Modern 1689 Confession

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Reeves

Chapter 32: Of the Last Judgment

1. God hath appointed a day wherein he will judge the world in righteousness, by Jesus Christ; to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil.

( Acts 17:31; John 5:22, 27; 1 Corinthians 6:3; Jude 6; 2 Corinthians 5:10; Ecclesiastes 12:14; Matthew 12:36; Romans 14:10, 12; Matthew 25:32-46 )

2. The end of God's appointing this day, is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; and of his justice, in the eternal damnation of the reprobate, who are wicked and disobedient; for then shall the righteous go into everlasting life, and receive that fulness of joy and glory with everlasting rewards, in the presence of the Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into everlasting torments, and punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.

( Romans 9:22, 23; Matthew 25:21, 34; 2 Timothy 4:8; Matthew 25:46; Mark 9:48; 2 Thessalonians 1:7-10 )

3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity, so will he have the day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may ever be prepared to say, Come Lord Jesus; come quickly. Amen.

( 2 Corinthians 5:10, 11; 2 Thessalonians 1:5-7; Mark 13:35-37; Luke 12:35-40; Revelation 22:20 )

Chapter 32

The Last Judgment

1. God has appointed a day in which he will judge the world in righteousness by Jesus Christ,¹ to whom all power and judgment is given by the Father.  In that day, the apostate angels will be judged.²   So also, all people who have lived on the earth will appear before the judgment seat of Christ, to give an account of their thoughts, words, and deeds and to receive repayment according to what they have done in the body, whether good or evil.³

¹Acts 17:31; John 5:22, 27. ²1 Corinthians 6:3; Jude 6. ³2 Corinthians 5:10; Ecclesiastes 12:14; Matthew 12:36; Romans 14:10, 12; Matthew 25:32-46.

2. God's purpose for appointing this day is to manifest the glory of his mercy in the eternal salvation of the elect, and of his justice in the eternal damnation of the reprobate, who are wicked and disobedient.⁴ For at that time the righteous will go into everlasting life and receive fullness of joy and glory with everlasting rewards in the presence of the Lord.  But the wicked, who do not know God and do not obey the gospel of Jesus Christ, will be thrown into everlasting torments⁵ and punished with everlasting destruction, away from the presence of the Lord and from the glory of his power.⁶

⁴Romans 9:22, 23. ⁵Matthew 25:21, 34; 2 Timothy 4:8. ⁶Matthew 25:46; Mark 9:48; 2 Thessalonians 1:7-10.

3. Christ desires that we be firmly convinced that a day of judgment will come, both to deter everyone from sin⁷ and to comfort the godly more fully in their adversity.⁸  For this reason, he has determined to keep the day secret, to encourage people to shake off any fleshly security and always to be watchful, because they do not know the hour when the Lord will come⁹ and so that they may always be prepared to say, “Come Lord Jesus; come quickly. Amen.”¹⁰

⁷2 Corinthians 5:10, 11. ⁸2 Thessalonians 1:5-7. ⁹Mark 13:35-37; Luke 12:35, 36. ¹⁰Revelation 22:20.

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

1. The bodies of men after death return to dust, and see corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell; where they remain in torment and utter darkness, reserved to the judgment of the great day; besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.

( Genesis 3:19; Acts 13:36; Ecclesiastes 12:7; Luke 23:43; 2 Corinthians 5:1, 6,8; Philippians 1:23; Hebrews 12:23; Jude 6, 7; 1 Peter 3:19; Luke 16:23, 24 )

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

( 1 Corinthians 15:51, 52; 1 Thessalonians 4:17; Job 19:26, 27; 1 Corinthians 15:42, 43 )

3. The bodies of the unjust shall, by the power of Christ, be raised to dishonour; the bodies of the just, by his Spirit, unto honour, and be made conformable to his own glorious body.

( Acts 24:15; John 5:28, 29; Philippians 3:21 )

Chapter 31

The State of Humanity after Death and the Resurrection of the Dead

1. The bodies of those who have died return to dust and undergo decay.¹  But their souls neither die nor sleep, because they have an immortal character, and immediately return to God who gave them.² The souls of the righteous are then made perfect in holiness and are received into paradise.  There they are with Christ and behold the face of God in light and glory while they wait for the full redemption of their bodies.³  The souls of the wicked are thrown into hell, where they remain in torment and utter darkness, reserved for the judgment of the great day.⁴  The Scripture recognizes no place other than these two for souls separated from their bodies.

¹Genesis 3:19; Acts 13:36. ²Ecclesiastes 12:7. ³Luke 23:43; 2 Corinthians 5:1, 6,8; Philippians 1:23; Hebrews 12:23. ⁴Jude 6, 7; 1 Peter 3:19; Luke 16:23, 24.

2. At the last day, those saints who are found alive will not sleep but will be changed.⁵  All the dead will be raised up with the very same bodies, not different ones,⁶ though they will have different qualities.  Their bodies will be united again to their souls forever.⁷

⁵1 Corinthians 15:51, 52; 1 Thessalonians 4:17. ⁶Job 19:26, 27. ⁷1 Corinthians 15:42, 43.

3. The bodies of the unjust will be raised by the power of Christ to dishonor.  By his Spirit the bodies of the just will be raised to honor and will be made like Christ’s own glorious body.⁸

⁸Acts 24:15; John 5:28, 29; Philippians 3:21.

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Reeves

Chapter 30: Of the Lord's Supper

1. The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other.

( 1 Corinthians 11:23-26; 1 Corinthians 10:16, 17,21 )

2. In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself by himself upon the cross, once for all; and a spiritual oblation of all possible praise unto God for the same. So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own sacrifice the alone propitiation for all the sins of the elect.

( Hebrews 9:25, 26, 28; 1 Corinthians 11:24; Matthew 26:26, 27 )

3. The Lord Jesus hath, in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants.

( 1 Corinthians 11:23-26, etc. )

4. The denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the institution of Christ.

( Matthew 26:26-28; Matthew 15:9; Exodus 20:4, 5 )

5. The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent, to wit, the body and blood of Christ, albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.

( 1 Corinthians 11:27; 1 Corinthians 11:26-28 )

6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthroweth the nature of the ordinance, and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries.

( Acts 3:21; Luke 14:6, 39; 1 Corinthians 11:24, 25 )

7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

( 1 Corinthians 10:16; 1 Corinthians 11:23-26 )

8. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.

( 2 Corinthians 6:14, 15; 1 Corinthians 11:29; Matthew 7:6 )

Chapter 30

The Lord's Supper

1. The supper of the Lord Jesus was instituted by him the same night he was betrayed.  It is to be observed in his churches to the end of the age as a perpetual remembrance and display of his sacrifice in his death.¹  It is given for the confirmation of the faith of believers in all the benefits of Christ’s death, their spiritual nourishment and growth in him, and their further engagement in and to all the duties they owe him.  The supper is to be a bond and pledge of their communion with Christ and each other.²

¹1 Corinthians 11:23-26. ²1 Corinthians 10:16, 17, 21.

2. In this ordinance Christ is not offered up to his Father, nor is any real sacrifice made at all for remission of sin of the living or the dead.  It is only a memorial of the one offering Christ made of himself on the cross once for all.³  It is also a spiritual offering of the highest possible praise to God for that sacrifice.⁴ Thus, the Roman Catholic sacrifice of the mass (as they call it) is utterly detestable and detracts from Christ's own sacrifice, which is the only propitiation for all the sins of the elect.⁵

³Hebrews 9:25, 26, 28. ⁴1 Corinthians 11:24; Matthew 26:26, 27.

3. In this ordinance the Lord Jesus has appointed his ministers to pray and to bless the elements of bread and wine and in this way to set them apart from a common to a holy use.  They are to take and break the bread, take the cup, and give both to the communicants while also participating themselves.⁵

⁵1 Corinthians 11:23-26, etc.

4. Denying the cup to the people, worshipping the elements, lifting them up or carrying them around for adoration, or reserving them for some pretended religious use are all contrary to the nature of this ordinance and to the institution of Christ.⁶

⁶Matthew 26:26-28; 15:9; Exodus 20:4, 5.

5. The outward elements in this ordinance, properly set apart for the use ordained by Christ, have such a relationship to Christ crucified that they are sometimes called—truly though figuratively—by the names of the things they represent, that is, the body and blood of Christ.⁷  However, in substance and nature they still remain truly and only bread and wine, as they were before.⁸

⁷1 Corinthians 11:27. ⁸1 Corinthians 11:26-28.

6. The doctrine commonly called transubstantiation teaches that the substance of bread and wine is changed into the substance of Christ's body and blood by the consecration of a priest or some other way.  This doctrine is hostile not only to Scripture⁹ but also to common sense and reason. It destroys the nature of the ordinance and has been and is the cause of many kinds of superstitions and of gross idolatries.¹⁰

⁹Acts 3:21; Luke 14:6, 39. ¹⁰1 Corinthians 11:24, 25.

7. Worthy recipients who outwardly partake of the visible elements in this ordinance also inwardly by faith—really and truly, yet not physically and bodily but spiritually—receive and feed on Christ crucified and all the benefits of his death.  The body and blood of Christ are not present bodily or physically in the ordinance but spiritually to the faith of believers, just as the elements themselves are present to their outward senses.¹¹

¹¹1 Corinthians 10:16; 11:23-26.

8. All ignorant and ungodly people are unfit to enjoy communion with Christ and are thus unworthy of the Lord's table.  As long as they remain in this condition, they cannot partake of these holy mysteries or be admitted to the Lord’s table without committing a great sin against Christ.¹² All those who receive the supper unworthily are guilty of the body and blood of the Lord, eating and drinking judgment on themselves.¹³

¹²2 Corinthians 6:14, 15. ¹³1 Corinthians 11:29; Matthew 7:6.

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Reeves

Chapter 29: Of Baptism

1. Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life.

( Romans 6:3-5; Colossians 2;12; Galatians 3:27; Mark 1:4; Acts 22:16; Romans 6:4 )

2. Those who do actually profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance.

( Mark 16:16; Acts 8:36, 37; Acts 2:41; Acts 8:12; Acts 18:8 )

3.The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.

( Matthew 28:19, 20; Acts 8:38 )

4.Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance. ( Matthew 3:16; John 3:23 )

Chapter 29

Baptism

1. Baptism is an ordinance of the New Testament, ordained by Jesus Christ.  To those baptized it is a sign of their fellowship with him in his death and resurrection, of their being grafted into him,¹ of remission of sins,² and of submitting themselves to God through Jesus Christ to live and walk in newness of life.³

¹Romans 6:3-5; Colossians 2:12; Galatians 3:27. ²Mark 1:4; Acts 22:16. ³Romans 6:4.

2. Those who personally profess repentance toward God and faith in and obedience to our Lord Jesus Christ are the only proper subjects of this ordinance.⁴

⁴Mark 16:16; Acts 8:36, 37; Acts 2:41; Acts 8:12; Acts 18:8.

3. The outward element to be used in this ordinance is water, in which the individual is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit.⁵

⁵Matthew 28:19, 20; Acts 8:38.

4. Immersion, or dipping of the person in water, is necessary for this ordinance to be administered properly.⁶

⁶Matthew 3:16; John 3:23.

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Reeves

Chapter 28: Of Baptism and the Lord's Supper

1. Baptism and the Lord's Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, to be continued in his church to the end of the world.

( Matthew 28:19, 20; 1 Corinthians 11:26 )

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

( Matthew 28:19; 1 Corinthians 4:1 )

Chapter 28

Baptism and the Lord's Supper

1. Baptism and the Lord's Supper are ordinances of positive and sovereign institution.  They are appointed by the Lord Jesus the only lawgiver and are to be continued in his church to the end of the age.¹

¹Matthew 28:19, 20; 1 Corinthians 11:26.

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

²Matthew 28:19; 1 Corinthians 4:1.

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Chapter 27: Of the Communion of Saints

1. All saints that are united to Jesus Christ, their head, by his Spirit, and faith, although they are not made thereby one person with him, have fellowship in his graces, sufferings, death, resurrection, and glory; and, being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward man.

( 1 John 1:3; John 1:16; Philippians 3:10; Romans 6:5, 6; Ephesians 4:15, 16; 1 Corinthians 12:7; 1 Corinthians 3:21-23; 1 Thessalonians 5:11, 14; Romans 1:12; 1 John 3:17, 18; Galatians 6:10 )

2. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things according to their several abilities, and necessities; which communion, according to the rule of the gospel, though especially to be exercised by them, in the relation wherein they stand, whether in families, or churches, yet, as God offereth opportunity, is to be extended to all the household of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as saints, doth not take away or infringe the title or propriety which each man hath in his goods and possessions.

( Hebrews 10:24, 25; Hebrews 3:12, 13; Acts 11:29, 30; Ephesians 6:4; 1 Corinthians 12:14-27; Acts 5:4; Ephesians 4:28 )

Chapter 27

The Communion of Saints

1. All saints are united to Jesus Christ their head by his Spirit and by faith, although this does not make them one person with him.  They have fellowship in his graces, sufferings, death, resurrection, and glory.¹  Since they are united to one another in love, they have communion in each other’s gifts and graces² and are obligated to carry out these duties, both public and private, in an orderly way to promote their mutual good, both in the inner and outer aspects of their lives.³

¹1 John 1:3; John 1:16; Philippians 3:10; Romans 6:5, 6. ²Ephesians 4:15, 16; 1 Corinthians 12:7; 1 Corinthians 3:21-23. ³1 Thessalonians 5:11, 14; Romans 1:12; 1 John 3:17, 18; Galatians 6:10.

2. Saints by profession are obligated to maintain a holy fellowship and communion in worshiping God and in performing other spiritual services that promote their mutual edification.⁴  They are to aid each other in material things according to their various abilities and needs.⁵  They should especially exercise communion in the relationships they have, in their families⁶ and churches.⁷  Yet the rule of the gospel also directs them, as God provides opportunity, to extend their sharing to the whole household of faith, to all those who in every place call upon the name of the Lord Jesus.  Nevertheless, their communion with one another as saints does not take away or infringe on the title or individual ownership that people have in their goods and possessions.⁸

⁴Hebrews 10:24, 25; Hebrews 3:12, 13. ⁵Acts 11:29, 30. ⁶Ephesians 6:4. ⁷1 Corinthians 12:14-27. ⁸Acts 5:4; Ephesians 4:28.

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Chapter 26: Of the Church

8. A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.

( Acts 20:17, 28; Philippians 1:1 )

9. The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.

( Acts 14:23; 1 Timothy 4:14; Acts 6:3, 5, 6 )

10.____ The work of pastors being constantly to attend the service of Christ, in his churches, in the ministry of the word and prayer, with watching for their souls, as they that must give an account to Him; it is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves entangled in secular affairs; and may also be capable of exercising hospitality towards others; and this is required by the law of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the Gospel should live of the Gospel.

( Acts 6:4; Hebrews 13:17; 1 Timothy 5:17, 18; Galatians 6:6, 7; 2 Timothy 2:4; 1 Timothy 3:2; 1 Corinthians 9:6-14 )

11.____ Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office, yet the work of preaching the word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.

( Acts 11:19-21; 1 Peter 4:10, 11 )

12.____ As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church, are also under the censures and government thereof, according to the rule of Christ.

( 1 Thessalonians 5:14; 2 Thessalonians 3:6, 14, 15 )

13.____ No church members, upon any offence taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church-order, or absent themselves from the assemblies of the church, or administration of any ordinances, upon the account of such offence at any of their fellow members, but to wait upon Christ, in the further proceeding of the church.

( Matthew 18:15-17; Ephesians 4:2, 3 )

14.____ As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold communion among themselves, for their peace, increase of love, and mutual edification.

( Ephesians 6:18; Psalms 122:6; Romans 16:1, 2; 3 John 8-10 )

15.____ In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.

( Acts 15:2, 4, 6, 22, 23, 25; 2 Corinthians 1:24; 1 John 4:1 )

Chapter 26

The Church

8. A local^a church, gathered and fully organized according to the mind of Christ, consists of officers and members.  The officers appointed by Christ are overseers or elders, and deacons.  They are to be chosen and set apart by the church called and gathered in this way, for the distinctive purpose of administering ordinances and for carrying out any other power or duty he entrusts them with or calls them to.  This pattern is to be continued to the end of the age.¹⁵

¹⁵Acts 20:17, 28; Philippians 1:1.

9. Christ has appointed the way to call someone prepared and gifted by the Holy Spirit to the office of overseer or elder in a church.  He must be chosen by the collective vote of the church itself.¹⁶  He must then be solemnly set apart by fasting and prayer.  The body of elders of the church must lay hands on him if there are any already in place.¹⁷  A deacon must be chosen by the same kind of vote and set apart by prayer and laying on of hands as well.¹⁸

¹⁶Acts 14:23. ¹⁷1 Timothy 4:14. ¹⁸Acts 6:3, 5, 6.

10. The work of pastors is to give attention constantly to the service of Christ in his churches in the ministry of the word and prayer.  They are to watch over the souls of church members as those who must give an account to Christ.¹⁹  The churches to whom they minister must not only give them all due respect but also must share with them from their supply of good things according to their ability.²⁰  They must do this so their pastors may have a comfortable living without having to be entangled in secular matters²¹ and so they can show hospitality to others.²²  This is required by the law of nature and by the explicit command of our Lord Jesus, who has ordained that those who preach the Gospel should earn their living by the Gospel.²³

¹⁹Acts 6:4; Hebrews 13:17. ²⁰1 Timothy 5:17, 18; Galatians 6:6, 7. ²¹2 Timothy 2:4. ²²1 Timothy 3:2. ²³1 Corinthians 9:6-14.

11. Although overseers or pastors of churches must be engaged in preaching the word as a function of their office, yet the work of preaching the word is not totally restricted to them.  Others who are also gifted and prepared by the Holy Spirit for it and approved and called by the church may and should preach.²⁴

²⁴Acts 11:19-21; 1 Peter 4:10, 11.

12. All believers are obligated to join themselves to local^a churches when and where they have the opportunity.  Likewise, all who are admitted to the privileges of a church are also subject to the discipline^b and government of it, according to the rule of Christ.²⁵

^bcensures

²⁵1 Thessalonians 5:14; 2 Thessalonians 3:6, 14, 15.

13. Church members who have been offended and have performed their duty concerning the person they are offended at, should not disrupt any church action or absent themselves from the assemblies of the church or administration of any ordinances because of the offence at any of their fellow members.  Instead, they should look to Christ in the further action of the church.²⁶

²⁶Matthew 18:15-17; Ephesians 4:2, 3.

14. Every church and all its members are obligated to pray continually for the good and prosperity of all churches of Christ in every place.²⁷  They must also—at every opportunity within the limits of their stations and callings—exercise their gifts and graces to benefit every church.  Also, when churches are raised up by the providence of God, insofar as they enjoy opportunity and favorable circumstances for it, they should have fellowship among themselves for their peace, growth in love, and mutual edification.²⁸

²⁷Ephesians 6:18; Psalms 122:6. ²⁸Romans 16:1, 2; 3 John 8-10.

15. Cases of difficulties or differences—doctrinal or administrative—may arise, touching on the peace, union, and edification of all churches in general or an individual church. Other cases may occur when a member or members of a church are injured in or by disciplinary action that is not in keeping with truth and order.  In such cases, it is according to the mind of Christ for many churches having fellowship together to meet through their messengers to consider and give their advice concerning the issue in dispute and to report their advice to all the churches concerned.²⁹ Nevertheless, these assembled messengers are not entrusted with any church power, precisely speaking.  Neither do they have any jurisdiction over the churches themselves, to exercise any discipline either over any churches or individuals or to impose their decision on the churches or officers.³⁰

²⁹Acts 15:2, 4, 6, 22, 23, 25. ³⁰2 Corinthians 1:24; 1 John 4:1.

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Chapter 26: Of the Church

1. The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.

( Hebrews 12:23; Colossians 1:18; Ephesians 1:10, 22, 23; Ephesians 5:23, 27, 32 )

2. All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.

( 1 Corinthians 1:2; Acts 11:26; Romans 1:7; Ephesians 1:20-22 )

3. The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.

( 1 Corinthians 5; Revelation 2; Revelation 3; Revelation 18:2; 2 Thessalonians 2:11, 12; Matthew 16:18; Psalms 72:17; Psalm 102:28; Revelation 12:17 )

4. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.

( Colossians 1:18; Matthew 28:18-20; Ephesians 4:11, 12; 2 Thessalonians 2:2-9 )

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

( John 10:16; John 12:32; Matthew 28:20; Matthew 18:15-20 )

6. The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.

( Romans. 1:7; 1 Corinthians 1:2; Acts 2:41, 42; Acts 5:13, 14; 2 Corinthians 9:13 )

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

( Matthew 18:17, 18; 1 Corinthians 5:4, 5; 1 Corinthians 5:13; 2 Corinthians 2:6-8 )

Chapter 26

The Church

1. The catholic—that is, universal—church may be called invisible with respect to the internal work of the Spirit and truth of grace.  It consists of the full number of the elect who have been, are, or will be gathered into one under Christ her head.  The church is the spouse, the body, the fullness of him who fills all in all.¹

¹Hebrews 12:23; Colossians 1:18; Ephesians 1:10, 22, 23; Ephesians 5:23, 27, 32.

2. All people throughout the world who profess the faith of the gospel and obedience to God through Christ in keeping with the gospel are and may be called visible saints,² as long as they do not destroy their own profession by any foundational errors or unholy living.  All local^a congregations ought to be made up of these.³

^aparticular (all cases rendered “local” in this chapter)

²1 Corinthians 1:2; Acts 11:26. ³Romans 1:7; Ephesians 1:20-22.

3. The purest churches under heaven are subject to mixture and error.⁴ Some have degenerated so much that they have ceased to be churches of Christ and have become synagogues of Satan.⁵ Nevertheless, Christ always has had and will have in this world to the very end a kingdom of those who believe in him and profess his name.⁶

⁴1 Corinthians 5; Revelation 2; Revelation 3. ⁵Revelation 18:2; 2 Thessalonians 2:11, 12. ⁶Matthew 16:18; Psalms 72:17; Psalm 102:28; Revelation 12:17.

4. The Lord Jesus Christ is the head of the church.  By the Father’s appointment, all authority is conferred on him in a supreme and sovereign manner to call, institute, order and govern the church.⁷  The Pope of Roman Catholicism cannot in any sense be head of the church; rather, he is the antichrist, the man of lawlessness, and the son of destruction, who exalts himself in the church against Christ and all that is called God.  The Lord will destroy him with the brightness of his coming.⁸

⁷Colossians 1:18; Matthew 28:18-20; Ephesians 4:11, 12. ⁸2 Thessalonians 2:2-9.

5. In exercising the authority entrusted to him, the Lord Jesus, through the ministry of his Word and by his Spirit, calls to himself out of the world those who are given to him by his Father.⁹  They are called to live before him in all the ways of obedience that he prescribes for them in his Word.¹⁰  Those who are called he commands to live together in local^a societies, or churches, for their mutual edification and the fitting conduct of public worship that he requires of them while they are in the world.¹¹

⁹John 10:16; John 12:32. ¹⁰Matthew 28:20. ¹¹Matthew 18:15-20.

6. The members of these churches are saints by calling, visibly displaying and demonstrating in and by their profession and life their obedience to the call of Christ.¹²  They willingly agree to live together according to Christ’s instructions, giving themselves to the Lord and to one another by the will of God, with the stated purpose of following the ordinances of the Gospel.¹³

¹²Romans. 1:7; 1 Corinthians 1:2. ¹³Acts 2:41, 42; Acts 5:13, 14; 2 Corinthians 9:13.

7. To every church gathered in this way, conforming to Christ’s mind as declared in his Word, he has given all power and authority that is in any way necessary to conduct the form of worship and discipline that he has instituted for them to observe.  He has also given them commands and rules to use and carry out that power rightly and properly.¹⁴

¹⁴Matthew 18:17, 18; 1 Corinthians 5:4, 5; 1 Corinthians 5:13; 2 Corinthians 2:6-8.

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Chapter 25: Of Marriage

1. Marriage is to be between one man and one woman; neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.

( Genesis 2:24; Malachi 2:15; Matthew 19:5,6 )

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

( Genesis 2:18; Genesis 1:28; 1 Corinthians 7:2, 9 )

3. It is lawful for all sorts of people to marry, who are able with judgment to give their consent; yet it is the duty of Christians to marry in the Lord; and therefore such as profess the true religion, should not marry with infidels, or idolaters; neither should such as are godly, be unequally yoked, by marrying with such as are wicked in their life, or maintain damnable heresy.

( Hebrews 13:4; 1 Timothy 4:3; 1 Corinthians 7:39; Nehemiah 13:25-27 )

4. Marriage ought not to be within the degrees of consanguinity or affinity, forbidden in the Word; nor can such incestuous marriages ever be made lawful, by any law of man or consent of parties, so as those persons may live together as man and wife.

( Leviticus 18; Mark 6:18; 1 Corinthians 5:1 )

Chapter 25

Marriage

1. Marriage is to be between one man and one woman.  A man must not have more than one wife nor a woman more than one husband at the same time.¹

¹Genesis 2:24; Malachi 2:15; Matthew 19:5, 6.

2. Marriage was ordained for the mutual help of husband and wife,² for the increase of humanity with legitimate offspring,³ and for the prevention of immorality.⁴

²Genesis 2:18. ³Genesis 1:28. ⁴1 Corinthians 7:2, 9.

3. Everyone who is able to give rational consent may marry.⁵  Yet Christians are to marry in the Lord.⁶  Therefore, those who profess the true religion should not marry unbelievers or idolaters.  Nor should the godly be unequally yoked by marrying those who lead evil lives or hold to damnable heresy.⁷

⁵Hebrews 13:4; 1 Timothy 4:3. ⁶1 Corinthians 7:39. ⁷Nehemiah 13:25-27.

4. Marriage should not occur within the degrees of blood relationship or kinship that are forbidden in the Word.⁸  These incestuous marriages can never be made lawful, so that the individuals may live together as husband and wife, by any human law or consent of the parties involved.⁹

⁸Leviticus 18. ⁹Mark 6:18; 1 Corinthians 5:1.

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Chapter 24: Of the Civil Magistrate

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

( Romans 13:1-4 )

2. It is lawful for Christians to accept and execute the office of a magistrate when called there unto; in the management whereof, as they ought especially to maintain justice and peace, according to the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully now, under the New Testament wage war upon just and necessary occasions.

( 2 Samuel 23:3; Psalms 82:3, 4; Luke 3:14 )

3. Civil magistrates being set up by God for the ends aforesaid; subjection, in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for wrath, but for conscience sake; and we ought to make supplications and prayers for kings and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.

( Romans 13:5-7; 1 Peter 2:17; 1 Timothy 2:1, 2 )

Chapter 24

Civil Government

1. God, the supreme Lord and King of the whole world, has ordained civil authorities to be under him and over the people, for his own glory and the public good.  For this purpose he has armed them with the power of the sword, to defend and encourage those who do good and to punish evildoers.¹

¹Romans 13:1-4.

2. Christians may lawfully accept and carry out the duties of public office when called to do so.  In performing their office they must especially maintain justice and peace,² according to the wholesome laws of each kingdom or other political entity.  To carry out these duties they are authorized now under the New Testament to wage war in just and necessary situations.³

²2 Samuel 23:3; Psalms 82:3, 4. ³Luke 3:14.

3. Civil authorities are established by God for the purposes given.  So we should submit in the Lord to them in everything lawful that they require, not only for fear of punishment but also for the sake of conscience.⁴  We ought to make requests and prayers for kings and everyone in authority, so that under their rule we may live a quiet and peaceful life in all godliness and honesty.⁵

⁴Romans 13:5-7; 1 Peter 2:17. ⁵1 Timothy 2:1, 2.

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Chapter 23: Of Lawful Oaths and Vows

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

( Exodus 20:7; Deuteronomy 10:20; Jeremiah 4:2; 2 Chronicles 6:22, 23 )

2. The name of God only is that by which men ought to swear; and therein it is to be used, with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred; yet as in matter of weight and moment, for confirmation of truth, and ending all strife, an oath is warranted by the word of God; so a lawful oath being imposed by lawful authority in such matters, ought to be taken.

( Matthew 5:34, 37; James 5:12; Hebrews 6:16; 2 Corinthians 1:23; Nehemiah 13:25 )

3. Whosoever taketh an oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he knoweth to be truth; for that by rash, false, and vain oaths, the Lord is provoked, and for them this land mourns.

( Leviticus 19:12; Jeremiah 23:10 )

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

( Psalms 24:4 ) (Ps. 24:4)

5. A vow, which is not to be made to any creature, but to God alone, is to be made and performed with all religious care and faithfulness; but popish monastical vows of perpetual single life, professed poverty, and 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.

( Psalms 76:11; Genesis 28:20-22; 1 Corinthians 7:2, 9; Ephesians 4:28; Matthew 19:11 )

Chapter 23

Lawful Oaths and Vows

1. A lawful oath is an element of religious worship in which a person swearing in truth, righteousness, and judgment solemnly calls God to witness what is sworn¹ and to judge the swearer according to the truth or falsity of it.²

¹Exodus 20:7; Deuteronomy 10:20; Jeremiah 4:2. ²2 Chronicles 6:22, 23.

2. People should swear by the name of God alone and only with the utmost holy fear and reverence.  Therefore to swear an empty or ill-advised oath by that glorious and awe-inspiring name, or to swear at all by anything else, is sinful and to be abhorred.³  Yet in weighty and significant matters, an oath is authorized by the Word of God to confirm truth and end all conflict.⁴  So a lawful oath should be taken when it is required by legal authority in such circumstances.⁵

³Matthew 5:34, 37; James 5:12. ⁴Hebrews 6:16; 2 Corinthians 1:23. ⁵Nehemiah 13:25.

3. Whoever takes an oath authorized by the Word of God should properly consider the seriousness of such a weighty act and to affirm nothing in it except what one knows to be truth.  For the Lord is provoked by ill-advised, false, and empty oaths, and because of them this land mourns.⁶

⁶Leviticus 19:12; Jeremiah 23:10.

4. An oath is to be expressed in the plain and ordinary meaning of the words, without any ambiguity or mental reservation.⁷

⁷Psalms 24:4.

5. A vow must not be made to any creature but to God alone.  Vows should be made and performed with the most conscientious care and faithfulness.⁸  However, popish monastical vows of perpetual single life,⁹ professed poverty,¹⁰ and obedience to monastic rules, are by no means steps to higher perfection.  Instead, they are superstitious and sinful snares in which Christians may not entangle themselves.¹¹

⁸Psalms 76:11; Genesis 28:20-22. ⁹1 Corinthians 7:2, 9. ¹⁰Ephesians 4:28. ¹¹Matthew 19:11.

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Chapter 22: Of Religious Worship and the Sabbath Day

1. The light of nature shews that there is a God, who hath lordship and sovereignty over all; is just, good and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart and all the soul, and with all the might. But the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.

( Jeremiah 10:7; Mark 12:33; Deuteronomy 12:32; Exodus 20:4-6 )

2. Religious worship is to be given to God the Father, Son, and Holy Spirit, and to him alone; not to angels, saints, or any other creatures; and since the fall, not without a mediator, nor in the mediation of any other but Christ alone.

( Matthew 4:9, 10; John 6:23; Matthew 28:19; Romans 1:25; Colossians 2:18; Revelation 19:10; John 14:6; 1 Timothy 2:5 )

3. Prayer, with thanksgiving, being one part of natural worship, is by God required of all men. But that it may be accepted, it is to be made in the name of the Son, by the help of the Spirit, according to his will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a known tongue.

( Psalms 95:1-7; Psalms 65:2; John 14:13, 14; Romans 8:26; 1 John 5:14; 1 Corinthians 14:16, 17 )

4. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

( 1 Timothy 2:1, 2; 2 Samuel 7:29; 2 Samuel 12:21-23; 1 John 5:16 )

5. The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord's supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon special occasions, ought to be used in an holy and religious manner.

( 1 Timothy 4:13; 2 Timothy 4:2; Luke 8:18; Colossians 3:16; Ephesians 5:19; Matthew 28:19, 20; 1 Corinthians 11:26; Esther 4:16; Joel 2:12; Exodus 15:1-19, Psalms 107 )

6. Neither prayer nor any other part of religious worship, is now under the gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped everywhere in spirit and in truth; as in private families daily, and in secret each one by himself; so more solemnly in the public assemblies, which are not carelessly nor wilfully to be neglected or forsaken, when God by his word or providence calleth thereunto.

( John 4:21; Malachi 1:11; 1 Timothy 2:8; Acts 10:2; Matthew 6:11; Psalms 55:17; Matthew 6:6; Hebrews 10:25; Acts 2:42 )

7. As it is the law of nature, that in general a proportion of time, by God's appointment, be set apart for the worship of God, so by his Word, in a positive moral, and perpetual commandment, binding all men, in all ages, he hath particularly appointed one day in seven for a sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which is called the Lord's day: and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.

( Exodus 20:8; 1 Corinthians 16:1, 2; Acts 20:7; Revelation 1:10 )

8. The sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy rest all day, from their own works, words and thoughts, about their worldly employment and recreations, but are also taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.

( Isaiah 58:13; Nehemiah 13:15-22; Matthew 12:1-13 )

Chapter 22

Religious Worship and the Sabbath Day

1. The light of nature shows that there is a God who has lordship and sovereignty over all.  He is just and good and does good to everyone.  Therefore, he should be feared, loved, praised, called on, trusted in, and served—with all the heart and all the soul and all the strength.¹  But the acceptable way to worship the true God is instituted by him,² and it is delimited by his own revealed will.  Thus, he may not be worshipped according to human imagination or inventions or the suggestions of Satan, nor through any visible representations, nor in any other way that is not prescribed in the Holy Scriptures.³

¹Jeremiah 10:7; Mark 12:33. ²Deuteronomy 12:32. ³Exodus 20:4-6.

2. Religious worship is to be given to God the Father, Son, and Holy Spirit and to him alone⁴—not to angels, saints, or any other creatures.⁵  Since the fall, worship is not to be given without a mediator⁶ nor through any mediation other than that of Christ alone.⁷

⁴Matthew 4:9, 10; John 6:23; Matthew 28:19. ⁵Romans 1:25; Colossians 2:18; Revelation 19:10. ⁶John 14:6. ⁷1 Timothy 2:5.

3. Prayer with thanksgiving is one part of natural worship and so is required by God of everyone.⁸ But to be acceptable, it must be made in the name of the Son,⁹ by the help of the Spirit,¹⁰ according to his will.¹¹  It must be accompanied by understanding, reverence, humility, fervor, faith, love, and perseverance.  Prayer with others must be in a language that is understood.¹²

⁸Psalms 95:1-7; 65:2. ⁹John 14:13, 14. ¹⁰Romans 8:26. ¹¹1 John 5:14. ¹²1 Corinthians 14:16, 17.

4. Prayer is to be made for lawful things and for all kinds of people who are alive now or will live later.¹³  But prayer should not be made for the dead¹⁴ nor for those known to have sinned the sin that leads to death.¹⁵

¹³1 Timothy 2:1, 2; 2 Samuel 7:29. ¹⁴2 Samuel 12:21-23. ¹⁵1 John 5:16.

5.  The elements of religious worship of God include reading 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 well as the administration of baptism¹⁹ and the Lord's supper.²⁰  They must be performed out of obedience to him, with understanding, faith, reverence, and godly fear.  Also, solemn humiliation with fasting,²¹ and thanksgiving on special occasions, should be observed in a holy and religious manner.²²

¹⁶1 Timothy 4:13. ¹⁷2 Timothy 4:2; Luke 8:18. ¹⁸Colossians 3:16; Ephesians 5:19. ¹⁹Matthew 28:19, 20. ²⁰1 Corinthians 11:26. ²¹Esther 4:16; Joel 2:12. ²²Exodus 15:1-19, Psalms 107.

6.  Under the gospel, neither prayer nor any other part of religious worship is now restricted to or made more acceptable by the place where it is done or toward which it is directed.  Instead, God is to be worshipped everywhere in spirit and in truth²³—daily²⁴ in each family²⁵ and privately by each individual.²⁶  Also, more solemn worship is to be performed in public assemblies, and these must not be carelessly or deliberately neglected or forsaken, when God by his word or providence calls us to them.²⁷

²³John 4:21; Malachi 1:11; 1 Timothy 2:8. ²⁴Matthew 6:11; Psalms 55:17. ²⁵Acts 10:2. ²⁶Matthew 6:6. ²⁷Hebrews 10:25; Acts 2:42.

7. It is the law of nature that in general a portion of time specified by God should be set apart for the worship of God.  So by his Word, in a positive-moral and perpetual commandment that obligates everyone in every age, he has specifically appointed one day in seven for a sabbath to be kept holy to him.²⁸  From the beginning of the world to the resurrection of Christ the appointed day was the last day of the week.  After the resurrection of Christ it was changed to the first day of the week, which is called the Lord's Day.²⁹   This day is to be kept to the end of the age as the Christian Sabbath, since the observance of the last day of the week has been abolished.

²⁸Exodus 20:8. ²⁹1 Corinthians 16:1, 2; Acts 20:7; Revelation 1:10.

8. The Sabbath is kept holy to the Lord when people have first prepared their hearts appropriately and arranged their everyday affairs in advance.  Then they observe a holy rest all day from their own works, words and thoughts about their secular employment and recreation.³⁰  Not only that, but they also fill the whole time with public and private acts of worship and the duties of necessity and mercy.³¹

³⁰Isaiah 58:13; Nehemiah 13:15-22. ³¹Matthew 12:1-13.

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Chapter 21

Of Christian Liberty and Liberty of Conscience

1. The liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigour and curse of the law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and ever- lasting damnation: as also in their free access to God, and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind.

All which were common also to believers under the law for the substance of them; but under the New Testament the liberty of Christians is further enlarged, in their freedom from the yoke of a ceremonial law, to which the Jewish church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

( Galatians 3:13; Galatians 1:4; Acts 26:18; Romans 8:3; Romans 8:28; 1 Corinthians 15:54-57; 2 Thessalonians 1:10; Romans 8:15; Luke 1:73-75; 1 John 4:18; Galatians 3:9, 14; John 7:38, 39; Hebrews 10:19-21 )

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

( James 4:12; Romans 14:4; Acts 4:19, 29; 1 Corinthians 7:23; Matthew 15:9; Colossians 2:20, 22, 23; 1 Corinthians 3:5; 2 Corinthians 1:24 )

3. They who upon pretence of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction, so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righeousness before Him, all the days of our lives.

( Romans 6:1, 2; Galatians 5:13; 2 Peter 2:18, 21 )

Chapter 21

Christian Liberty and Liberty of Conscience

1. The liberty Christ has purchased for believers under the gospel is found in their freedom from the guilt of sin, the condemning wrath of God, and the severity and curse of the law.¹ It also includes their deliverance from this present evil age,² bondage to Satan,³ the dominion of sin,⁴ the suffering of afflictions,⁵ the fear and sting of death, the victory of the grave,⁶ and everlasting damnation.⁷  In addition, it includes their free access to God and their obedience to Him, not from slavish fear⁸ but from a childlike love and willing mind.⁹

All these liberties were also enjoyed in their essence by believers under the law.¹⁰  But under the New Testament the liberty of Christians is further expanded.  They are free from the yoke of the ceremonial law to which the Jewish church was subjected; they have greater boldness of access to the throne of grace; and they have a fuller supply of God’s free Spirit than believers under the law usually experienced.¹¹

¹Galatians 3:13. ²Galatians 1:4. ³Acts 26:18. ⁴Romans 8:3. ⁵Romans 8:28. ⁶1 Corinthians 15:54-57. ⁷2 Thessalonians 1:10. ⁸Romans 8:15. ⁹Luke 1:73-75; 1 John 4:18. ¹⁰Galatians 3:9, 14. ¹¹John 7:38, 39; Hebrews 10:19-21.

2. God alone is Lord of the conscience,¹² and he has left it free from human doctrines and commandments that are in any way contrary to his word or not contained in it.¹³ So, believing such doctrines, or obeying such commands out of conscience, is a betrayal of true liberty of conscience.¹⁴  Requiring implicit faith or absolute and blind obedience destroys liberty of conscience and reason as well.¹⁵

¹²James 4:12; Romans 14:4. ¹³Acts 4:19, 29; 1 Corinthians 7:23; Matthew 15:9. ¹⁴Colossians 2:20, 22, 23. ¹⁵1 Corinthians 3:5; 2 Corinthians 1:24.

3. Those who use Christian liberty as an excuse to practice any sin or nurture any sinful desire pervert the main objective of the grace of the gospel to their own destruction,¹⁶ and they completely destroy the purpose of Christian liberty.  This purpose is that we, having been delivered from the hands of all our enemies, may serve the Lord without fear, in holiness and righteousness before Him, all the days of our lives.¹⁷

¹⁶Romans 6:1, 2. ¹⁷Galatians 5:13; 2 Peter 2:18, 21.

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

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; in this promise the gospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of sinners.

( Genesis 3:15; Revelation 13:8 )

2. This promise of Christ, and salvation by him, is revealed only by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.

( Romans 1:17; Romans 10:14,15,17; Proverbs 29:18; Isaiah 25:7; Isaiah 60:2, 3 )

3. The revelation of the gospel unto sinners, made in divers times and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God; not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make, or can do so; and therefore in all ages, the preaching of the gospel has been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God.

( Psalms 147:20; Acts 16:7; Romans 1:18-32 )

4. Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God.

( Psalms 110:3; 1 Corinthians 2:14; Ephesians 1:19, 20; John 6:44; 2 Corinthians 4:4, 6 )

Chapter 20

The Gospel and the Extent of Its Grace

1. Because the covenant of works was broken by sin and was unable to confer life, God was pleased to proclaim the promise of Christ, the seed of the woman, as the means of calling the elect and producing in them faith and repentance.¹  In this promise the gospel in its substance was revealed and made effectual for the conversion and salvation of sinners.²

¹Genesis 3:15. ²Revelation 13:8.

2. This promise of Christ and of salvation through him is revealed in the Word of God alone.³  The works of creation and providence, when assisted only by the light of nature, do not reveal Christ or grace through him, even in a general or obscure way.⁴  Much less are those without the revelation of Him in the promise or gospel enabled to attain saving faith or repentance by seeing these works of God.⁵

³Romans 1:17. ⁴Romans 10:14,15,17. ⁵Proverbs 29:18; Isaiah 25:7; Isaiah 60:2, 3.

3. The gospel has been revealed to sinners in various times and in different places, along with the promises and precepts describing the obedience it requires. The particular nations and individuals who are granted this revelation are chosen solely according to the sovereign will and good pleasure of God.⁶  This choice does not depend on any promise to those who demonstrate good stewardship of their natural abilities based on common light received apart from the gospel.  No one has ever done this nor can anyone do so.⁷   Therefore, in every age the preaching of the gospel to individuals and nations has been granted in widely varying degrees of expansion and contraction, according to the counsel of the will of God.

⁶Psalms 147:20; Acts 16:7. ⁷Romans 1:18-32.

4.  The gospel is the only outward means of revealing Christ and saving grace, and as such is abundantly sufficient for that purpose.  Yet to be born again, brought to life or regenerated, those who are dead in trespasses also must have an effectual, irresistible work of the Holy Spirit in every part of their souls to produce in them a new spiritual life.⁸  Without this no other means will bring about their conversion to God.⁹

⁸Psalms 110:3; 1 Corinthians 2:14; Ephesians 1:19, 20. ⁹John 6:44; 2 Corinthians 4:4, 6.

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Chapter 19

Of the Law of God

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; 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.

( Genesis 1:27; Ecclesiastes 7:29; Romans 10:5; Galatians 3:10, 12 )

2. The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai, in ten commandments, and written in two tables, the four first containing our duty towards God, and the other six, our duty to man.

( Romans 2:14, 15; Deuteronomy 10:4 )

3. Besides this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties, all which ceremonial laws being appointed only to the time of reformation, are, by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end abrogated and taken away.

( Hebrews 10:1; Colossians 2:17; 1 Corinthians 5:7; Colossians 2:14, 16, 17; Ephesians 2:14, 16 )

4. To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only being of moral use.

( 1 Corinthians 9:8-10 )

5. The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.

( Romans 13:8-10; James 2:8, 10-12; James 2:10, 11; Matthew 5:17-19; Romans 3:31 )

6. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of his obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unallayed rigour thereof. The promises of it likewise shew them God's approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man's doing good and refraining from evil, because the law encourageth to the one and deterreth from the other, is no evidence of his being under the law and not under grace.

( Romans 6:14; Galatians 2:16; Romans 8:1; Romans 10:4; Romans 3:20; Romans 7:7, etc; Romans 6:12-14; 1 Peter 3:8-13 )

7. Neither are the aforementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.

( Galatians 3:21; Ezekiel 36:27 )

Chapter 19

The Law of God

1. God gave Adam a law of comprehensive obedience written in his heart and a specific precept not to eat the fruit of the tree of the knowledge of good and evil.¹  By these God obligated him and all his descendants to personal, total, exact, and perpetual obedience.²  God promised life if Adam fulfilled it and threatened death if he broke it, and he gave Adam the power and ability to keep it.³

¹Genesis 1:27; Ecclesiastes 7:29. ²Romans 10:5; Galatians 3:10, 12.

2. The same law that was first written in the human heart continued to be a perfect rule of righteousness after the fall.⁴  It was delivered by God on Mount Sinai in ten commandments and was written in two tables.  The first four commandments contain our duty to God and the other six our duty to humanity.⁵

⁴Romans 2:14, 15. ⁵Deuteronomy 10:4.

3. In addition to this law—usually called the moral law—God was pleased to give the people of Israel ceremonial laws, containing several typological ordinances.  In some ways these concerned worship, by prefiguring Christ, his graces, actions, sufferings, and benefits.⁶  In other ways they revealed various instructions about moral duties.⁷  Since all of these ceremonial laws were appointed only until the new order^a arrived, they are now abolished and taken away by Jesus Christ.  As the true Messiah and the only law-giver, he was empowered by the Father to do this.⁸

^a reformation

⁶Hebrews 10:1; Colossians 2:17. ⁷1 Corinthians 5:7. ⁸Colossians 2:14, 16, 17; Ephesians 2:14, 16.

4. To Israel he also gave various judicial laws, which ceased at the same time their nation ended.  These laws no longer obligate anyone as part of that institution.  Only their general principles of justice continue to have moral value.⁹

⁹1 Corinthians 9:8-10.

5. The moral law forever requires obedience of everyone, both those who are justified as well as others.¹⁰  This obligation arises not only because of its content but also because of the authority of God the Creator who gave it.¹¹ Nor does Christ in any way dissolve this obligation in the Gospel; instead he greatly strengthens it.¹²

¹⁰Romans 13:8-10; James 2:8, 10-12. ¹¹James 2:10, 11. ¹²Matthew 5:17-19; Romans 3:31.

6. True believers are not under the law as a covenant of works, to be justified or condemned by it.¹³  Yet it is very useful to them and to others as a rule of life that informs them of the will of God and their duty.  It directs and obligates them to live according to its precepts. It also exposes the sinful corruptions of their natures, hearts, and lives.  As they examine themselves in light of the law, they come to further conviction of, humiliation for, and hatred of sin,¹⁴ along with a clearer view of their need for Christ and the perfection of his obedience.  The law is also useful to the regenerate to restrain their corruptions because it forbids sin.  The punishment threatened by the law shows them what even their sins deserve and what troubles they may expect in this life due to their sin, even though they are freed from the curse and undiminished severity of it. The promises of the law likewise show them God's approval of obedience and the blessings they may expect when they keep it, even though these blessings are not owed to them by the law as a covenant of works.  If people do good and refrain from evil because the law encourages good and discourages evil, that does not indicate that they are under the law and not under grace.¹⁵

¹³Romans 6:14; Galatians 2:16; Romans 8:1; 10:4. ¹⁴Romans 3:20; 7:7, etc; ¹⁵Romans 6:12-14; 1 Peter 3:8-13.

7.  These uses of the law are not contrary to the grace of the Gospel but are in sweet harmony with it,¹⁶ for the Spirit of Christ subdues and enables the human will to do freely and cheerfully what the will of God as revealed in the law requires.¹⁷

¹⁶Galatians 3:21. ¹⁷Ezekiel 36:27.

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Chapter 18: Of the Assurance of Grace and Salvation

1. Although temporary believers, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

( Job 8:13, 14; Matthew 7:22, 23; 1 John 2:3; 1 John 3:14, 18, 19, 21, 24; 1 John 5:13; Romans 5:2, 5 )

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

( Hebrews 6:11, 19; Hebrews 6:17, 18; 2 Peter 1:4, 5, 10, 11; Romans 8:15, 16; 1 John 3:1-3 )

3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, attain thereunto: and therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; -so far is it from inclining men to looseness.

( Isaiah 50:10; Psalms 88; Psalms 77:1-12; 1 John 4:13; Hebrews 6:11, 12; Romans 5:1, 2, 5; Romans 14:17; Psalms 119:32; Romans 6:1,2; Titus 2:11, 12, 14 )

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light, yet are they never destitute of the seed of God and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are preserved from utter despair.

( Canticles 5:2, 3, 6; Psalms 51:8, 12, 14; Psalms 116:11; Psalms 77:7, 8; Psalms 31:22; Psalms 30:7; 1 John 3:9; Luke 22:32; Psalms 42:5, 11; Lamentations 3:26-31 )

Chapter 18:

Assurance of Grace and Salvation

1. Temporary believers and other unregenerate people may deceive themselves with futile and false hopes and fleshly presumptions that they have God’s favor and salvation, but their hope will perish.¹  Yet those who truly believe in the Lord Jesus, love him sincerely and endeavor to walk in all good conscience before him may be certainly assured in this life that they are in a state of grace.  They may rejoice in the hope of the glory of God,² and this hope will never make them ashamed.³

¹Job 8:13, 14; Matthew 7:22, 23. ²1 John 2:3; 3:14, 18, 19, 21, 24; 5:13. ³Romans 5:2, 5.

2. This certainty is not merely an inconclusive or likely persuasion based on a fallible hope.  It is an infallible assurance of faith⁴ founded on the blood and righteousness of Christ revealed in the Gospel.⁵  It is also built on the inward evidence of those graces of the Spirit about which promises are made.⁶  It is further based on the testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God.⁷  As a fruit of this assurance, our hearts are kept both humble and holy.⁸

⁴Hebrews 6:11, 19. ⁵Hebrews 6:17, 18. ⁶2 Peter 1:4, 5, 10, 11. ⁷Romans 8:15, 16. ⁸1 John 3:1-3.

3. This infallible assurance is not such an essential part of faith that it is always fully experienced alongside faith, but true believers may wait a long time and struggle with many difficulties before obtaining it.⁹  Yet with the enabling of the Spirit to know the things freely given to them by God, they may attain this assurance using ordinary means appropriately without any extraordinary revelation.¹⁰  Therefore, it is the duty of all to be as diligent as possible to make their calling and election sure.  In this way their hearts 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. These effects are the natural fruits of this assurance.¹¹  Thus, it does not at all encourage believers to be negligent.¹²

⁹Isaiah 50:10; Psalms 88; 77:1-12. ¹⁰1 John 4:13; Hebrews 6:11, 12. ¹¹Romans 5:1, 2, 5; 14:17; Psalms 119:32. ¹²Romans 6:1, 2; Titus 2:11, 12, 14.

4. True believers may in various ways have the assurance of their salvation shaken, decreased, or temporarily lost.  This may happen because they neglect to preserve it¹³ or fall into some specific sin that wounds their conscience and grieves the Spirit.¹⁴  It may happen through some unexpected or forceful temptation¹⁵ or when God withdraws the light of his face and allows even those who fear him to walk in darkness and to have no light.¹⁶  Yet they are never completely lacking the seed of God,¹⁷ the life of faith,¹⁸ love of Christ and the brethren, sincerity of heart, or conscience concerning their duty.  Out of these graces, through the work of the Spirit, this assurance may at the proper time be revived.¹⁹  In the meantime, they are kept from utter despair through them.²⁰

¹³Song of Solomon 5:2, 3, 6. ¹⁴Psalms 51:8, 12, 14. ¹⁵Psalms 116:11; 77:7, 8; 31:22; ¹⁶Psalms 30:7. ¹⁷1 John 3:9. ¹⁸Luke 22:32. ¹⁹Psalms 42:5, 11. ²⁰Lamentations 3:26-31.

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Chapter 17: Of The Perseverance of the Saints

1. Those whom God hath accepted in the beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, whence he still begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality; and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, yet he is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all eternity.

( John 10:28, 29; Philippians 1:6; 2 Timothy 2:19; 1 John 2:19; Psalms 89:31, 32; 1 Corinthians 11:32; Malachi 3:6 )

2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ and union with him, the oath of God, the abiding of his Spirit, and the seed of God within them, and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.

( Romans 8:30 Romans 9:11, 16; Romans 5:9, 10; John 14:19; Hebrews 6:17, 18; 1 John 3:9; Jeremiah 32:40 )

3. And though they may, through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur God's displeasure and grieve his Holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves, yet shall they renew their repentance and be preserved through faith in Christ Jesus to the end.

( Matthew 26:70, 72, 74; Isaiah 64:5, 9; Ephesians 4:30; Psalms 51:10, 12; Psalms 32:3, 4; 2 Samuel 12:14; Luke 22:32, 61, 62 )

Chapter 17

The Perseverance of the Saints

1. Those God has accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect can neither totally nor finally fall from the state of grace.  They will certainly persevere in grace to the end and be eternally saved, because the gifts and callings of God are irrevocable.  Therefore, he still brings about and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit that lead to immortality.¹  Even though many storms and floods arise and beat against them, yet these things will never be able to move the elect from the foundation and rock they are anchored to by faith.  The felt sight of the light and love of God may be clouded and obscured from them for a time through their unbelief and the temptations of Satan.²  Yet God is still the same;  they will certainly be kept by the power of God for salvation, where they will enjoy their purchased possession.  For they are engraved on the palms of his hands, and their names have been written in the book of life from all eternity.³

¹John 10:28, 29; Philippians 1:6; 2 Timothy 2:19; 1 John 2:19. ²Psalms 89:31, 32; 1 Corinthians 11:32. ³Malachi 3:6.

2. This perseverance of the saints does not depend on their own free will but on the unchangeableness of the decree of election,⁴ which flows from the free and unchangeable love of God the Father.  It is based on 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, the seed of God within them,⁷ and the nature of the covenant of grace.⁸  The certainty and infallibility of their perseverance is based on all these things.

⁴Romans 8:30 Romans 9:11, 16. ⁵Romans 5:9, 10; John 14:19. ⁶Hebrews 6:17, 18. ⁷1 John 3:9. ⁸Jeremiah 32:40.

3. They may fall into grievous sins and continue in them for a time, due to the temptation of Satan and the world, the strength of corruption remaining in them, and the neglect of means of their preservation.⁹  In so doing, they incur God's displeasure and grieve his Holy Spirit;¹⁰ their graces and comforts become impaired;¹¹ their hearts are hardened and their consciences wounded;¹² they hurt and scandalize others and bring temporary judgments on themselves.¹³  Nevertheless, they will renew their repentance and be preserved through faith in Christ Jesus to the end.¹⁴

⁹Matthew 26:70, 72, 74. ¹⁰Isaiah 64:5, 9; Ephesians 4:30. ¹¹Psalms 51:10, 12. ¹²Psalms 32:3, 4. ¹³2 Samuel 12:14. ¹⁴Luke 22:32, 61, 62.

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Chapter 16:

Of Good Works

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

( Micah 6:8; Hebrews 13:21; Matthew 15:9; Isaiah 29:13 )

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

( James 2:18, 22; Psalms 116:12, 13; 1 John 2:3, 5; 2 Peter 1:5-11; Matthew 5:16; 1 Timothy 6:1; 1 Peter 2:15; Philippians 1:11; Ephesians 2:10; Romans 6:22 )

3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them to will and to do of his good pleasure; yet they are not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.

( John 15:4, 5; 2 Corinthians 3:5; Philippians 2:13; Philippians 2:12; Hebrews 6:11, 12; Isaiah 64:7 )

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.

( Job 9:2, 3; Galatians 5:17; Luke 17:10 )

5. We cannot by our best works merit pardon of sin or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because as they are good they proceed from his Spirit, and as they are wrought by us they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God's punishment.

( Romans 3:20; Ephesians 2:8, 9; Romans 4:6; Galatians 5:22, 23; Isaiah 64:6; Psalms 143:2 )

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

( Ephesians 1:6; 1 Peter 2:5; Matthew 25:21, 23; Hebrews 6:10 )

7. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner according to the word, nor to a right end, the glory of God, they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God, and yet their neglect of them is more sinful and displeasing to God.

( 2 Kings 10:30; 1 Kings 21:27, 29; Genesis 4:5; Hebrews 11:4, 6; 1 Corinthians 13:1; Matthew 6:2, 5; Amos 5:21, 22; Romans 9:16; Titus 3:5; Job 21:14, 15; Matthew 25:41-43 )

Chapter 16:

Good Works

1. Good works are only those works that God has commanded in his holy Word.¹  Works that do not have this warrant are not truly good.  They are invented by people out of blind zeal or on a pretense of good intentions.²

¹Micah 6:8; Hebrews 13:21. ²Matthew 15:9; Isaiah 29:13.

2. These good works, done in obedience to God's commandments, are the fruit and evidence of a true and living faith.³  Through good works believers express their thankfulness,⁴ strengthen their assurance,⁵ build up their brothers and sisters, adorn the profession of the gospel,⁶ stop the mouths of opponents, and glorify God.⁷  Believers are God’s workmanship, created in Christ Jesus for good works,⁸ so that they bear fruit leading to holiness and have the outcome, eternal life.⁹

³James 2:18, 22. ⁴Psalms 116:12, 13. ⁵1 John 2:3, 5; 2 Peter 1:5-11. ⁶Matthew 5:16. ⁷1 Timothy 6:1; 1 Peter 2:15; Philippians 1:11. ⁸Ephesians 2:10. ⁹Romans 6:22.

3. Their ability to do good works does not arise at all from themselves but entirely from the Spirit of Christ.¹⁰  To enable them to do good works, they need—in addition to the graces they have already received—an actual influence of the same Holy Spirit to work in them to will and to do his good pleasure.¹¹  Yet this is no reason for them to grow negligent, as if they were not required to perform any duty without a special motion of the Spirit.  Instead, they should be diligent to stir up the grace of God that is in them.¹²

¹⁰John 15:4, 5. ¹¹2 Corinthians 3:5; ¹²Philippians 2:13; Philippians 2:12; Hebrews 6:11, 12; Isaiah 64:7.

4. Those who attain the greatest heights of obedience possible in this life are far from being able to merit reward by going beyond duty^a or to do more than God requires.  Instead, they fall short of much that is their duty to do.¹³

^a supererogate

¹³Job 9:2, 3; Galatians 5:17; Luke 17:10.

5. We cannot, even by our best works, merit pardon of sin or eternal life from God’s hand, due to the huge disproportion between our works and the glory to come, and the infinite distance between us and God.  By these works we can neither benefit God nor satisfy him for the debt of our former sins.¹⁴  When we have done all we can, we have only done our duty and are unprofitable servants.  Since our good works are good, they must proceed from his Spirit;¹⁵ and since they are performed by us, they are defiled and mixed with so much weakness and imperfection that they cannot withstand the severity of God's punishment.¹⁶

¹⁴Romans 3:20; Ephesians 2:8, 9; Romans 4:6. ¹⁵Galatians 5:22, 23. ¹⁶Isaiah 64:6; Psalms 143:2.

6. Nevertheless, believers are accepted through Christ, and their good works are also accepted in him.¹⁷  This acceptance does not mean our good works are completely blameless and irreproachable in God's sight.  Instead, God views them in his Son, and so he is pleased to accept and reward that which is sincere, even though it is accompanied by many weaknesses and imperfections.¹⁸

¹⁷Ephesians 1:6; 1 Peter 2:5. ¹⁸Matthew 25:21, 23; Hebrews 6:10.

7. Works done by unregenerate people may in themselves be commanded by God and useful to themselves and others.¹⁹  Yet they do not come from a heart purified by faith²⁰ and are not done in a right manner according to the Word²¹ nor with a right goal—the glory of God.²²   Therefore, they are sinful and cannot please God.  They cannot qualify anyone to receive grace from God,²³ and yet their neglect is even more sinful and displeasing to God.²⁴

¹⁹2 Kings 10:30; 1 Kings 21:27, 29. ²⁰Genesis 4:5; Hebrews 11:4, 6. ²¹1 Corinthians 13:1. ²²Matthew 6:2, 5. ²³Amos 5:21, 22; Romans 9:16; Titus 3:5. ²⁴Job 21:14, 15; Matthew 25:41-43.

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Chapter 15:

Of Repentance Unto Life and Salvation

1. Such of the elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life. ( Titus 3:2-5 )

2. Whereas there is none that doth good and sinneth not, and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath, in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation.

( Ecclesiastes 7:20; Luke 22:31, 32 )

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

( Zechariah 12:10; Acts 11:18; Ezekiel 36:31; 2 Corinthians 7:11; Psalms 119:6; Psalms 119:128 )

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.

( Luke 19:8; 1 Timothy 1:13, 15 )

5. Such is the provision which God hath made through Christ in the covenant of grace for the preservation of believers unto salvation; that although there is no sin so small but it deserves damnation; yet there is no sin so great that it shall bring damnation on them that repent; which makes the constant preaching of repentance necessary.

( Romans 6:23; Isaiah 1:16-18 Isaiah 55:7 )

Chapter 15

Repentance to Life and Salvation

1. Some of the elect are converted after their early years, having lived in the natural^a state for a time and served various evil desires and pleasures. God gives these repentance to life as part of their effectual calling.¹

^awithout the Spirit

¹Titus 3:2-5.

2. There is no one who does good and does not sin.²  Even the best may fall into great sins and offenses, through the power and deceitfulness of the corruption in them, along with the strength of temptation.  God has mercifully provided in the covenant of grace that believers who sin and fall will be renewed through repentance to salvation.³

²Ecclesiastes 7:20. ³Luke 22:31, 32.

3. This saving repentance is a gospel grace⁴ in which those who are made aware by the Holy Spirit of the many evils of their sin, by faith in Christ humble themselves for it with godly sorrow, hatred of it, and self-loathing.⁵ They pray for pardon and strength of grace and determine and endeavor by provisions from the Spirit to live before God in a well-pleasing way in everything.⁶

⁴Zechariah 12:10; Acts 11:18. ⁵Ezekiel 36:31; 2 Corinthians 7:11. ⁶Psalms 119:6, 128.

4.  Repentance must continue throughout our lives, because of the body of death and its activities. So it is everyone’s duty to repent of each specific, known sin specifically.⁷

⁷Luke 19:8; 1 Timothy 1:13, 15.

5. God has made full provision through Christ in the covenant of grace to preserve believers in their salvation. Thus, although there is no sin so small that it is undeserving of damnation,⁸ yet there is no sin so great that it will bring damnation on those who repent.⁹ This makes the constant preaching of repentance necessary.

⁸Romans 6:23. ⁹Isaiah 1:16-18; 55:7.

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Chapter 14: Of Saving Faith

1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened. ( 2 Corinthians 4:13; Ephesians 2:8; Romans 10:14, 17; Luke 17:5; 1 Peter 2:2; Acts 20:32 )

2. By this faith a Christian believeth to be true whatsoever is revealed in the Word for the authority of God himself, and also apprehendeth an excellency therein above all other writings and all things in the world, as it bears forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his workings and operations: and so is enabled to cast his soul upon the truth thus believed; and also acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come; but the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

( Acts 24:14; Psalms 27:7-10; Psalms 119:72; 2 Timothy 1:12; John 14:14; Isaiah 66:2; Hebrews 11:13; John 1:12; Acts 16:31; Galatians 2:20; Acts 15:11 )

3. This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

( Hebrews 5:13, 14; Matthew 6:30; Romans 4:19, 20; 2 Peter 1:1; Ephesians 6:16; 1 John 5:4, 5; Hebrews 6:11, 12; Colossians 2:2; Hebrews 12:2

Chapter 14

Saving Faith

1. The grace of faith, by which the elect are enabled to believe so that their souls are saved, is the work of the Spirit of Christ in their hearts.¹  Faith is ordinarily produced by the ministry of the Word.²  By this same ministry and by the administration of baptism and the Lord's supper, prayer, and other means appointed by God, faith is increased and strengthened.³

¹2 Corinthians 4:13; Ephesians 2:8. ²Romans 10:14, 17. ³Luke 17:5; 1 Peter 2:2; Acts 20:32.

2. By this faith Christians believe to be true everything revealed in the Word as the authority of God himself.⁴  They also perceive that the Word is more excellent than every other writing and everything else in the world,⁵ because it displays the glory of God in his attributes, the excellence of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his activities and operations.  So they are enabled to entrust their souls to the truth believed.⁶  They respond differently according to the content of each particular passage—obeying the commands,⁷ trembling at the threatenings,⁸ and embracing the promises of God for this life and the one to come.⁹  But the principal acts of saving faith focus directly on Christ—accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.¹⁰

⁴Acts 24:14. ⁵Psalms 27:7-10; Psalms 119:72. ⁶2 Timothy 1:12. ⁷John 14:14. ⁸Isaiah 66:2. ⁹Hebrews 11:13. ¹⁰John 1:12; Acts 16:31; Galatians 2:20; Acts 15:11.

3. This faith may exist in varying degrees so that it may be either weak or strong.¹¹  Yet even in its weakest form, it is different in kind or nature (like all other saving graces) from the faith and common grace of temporary believers.¹²  Therefore, faith may often be attacked and weakened, but it gains the victory.¹³  It matures in many to the point that they attain full assurance through Christ,¹⁴ who is both the founder and perfecter of our faith.¹⁵

¹¹Hebrews 5:13, 14; Matthew 6:30; Romans 4:19, 20. ¹²2 Peter 1:1. ¹³Ephesians 6:16; 1 John 5:4, 5. ¹⁴Hebrews 6:11, 12; Colossians 2:2. ¹⁵Hebrews 12:2.

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Chapter 13: Of Sanctification

1. They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

( Acts 20:32; Romans 6:5, 6; John 17:17; Ephesians 3:16-19; 1 Thessalonians 5:21-23; Romans 6:14; Galatians 5:24; Colossians 1:11; 2 Corinthians 7:1; Hebrews 12:14 )

2.This sanctification is throughout the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.

( 1 Thessalonians 5:23; Romans 7:18, 23; Galatians 5:17; 1 Peter 2:11 )

3. In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed them.

( Romans 7:23; Romans 6:14; Ephesians 4:15, 16; 2 Corinthians 3:18; 2 Corinthians 7:1

Chapter 13

Sanctification

1. Those who are united to Christ and effectually called and regenerated have a new heart and a new spirit created in them through the power of Christ's death and resurrection.  They are also further sanctified, really and personally,¹ through the same power, by His Word and Spirit dwelling in them.² The dominion of the whole body of sin is destroyed,³ and its various lusts are more and more weakened and put to death.⁴  At the same time, those called and regenerated are more and more enlivened and strengthened in all saving graces⁵ so that they practice true holiness, without which no one will see the Lord.⁶

¹Acts 20:32; Romans 6:5, 6. ²John 17:17; Ephesians 3:16-19; 1 Thessalonians 5:21-23. ³Romans 6:14. ⁴Galatians 5:24. ⁵Colossians 1:11. ⁶2 Corinthians 7:1; Hebrews 12:14.

2. This sanctification extends throughout the whole person,⁷ though it is never completed in this life.  Some corruption remains in every part.⁸  From this arises a continual and irreconcilable war, with the desires of the flesh against the Spirit and the Spirit against the flesh.⁹

⁷1 Thessalonians 5:23. ⁸Romans 7:18, 23. ⁹Galatians 5:17; 1 Peter 2:11.

3. In this war, the remaining corruption may greatly prevail for a time.¹⁰  Yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part overcomes.¹¹  So the saints grow in grace, perfecting holiness in the fear of God.  They pursue a heavenly life, in gospel obedience to all the commands that Christ as Head and King has given them in His Word.¹²

¹⁰Romans 7:23. ¹¹Romans 6:14. ¹²Ephesians 4:15, 16; 2 Corinthians 3:18; 2 Corinthians 7:1.

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Chapter 12:

Of Adoption

1. All those that are justified, God vouchsafed, in and for the sake of his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry Abba, Father, are pitied, protected, provided for, and chastened by him as by a Father, yet never cast off, but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation.

( Ephesians 1:5; Galatians 4:4, 5; John 1:12; Romans 8:17; 2 Corinthians 6:18; Revelation 3:12; Romans 8:15; Galatians 4:6; Ephesians 2:18; Psalms 103:13; Proverbs 14:26; 1 Peter 5:7; Hebrews 12:6; Isaiah 54:8, 9; Lamentations 3:31; Ephesians 4:30; Hebrews 1:14; Hebrews 6:12

Chapter 12

Adoption

1. God has granted that all those who are justified would receive the grace of adoption, in and for the sake of his only Son Jesus Christ.¹ By this they are counted among the children of God and enjoy the freedom and privileges of that relationship.² They inherit his name,³ receive the spirit of adoption,⁴ have access to the throne of grace with boldness, and are enabled to cry “Abba, Father!”⁵ They are given compassion,⁶ protected,⁷ provided for,⁸ and chastened by him as a father.⁹  Yet they are never cast off¹⁰ but are sealed for the day of redemption¹¹ and inherit the promises as heirs of everlasting salvation.¹²

¹Ephesians 1:5; Galatians 4:4, 5. ²John 1:12; Romans 8:17. ³2 Corinthians 6:18; Revelation 3:12. ⁴Romans 8:15. ⁵Galatians 4:6; Ephesians 2:18. ⁶Psalms 103:13. ⁷Proverbs 14:26. ⁸1 Peter 5:7. ⁹Hebrews 12:6. ¹⁰Isaiah 54:8, 9; Lamentations 3:31. ¹¹Ephesians 4:30. ¹²Hebrews 1:14; 6:12.

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Chapter 11: Of Justification

1. Those whom God effectually calleth, he also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God.

( Romans 3:24; Romans 8:30; Romans 4:5-8; Ephesians 1:7; 1 Corinthians 1:30, 31; Romans 5:17-19; Philippians 3:8, 9; Ephesians 2:8-10; John 1:12; Romans 5:17 )

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

( Romans 3:28; Galatians 5:6; James 2:17, 22, 26 )

3. Christ, by his obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of himself in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God's justice in their behalf; yet, inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.

( Hebrews 10:14; 1 Peter 1:18, 19; Isaiah 53:5, 6; Romans 8:32; 2 Corinthians 5:21; Romans 3:26; Ephesians 1:6,7; Ephesians 2:7 )

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

( Galatians 3:8; 1 Peter 1:2; 1 Timothy 2:6; Romans 4:25; Colossians 1:21,22; Titus 3:4-7 )

5. God doth continue to forgive the sins of those that are justified, and although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure; and in that condition they have not usually the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

( Matthew 6:12; 1 John 1:7, 9; John 10:28; Psalms 89:31-33; Psalms 32:5; Psalms 51; Matthew 26:75 )

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.

( Galatians 3:9; Romans 4:22-24 )

Chapter 11

Justification

1. Those God effectually calls he also freely justifies.¹  He does this, not by infusing righteousness into them but by pardoning their sins and accounting and accepting them as righteous.² He does this for Christ's sake alone and not for anything produced in them or done by them.³  He does not impute faith itself, the act of believing, or any other gospel obedience to them as their righteousness.  Instead, he imputes Christ's active obedience to the whole law and passive obedience in his death as their whole and only righteousness by faith.⁴  This faith is not self-generated; it is the gift of God.⁵

¹Romans 3:24; 8:30. ²Romans 4:5-8; Ephesians 1:7. ³1 Corinthians 1:30, 31; Romans 5:17-19. ⁴Philippians 3:8, 9; Ephesians 2:8-10. ⁵John 1:12; Romans 5:17.

2. Faith that receives and rests on Christ and his righteousness is the only instrument of justification.⁶  Yet it does not occur by itself in the person justified, but it is always accompanied by every other saving grace.  It is not a dead faith but works through love.⁷

⁶Romans 3:28. ⁷Galatians 5:6; James 2:17, 22, 26.

3. By his obedience and death, Christ fully paid the debt of all those who are justified. He endured in their place the penalty owed to them. By this sacrifice of himself in his bloodshed on the cross, he suitably, really, and fully satisfied God's justice on their behalf.⁸  Yet their justification is based entirely on free grace, because he was given by the Father for them, and his obedience and satisfaction were accepted in their place.  These things were done freely, not because of anything in them,⁹ so that both the exact justice and the rich grace of God would be glorified in the justification of sinners.¹⁰

⁸Hebrews 10:14; 1 Peter 1:18, 19; Isaiah 53:5, 6. ⁹Romans 8:32; 2 Corinthians 5:21. ¹⁰Romans 3:26; Ephesians 1:6,7; 2:7.

4. From all eternity God decreed to justify all the elect,¹¹ and in the fullness of time Christ died for their sins and rose again for their justification.¹²  Nevertheless, they are not justified personally until the Holy Spirit actually applies Christ to them at the proper time.¹³

¹¹Galatians 3:8; 1 Peter 1:2; 1 Timothy 2:6. ¹²Romans 4:25. ¹³Colossians 1:21, 22; Titus 3:4-7.

5. God continues to forgive the sins of those who are justified.¹⁴  Even though they can never fall from a state of justification,¹⁵ they may fall under God's fatherly displeasure  because of their sins.¹⁶  In that condition they will not usually have the light of his face restored to them until they humble themselves, confess their sins, plead for pardon, and renew their faith and repentance.¹⁷

¹⁴Matthew 6:12; 1 John 1:7, 9. ¹⁵John 10:28. ¹⁶Psalms 89:31-33. ¹⁷Psalms 32:5; Psalms 51; Matthew 26:75.

6. In all these ways, the justification of believers under the Old Testament was exactly the same as the justification of believers under the New Testament.¹⁸

¹⁸Galatians 3:9; Romans 4:22-24.

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Chapter 10

Of Effectual Calling

1. Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.

( Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14; Ephesians 2:1-6; Acts 26:18; Ephesians 1:17, 18; Ezekiel 36:26; Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19; Psalm 110:3; Song of Solomon 1:4 )

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.

( 2 Timothy 1:9; Ephesians 2:8; 1 Corinthians 2:14; Ephesians 2:5; John 5:25; Ephesians 1:19, 20 )

3. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word.

( John 3:3, 5, 6; John 3:8 )

4. Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that receive not the Christian religion be saved; be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.

( Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4, 5; John 6:44, 45, 65; 1 John 2:24, 25; Acts 4:12; John 4:22; John 17:3 )

Chapter 10

Effectual Calling

1.  In God’s appointed and acceptable time, he is pleased to call effectually,¹ by his Word and Spirit, those he has predestined to life.  He calls them out of their natural state of sin and death to grace and salvation by Jesus Christ.²  He enlightens their minds spiritually and savingly to understand the things of God.³ He takes away their heart of stone and gives them a heart of flesh.⁴  He renews their wills and by his almighty power turns them to good and effectually draws them to Jesus Christ.⁵   Yet he does all this in such a way that they come completely freely, since they are made willing by his grace.⁶

¹Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14. ²Ephesians 2:1-6. ³Acts 26:18; Ephesians 1:17, 18. ⁴Ezekiel 36:26. ⁵Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19. ⁶Psalm 110:3; Song of Solomon 1:4.

2. This effectual call flows from God's free and special grace alone, not from anything at all foreseen in those called.  Neither does the call arise from any power or action on their part;⁷ they are totally passive in it.  They are dead in sins and trespasses until they are made alive and renewed by the Holy Spirit.⁸  By this they are enabled to answer this call and to embrace the grace offered and conveyed in it.  This response is enabled by a power that is no less than that which raised Christ from the dead.⁹

⁷2 Timothy 1:9; Ephesians 2:8. ⁸1 Corinthians 2:14; Ephesians 2:5; John 5:25. ⁹Ephesians 1:19, 20.

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   The same is true of every elect person who is incapable of being outwardly called by the ministry of the Word.

¹⁰John 3:3, 5, 6. ¹¹John 3:8.

4. Those who are not elected will not and cannot truly come to Christ and therefore cannot be saved, because they are not effectually drawn by the Father.¹²  They may even be called by the ministry of the Word and may receive some ordinary working of the Spirit without being saved.¹³  Much less can any be saved who do not receive the Christian religion, no matter how diligently they live their lives according to the light of nature and the teachings of the religion they profess.¹⁴

¹²John 6:44, 45, 65; 1 John 2:24, 25. ¹³Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4, 5. ¹⁴Acts 4:12; John 4:22; John 17:3.

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Chapter 9:

Of Free Will

1. God hath endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.

( Matthew 17:12; James 1:14; Deuteronomy 30:19 )

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

( Ecclesiastes 7:29; Genesis 3:6 )

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

( Romans 5:6; Romans 8:7; Ephesians 2:1, 5; Titus 3:3-5; John 6:44 )

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

( Colossians 1:13; John 8:36; Philippians 2:13; Romans 7:15, 18, 19, 21, 23 )

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

( Ephesians 4:13 )

Chapter 9:

Free Will

1. God has endowed human will with natural liberty and power to act on choices so that it is neither forced nor inherently bound by its nature to do good or evil.¹

¹Matthew 17:12; James 1:14; Deuteronomy 30:19.

2. Humanity in the state of innocence had freedom and power to will and to do what was good and well-pleasing to God.²  Yet this condition was unstable, so that humanity could fall from it.³

²Ecclesiastes 7:29. ³Genesis 3:6.

3. Humanity, by falling into a state of sin, has completely lost all ability to choose any spiritual good that accompanies salvation.⁴  Thus, people in their natural^a state are absolutely opposed to spiritual good and dead in sin,⁵ so that they cannot convert themselves by their own strength or prepare themselves for conversion.⁶

^awithout the spirit

⁴Romans 5:6; Romans 8:7.  ⁵Ephesians 2:1, 5.  ⁶Titus 3:3-5; John 6:44.

4. When God converts sinners and transforms them into the state of grace, he frees them from their natural bondage to sin⁷ and by his grace alone enables them to will and to do freely what is spiritually good.⁸  Yet because of their remaining corruption, they do not perfectly nor exclusively will what is good but also will what is evil.⁹

⁷Colossians 1:13; John 8:36.  ⁸Philippians 2:13.  ⁹Romans 7:15, 18, 19, 21, 23.

5. Only in the state of glory is the will made perfectly and unchangeably free toward good alone.¹⁰

¹⁰Ephesians 4:13.

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Chapter 8:

Of Christ the Mediator

1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, to be the mediator between God and man; the prophet, priest, and king; head and saviour of the church, the heir of all things, and judge of the world; unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified.

( Isaiah 42:1; 1 Peter 1:19, 20; Acts 3:22; Hebrews 5:5, 6; Psalms 2:6; Luke 1:33; Ephesians 1:22, 23; Hebrews 1:2; Acts 17:31; Isaiah 53:10; John 17:6; Romans 8:30 )

2. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father's glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, did, when the fullness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof, yet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God and very man, yet one Christ, the only mediator between God and man.

( John 1:14; Galatians 4;4; Romans 8:3; Hebrews 2:14, 16, 17; Hebrews 4:15; Matthew 1:22, 23; Luke 1:27, 31, 35; Romans 9:5; 1 Timothy 2:5 )

3. The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be throughly furnished to execute the office of mediator and surety; which office he took not upon himself, but was thereunto called by his Father; who also put all power and judgement in his hand, and gave him commandment to execute the same.

( Psalms 45:7; Acts 10:38; John 3:34; Colossians 2:3; Colossians 1:19; Hebrews 7:26; John 1:14; Hebrews 7:22; Hebrews 5:5; John 5:22, 27; Matthew 28:18; Acts 2:36 )

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

( Psalms 40:7, 8; Hebrews 10:5-10; John 10:18; Gal 4:4; Matthew 3:15; Galatians 3:13; Isaiah 53:6; 1 Peter 3:18; 2 Corinthians 5:21; Matthew 26:37, 38; Luke 22:44; Matthew 27:46; Acts 13:37; 1 Corinthians 15:3, 4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Romans 8:34; Hebrews 9:24; Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4 )

5. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.

( Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26; John 17:2; Hebrews 9:15 )

6. Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein he was revealed, and signified to be the seed which should bruise the serpent's head; and the Lamb slain from the foundation of the world, being the same yesterday, and to-day and for ever.

( 1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10, 11; Revelation 13:8; Hebrews 13:8 )

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

( John 3:13; Acts 20:28 )

8. To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually apply and communicate the same, making intercession for them; uniting them to himself by his Spirit, revealing unto them, in and by his Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by his Word and Spirit, and overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.

( John 6:37; John 10:15, 16; John 17:9; Romans 5:10; John 17:6; Ephesians 1:9; 1 John 5:20; Romans 8:9, 14; Psalms 110:1; 1 Corinthians 15:25, 26; John 3:8; Ephesians 1:8 )

9. This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God; and may not be either in whole, or any part thereof, transferred from him to any other.

( 1 Timothy 2:5 )

10. This number and order of offices is necessary; for in respect of our ignorance, we stand in need of his prophetical office; and in respect of our alienation from God, and imperfection of the best of our services, we need his priestly office to reconcile us and present us acceptable unto God; and in respect to our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom.

( John 1:18; Colossians 1:21; Galatians 5:17; John 16:8; Psalms 110:3; Luke 1:74, 75 )

Chapter 8:

Christ the Mediator

1. God was pleased, in His eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them, to be the mediator between God and humanity.¹  God chose him to be prophet,² priest,³ and king,⁴ and to be head and savior of the church,⁵ the heir of all things,⁶ and judge of the world.⁷  From all eternity, God gave to the Son a people to be his offspring.  In time these people would be redeemed, called, justified, sanctified, and glorified by him.⁸

¹Isaiah 42:1; 1 Peter 1:19, 20. ²Acts 3:22. ³Hebrews 5:5, 6. ⁴Psalms 2:6; Luke 1:33. ⁵Ephesians 1:22, 23. ⁶Hebrews 1:2. ⁷Acts 17:31. ⁸Isaiah 53:10; John 17:6; Romans 8:30.

2. The Son of God, the second person of the Holy Trinity, is truly and eternally God.  He is the brightness of the Father's glory, having the same substance and equal with him who made the world and who sustains and governs everything he has made. When the fullness of time came, he took upon himself human nature, with all the essential properties and common weaknesses of it⁹ but without sin.¹⁰  He was conceived by the Holy Spirit in the womb of the Virgin Mary.  The Holy Spirit came down upon her, and the power of the Most High overshadowed her.  Thus, he was born of a woman from the tribe of Judah, a descendant of Abraham and David in fulfillment of the Scriptures.¹¹  Two whole, perfect, and distinct natures were inseparably joined together in one person, without converting one into the other or mixing them together to produce a different or blended nature.  This person is truly God and truly man, yet one Christ, the only mediator between God and humanity.¹²

⁹John 1:14; Galatians 4;4. ¹⁰Romans 8:3; Hebrews 2:14, 16, 17; Hebrews 4:15. ¹¹Matthew 1:22, 23; Luke 1:27, 31, 35. ¹²Romans 9:5; 1 Timothy 2:5.

3. The Lord Jesus, in his human nature united in this way to the divine in the person of the Son, was sanctified and anointed with the Holy Spirit beyond measure.¹³  He had in himself all the treasures of wisdom and knowledge.¹⁴  The Father was pleased to make all fullness dwell in him¹⁵ so that—being holy, harmless, undefiled,¹⁶ and full of grace and truth¹⁷—he was thoroughly qualified to carry out the office of mediator and guarantor.¹⁸  He did not take this office upon himself but was called to it by his Father,¹⁹ who put all power and judgment in his hand and commanded him to execute it.²⁰

¹³Psalms 45:7; Acts 10:38; John 3:34. ¹⁴Colossians 2:3. ¹⁵Colossians 1:19. ¹⁶Hebrews 7:26. ¹⁷John 1:14. ¹⁸Hebrews 7:22. ¹⁹Hebrews 5:5. ²⁰John 5:22, 27; Matthew 28:18; Acts 2:36.

4. The Lord Jesus most willingly undertook this office.²¹  To discharge it, he was born under the law²² and perfectly fulfilled it.  He also experienced the punishment that we deserved and that we should have endured and suffered.²³  He was made sin and a curse for us.²⁴  He  endured extremely heavy sorrows in his soul and extremely painful sufferings in his body.²⁵  He was crucified and died and remained in a state of death, yet his body did not decay.²⁶  On the third day he arose from the dead²⁷ with the same body in which he suffered.²⁸  In this body he also ascended into heaven,²⁹ where he sits at the right hand of his Father, making intercession.³⁰  He will return to judge men and angels at the end of the age.³¹

²¹Psalms 40:7, 8; Hebrews 10:5-10; John 10:18. ²²Gal 4:4; Matthew 3:15. ²³Galatians 3:13; Isaiah 53:6; 1 Peter 3:18. ²⁴2 Corinthians 5:21. ²⁵Matthew 26:37, 38; Luke 22:44; Matthew 27:46. ²⁶Acts 13:37. ²⁷1 Corinthians 15:3, 4. ²⁸John 20:25, 27. ²⁹Mark 16:19; Acts 1:9-11. ³⁰Romans 8:34; Hebrews 9:24. ³¹Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4.

5. The Lord Jesus has fully satisfied the justice of God, obtained reconciliation, and purchased an everlasting inheritance in the kingdom of heaven for all those given to Him by the Father.³²  He has accomplished these things by his perfect obedience and sacrifice of himself, which he once for all offered up to God through the eternal Spirit.³³

³²John 17:2; Hebrews 9:15. ³³Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26.

6. Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit of it was imparted to the elect in every age since the beginning of the world, in and by those promises, types, and sacrifices that revealed him and pointed to him as the seed that would bruise the serpent's head³⁴ and the Lamb slain from the foundation of the world.³⁵  He is the same yesterday and today and forever.³⁶

³⁴1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10, 11. ³⁵Revelation 13:8. ³⁶Hebrews 13:8.

7.  In his work of mediation, Christ acts according to both natures, by each nature doing what is appropriate to itself.  Even so, because of the unity of the person, that which is appropriate to one nature is sometimes in Scripture attributed to the person under the designation of the other nature.³⁷

³⁷John 3:13; Acts 20:28.

8. To all those for whom Christ has obtained eternal redemption, he certainly and effectually applies and imparts it.  He intercedes for them,³⁸ unites them to himself by his Spirit, and reveals to them in and by his Word the mystery of salvation.  He persuades them to believe and obey³⁹ and governs their hearts by his Word and Spirit.⁴⁰  He overcomes all their enemies by his almighty power and wisdom⁴¹ using methods and ways that are perfectly consistent with his wonderful and unsearchable direction.  All these things are by free and absolute grace, apart from any condition for obtaining it that is foreseen in them.⁴²

³⁸John 6:37; John 10:15, 16; John 17:9; Romans 5:10. ³⁹John 17:6; Ephesians 1:9; 1 John 5:20. ⁴⁰Romans 8:9, 14. ⁴¹Psalms 110:1; 1 Corinthians 15:25, 26. ⁴²John 3:8; Ephesians 1:8.

9. This office of mediator between God and humanity is appropriate for Christ alone, who is the prophet, priest, and king of the church of God.  This office may not be transferred from him to anyone else, either in whole or in part.⁴³

⁴³1 Timothy 2:5.

10. The number and character of these offices is essential.  Because we are ignorant, we need his prophetic office.⁴⁴  Because we are alienated from God and imperfect in the best of our service, we need his priestly office to reconcile us and present us to God as acceptable.⁴⁵  Because we are hostile and utterly unable to return to God, and so that we can be rescued and secure from our spiritual enemies, we need his kingly office to convince, subdue, draw, sustain, deliver, and preserve us for his heavenly kingdom.⁴⁶

⁴⁴John 1:18. ⁴⁵Colossians 1:21; Galatians 5:17. ⁴⁶John 16:8; Psalms 110:3; Luke 1:74, 75.

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Chapter 7

Of God's Covenant

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their creator, yet they could never 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.

( Luke 17:10; Job 35:7,8 )

2. Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe.

( Genesis 2:17; Galatians 3:10; Romans 3:20, 21; Romans 8:3; Mark 16:15, 16; John 3:16; Ezekiel 36:26, 27; John 6:44, 45; Psalms 110:3 )

3. This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect; and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency.

( Genesis 3:15; Hebrews 1:1; 2 Timothy 1:9; Titus 1:2; Hebrews 11;6, 13; Romans 4:1, 2, &c.; Acts 4:12; John 8:56 )

Chapter 7

God's Covenant

1. Though rational creatures are responsible to obey God as their Creator, the distance between God and these creatures is so great that they could never have attained the reward of life except by God’s voluntary condescension.  He has been pleased to express this through a covenant framework.¹

¹Luke 17:10; Job 35:7, 8.

2. Since man brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace.^2,a  In this covenant he freely offers to sinners life and salvation through Jesus Christ.  On their part he requires faith in him, that they may be saved,³ and promises to give his Holy Spirit to all who are ordained to eternal life, to make them willing and able to believe.⁴

^aI am considering “Since humanity brought itself under the curse of the law by its fall.”  This seems a bit awkward to me, and I loathe the move toward gender-neutral language.  But I want to recognize that this move is already well under way and reflect the way we actually communicate, not the way I wish we would communicate.  Thoughts?

 ²Genesis 2:17; Galatians 3:10; Romans 3:20, 21. ³Romans 8:3; Mark 16:15, 16; John 3:16. ⁴Ezekiel 36:26, 27; John 6:44, 45; Psalms 110:3.

3. This covenant is revealed in the gospel.  It was revealed first of all to Adam in the promise of salvation through the seed of the woman.⁵  After that, it was revealed step by step until the full revelation of it was completed in the New Testament.⁶  This covenant is based on the eternal covenant transaction between the Father and the Son concerning the redemption of the elect.⁷  Only through the grace of this covenant have those saved from among the descendants of fallen Adam obtained life and blessed immortality.  Human beings are now utterly incapable of being accepted by God on the same terms on which Adam was accepted in his state of innocence.⁸

⁵Genesis 3:15. ⁶Hebrews 1:1; 2. ⁷Timothy 1:9; Titus 1:2; ⁸Hebrews 11:6, 13; Romans 4:1, 2ff.; Acts 4:12; John 8:56.

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

1. Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honour; Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit, which God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory.

( Genesis 2:16, 17; Genesis 3:12,13; 2 Corinthians 11:3 )

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

( Romans 3:23; Romans 5:12, etc; Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19 )

3. They being the root, and by God's appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free.

( Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49; Psalms 51:5; Job 14:4; Ephesians 2:3; Romans 6:20 Romans 5:12; Hebrews 2:14, 15; 1 Thessalonians 1:10 )

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

( Romans 8:7; Colossians 1:21; James 1:14, 15; Matthew 15:19 )

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

( Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8; Romans 7:23-25; Galatians 5:17 ) 

Chapter 6

The Fall of Mankind, and Sin and Its Punishment

1. God created mankind upright and perfect.  He gave him a righteous law that would have led to life if he had kept it but threatened death if he broke it.¹  Yet he did not remain for long in this position of honor.  Satan used the craftiness of the serpent to overcome Eve, who then seduced Adam.  He acted without any outside compulsion and deliberately transgressed the law of their creation and the command given to them by eating the forbidden fruit.² God was pleased, in keeping with his wise and holy counsel, to permit this act, because he had purposed to direct it for his own glory.

¹Genesis 2:16, 17. ²Genesis 3:12, 13; 2 Corinthians 11:3.

2. By this sin our first parents fell from their original righteousness and communion with God.  We fell in them, and through this, death came upon all.³  All became dead in sin⁴ and completely defiled in all the capabilities and parts of soul and body.⁵

³Romans 3:23. ⁴Romans 5:12ff. ⁵Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19.

3. By God's appointment, they were the root and the representatives of the whole human race. Because of this, the guilt of their sin was accounted, and their corrupt nature passed on, to all their offspring who descended from them by ordinary birth.⁶  Their descendants are now conceived in sin⁷ and are by nature children of wrath,⁸ the servants of sin, and partakers of death⁹ and all other miseries—spiritual, temporal, and eternal—unless the Lord Jesus sets them free.¹⁰

⁶Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49. ⁷Psalms 51:5; Job 14:4. ⁸Ephesians 2:3. ⁹Romans 6:20; 5:12. ¹⁰Hebrews 2:14, 15; 1 Thessalonians 1:10.

4. All actual transgressions arise from this first corruption.¹¹  By it we are thoroughly biased against, and disabled and antagonistic toward all that is good, and we are completely inclined toward all that is evil.¹²

¹¹James 1:14, 15; Matthew 15:19. ¹²Romans 8:7; Colossians 1:21.

5. During this life, this corruption of nature remains in those who are regenerated.¹³  Even though it is pardoned and put to death through Christ, yet both this corruption of nature and all actions arising from it are truly and actually sin.¹⁴

¹³Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8. ¹⁴Romans 7:23-25; Galatians 5:17. 

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Chapter 5

Of Divine Providence

1.   God the good Creator of all things, in his infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for the which they were created, according unto his infallible foreknowledge, and the free and immutable counsel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.

( Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6; Matthew 10:29-31; Ephesians 1:11 )

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

( Acts 2:23; Proverbs 16:33; Genesis 8:22 )

3.   God, in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure.

( Acts 27:31, 44; Isaiah 55:10, 11; Hosea 1:7; Romans 4:19-21; Daniel 3:27 )

4.   The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that his determinate counsel extendeth itself even to the first fall, and all other sinful actions both of angels and men; and that not by a bare permission, which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth, in a manifold dispensation to his most holy ends; yet so, as the sinfulness of their acts proceedeth only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

( Romans 11:32-34; 2 Samuel 24:1, 1 Chronicles 21:1; 2 Kings 19:28; Psalms 76;10; Genesis 1:20; Isaiah 10:6, 7, 12; Psalms 1:21; 1 John 2:16 )

5.   The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of his elect is by his appointment, for his glory, and their good.

( 2 Chronicles 32:25, 26, 31; 2 Corinthians 12:7-9; Romans 8:28 )

6.   As for those wicked and ungodly men whom God, as the righteous judge, for former sin doth blind and harden; from them he not only withholdeth his grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, under those means which God useth for the softening of others.

( Romans 1:24-26, 28; Romans 11:7, 8; Deuteronomy 29:4; Matthew 13:12; Deuteronomy 2:30; 2 Kings 8:12, 13; Psalms 81:11, 12; 2 Thessalonians 2:10-12; Exodus 8:15, 32; Isaiah 6:9, 10; 1 Peter 2:7, 8 )

7.   As the providence of God doth in general reach to all creatures, so after a more special manner it taketh care of his church, and disposeth of all things to the good thereof.

( 1 Timothy 4:10; Amos 9:8, 9; Isaiah 43:3-5 )

Chapter 5

Divine Providence

1.   God the good Creator of all things, in his infinite power and wisdom, upholds, directs, arranges, and governs all creatures and things,¹ from the greatest to the least, by his perfectly wise and holy providence, to the purpose for which they were created.  He governs according to his infallible foreknowledge and the free and unchangeable counsel of his own will.  His providence leads to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.³

¹Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6. ²Matthew 10:29-31. ³Ephesians 1:11.

2.   All things come to pass unchangeably and certainly in relation to the foreknowledge and decree of God,⁴ who is the first cause.  The certainty of God’s decree means that nothing happens to anyone by chance or outside of God’s providence.⁵  Yet by the same providence God arranges them to occur according to the nature of second causes, either necessarily, freely, or in response to other causes.⁶

⁴Acts 2:23. ⁵Proverbs 16:33. ⁶Genesis 8:22.

3.  In his ordinary providence, God makes use of means,⁷ though He is free to work apart from them,⁸ beyond them,⁹ and contrary to them¹⁰ at his pleasure.

⁷Acts 27:31, 44; Isaiah 55:10, 11. ⁸Hosea 1:7. ⁹Romans 4:19-21. ¹⁰Daniel 3:27.

4.   The almighty power, unsearchable wisdom, and infinite goodness of God are so thoroughly demonstrated in his providence, that his sovereign plan includes even the first fall and every other sinful action both of angels and humans.¹¹  God’s providence over sinful actions does not occur by simple permission but by a form of permission that God most wisely and powerfully limits and in other ways arranges and governs.¹²  Through a complex arrangement of methods he channels sinful actions to accomplish his perfectly holy purposes.¹³  Yet he does this in such a way that the sinfulness of their acts arises only from the creatures and not from God.  Because God is altogether holy and righteous, he can neither originate nor approve of sin.¹⁴

¹¹Romans 11:32-34; 2 Samuel 24:1, 1 Chronicles 21:1. ¹²2 Kings 19:28; Psalms 76;10. ¹³Genesis 1:20; Isaiah 10:6, 7, 12. ¹⁴Psalms 1:21; 1 John 2:16.

5.   The perfectly wise, righteous, and gracious God often allows his own children for a time to experience a variety of temptations and the sinfulness of their own hearts.  He does this to chastise them for their former sins or to make them aware of the hidden strength of the corruption and deceitfulness of their hearts so that they may be humbled.  He also does this to lead them to a closer and more constant dependence on him to sustain them, to make them more cautious about all future circumstances that may lead to sin, and for other just and holy purposes.¹⁵ So whatever happens to any of his elect happens by his appointment, for his glory, and for their good.¹⁶

¹⁵2 Chronicles 32:25, 26, 31; 2 Corinthians 12:7-9. ¹⁶Romans 8:28.

6.   God, as the righteous judge, sometimes blinds and hardens wicked and ungodly people because of their sins.¹⁷  He withholds his grace from them, by which they could have been enlightened in their understanding and had their hearts renewed.¹⁸  Not only that, but sometimes he also takes away the gifts they already had¹⁹ and exposes them to situations that their corrupt natures turn into opportunities for sin.²⁰  Moreover, he gives them over to their own lusts, the temptations of the world, and the power of Satan,²¹ so that they harden themselves in response to the same influences that God uses to soften others.²²

¹⁷Romans 1:24-26, 28; Romans 11:7, 8. ¹⁸Deuteronomy 29:4. ¹⁹Matthew 13:12. ²⁰Deuteronomy 2:30; 2 Kings 8:12, 13. ²¹Psalms 81:11, 12; 2 Thessalonians 2:10-12. ²²Exodus 8:15, 32; Isaiah 6:9, 10; 1 Peter 2:7, 8.

7.   The providence of God in a general way includes all creatures, but in a special way it takes care of his church and arranges all things to its good.²³

²³1 Timothy 4:10; Amos 9:8, 9; Isaiah 43:3-5.

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Chapter 4

Of Creation

1. In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of his eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

( John 1:2, 3; Hebrews 1:2; Job 26:13; Romans 1:20; Colossians 1:16; Genesis 1:31 )

2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness; having the law of God written in their hearts, and power to fulfil it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.

( Genesis 1:27; Genesis 2:7; Ecclesiastes 7:29; Genesis 1:26; Romans 2:14, 15; Genesis 3:6 )

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

( Genesis 2:17; Genesis 1:26, 28 )

Chapter 4

Creation

1. In the beginning God the Father, Son, and Holy Spirit¹ was pleased to create or make the world and all things in it, both visible and invisible, in a six-day period, and all very good.² He did this to manifest the glory of his eternal power, wisdom, and goodness.³

¹John 1:2, 3; Hebrews 1:2; Job 26:13. ²Colossians 1:16; Genesis 1:31. ³Romans 1:20.

2. After God had made all the other creatures, he created mankind. He made them male and female,⁴ with rational and immortal souls,⁵ thereby making them suited to that life lived unto God for which they were created. Accordingly, they were made in the image of God and endowed with knowledge, righteousness, and true holiness.⁶ They had the law of God written in their hearts⁷ and the power to fulfill it. Even so, they could still transgress the law, because they were left to the liberty of their own will, which was subject to change.⁸

⁴Genesis 1:27. ⁵Genesis 2:7. ⁶Ecclesiastes 7:29; Genesis 1:26. ⁷Romans 2:14, 15. ⁸Genesis 3:6.

3. In addition to the law written in their hearts, they received a command not to eat from the tree of the knowledge of good and evil.⁹ As long as they obeyed this command, they were happy in their communion with God and had dominion over the creatures.¹⁰

⁹Genesis 2:17; ¹⁰Genesis 1:26, 28.