make a man meet to receive

grace from God:[332] and yet, their neglect of them is more sinful and displeasing

unto God.[333]

CHAPTER XVII

Of the Perseverance of the Saints

I. They, whom God hath accepted in his Beloved, effectually called, and sanctified

by his Spirit, can neither totally nor finally fall away from the state of grace, but shall

certainly persevere therein to the end, and be eternally saved.[334]

II. This perseverance of the saints depends not upon their own free will, but upon

the immutability of the decree of election, flowing from the free and unchangeable

love of God the Father;[335] upon the efficacy of the merit and intercession of Jesus

Christ,[336] the abiding of the Spirit, and of the seed of God within them,[337] and

the nature of the covenant of grace:[338] from all which ariseth also the certainty

and infallibility thereof.[339]

III. Nevertheless, they may, through the temptations of Satan and of the world, the

prevalency of corruption remaining in them, and the neglect of the means of their

preservation, fall into grievous sins;[340] and, for a time, continue therein:[341]

whereby they incur God's displeasure,[342] and grieve his Holy Spirit,[343] come to

be deprived of some measure of their graces and comforts,[344] have their hearts

hardened,[345] and their consciences wounded;[346] hurt and scandalize

others,[347] and bring temporal judgments upon themselves.[348]

CHAPTER XVIII

Of the Assurance of Grace and Salvation

Salvation"

I. Although hypocrites and other unregenerate men may vainly deceive themselves

with false hopes and carnal presumptions of being in the favor of God, and estate of

salvation[349] (which hope of theirs shall perish):[350] yet such as truly believe in

the Lord Jesus, and love him in sincerity, endeavoring to walk in all good

conscience before him, may, in this life, be certainly assured that they are in the

state of grace,[351] and may rejoice in the hope of the glory of God, which hope

shall never make them ashamed.[352]

II. This certainty is not a bare conjectural and probable persuasion grounded upon a

fallible hope;[353] but an infallible assurance of faith founded upon the divine truth

of the promises of salvation,[354] the inward evidence of those graces unto which

these promises are made,[355] the testimony of the Spirit of adoption witnessing

with our spirits that we are the children of God,[356] which Spirit is the earnest of

our inheritance, whereby we are sealed to the day of redemption.[357]

III. This infallible assurance doth not so belong to the essence of faith, but that a

true believer may wait long, and conflict with many difficulties before he be partaker

of it:[358] yet, being enabled by the Spirit to know the things which are freely given

him of God, he may, without extraordinary revelation, in the right use of ordinary

means, attain thereunto.[359] And therefore it is the duty of everyone to give all

diligence to make his calling and election sure,[360] that thereby his heart may be

enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in

strength and cheerfulness in the duties of obedience,[361] the proper fruits of this

assurance; so far is it from inclining men to looseness.[362]

IV. True believers may have the assurance of their salvation divers ways shaken,

diminished, and intermitted; as, by negligence in preserving of it, by falling into

some special sin which woundeth the conscience and grieveth the Spirit; by some

sudden or vehement temptation, by God's withdrawing the light of his countenance,

and suffering even such as fear him to walk in darkness and to have no light:[363]

yet are they never utterly destitute of that seed of God, and life of faith, that love of

Christ and the brethren, that sincerity of heart, and conscience of duty, out of which,

by the operation of the Spirit, this assurance may, in due time, be revived;[364] and

by the which, in the meantime, they are supported from utter despair.[365]

CHAPTER XIX

Of the Law of God

I. God gave to Adam a law, as a covenant of works, by which he bound him and all

his posterity to personal, entire, exact, and perpetual obedience, promised life upon

the fulfilling, and threatened death upon the breach of it, and endued him with power

and ability to keep it.[366]

II. This law, after his fall, continued to be a perfect rule of righteousness; and, as

such, was delivered by God upon Mount Sinai, in ten commandments, and written in

two tables:[367] the first four commandments containing our duty towards God; and

the other six, our duty to man.[368]

III. Beside this law, commonly called moral, God was pleased to give to the people

of Israel, as a church under age, ceremonial laws, containing several typical

ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and

benefits;[369] and partly, holding forth divers instructions of moral duties.[370] All

which ceremonial laws are now abrogated, under the new testament.[371]

IV. To them also, as a body politic, he gave sundry judicial laws, which expired

together with the State of that people; not obliging any other now, further than the

general equity thereof may require.[372]

V. The moral law doth forever bind all, as well justified persons as others, to the

obedience thereof;[373] 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.[374] Neither doth

Christ, in the gospel, any way dissolve, but much strengthen this obligation.[375]

VI. Although true believers be not under the law, as a covenant of works, to be

thereby justified, or condemned;[376] yet is it of great use to them, as well as to

others; in that, as a rule of life informing them of the will of God, and their duty, it

directs and binds them to walk accordingly;[377] discovering also the sinful

pollutions of their nature, hearts, and lives;[378] so as, examining themselves

thereby, they may come to further conviction of, humiliation for, and hatred against

sin,[379] together with a clearer sight of the need they have of Christ, and the

perfection of his obedience.[380] It is likewise of use to the regenerate, to restrain

their corruptions, in that it forbids sin:[381] and the threatenings of it serve to show

what even their sins deserve; and what afflictions, in this life, they may expect for

them, although freed from the curse thereof threatened in the law.[382] The

promises of it, in like manner, show them God's approbation of obedience, and what

blessings they may expect upon the performance thereof:[383] although not as due

to them by the law as a covenant of works.[384] So as, a man's doing good, and

refraining from evil, because the law encourageth to the one, and deterreth from the

other, is no evidence of his being under the law; and, not under grace.[385]

VII. Neither are the forementioned uses of the law contrary to the grace of the

gospel, but do sweetly comply with it;[386] the Spirit of Christ subduing and enabling

the will of man to do that freely, and cheerfully, which the will of God, revealed in the

law, requireth to be done.[387]

CHAPTER XX

Of Christian Liberty, and Liberty of Conscience

of Conscience"

I. The liberty which Christ hath purchased for believers under the gospel consists in

their freedom from the guilt of sin, the condemning wrath of God, the curse of the

moral law;[388] and, in their being delivered from this present evil world, bondage to

Satan, and dominion of sin;[389] from the evil of afflictions, the sting of death, the

victory of the grave, and everlasting damnation;[390] as also, in their free access to

God,[391] and their yielding obedience unto him, not out of slavish fear, but a

childlike love and willing mind.[392] All which were common also to believers under

the law.[393] But, under the new testament, the liberty of Christians is further

enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish

church was subjected;[394] and in greater boldness of access to the throne of

grace,[395] and in fuller communications of the free Spirit of God, than believers

under the law did ordinarily partake of.[396]

II. God alone is Lord of the conscience,[397] and hath left it free from the doctrines

and commandments of men, which are, in anything, contrary to his Word; or beside

it, if matters of faith, or worship.[398] So that, to believe such doctrines, or to obey

such commands, out of conscience, is to betray true liberty of conscience:[399] and

the requiring of an implicit faith, and an absolute and blind obedience, is to destroy

liberty of conscience, and reason also.[400]

III. They who, upon pretense of Christian liberty, do practice any sin, or cherish any

lust, do thereby destroy the end of Christian liberty, which is, that being delivered

out of the hands of our enemies, we might serve the Lord without fear, in holiness

and righteousness before him, all the days of our life.[401]

IV. And because the powers which God hath ordained, and the liberty which Christ

hath purchased, are not intended by God to destroy, but mutually to uphold and

preserve one another, they who, upon pretense of Christian liberty, shall oppose

any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical,

resist the ordinance of God.[402] And, for their publishing of such opinions, or

maintaining of such practices, as are contrary to the light of nature, or to the known

principles of Christianity (whether concerning faith, worship, or conversation), or to

the power of godliness; or, such erroneous opinions or practices, as either in their

own nature, or in the manner of publishing or maintaining them, are destructive to

the external peace and order which Christ hath established in the church, they may

lawfully be called to account, and proceeded against, by the censures of the

church.[403]

CHAPTER XXI

Of Religious Worship, and the Sabbath Day

Sabbath Day"

I. The light of nature showeth that there is a God, who hath lordship and sovereignty

over all, is good, and doth good unto all, and is therefore to be feared, loved,

praised, called upon, trusted in, and served, with all the heart, and with all the soul,

and with all the might.[404] 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 imaginations and devices of men, or the suggestions of

Satan, under any visible representation, or any other way not prescribed in the Holy

Scripture.[405]

II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to

him alone;[406] not to angels, saints, or any other creature:[407] and, since the fall,

not without a Mediator; nor in the mediation of any other but of Christ alone.[408]

III. Prayer, with thanksgiving, being one special part of religious worship,[409] is by

God required of all men:[410] and, that it may be accepted, it is to be made in the

name of the Son,[411] by the help of his Spirit,[412] according to his will,[413] with

understanding, reverence, humility, fervency, faith, love, and perseverance;[414]

and, if vocal, in a known tongue.[415]

IV. Prayer is to be made for things lawful;[416] and for all sorts of men living, or that

shall live hereafter:[417] but not for the dead,[418] nor for those of whom it may be

known that they have sinned the sin unto death.[419]

V. The reading of the Scriptures with godly fear,[420] the sound preaching[421] and

conscionable hearing of the Word, in obedience unto God, with understanding, faith,

and reverence,[422] singing of psalms with grace in the heart;[423] as also, the due

administration and worthy receiving of the sacraments instituted by Christ, are all

parts of the ordinary religious worship of God:[424] beside religious oaths,[425]

vows,[426] solemn fastings,[427] and thanksgivings upon special occasions,[428]

which are, in their several times and seasons, to be used in an holy and religious

manner.[429]

VI. Neither prayer, nor any other part of religious worship, is now, under the gospel,

either tied unto, or made more acceptable by any place in which it is performed, or

towards which it is directed:[430] but God is to be worshiped everywhere,[431] in

spirit and truth;[432] as, in private families[433] daily,[434] and in secret, each one

by himself;[435] so, more solemnly in the public assemblies, which are not

carelessly or willfully to be neglected, or forsaken, when God, by his Word or

providence, calleth thereunto.[436]

VII. As it is the law of nature, that, in general, a due proportion of time be set apart

for the worship of God; so, in his Word, by a positive, moral, and perpetual

commandment binding all men in all ages, he hath particularly appointed one day in

seven, for a Sabbath, to be kept holy unto him:[437] which, from the beginning of the

world to the resurrection of Christ, was the last day of the week; and, from the

resurrection of Christ, was changed into the first day of the week,[438] which, in

Scripture, is called the Lord's day,[439] and is to be continued to the end of the

world, as the Christian Sabbath.[440]

VIII. This Sabbath is then kept holy unto the Lord, when men, after a due preparing

of their hearts, and ordering of their common affairs beforehand, do not only

observe an holy rest, all the day, from their own works, words, and thoughts about

their worldly employments and recreations,[441] but also are taken up, the whole

time, in the public and private exercises of his worship, and in the duties of

necessity and mercy.[442]

CHAPTER XXII

Of Lawful Oaths and Vows

I. A lawful oath is a part of religious worship,[443] wherein, upon just occasion, the

person swearing solemnly calleth God to witness what he asserteth, or promiseth,

and to judge him according to the truth or falsehood of what he sweareth.[444]

II. The name of God only is that by which men ought to swear, and therein it is to be

used with all holy fear and reverence.[445] 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.[446] Yet, as in matters of weight and moment, an oath is warranted

by the Word of God, under the new testament as well as under the old;[447] so a

lawful oath, being imposed by lawful authority, in such matters, ought to be

taken.[448]

III. Whosoever taketh an oath ought duly to consider the weightiness of so solemn

an act, and therein to avouch nothing but what he is fully persuaded is the

truth:[449] neither may any man bind himself by oath to anything but what is good

and just, and what he believeth so to be, and what he is able and resolved to

perform.[450]

IV. An oath is to be taken in the plain and common sense of the words, without

equivocation, or mental reservation.[451] It cannot oblige to sin; but in anything not

sinful, being taken, it binds to performance, although to a man's own hurt.[452] Nor

is it to be violated, although made to heretics, or infidels.[453]

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

like religious care, and to be performed with the like faithfulness.[454]

VI. It is not to be made to any creature, but to God alone:[455] and, that it may be

accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of

thankfulness for mercy received, or for the obtaining of what we want, whereby we

more strictly bind ourselves to necessary duties; or, to other things, so far and so

long as they may fitly conduce thereunto.[456]

VII. No man may vow to do anything forbidden in the Word of God, or what would

hinder any duty therein commanded, or which is not in his own power, and for the

performance whereof he hath no promise of ability from God.[457] In which

respects, popish monastical vows of perpetual single life, professed poverty, and

regular obedience, are so far from being degrees of higher perfection, that they are

superstitious and sinful snares, in which no Christian may entangle himself.[458]

CHAPTER XXIII

Of the Civil Magistrate

I. God, the supreme Lord and King of all the world, hath ordained civil magistrates,

to be, under him, over the people, for his own glory, and the public good: and, to this

end, hath armed them with the power of the sword, for the defense and

encouragement of them that are good, and for the punishment of evildoers.[459]

II. It is lawful for Christians to accept and execute the office of a magistrate, when

called thereunto:[460] in the managing whereof, as they ought especially to maintain

piety, justice, and peace, according to the wholesome laws of each

commonwealth;[461] so, for that end, they may lawfully, now under the new

testament, wage war, upon just and necessary occasion.[462]

III. Civil magistrates may not assume to themselves the administration of the Word

and sacraments;[463] or the power of the keys of the kingdom of heaven;[464] or, in

the least, interfere in matters of faith.[465] Yet, as nursing fathers, it is the duty of

civil magistrates to protect the church of our common Lord, without giving the

preference to any denomination of Christians above the rest, in such a manner that

all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned

liberty of discharging every part of their sacred functions, without violence or

danger.[466] And, as Jesus Christ hath appointed a regular government and

discipline in his church, no law of any commonwealth should interfere with, let, or

hinder, the due exercise thereof, among the voluntary members of any denomination

of Christians, according to their own profession and belief.[467] It is the duty of civil

magistrates to protect the person and good name of all their people, in such an

effectual manner as that no person be suffered, either upon pretense of religion or

of infidelity, to offer any indignity, violence, abuse, or injury to any other person

whatsoever: and to take order, that all religious and ecclesiastical assemblies be

held without molestation or disturbance.[468]

IV. It is the duty of people to pray for magistrates,[469] to honor their persons,[470]

to pay them tribute or other dues,[471] to obey their lawful commands, and to be

subject to their authority, for conscience? sake.[472] Infidelity, or difference in

religion, doth not make void the magistrates? just and legal authority, nor free the

people from their due obedience to them:[473] from which ecclesiastical persons are

not exempted,[474] much less hath the pope any power and jurisdiction over them in

their dominions, or over any of their people; and, least of all, to deprive them of their

dominions, or lives, if he shall judge them to be heretics, or upon any other pretense

whatsoever.[475]

CHAPTER XXIV

Of Marriage and Divorce

I. 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.[476]

II. Marriage was ordained for the mutual help of husband and wife,[477] for the

increase of mankind with legitimate issue, and of the church with an holy seed;[478]

and for preventing of uncleanness.[479]

III. It is lawful for all sorts of people to marry, who are able with judgment to give

their consent.[480] Yet it is the duty of Christians to marry only in the Lord.[481] And

therefore such as profess the true reformed religion should not marry with infidels,

papists, or other idolaters: neither should such as are godly be unequally yoked, by

marrying with such as are notoriously wicked in their life, or maintain damnable

heresies.[482]

IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden

by the Word.[483] Nor can such incestuous marriages ever be made lawful by any

law of man or consent of parties, so as those persons may live together as man and

wife.[484]

V. Adultery or fornication committed after a contract, being detected before

marriage, giveth just occasion to the innocent party to dissolve that contract.[485] In

the case of adultery after marriage, it is lawful for the innocent party to sue out a

divorce:[486] and, after the divorce, to marry another, as if the offending party were

dead.[487]

VI. Although the corruption of man be such as is apt to study arguments unduly to

put asunder those whom God hath joined together in marriage: yet, nothing but

adultery, or such willful desertion as can no way be remedied by the church, or civil

magistrate, is cause sufficient of dissolving the bond of marriage:[488] wherein, a

public and orderly course of proceeding is to be observed; and the persons

concerned in it not left to their own wills, and discretion, in their own case.[489]

CHAPTER XXV

Of the Church

I. The catholic or universal church, which is invisible, consists of the whole number

of the elect, that have been, are, or shall be gathered into one, under Christ the

Head thereof; and is the spouse, the body, the fullness of him that filleth all in

all.[490]

II. The visible church, which is also catholic or universal under the gospel (not

confined to one nation, as before under the law), consists of all those throughout the

world that profess the true religion;[491] and of their children:[492] and is the

kingdom of the Lord Jesus Christ,[493] the house and family of God,[494] out of

which there is no ordinary possibility of salvation.[495]

III. Unto this catholic visible church Christ hath given the ministry, oracles, and

ordinances of God, for the gathering and perfecting of the saints, in this life, to the

end of the world: and doth, by his own presence and Spirit, according to his

promise, make them effectual thereunto.[496]

IV. This catholic church hath been sometimes more, sometimes less visible.[497]

And particular churches, which are members thereof, are more or less pure,

according as the doctrine of the gospel is taught and embraced, ordinances

administered, and public worship performed more or less purely in them.[498]

V. The purest churches under heaven are subject both to mixture and error;[499]

and some have so degenerated, as to become no churches of Christ, but

synagogues of Satan.[500] Nevertheless, there shall be always a church on earth,

to worship God according to his will.[501]

VI. There is no other head of the church but the Lord Jesus Christ.[502] Nor can the

pope of Rome, in any sense, be head thereof.[503]

CHAPTER XXVI

Of the Communion of Saints

I. All saints, that are united to Jesus Christ their Head, by his Spirit, and by faith,

have fellowship with him in his graces, sufferings, death, resurrection, and

glory:[504] and, being united to one another in love, they have communion in each

other's gifts and graces,[505] and are obliged to the performance of such duties,

public and private, as do conduce to their mutual good, both in the inward and

outward man.[506]

II. Saints by profession are bound to maintain an holy fellowship and communion in

the worship of God, and in performing such other spiritual services as tend to their

mutual edification;[507] as also in relieving each other in outward things, according

to their several abilities and necessities. Which communion, as God offereth

opportunity, is to be extended unto all those who, in every place, call upon the name

of the Lord Jesus.[508]

III. This communion which the saints have with Christ, doth not make them in any

wise partakers of the substance of his Godhead; or to be equal with Christ in any

respect: either of which to affirm is impious and blasphemous.[509] Nor doth their

communion one with another, as saints, take away, or infringe the title or propriety

which each man hath in his goods and possessions.[510]

CHAPTER XXVII

Of the Sacraments

I. Sacraments are holy signs and seals of the covenant of grace,[511] immediately

instituted by God,[512] to represent Christ, and his benefits; and to confirm our

interest in him:[513] as also, to put a visible difference between those that belong

unto the church, and the rest of the world;[514] and solemnly to engage them to the

service of God in Christ, according to his Word.[515]

II. There is, in every sacrament, a spiritual relation, or sacramental union, between

the sign and the thing signified: whence it comes to pass, that the names and effects

of the one are attributed to the other.[516]

III. The grace which is exhibited in or by the sacraments rightly used, is not

conferred by any power in them; neither doth the efficacy of a sacrament depend

upon the piety or intention of him that doth administer it:[517] but upon the work of

the Spirit,[518] and the word of institution, which contains, together with a precept

authorizing the use thereof, a promise of benefit to worthy receivers.[519]

IV. There be only two sacraments ordained by Christ our Lord in the Gospel; that is

to say, baptism, and the Supper of the Lord: neither of which may be dispensed by

any, but by a minister of the Word lawfully ordained.[520]

V. The sacraments of the old testament, in regard of the spiritual things thereby

signified and exhibited, were, for substance, the same with those of the new.[521]

CHAPTER XXVIII

Of Baptism

I. Baptism is a sacrament of the new testament, ordained by Jesus Christ,[522] not

only for the solemn admission of the party baptized into the visible church;[523] but

also, to be unto him a sign and seal of the covenant of grace,[524] of his ingrafting

into Christ,[525] of regeneration,[526] of remission of sins,[527] and of his giving up

unto God, through Jesus Christ, to walk in newness of life.[528] Which sacrament is,

by Christ's own appointment, to be continued in his church until the end of the

world.[529]

II. The outward element to be used in this sacrament is water, wherewith the party is

to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by

a minister of the gospel, lawfully called thereunto.[530]

III. Dipping of the person into the water is not necessary; but baptism is rightly

administered by pouring, or sprinkling water upon the person.[531]

IV. Not only those that do actually profess faith in and obedience unto Christ,[532]

but also the infants of one, or both, believing parents, are to be baptized.[533]

V. Although it be a great sin to contemn or neglect this ordinance,[534] yet grace

and salvation are not so inseparably annexed unto it, as that no person can be

regenerated, or saved, without it;[535] or, that all that are baptized are undoubtedly

regenerated.[536]

VI. The efficacy of baptism is not tied to that moment of time wherein it is

administered;[537] yet, notwithstanding, by the right use of this ordinance, the grace

promised is not only offered, but really exhibited, and conferred, by the Holy Ghost,

to such (whether of age or infants) as that grace belongeth unto, according to the

counsel of God's own will, in his appointed time.[538]

VII. The sacrament of baptism is but once to be administered unto any person.[539]

CHAPTER XXIX

Of the Lord's Supper

I. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of

his body and blood, called the Lord's Supper, to be observed in his church, unto the

end of the world, for the perpetual remembrance of the sacrifice of himself in his

death; the sealing all benefits thereof unto true believers, their spiritual nourishment

and growth in him, their further engagement in and to all duties which they owe unto

him; and, to be a bond and pledge of their communion with him, and with each

other, as members of his mystical body.[540]

II. In this sacrament, Christ is not offered up to his Father; nor any real sacrifice

made at all, for remission of sins of the quick or dead;[541] but only a

commemoration of that one offering up of himself, by himself, upon the cross, once

for all: and a spiritual oblation of all possible praise unto God, for the same:[542] so

that the popish sacrifice of the mass (as they call it) is most abominably injurious to

Christ's one, only sacrifice, the alone propitiation for all the sins of his elect.[543]

III. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his

word of institution to the people; to pray, and bless the elements of bread and wine,

and thereby to set them apart from a common to an holy use; and to take and break

the bread, to take the cup, and (they communicating also themselves) to give both

to the communicants;[544] but to none who are not then present in the

congregation.[545]

IV. Private masses, or receiving this sacrament by a priest, or any other, alone;[546]

as likewise, the denial of the cup to the people,[547] worshiping the elements, the

lifting them up, or carrying them about, for adoration, and the reserving them for any

pretended religious use; are all contrary to the nature of this sacrament, and to the

institution of Christ.[548]

V. The outward elements in this sacrament, duly set apart to the uses ordained by

Christ, have such relation to him crucified, as that, truly, yet sacramentally only, they

are sometimes called by the name of the things they represent, to wit, the body and

blood of Christ;[549] albeit, in substance and nature, they still remain truly and only

bread and wine, as they were before.[550]

VI. That doctrine which maintains a change of the substance of bread and wine, into

the substance of Christ's body and blood (commonly called transubstantiation) by

consecration of a priest, or by any other way, is repugnant, not to Scripture alone,

but even to common sense, and reason; overthroweth the nature of the sacrament,

and hath been, and is, the cause of manifold superstitions; yea, of gross

idolatries.[551]

VII. Worthy receivers, outwardly partaking of the visible elements, in this

sacrament,[552] do then also, inwardly by faith, really and indeed, yet not carnally

and corporally but spiritually, receive, and feed upon, Christ crucified, and all

benefits of his death: the body and blood of Christ being then, not corporally or

carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present

to the faith of believers in that ordinance, as the elements themselves are to their

outward senses.[553]

VIII. Although ignorant and wicked men receive the outward elements in this

sacrament; yet, they receive not the thing signified thereby; but, by their unworthy

coming thereunto, are guilty of the body and blood of the Lord, to their own

damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy

communion with him, so are they unworthy of the Lord's table; and cannot, without

great sin against Christ, while they remain such, partake of these holy

mysteries,[554] or be admitted thereunto.[555]

CHAPTER XXX

Of Church Censures

I. The Lord Jesus, as King and Head of his church, hath therein appointed a

government, in the hand of church officers, distinct from the civil magistrate.[556]

II. To these officers the keys of the kingdom of heaven are committed; by virtue

whereof, they have power, respectively, to retain, and remit sins; to shut that

kingdom against the impenitent, both by the Word, and censures; and to open it

unto penitent sinners, by the ministry of the gospel; and by absolution from

censures, as occasion shall require.[557]

III. Church censures are necessary, for the reclaiming and gaining of offending

brethren, for deterring of others from the like offenses, for purging out of that leaven

which might infect the whole lump, for vindicating the honor of Christ, and the holy

profession of the gospel, and for preventing the wrath of God, which might justly fall

upon the church, if they should suffer his covenant, and the seals thereof, to be

profaned by notorious and obstinate offenders.[558]

IV. For the better attaining of these ends, the officers of the church are to proceed

by admonition; suspension from the sacrament of the Lord's Supper for a season;

and by excommunication from the church; according to the nature of the crime, and

demerit of the person.[559]

CHAPTER XXXI

Of Synods and Councils

I. For the better government, and further edification of the church, there ought to be

such assemblies as are commonly called synods or councils:[560] and it belongeth

to the overseers and other rulers of the particular churches, by virtue of their office,

and the power which Christ hath given them for edification and not for destruction, to

appoint such assemblies;[561] and to convene together in them, as often as they

shall judge it expedient for the good of the church.[562]

II. It belongeth to synods and councils, ministerially to determine controver