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1689 London Baptist Confession of Faith |
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1689 London Baptist Confession of Faith |
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The 1689 London Baptist Confession of Faith 1. Of the Holy
Scriptures
THE BAPTIST CONFESSION OF FAITH CHAPTER 1; OF THE HOLY SCRIPTURES Paragraph 1. The Holy Scripture
is the only sufficient, certain, and infallible rule of all saving knowledge,
faith, and obedience,1 although the light of nature, and the works
of creation and providence do so far manifest the goodness, wisdom, and
power of God, as to leave men inexcusable; yet they are not sufficient
to give that knowledge of God and His will which is necessary unto salvation.2
Therefore it pleased the Lord at sundry times and in diversified manners
to reveal Himself, and to declare (that) His will unto His church;3
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 completed.4 Paragraph 2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: OF THE OLD TESTAMENT:
OF THE NEW TESTAMENT:
All of which are given by the
inspiration of God, to be the rule of faith and life.5 Paragraph 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.6 Paragraph 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.7 Paragraph 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 does 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.8 Paragraph 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.9
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,10 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.11 Paragraph 7. All things in Scripture
are not alike plain in themselves, nor alike clear unto all;12
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.13
Paragraph 8. The Old Testament
in Hebrew (which was the native language of the people of God of old),14
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.15 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,16 and search them,17 therefore they are to be translated
into the vulgar language of every nation unto which they come,18
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.19 Paragraph 9. The infallible rule
of interpretation of Scripture is the Scripture itself; and therefore
when there is a question about the true and full sense of any Scripture
(which are not many, but one), it must be searched by other places that
speak more clearly.20 Paragraph 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.21
CHAPTER 2; OF GOD AND OF THE HOLY TRINITY Paragraph 1. The Lord our God
is but one only living and true God;1 whose subsistence is in and
of Himself,2 infinite in being and perfection; whose essence cannot
be comprehended by any but Himself;3 a most pure spirit,4
invisible, without body, parts, or passions, who only hath immortality,
dwelling in the light which no man can approach unto;5 who is immutable,6
immense,7 eternal,8 incomprehensible, almighty,9
every way infinite, most holy,10 most wise, most free, most absolute;
working all things according to the counsel of His own immutable and most
righteous will,11 for His own glory;12 most loving, gracious,
merciful, long-suffering, abundant in goodness and truth, forgiving iniquity,
transgression, and sin; the rewarder of them that diligently seek Him,13
and withal most just and terrible in His judgments,14 hating all
sin,15 and who will by no means clear the guilty.16
Paragraph 2. God, having all life,17
glory,18 goodness,19 blessedness, in and of Himself, is
alone in and unto Himself all-sufficient, not standing in need of any
creature which He hath made, nor deriving any glory from them,20
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,21 and He hath most sovereign dominion over all creatures,
to do by them, for them, or upon them, whatsoever Himself pleases;22
in His sight all things are open and manifest,23 His knowledge
is infinite, infallible, and independent upon the creature, so as nothing
is to Him contingent or uncertain;24 He is most holy in all His
counsels, in all His works,25 and in all His commands; to Him is
due from angels and men, whatsoever worship,26 service, or obedience,
as creatures they owe unto the Creator, and whatever He is further pleased
to require of them. Paragraph 3. In this divine and
infinite Being there are three subsistences, the Father, the Word or Son,
and Holy Spirit,27 of one substance, power, and eternity, each
having the whole divine essence, yet the essence undivided:28 the
Father is of none, neither begotten nor proceeding; the Son is eternally
begotten of the Father;29 the Holy Spirit proceeding from the Father
and the Son;30 all infinite, without beginning, therefore but one
God, who is not to be divided in nature and being, but distinguished by
several peculiar relative properties and personal relations; which doctrine
of the Trinity is the foundation of all our communion with God, and comfortable
dependence on Him. CHAPTER 3; OF GOD’S DECREE Paragraph 1. God hath decreed
in himself, from all eternity, by the most wise and holy counsel of His
own will, freely and unchangeably, all things, whatsoever comes to pass;1
yet so as thereby is God neither the author of sin nor hath fellowship
with any therein;2 nor is violence offered to the will of the creature,
nor yet is the liberty or contingency of second causes taken away, but
rather established;3 in which appears His wisdom in disposing all
things, and power and faithfulness in accomplishing His decree.4
Paragraph 2. Although God knoweth
whatsoever may or can come to pass, upon all supposed conditions,5
yet hath He not decreed anything, because He foresaw it as future, or
as that which would come to pass upon such conditions.6
Paragraph 3. By the decree of
God, for the manifestation of His glory, some men and angels are predestined,
or foreordained to eternal life through Jesus Christ,7 to the praise
of His glorious grace;8 others being left to act in their sin to
their just condemnation, to the praise of His glorious justice.9
Paragraph 4. These angels and
men thus predestined and foreordained, are particularly and unchangeably
designed, and their number so certain and definite, that it cannot be
either increased or diminished.10 Paragraph 5. Those of mankind
that are predestined to life, God, before the foundation of the world
was laid, according to His eternal and immutable purpose, and the secret
counsel and good pleasure of His will, hath chosen in Christ unto everlasting
glory, out of His mere free grace and love,11 without any other
thing in the creature as a condition or cause moving Him thereunto.12
Paragraph 6. As God hath appointed
the elect unto glory, so He hath, by the eternal and most free purpose
of His will, foreordained all the means thereunto;13 wherefore
they who are elected, being fallen in Adam, are redeemed by Christ,14
are effectually called unto faith in Christ, by His Spirit working in
due season, are justified, adopted, sanctified,15 and kept by His
power through faith unto salvation;16 neither are any other redeemed
by Christ, or effectually called, justified, adopted, sanctified, and
saved, but the elect only.17 Paragraph 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;18 so shall this
doctrine afford matter of praise,19 reverence, and admiration of
God, and of humility,20 diligence, and abundant consolation to
all that sincerely obey the gospel.21 CHAPTER 4; OF CREATION Paragraph 1. In the beginning
it pleased God the Father, Son, and Holy Spirit,1 for the manifestation
of the glory of His eternal power,2 wisdom, and goodness, to create
or make the world, and all things therein, whether visible or invisible,
in the space of six days, and all very good.3 Paragraph 2. After God had made
all other creatures, He created man, male and female,4 with reasonable
and immortal souls,5 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;6 having the law of God written
in their hearts,7 and power to fulfil it, and yet under a possibility
of transgressing, being left to the liberty of their own will, which was
subject to change.8 Paragraph 3. Besides the law written
in their hearts, they received a command not to eat of the tree of knowledge
of good and evil,9 which while they kept, they were happy in their
communion with God, and had dominion over the creatures.10
9 Gen. 2:17 CHAPTER 5; OF DIVINE PROVIDENCE Paragraph 1. God the good Creator
of all things, in His infinite power and wisdom does uphold, direct, dispose,
and govern all creatures and things,1 from the greatest even to
the least,2 by His most wise and holy providence, to the end for
the which they were created, according unto His infallible foreknowledge,
and the free and immutable counsel of His own will; to the praise of the
glory of His wisdom, power, justice, infinite goodness, and mercy.3
Paragraph 2. Although in relation
to the foreknowledge and decree of God, the first cause, all things come
to pass immutably and infallibly;4 so that there is not anything
befalls any by chance, or without His providence;5 yet by the same
providence He ordered them to fall out according to the nature of second
causes, either necessarily, freely, or contingently.6 Paragraph 3. God, in his ordinary
providence makes use of means,7 yet is free to work without,8
above,9 and against them10 at His pleasure. Paragraph 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;11
and that not by a bare permission, which also He most wisely and powerfully
binds, and otherwise orders and governs,12 in a manifold dispensation
to His most holy ends;13 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.14
Paragraph 5. The most wise, righteous,
and gracious God does often times leave for a season His own children
to manifold temptations and the corruptions of their own hearts, to chastise
them for their former sins, or to discover unto them the hidden strength
of corruption and deceitfulness of their hearts, that they may be humbled;
and to raise them to a more close and constant dependence for their support
upon Himself; and to make them more watchful against all future occasions
of sin, and for other just and holy ends.15 So that whatsoever
befalls any of His elect is by His appointment, for His glory, and their
good.16 Paragraph 6. As for those wicked
and ungodly men whom God, as the righteous judge, for former sin does
blind and harden;17 from them He not only withholds His grace,
whereby they might have been enlightened in their understanding, and wrought
upon their hearts;18 but sometimes also withdraws the gifts which
they had,19 and exposes them to such objects as their corruption
makes occasion of sin;20 and withal, gives them over to their own
lusts, the temptations of the world, and the power of Satan,21
whereby it comes to pass that they harden themselves, under those means
which God uses for the softening of others.22 Paragraph 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.23 CHAPTER 6; OF THE FALL OF MAN, OF SIN, AND OF THE PUNISHMENT THEREOF Paragraph 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,1
yet he did not long abide in this honour; Satan using the subtlety
of the serpent to subdue Eve, then by her seducing Adam, who, without
any compulsion, did wilfully transgress the law of their creation, and
the command given to them, in eating the forbidden fruit,2 which
God was pleased, according to His wise and holy counsel to permit, having
purposed to order it to His own glory. Paragraph 2. Our first parents,
by this sin, fell from their original righteousness and communion with
God, and we in them whereby death came upon all:3 all becoming
dead in sin,4 and wholly defiled in all the faculties and parts
of soul and body.5 Paragraph 3. They being the root,
and by God's appointment, standing in the room and stead of all mankind,
the guilt of the sin was imputed, and corrupted nature conveyed, to all
their posterity descending from them by ordinary generation,6 being
now conceived in sin,7 and by nature children of wrath,8
the servants of sin, the subjects of death,9 and all other miseries,
spiritual, temporal, and eternal, unless the Lord Jesus set them free.10
Paragraph 4. From this original
corruption, whereby we are utterly indisposed, disabled, and made opposite
to all good, and wholly inclined to all evil,11 do proceed all
actual transgressions.12 Paragraph 5. The corruption of
nature, during this life, does remain in those that are regenerated;13
and although it be through Christ pardoned and mortified, yet both itself,
and the first motions thereof, are truly and properly sin.14
CHAPTER 7; OF GOD’S COVENANT Paragraph 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 have attained
the reward of life but by some voluntary condescension on God's part,
which He hath been pleased to express by way of covenant.1
Paragraph 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,2 wherein He freely offers unto
sinners life and salvation by Jesus Christ, requiring of them faith in
Him, that they may be saved;3 and promising to give unto all those
that are ordained unto eternal life, His Holy Spirit, to make them willing
and able to believe.4 Paragraph 3. This covenant is
revealed in the gospel; first of all to Adam in the promise of salvation
by the seed of the woman,5 and afterwards by farther steps, until
the full discovery thereof was completed in the New Testament;6
and it is founded in that eternal covenant transaction that was between
the Father and the Son about the redemption of the elect;7 and
it is alone by the grace of this covenant that all the posterity of fallen
Adam that ever were saved did obtain life and blessed immortality, man
being now utterly incapable of acceptance with God upon those terms on
which Adam stood in his state of innocency.8 CHAPTER 8; OF CHRIST THE MEDIATOR Paragraph 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;1 the prophet,2 priest,3 and
king;4 head and savoir of the church,5 the heir of all things,6
and judge of the world;7 unto whom He did from all eternity give
a people to be His seed and to be by Him in time redeemed, called, justified,
sanctified, and glorified.8 Paragraph 2. The Son of God, the
second person in the Holy Trinity, being very and eternal God, the brightness
of the Father's glory, of one substance and equal with Him who made the
world, who upholds and governs all things He has made, did, when the fullness
of time was complete, take upon Him man's nature, with all the essential
properties and common infirmities of it,9 yet without sin;10
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;11 so that two whole,
perfect, and distinct natures were inseparably joined together in one
person, without conversion, composition, or confusion; which person is
very God and very man, yet one Christ, the only mediator between God and
man.12 Paragraph 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,13
having in Him all the treasures of wisdom and knowledge;14 in whom
it pleased the Father that all fullness should dwell,15 to the
end that being holy, harmless, undefiled,16 and full of grace and
truth,17 He might be thoroughly furnished to execute the office
of mediator and surety;18 which office He took not upon himself,
but was thereunto called by His Father;19 who also put all power
and judgement in His hand, and gave Him commandment to execute the same.20
Paragraph 4. This office the Lord
Jesus did most willingly undertake,21 which that He might discharge
He was made under the law,22 and did perfectly fulfil it, and underwent
the punishment due to us, which we should have born and suffered,23
being made sin and a curse for us;24 enduring most grievous sorrows
in His soul, and most painful sufferings in His body;25 was crucified,
and died, and remained in the state of the dead, yet saw no corruption:26
on the third day He arose from the dead27 with the same body in
which He suffered,28 with which He also ascended into heaven,29
and there sits at the right hand of His Father making intercession,30
and shall return to judge men and angels at the end of the world.31
Paragraph 5. The Lord Jesus, by
His perfect obedience and sacrifice of Himself, which He through the eternal
Spirit once offered up to God, has fully satisfied the justice of God,32
procured reconciliation, and purchased an everlasting inheritance in the
kingdom of heaven, for all those whom the Father has given unto Him.33
Paragraph 6. Although the price
of redemption was not actually paid by Christ until after His incarnation,
yet the virtue, efficacy, and benefit thereof were communicated to the
elect in all ages, successively from the beginning of the world, in and
by those promises, types, and sacrifices wherein He was revealed, and
signified to be the seed which should bruise the serpent's head;34
and the Lamb slain from the foundation of the world,35 being the
same yesterday, and today and for ever.36 Paragraph 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.37 Paragraph 8. To all those for
whom Christ has obtained eternal redemption, He does certainly and effectually
apply and communicate the same, making intercession for them;38
uniting them to Himself by His Spirit, revealing to them, in and by His
Word, the mystery of salvation, persuading them to believe and obey,39
governing their hearts by His Word and Spirit,40 and overcoming
all their enemies by His almighty power and wisdom,41 in such manner
and ways as are most consonant to His wonderful and unsearchable dispensation;
and all of free and absolute grace, without any condition foreseen in
them to procure it.42 Paragraph 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.43 Paragraph 10. This number and
order of offices is necessary; for in respect of our ignorance, we stand
in need of His prophetical office;44 and in respect of our alienation
from God, and imperfection of the best of our services, we need His priestly
office to reconcile us and present us acceptable unto God;45 and
in respect to our averseness and utter inability to return to God, and
for our rescue and security from our spiritual adversaries, we need His
kingly office to convince, subdue, draw, uphold, deliver, and preserve
us to His heavenly kingdom.46 CHAPTER 9; OF FREE WILL Paragraph 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.1 Paragraph 2. Man, in his state
of innocency, had freedom and power to will and to do that which was good
and well-pleasing to God,2 but yet was unstable, so that he might
fall from it.3 Paragraph 3. Man, by his fall
into a state of sin, has wholly lost all ability of will to any spiritual
good accompanying salvation;4 so as a natural man, being altogether
averse from that good, and dead in sin,5 is not able by his own
strength to convert himself, or to prepare himself thereunto.6
Paragraph 4. When God converts
a sinner, and translates him into the state of grace, He frees him from
his natural bondage under sin,7 and by His grace alone enables
him freely to will and to do that which is spiritually good;8 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.9
Paragraph 5. This will of man
is made perfectly and immutably free to good alone in CHAPTER 10; OF EFFECTUAL CALLING Paragraph 1. Those whom God hath
predestined unto life, He is pleased in His appointed, and accepted time,
effectually to call,1 by His Word and Spirit, out of that state
of sin and death in which they are by nature, to grace and salvation by
Jesus Christ;2 enlightening their minds spiritually and savingly
to understand the things of God;3 taking away their heart of stone,
and giving to them a heart of flesh;4 renewing their wills, and
by His almighty power determining them to that which is good, and effectually
drawing them to Jesus Christ;5 yet so as they come most freely,
being made willing by His grace.6 Paragraph 2. This effectual call
is of God's free and special grace alone, not from anything at all foreseen
in man, nor from any power or agency in the creature,7 being wholly
passive therein, being dead in sins and trespasses, until being quickened
and renewed by the Holy Spirit;8 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.9
Paragraph 3. Elect infants dying
in infancy are regenerated and saved by Christ through the Spirit;10
who works when, and where, and how He pleases;11 so also are all
elect persons, who are incapable of being outwardly called by the ministry
of the Word. Paragraph 4. Others not elected,
although they may be called by the ministry of the Word, and may have
some common operations of the Spirit,12 yet not being effectually
drawn by the Father, they neither will nor can truly come to Christ, and
therefore cannot be saved:13 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.14 13 John 6:44,45,65; 1 John
2:24,25 CHAPTER 11; OF JUSTIFICATION Paragraph 1. Those whom God effectually
calls, he also freely justifies,1 not by infusing righteousness
into them, but by pardoning their sins, and by accounting and accepting
their persons as righteous;2 not for anything wrought in them,
or done by them, but for Christ's sake alone;3 not by imputing
faith itself, the act of believing, or any other evangelical obedience
to them, as their righteousness; but by imputing Christ's active obedience
unto the whole law, and passive obedience in his death for their whole
and sole righteousness by faith,4 which faith they have not of
themselves; it is the gift of God.5 Paragraph 2. Faith thus receiving
and resting on Christ and his righteousness, is the alone instrument of
justification;6 yet is not alone in the person justified, but is
ever accompanied with all other saving graces, and is no dead faith, but
works by love.7 Paragraph 3. Christ, by his obedience
and death, did fully discharge the debt of all those who are justified;
and did, by the sacrifice of himself in the blood of his cross, undergoing
in their stead the penalty due to them, make a proper, real, and full
satisfaction to God’s justice in their behalf;8 yet, in as much
as he was given by the Father for them, and his obedience and satisfaction
accepted in their stead, and both freely, not for anything in them,9
their justification is only of free grace, that both the exact justice
and rich grace of God might be glorified in the justification of sinners.10
Paragraph 4. God did from all
eternity decree to justify all the elect,11 and Christ did in the
fullness of time die for their sins, and rise again for their justification;12
nevertheless, they are not justified personally, until the Holy Spirit
in time does actually apply Christ to them.13 Paragraph 5. God continues to
forgive the sins of those that are justified,14 and although they
can never fall from the state of justification,15 yet they may,
by their sins, fall under God’s fatherly displeasure;16 and in
that condition they usually do not have the light of his countenance restored
to them, until they humble themselves, beg pardon, and renew their
faith and repentance.17 Paragraph 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.18
CHAPTER 12; OF ADOPTION Paragraph 1. All those that are
justified, God conferred, in and for the sake of his only Son Jesus Christ,
to make partakers of the grace of adoption,1 by which they are
taken into the number, and enjoy the liberties and privileges of the children
of God,2 have his name put on them,3 receive the spirit
of adoption,4 have access to the throne of grace with boldness,
are enabled to cry Abba, Father,5 are pitied,6 protected,7
provided for,8 and chastened by him as by a Father,9 yet
never cast off,10 but sealed to the day of redemption,11
and inherit the promises as heirs of everlasting salvation.12
CHAPTER 13; OF SANCTIFICATION Paragraph 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 farther sanctified, really and personally,1
through the same virtue, by his Word and Spirit dwelling in them;2
the dominion of the whole body of sin is destroyed,3 and the several
lusts of it are more and more weakened and mortified,4 and they
more and more quickened and strengthened in all saving graces,5
to the practice of all true holiness, without which no man shall see the
Lord.6 Paragraph 2. This sanctification
is throughout the whole man,7 yet imperfect in this life; there
abides still some remnants of corruption in every part,8 wherefrom
arises a continual and irreconcilable war; the flesh lusting against the
Spirit, and the Spirit against the flesh.9 Paragraph 3. In which war, although
the remaining corruption for a time may much prevail,10 yet, through
the continual supply of strength from the sanctifying Spirit of Christ,
the regenerate part does overcome;11 and so the saints grow in
grace, perfecting holiness in the fear of God, pressing after an heavenly
life, in evangelical obedience to all the commands which Christ as Head
and King, in his Word has prescribed to them.12 CHAPTER 14; OF SAVING FAITH Paragraph 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,1 and is ordinarily
wrought by the ministry of the Word;2 by which also, and by the
administration of baptism and the Lord's supper, prayer, and other means
appointed of God, it is increased and strengthened.3 Paragraph 2. By this faith a Christian
believes to be true whatsoever is revealed in the Word for the authority
of God himself,4 and also apprehends an excellency therein above
all other writings and all things in the world,5 as it bears forth
the glory of God in his attributes, the excellency of Christ in his nature
and offices, and the power and fullness of the Holy Spirit in his workings
and operations: and so is enabled to cast his soul upon the truth consequently
believed;6 and also acts differently upon that which each particular
passage thereof contains; yielding obedience to the commands,7
trembling at the threatenings,8 and embracing the promises of God
for this life and that which is to come;9 but the principle acts
of saving faith have immediate relation to Christ, accepting, receiving,
and resting upon him alone for justification, sanctification, and eternal
life, by virtue of the covenant of grace.10 Paragraph 3. This faith, although
it be in different stages, and may be weak or strong,11 yet it
is in the least degree of it different in the kind or nature of it, as
is all other saving grace, from the faith and common grace of temporary
believers;12 and therefore, though it may be many times assailed
and weakened, yet it gets the victory,13 growing up in many to
the attainment of a full assurance through Christ,14 who is both
the author and finisher of our faith.15 CHAPTER 15; OF REPENTANCE UNTO LIFE AND SALVATION Paragraph 1. Such of the elect
that are converted at riper years, having sometime lived in the state
of nature, and therein served divers pleasures, God in their effectual
calling gives them repentance to life.1 Paragraph 2. Whereas there is
none that does good and does not sin,2 and the best of men may,
through the power and deceitfulness of their corruption dwelling in them,
with the prevalence of temptation, fall in to great sins and provocations;
God has, in the covenant of grace, mercifully provided that believers
so sinning and falling be renewed through repentance unto salvation.3
Paragraph 3. This saving repentance
is an evangelical grace,4 whereby a person, being by the Holy Spirit
made sensible of the manifold evils of his sin, does, by faith in Christ,
humble himself for it with godly sorrow, detestation of it, and self-abhorrancy,5
praying for pardon and strength of grace, with a purpose and endeavour,
by supplies of the Spirit, to walk before God unto all well-pleasing in
all things.6 Paragraph 4. As repentance is
to be continued through the whole course of our lives, upon the account
of the body of death, and the motions thereof, so it is every man’s duty
to repent of his particular known sins particularly.7 Paragraph 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,8 yet there is no sin so great that it shall
bring damnation to them that repent,9 which makes the constant
preaching of repentance necessary. CHAPTER 16; OF GOOD WORKS Paragraph 1. Good works are only
such as God has commanded in his Holy Word,1 and not such as without
the warrant thereof are devised by men out of blind zeal, or upon any
pretence of good intentions.2 Paragraph 2. These good works,
done in obedience to God’s commandments, are the fruits and evidences
of a true and lively faith;3 and by them believers manifest their
thankfulness,4 strengthen their assurance,5 edify their
brethren, adorn the profession of the gospel,6 stop the mouths
of the adversaries, and glory God,7 whose workmanship they are,
created in Christ Jesus thereunto,8 that having their fruit unto
holiness they may have the end eternal life.9 Paragraph 3. Their ability to
do good works is not all of themselves, but wholly from the Spirit of
Christ;10 and that they may be enabled thereunto, besides the graces
they have already received, there is necessary an actual influence of
the same Holy Spirit, to work in them and to will and to do of his good
pleasure;11 yet they are not bound to perform any duty, unless
upon a special motion of the Spirit, but they ought to be diligent in
stirring up the grace of God that is in them.12 Paragraph 4. They who in their
obedience attain to the greatest height which is possible in this life,
are so far from being able to supererogate, and to do more than God requires,
as that they fall short of much which in duty they are bound to do.13
Paragraph 5. We cannot by our
best works merit pardon of sin or eternal life at the hand of God, by
reason of the great disproportion that is between them and the glory to
come, and the infinite distance that is between us and God, whom by them
we can neither profit nor satisfy for the debt of our former sins;14
but when we have done all we can, we have done but our duty, and are unprofitable
servants; and because they are good they proceed from his Spirit,15
and as they are wrought by us they are defiled and mixed with so much
weakness and imperfection, that they cannot endure the severity of God’s
punishment.16 Paragraph 6. Yet notwithstanding
the persons of believers being accepted through Christ, their good works
also are accepted in him;17 not as thought they were in this life
wholly unblamable and unreprovable in God’s sight, but that he, looking
upon them in his Son, is pleased to accept and reward that which is sincere,
although accompanied with many weaknesses and imperfection.18
Paragraph 7. Works done by unregenerate
men, although for the matter of them they may things which God commands,
and of good use both to themselves and to others;19 yet because
they proceed not from a heart purified by faith,20 nor are done
in a right manner according to the Word,21 nor to a right end,
the glory of God,22 they are therefore sinful, and cannot please
God, nor make a man meet to receive the grace from God,23 and yet
their neglect of them is more sinful and displeasing to God.24
CHAPTER 17; OF THE PERSEVERANCE OF THE SAINTS Paragraph 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 without repentance, from which source he still begets and nourishes
in them faith, repentance, love, joy, hope, and all the graces of the
Spirit unto immortality;1 and though many storms and floods arise
and beat against them, yet they shall never be able to take them off that
foundation and rock which by faith they are fastened upon; notwithstanding,
through unbelief and the temptations of Satan, the sensible sight of the
light and love of God may for a time be clouded and obscured from them,2
yet he is still the same, and they shall be sure to be kept by the power
of God unto salvation, where they shall enjoy their purchased possession,
they being engraved upon the palm of his hands, and their names having
been written in the book of life from all eternity.3 Paragraph 2. This perseverance
of the saints depends not upon their own free will, but upon the immutability
of the decree of election,4 flowing from the free and unchangeable
love of God the Father, upon the efficacy of the merit and intercession
of Jesus Christ and union with him,5 the oath of God,6 the
abiding of his Spirit, and the seed of God within them,7 and the
nature of the covenant of grace;8 from all which ariseth also the
certainty and infallibility thereof. Paragraph 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,9 whereby they
incur God's displeasure and grieve his Holy Spirit,10 come to have
their graces and comforts impaired,11 have their hearts hardened,
and their consciences wounded,12 hurt and scandalize others, and
bring temporal judgments upon themselves,13 yet shall they renew
their repentance and be preserved through faith in Christ Jesus to the
end.14 CHAPTER 18; OF THE ASSURANCE OF GRACE AND SALVATION Paragraph 1. Although temporary
believers and other unregenerate men, may vainly deceive themselves with
false hopes and carnal presumptions of being in the favour of God and
in a state of salvation, which hope of theirs shall perish;1 yet
such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring
to walk in all good conscience before him, may in this life be certainly
assured that they are in the state of grace, and may rejoice in the hope
of the glory of God,2 which hope shall never make them ashamed.3
Paragraph 2. This certainty is
not a bare conjectural and probable persuasion grounded upon a fallible
hope, but an infallible assurance of faith,4 founded on the blood
and righteousness of Christ revealed in the Gospel;5 and also upon
the inward evidence of those graces of the Spirit unto which promises
are made,6 and on the testimony of the Spirit of adoption, witnessing
with our spirits that we are the children of God;7 and, as a fruit
thereof, keeping the heart both humble and holy.8 Paragraph 3. This infallible assurance
does not so belong to the essence of faith, but that a true believer may
wait long, and struggle with many difficulties before he be partaker of
it;9 yet being enabled by the Spirit to know the things which are
freely given him of God, he may, without extraordinary revelation, in
the right use of means, attain thereunto:10 and therefore it is
the duty of every one to give all diligence to make his calling and election
sure, that thereby his heart may be enlarged in peace and joy in the Holy
Spirit, in love and thankfulness to God, and in strength and cheerfulness
in the duties of obedience, the proper fruits of this assurance;11
-so far is it from inclining men to looseness.12 Paragraph 4. True believers may
have the assurance of their salvation divers ways shaken, diminished,
and intermitted; as by negligence in preserving of it,13 by falling
into some special sin which wounds the conscience and grieves the Spirit;14
by some sudden or vehement temptation,15 by God's withdrawing the
light of his countenance, and suffering even such as fear him to walk
in darkness and to have no light,16 yet are they never destitute
of the seed of God17 and life of faith,18 that love of Christ
and the brethren, that sincerity of heart and conscience of duty out of
which, by the operation of the Spirit, this assurance may in due time
be revived,19 and by the which, in the meantime, they are preserved
from utter despair.20 CHAPTER 19; OF THE LAW OF GOD Paragraph 1. God gave to Adam
a law of universal obedience written in his heart, and a particular precept
of not eating the fruit of the tree of knowledge of good and evil;1
by which he bound him and all his posterity to personal, entire, exact,
and perpetual obedience;2 promised life upon the fulfilling, and
threatened death upon the breach of it, and endued him with power and
ability to keep it.3 Paragraph 2. The same law that
was first written in the heart of man continued to be a perfect rule of
righteousness after the fall,4 and was delivered by God upon Mount
Sinai, in ten commandments, and written in two tables, the four first
containing our duty towards God, and the other six, our duty to man.5
Paragraph 3. Besides this law,
commonly called moral, God was pleased to give to the people of Israel
ceremonial laws, containing several typical ordinances, partly of worship,
prefiguring Christ, his graces, actions, sufferings, and benefits;6
and partly holding forth divers instructions of moral duties,7
all which ceremonial laws being appointed only to the time of reformation,
are, by Jesus Christ the true Messiah and only law-giver, who was furnished
with power from the Father for that end abrogated and taken away.8
Paragraph 4. To them also he gave
sundry judicial laws, which expired together with the state of that people,
not obliging any now by virtue of that institution; their general equity
only being of modern use.9 Paragraph 5. The moral law does
for ever bind all, as well justified persons as others, to the obedience
thereof,10 and that not only in regard of the matter contained
in it, but also in respect of the authority of God the Creator, who gave
it;11 neither does Christ in the Gospel any way dissolve, but much
strengthen this obligation.12 Paragraph 6. Although true believers
are not under the law as a covenant of works, to be thereby justified
or condemned,13 yet it is of great use to them as well as to others,
in that as a rule of life, informing them of the will of God and their
duty, it directs and binds them to walk accordingly; discovering also
the sinful pollutions of their natures, hearts, and lives, so as examining
themselves thereby, they may come to further conviction of, humiliation
for, and hatred against, sin;14 together with a clearer sight of
the need they have of Christ and the perfection of his obedience; it is
likewise of use to the regenerate to restrain their corruptions, in that
it forbids sin; and the threatenings of it serve to show what even their
sins deserve, and what afflictions in this life they may expect for them,
although freed from the curse and unallayed rigour thereof. The
promises of it likewise show them God's approbation of obedience, and
what blessings they may expect upon the performance thereof, though not
as due to them by the law as a covenant of works; so as man's doing good
and refraining from evil, because the law encourages to the one and deters
from the other, is no evidence of his being under the law and not under
grace.15 Paragraph 7. Neither are the aforementioned
uses of the law contrary to the grace of the Gospel, but do sweetly comply
with it,16 the Spirit of Christ subduing and enabling the will
of man to do that freely and cheerfully which the will of God, revealed
in the law, requires to be done.17 CHAPTER 20; OF THE GOSPEL AND OF THE EXTENT OF THE GRACE THEREOF Paragraph 1. The covenant of works
being broken by sin, and made unprofitable unto life, God was pleased
to give forth the promise of Christ, the seed of the woman, as the means
of calling the elect, and begetting in them faith and repentance;1
in this promise the gospel, as to the substance of it, was revealed, and
[is] therein effectual for the conversion and salvation of sinners.2
Paragraph 2. This promise of Christ,
and salvation by him, is revealed only by the Word of God;3 neither
do the works of creation or providence, with the light of nature, make
discovery of Christ, or of grace by him, so much as in a general or obscure
way;4 much less that men destitute of the revelation of Him by
the promise or gospel, should be enabled thereby to attain saving faith
or repentance.5 Paragraph 3. The revelation of
the gospel to sinners, made in divers times and by sundry parts, with
the addition of promises and precepts for the obedience required therein,
as to the nations and persons to whom it is granted, is merely of the
sovereign will and good pleasure of God;6 not being annexed by
virtue of any promise to the due improvement of men's natural abilities,
by virtue of common light received without it, which none ever made, or
can do so;7 and therefore in all ages, the preaching of the gospel
has been granted unto persons and nations, as to the extent or straitening
of it, in great variety, according to the counsel of the will of God.
Paragraph 4. Although the gospel
be the only outward means of revealing Christ and saving grace, and is,
as such, abundantly sufficient thereunto; yet that men who are dead in
trespasses may be born again, quickened or regenerated, there is moreover
necessary an effectual insuperable work of the Holy Spirit upon the whole
soul, for the producing in them a new spiritual life;8 without
which no other means will effect their conversion unto God.9
CHAPTER 21; OF CHRISTIAN LIBERTY AND LIBERTY OF CONSCIENCE Paragraph 1. The liberty which
Christ has purchased for believers under the gospel, consists in their
freedom from the guilt of sin, the condemning wrath of God, the severity
and curse of the law,1 and in their being delivered from this present
evil world,2 bondage to Satan,3 and dominion of sin,4
from the evil of afflictions,5 the fear and sting of death, the
victory of the grave,6 and everlasting damnation:7 as also
in their free access to God, and their yielding obedience unto Him, not
out of slavish fear,8 but a child-like love and willing mind.9
All which were common also to believers under the law for the substance
of them;10 but under the New Testament the liberty of Christians
is further enlarged, in their freedom from the yoke of a ceremonial law,
to which the Jewish church was subjected, and in greater boldness of access
to the throne of grace, and in fuller communications of the free Spirit
of God, than believers under the law did ordinarily partake of.11
Paragraph 2. God alone is Lord
of the conscience,12 and has left it free from the doctrines and
commandments of men which are in any thing contrary to his word, or not
contained in it.13 So that to believe such doctrines, or
obey such commands out of conscience, is to betray true liberty of conscience;14
and the requiring of an implicit faith, an absolute and blind obedience,
is to destroy liberty of conscience and reason also.15 Paragraph 3. They who upon pretence
of Christian liberty do practice any sin, or cherish any sinful lust,
as they do thereby pervert the main design of the grace of the gospel
to their own destruction,16 so they wholly destroy the end of Christian
liberty, which is, that being delivered out of the hands of all our enemies,
we might serve the Lord without fear, in holiness and righteousness before
Him, all the days of our lives.17 CHAPTER 22; OF RELIGIOUS WORSHIP AND THE SABBATH DAY Paragraph 1. The light of nature
shows that there is a God, who has lordship and sovereignty over all;
is just, good and does good to all; and is therefore to be feared, loved,
praised, called upon, trusted in, and served, with all the heart and all
the soul, and with all the might.1 But the acceptable way
of worshipping the true God, is instituted by himself,2 and so
limited by his own revealed will, that he may not be worshipped according
to the imagination and devices of men, nor the suggestions of Satan, under
any visible representations, or any other way not prescribed in the Holy
Scriptures.3 Paragraph 2. Religious worship
is to be given to God the Father, Son, and Holy Spirit, and to him alone;4
not to angels, saints, or any other creatures;5 and since the fall,
not without a mediator,6 nor in the mediation of any other but
Christ alone.7 Paragraph 3. Prayer, with thanksgiving,
being one part of natural worship, is by God required of all men.8
But that it may be accepted, it is to be made in the name of the Son,9
by the help of the Spirit,10 according to his will;11 with
understanding, reverence, humility, fervency, faith, love, and perseverance;
and when with others, in a known tongue.12 Paragraph 4. Prayer is to be made
for things lawful, and for all sorts of men living, or that shall live
hereafter;13 but not for the dead,14 nor for those of whom
it may be known that they have sinned the sin unto death.15
Paragraph 5. The reading of the
Scriptures,16 preaching, and hearing the Word of God,17
teaching and admonishing one another in psalms, hymns, and spiritual songs,
singing with grace in our hearts to the Lord;18 as also the administration
of baptism,19 and the Lord's supper,20 are all parts of
religious worship of God, to be performed in obedience to him, with understanding,
faith, reverence, and godly fear; moreover, solemn humiliation, with fastings,21
and thanksgivings, upon special occasions, ought to be used in an holy
and religious manner.22 Paragraph 6. Neither prayer nor
any other part of religious worship, is now under the gospel, tied unto,
or made more acceptable by any place in which it is performed, or towards
which it is directed; but God is to be worshipped everywhere in spirit
and in truth;23 as in private families24 daily,25
and in secret each one by himself;26 so more solemnly in the public
assemblies, which are not carelessly nor wilfully to be neglected or forsaken,
when God by his word or providence calls thereunto.27 Paragraph 7. As it is the law
of nature, that in general a proportion of time, by God's appointment,
be set apart for the worship of God, so by his Word, in a positive moral,
and perpetual commandment, binding all men, in all ages, he has particularly
appointed one day in seven for a sabbath to be kept holy unto him,28
which from the beginning of the world to the resurrection of Christ was
the last day of the week, and from the resurrection of Christ was changed
into the first day of the week, which is called the Lord's Day:29
and is to be continued to the end of the world as the Christian Sabbath,
the observation of the last day of the week being abolished. Paragraph 8. The sabbath is then
kept holy unto the Lord, when men, after a due preparing of their hearts,
and ordering their common affairs aforehand, do not only observe a holy
rest all day, from their own works, words and thoughts, about their worldly
employment and recreations,30 but are also taken up the whole time
in the public and private exercises of his worship, and in the duties
of necessity and mercy.31 CHAPTER 23; OF LAWFUL OATHS AND VOWS Paragraph 1. A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and judgment, solemnly calls God to witness what he swe |
