1689 Baptist Confession of Faith

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience (2Ti 3:15–17; Isa 8:20; Lk 16:29, 31; Eph 2:20). The light of nature and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable (Ro 1:19–21; Ps 19:1–3; Ro 1:32–2:1). Yet they are not sufficient to give that knowledge of God and his will which is necessary unto salvation (1Co 1:21; 1Co 2:13–14). Therefore it pleased the Lord at various times and in diverse manners to reveal himself and to declare his will unto his church (Heb 1:1). And afterward, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, the malice of Satan, and the world, he committed the same wholly unto writing (Pr 22:19–21; Lk 1:3–4; Ro 15:4; Mt 4:4, 7, 10; Isa 8:19–20). This makes the Holy Scriptures to be most necessary, those former ways of God’s revealing his will unto his people now being ceased (Heb 1:1–2).

Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:

Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi

Of the New Testament: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation

All of which are given by the inspiration of God, to be the rule of faith and life (2Ti 3:16).

The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture. Therefore they are of no authority in the church of God, nor to be any otherwise approved or made use of than other human writings (Lk 24:27, 44; Ro 3:2).

The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God (who is truth itself), the author thereof. Therefore it is to be received because it is the Word of God (2Pe 1:19–21; 2Ti 3:16; 1Th 2:13; 1Jn 5:9).

We may be moved and induced by the testimony of the church to a high and reverent esteem of the Holy Scriptures (1Ti 3:15). And the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man’s salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments by which it does abundantly evidence itself to be the Word of God. Yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts (Jn 16:13–14; 1Co 2:10–12; 1Jn 2:20, 27).

The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith, and life, is either expressly set down or necessarily contained in the Holy Scripture (2Ti 3:15–17; Gal 1:8–9). Nothing at any time is to be added to it, whether by new revelation of the Spirit or traditions of men (2Th 2:2). Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word (Jn 6:45; 1Co 2:9–12). And that there are some circumstances concerning the worship of God and government of the church common to human actions and societies, which are to be ordered by the light of nature and Christian prudence according to the general rules of the Word, which are always to be observed (1Co 11:13–14; 1Co 14:26, 40).

All things in Scripture are not alike plain in themselves, nor alike clear unto all (2Pe 3:16). Yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded and opened in some place of Scripture or other, that not only the learned but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them (Ps 19:7; Ps 119:130).

The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of writing was most generally known), being immediately inspired by God and by his singular care and providence kept pure in all ages, are therefore authentic (Mt 5:18). So in all controversies of religion, the church is finally to appeal to them (Isa 8:20; Ac 15:15; Jn 5:39, 46). But because these original tongues are not known to all the people of God, they are to have the Scriptures translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner and through patience and comfort of the Scriptures may have hope (Ro 15:4; Mt 28:19–20; 1Co 14:6, 9, 11, 12, 24, 28).

The infallible rule of interpretation of Scripture is the Scripture itself. Therefore when there is a question about the true and full sense of any Scripture (which is not manifold but one), it must be searched by other places that speak more clearly (2Pe 1:20–21; Ac 15:15–16).

The supreme judge by which all religious controversies are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit. In Scripture our faith is finally resolved (Mt 22:29, 31–32; Eph 2:20; Ac 28:23).

The Lord our God is but one only living and true God, whose subsistence is in and of himself, infinite in being and perfection. He is a most pure spirit, invisible, without body, parts, or passions. He is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute. He works all things according to the counsel of his own immutable and most righteous will, for his own glory. He is most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin. He is the rewarder of those who diligently seek him and withal most just and terrible in his judgments, hating all sin and who will by no means clear the guilty (1Co 8:4, 6; Dt 6:4; Jer 10:10; Isa 48:12; Ex 3:14; Job 11:7–9; Ps 90:2; 1Ti 1:17; Dt 4:15–16; Jn 4:24; Mal 3:6; 1Ki 8:27; Jer 23:23–24; Ps 102:26–27; Ex 34:6–7; Heb 11:6; Ne 9:32–33; Ps 5:5–6; Nah 1:2–3).

God has all life, glory, goodness, and blessedness in and of himself. He alone is all-sufficient, not standing in need of any creatures which he has made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them. He alone is the fountain of all being, of whom, through whom, and to whom are all things. He has most sovereign dominion over all creatures, to do by them, for them, or upon them whatever he pleases. In his sight all things are open and manifest. His knowledge is infinite, infallible, and independent upon the creature. So nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him belongs from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them (Jn 5:26; Ac 7:2; Ps 148:13; 1Ti 6:15; Ro 9:5; Ps 119:68; Job 22:2–3; Ac 17:24–25; Ro 11:36; Dan 4:25, 34–35; Heb 4:13; Eze 11:5; Ac 15:18; Ps 147:5; Ro 11:33–34; Isa 40:28; Ps 145:17; Rev 5:12–14).

In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided. The Father is of none, neither begotten nor proceeding. The Son is eternally begotten of the Father. The Holy Spirit proceeds from the Father and the Son. All three are infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations. This doctrine of the Trinity is the foundation of all our communion with God, and our comfortable dependence upon him (1Jn 5:7; Mt 28:19; 2Co 13:14; Ex 3:14; Jn 14:11; 1Co 8:6; Jn 1:14, 18; Jn 15:26; Gal 4:6).

God has decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things whatsoever comes to pass. Yet so as thereby God is neither the author of sin, nor has fellowship with any therein. Nor is violence offered to the will of the creature, nor is the liberty or contingency of second causes taken away, but rather established. In all this, God’s wisdom is displayed in directing all things, and his power and faithfulness in accomplishing his decree (Isa 46:10; Eph 1:11; Heb 6:17; Ro 9:15, 18; Jas 1:13, 17; 1Jn 1:5; Ac 4:27–28; Jn 19:11; Pr 16:33).

Although God knows whatsoever may or can come to pass upon all supposed conditions, yet has he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions (Ac 15:18; Ro 9:11, 13, 16, 18).

By the decree of God, for the manifestation of his glory, some men and angels are predestinated or foreordained to eternal life through Jesus Christ, to the praise of his glorious grace. Others are left to act in their sin to their just condemnation, to the praise of his glorious justice (1Ti 5:21; Mt 25:34, 41; Eph 1:5–6; Ro 9:22–23; Jude 4).

These angels and men thus predestinated and foreordained are particularly and unchangeably designed. Their number is so certain and definite that it cannot be either increased or diminished (2Ti 2:19; Jn 13:18).

Those of mankind who are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose and the secret counsel and good pleasure of his will, has chosen in Christ unto everlasting glory, out of his mere free grace and love, without any other thing in the creature as a condition or cause moving him thereunto (Eph 1:4, 9, 11; Ro 8:30; 2Ti 1:9; 1Th 5:9).

As God has appointed the elect unto glory, so he has, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only (1Pe 1:2; 1Th 5:9–10; Ro 8:30; Jn 10:26; 17:9; 6:64).

The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending to the will of God revealed in his Word, and yielding obedience thereunto, may be assured of their eternal election by the certainty of their effectual calling. In this way, the doctrine of election will produce praise, reverence, and admiration of God, and humility, diligence, and abundant consolation to all who sincerely obey the gospel (1Th 1:4–5; 2Pe 1:10; Eph 1:6; Ro 11:33; Ro 8:33; Lk 10:20).

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 the world and all things therein, whether visible or invisible, in the space of six days, and all very good (Jn 1:2–3; Heb 1:2; Job 26:13; Ro 1:20; Col 1:16; Ge 1:31).

After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, rendering them fit to live unto God. They were made after the image of God, in knowledge, righteousness, and true holiness, having the law of God written in their hearts and the power to fulfill it. Yet they had the possibility of transgressing it, being left to the liberty of their own will, which was subject to change (Ge 1:27; Ge 2:7; Ecc 7:29; Ro 2:14–15; Ge 3:6).

Besides the law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil. As long as they kept this commandment, they were happy in communion with God and had dominion over the creatures. But they could fall from it (Ge 2:17; Ge 1:26–28).

God, the good Creator of all things, in his infinite power and wisdom, upholds, directs, arranges, and governs all creatures and things, from the greatest to the least, by his most wise and holy providence, to the end for which they were created. All of this is according to his infallible foreknowledge and the free and unchangeable counsel of his own will, to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy (Heb 1:3; Job 38:11; Isa 46:10–11; Ps 135:6; Ac 17:25–28; Mt 10:29–31; Eph 1:11).

Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass unchangeably and infallibly, yet by the same providence he orders them to fall out according to the nature of second causes, either necessarily, freely, or contingently (Ge 8:22; Jer 31:35; Ex 21:13; Pr 16:33; Ac 2:23).

God, in his ordinary providence, makes use of means, yet is free to work without, above, and against them at his pleasure (Hos 1:7; Mt 4:4; Ro 4:19–21; Da 3:27).

The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence that his determinate counsel extends even to the first fall and all other sinful actions of both angels and men. Yet this happens not by a bare permission but by a permission that he most wisely and powerfully limits and otherwise orders and governs, in a manifold dispensation to his most holy ends. Nevertheless, the sinfulness of those actions proceeds only from the creature and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin (Ro 11:32–34; 2Sa 24:1; 1Ch 21:1; 1Ki 22:22–23; 2Ki 19:28; Isa 10:6–7, 12; Jn 3:8; Mt 8:31; Ac 2:23; Ac 4:27–28; 2Th 2:11–12; Jas 1:13–14; 1Jn 2:16; Ps 50:21).

The most wise, righteous, and gracious God often allows his own children for a time to experience manifold temptations and the corruption of their own hearts, to discipline them for their former sins or to make them aware of the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled. He also allows this to draw them closer to himself, to make them more watchful against future temptations, and for other just and holy ends. Whatever happens to any of his elect happens by his appointment for his glory and their good (2Ch 32:25–26, 31; Ro 8:28; 2Co 12:7–9).

As for wicked and ungodly men, whom God as a righteous judge blinds and hardens for their sins, he withholds from them the grace that might have enlightened their minds and changed their hearts. He sometimes also withdraws the gifts they had and exposes them to the objects of their corruption. He gives them over to their own lusts, the temptations of the world, and the power of Satan, so that they harden themselves under the same means that God uses to soften others (Ro 1:24–26, 28; Ro 11:7–8; Dt 29:4; Mt 13:12; Ac 2:23; Ex 8:15, 32; 2Th 2:10–12; 1Pe 2:7–8; Isa 6:9–10).

Just as God’s providence in general reaches to all creatures, so in a most special way it cares for his church and arranges all things for its good (1Ti 4:10; Am 9:8–9; Isa 43:3–5, 14).

God created man upright and perfect and gave him a righteous law, which had been unto life if he had kept it but threatened death upon its breach. Yet man did not long abide in this state. Satan, using the subtlety of the serpent to seduce Eve, then by her seducing Adam, who, without any compulsion, willingly transgressed the law of their creation and the command given to them, fell. By this sin, they fell from their original righteousness and communion with God and became dead in sin and wholly defiled in all the faculties and parts of soul and body (Ge 2:16–17; Ge 3:1–6; 2Co 11:3; Ro 3:23; Eph 2:1–3).

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 the corrupted nature conveyed to all their posterity descending from them by ordinary generation. Their descendants are now conceived in sin and by nature children of wrath, servants of sin, and the subjects of death and all other miseries—spiritual, temporal, and eternal—unless the Lord Jesus sets them free (Ro 5:12–19; 1Co 15:21–22, 45, 49; Ps 51:5; Job 14:4; Eph 2:3; Ro 6:20; Heb 2:14–15; 1Th 1:10).

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 (Ro 8:7; Col 1:21; Jas 1:14–15; Mt 15:19).

The corruption of nature during this life remains in those that are regenerated. Although it is through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin (Ro 7:18, 23; Ecc 7:20; 1Jn 1:8; Gal 5:17).

Every sin, both original and actual, being a transgression of the righteous law of God, and contrary to it, brings guilt upon the sinner. He is thereby bound over to the wrath of God and curse of the law and so made subject to death, with all miseries spiritual, temporal, and eternal (1Jn 3:4; Ro 2:15; Ro 3:9, 19; Eph 2:3; Gal 3:10; Ro 6:23).

The distance between God and the creature is so great that although reasonable creatures owe obedience to him as their Creator, they could never have attained the reward of life except by some voluntary condescension on God’s part. This he has been pleased to express by way of covenant (Job 35:7–8; Lk 17:10; Isa 40:13–17; Ro 11:35–36).

Moreover, since man had brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace. In this covenant, he freely offers to sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved. He promises to give to all those who are ordained unto eternal life his Holy Spirit, to make them willing and able to believe (Ge 2:17; Gal 3:10; Ro 3:20–21; Ro 8:3; Mk 16:15–16; Jn 3:16; Eze 36:26–27; Jn 6:44–45; Ps 110:3).

This covenant is revealed in the gospel. It was first of all to Adam in the promise of salvation by the seed of the woman, and afterward by further steps until the full discovery was completed in the New Testament. This covenant is based on the eternal covenant transaction that was between the Father and the Son about the redemption of the elect. It is alone by the grace of this covenant that all the posterity of fallen Adam who have ever been saved obtained life and blessed immortality. Man is now utterly incapable of acceptance with God on the terms of the covenant of works (Ge 3:15; Eph 2:12; Ac 4:12; Jn 8:56; Heb 1:1–2; 2Ti 1:9; Tit 1:2; Heb 11:6, 13; Ro 4:1–2; Ac 15:10–11).

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. Jesus is the prophet, priest, and king; the head and savior of the church; the heir of all things; and judge of the world. To him he gave from all eternity a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified (Isa 42:1; 1Pe 1:19–20; Ac 3:22; Heb 5:5–6; Ps 2:6; Lk 1:33; Eph 1:22–23; Heb 1:2; Ac 17:31; Isa 53:10; Jn 17:6; Ro 8:30).

The Son of God, the second person in the Holy Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time had come, take upon himself man’s nature, with all its essential properties and common infirmities, yet without sin. He was conceived by the Holy Spirit in the womb of the Virgin Mary. The two whole, perfect, and distinct natures—divine and human—were inseparably joined together in one person, without conversion, composition, or confusion. This person is very God and very man, yet one Christ, the only mediator between God and man (Jn 1:1, 14; Gal 4:4; Ro 8:3; Heb 2:14, 16–17; Heb 4:15; Mt 1:22–23; Lk 1:27, 31, 35; Ro 9:5; 1Ti 2:5).

The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit beyond measure. He had in himself all the treasures of wisdom and knowledge. It pleased the Father that in him all fullness should dwell, that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of mediator and surety. He did not take this office upon himself but was called by his Father, who also put all power and judgment into his hand and commanded him to execute it (Ps 45:7; Jn 3:34; Col 2:3; Col 1:19; Heb 7:26; Jn 1:14; Ac 10:38; Heb 12:24; Heb 7:22; Heb 5:5; Jn 5:22, 27; Mt 28:18; Ac 2:36).

This office the Lord Jesus took upon himself willingly, that he might discharge it. He was made under the law and perfectly fulfilled it. He also suffered the punishment that was due to us, which we should have borne and suffered, being made sin and a curse for us. He endured most grievous sorrows in his soul and most painful sufferings in his body. He was crucified and died and remained in the state of the dead, yet saw no corruption. On the third day he rose again from the dead with the same body in which he suffered. With it he ascended into heaven and sits at the right hand of his Father making intercession. He shall return to judge men and angels at the end of the world (Ps 40:7–8; Heb 10:5–10; Jn 10:18; Gal 4:4; Mt 3:15; Gal 3:13; Isa 53:6; 1Pe 3:18; Ac 13:37; 1Co 15:3–4; Jn 20:25–27; Mk 16:19; Ro 8:34; Heb 9:24; Ac 1:9–11; Ro 14:9–10; Ac 10:42; Mt 13:40–42; Jude 6; 2Pe 2:4).

The Lord Jesus has most fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven for all those whom the Father has given unto him. He has accomplished all this by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God (Jn 17:2; Heb 9:15; Heb 10:14; Ro 3:25–26).

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. It may not be either in whole or in any part transferred from him to any other (1Ti 2:5; Heb 7:24; Jn 14:6).

Christ, by his mediation, has fully satisfied the justice of God, obtained reconciliation, and purchased a peculiar people to himself. Yet, because the price of redemption was not actually paid by Christ until after his incarnation, the virtue, efficacy, and benefit of it were communicated to the elect in all ages successively from the beginning of the world. This was through the promises, types, and sacrifices in which he was revealed, and signified to be the seed who would bruise the serpent’s head and the Lamb slain from the foundation of the world. He is the same yesterday, today, and forever (1Co 4:10; Heb 4:2; 1Pe 1:10–11; Rev 13:8; Heb 13:8).

Christ’s work of mediation is effectual in those for whom it was intended. It includes their calling, justification, adoption, sanctification, and glorification. It also includes their faith, which is not of themselves but is the gift of God (Ro 8:30; Jn 6:37, 39; 10:15–16; 17:9; Eph 2:8; Php 1:29).

God has endowed human will with natural liberty and power to act upon choice. That will is neither forced nor, by any absolute necessity of nature, determined to do good or evil (Mt 17:12; Jas 1:14; Dt 30:19).

Man, in his state of innocence, had freedom and power to will and to do that which was good and well-pleasing to God. Yet he could fall from that state (Ec 7:29; Ge 1:26; Ge 2:16–17; Ge 3:6).

By his fall into a state of sin, man has completely lost all ability to will any spiritual good accompanying salvation. As a natural man, he is altogether opposed to that good and dead in sin, so that he cannot convert himself or prepare himself for conversion (Ro 5:6; Ro 8:7; Jn 6:44; Eph 2:1–5; Tit 3:3–5; 1Co 2:14).

When God converts a sinner and brings him into the state of grace, he frees him from his natural bondage under sin. By his grace alone, he enables him freely to will and to do that which is spiritually good. Yet, because of his remaining corruption, he does not perfectly or only desire what is good but also wills that which is evil (Col 1:13; Jn 8:36; Php 2:13; Ro 7:15, 18–19, 21, 23).

The will of man is made perfectly and immutably free to good alone in the state of glory only (Eph 4:13; Heb 12:23; 1Jn 3:2; Jude 24).

Those whom God has predestinated to 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. He calls them to grace and salvation by Jesus Christ. He enlightens their minds spiritually and savingly to understand the things of God. He takes away their heart of stone and gives them a heart of flesh. He renews their wills and by his almighty power determines them to that which is good. He effectually draws them to Jesus Christ, yet in such a way that they come most freely, being made willing by his grace (Ro 8:30; Ro 11:7; Eph 1:10–11; 2Th 2:13–14; 2Co 3:3, 6; Ro 8:2; Eph 2:1–6; Ac 26:18; Eph 1:17–18; Eze 36:26–27; Dt 30:6; Eze 11:19; Php 2:13; Dt 5:29; Jn 6:44–45; Ps 110:3; Song 1:4).

This effectual call flows purely from God’s free and special grace, not from anything at all foreseen in man or from any power or agency in the creature. The creature is wholly passive in it, being dead in sins and trespasses, until being made alive and renewed by the Holy Spirit. He is then enabled to answer this call and to embrace the grace offered and conveyed in it. All this is accomplished by no less power than that which raised Christ from the dead (2Ti 1:9; Eph 2:8; 1Co 2:14; Eph 2:5; Jn 5:25; Eph 1:19–20).

Elect infants dying in infancy are regenerated and saved by Christ through the Spirit, who works when, where, and how he pleases. So also are all other elect persons who are incapable of being outwardly called by the ministry of the Word (Jn 3:3, 5–6; Job 10:10–12; Ps 22:9–10; Lk 1:15, 41–44).

Others who are not elected, even though they may be called by the ministry of the Word and may have some common operations of the Spirit, are never truly drawn to Christ and therefore cannot be saved. Much less can men who do not receive the Christian religion be saved, no matter how diligent they are to frame their lives according to the light of nature or the teachings of the religion they profess. To affirm and maintain that they can is very pernicious and to be detested (Mt 22:14; Mt 7:22; 13:20–21; Heb 6:4–5; Jn 6:64–66; Jn 8:24; Ac 4:12; Jn 4:22; Jn 17:3; Gal 1:6–9).

Those whom God effectually calls, he also freely justifies. He does this not by infusing righteousness into them but by pardoning their sins and accounting and accepting them as righteous. This is for Christ’s sake alone, not for anything wrought in them or done by them, but only for the perfect obedience and full satisfaction of Christ. This righteousness is imputed to them by God through faith. This faith is not from themselves but is the gift of God (Ro 3:24; 8:30; Ro 4:5–8; Eph 1:7; 1Co 1:30–31; Ro 5:17–19; Php 3:8–9; Eph 2:8–10; Jn 1:12; Ro 5:1).

Faith that receives and rests on Christ and his righteousness is the alone instrument of justification. Yet it is never alone in the person justified, but is always accompanied by all other saving graces. It is not a dead faith, but works by love (Ro 3:28; Gal 5:6; Jas 2:17, 22, 26).

Christ, by his obedience and death, fully discharged the debt of all those who are justified. By the sacrifice of himself in the blood of his cross, he bore in their place the punishment due to them. He satisfied God’s justice on their behalf. Their justification is wholly of free grace, so that the exact justice and rich grace of God might be glorified in the justification of sinners (Heb 10:14; 1Pe 1:18–19; Isa 53:5–6; Ro 8:32; 2Co 5:21; Ro 3:26; Eph 1:6–7; 2:7).

From all eternity, God decreed to justify the elect. Yet they are not justified until the appointed time. Then the Holy Spirit actually applies Christ to them. Though Christ was given for them and his righteousness was promised and applied to them through faith, they are not justified personally until they receive Christ by faith (Gal 3:8; 1Pe 1:2; 1Ti 2:6; Ro 4:22–24; Col 1:21–22; Tit 3:4–7).

God continues to forgive the sins of those who are justified. Although they can never fall from the state of justification, they may fall under God’s fatherly displeasure because of their sins. In that case, the light of his countenance may be withdrawn until they humble themselves, confess their sin, beg pardon, and renew their faith and repentance (Mt 6:12; 1Jn 1:7, 9; Jn 10:28; Ps 89:31–33; Ps 32:5; Ps 51:7–12).

The justification of believers under the Old Testament was, in all these respects, exactly the same as the justification of believers under the New Testament (Gal 3:9; Ro 4:22–24; Heb 13:8).

God has granted that all those who are justified would also share in the grace of adoption in and for the sake of his only Son Jesus Christ. By this they are counted among the children of God and enjoy the liberties and privileges of that relationship. They are given his name, receive the Spirit of adoption, have access to the throne of grace with boldness, and are enabled to cry, “Abba, Father.” They are pitied, protected, provided for, and chastened by him as a Father, yet never cast off but sealed for the day of redemption. They inherit the promises as heirs of everlasting salvation (Eph 1:5; Gal 4:4–5; Jn 1:12; Ro 8:17; 1Jn 3:1; Ro 8:15; Eph 3:12; Ro 5:2; Gal 4:6; Ps 103:13; Pr 14:26; Mt 6:30, 32; Heb 12:6; Isa 54:8–9; La 3:31; Eph 4:30; Heb 1:14; 6:12).

Those who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also further sanctified in a real and personal way. This sanctification is through the same power by his Word and Spirit dwelling in them. The dominion of the whole body of sin is destroyed, and the various evil desires that arise from it are more and more weakened and put to death. At the same time, the graces that accompany salvation are more and more strengthened and developed, leading to true holiness. Without this holiness, no one will see the Lord (Jn 17:17; Ac 20:32; Ro 6:5–6; 1Co 6:11; Eph 4:20–24; 1Th 5:23; Ro 6:14; Gal 5:24; Col 1:11; 2Co 7:1; Heb 12:14).

This sanctification extends to every part of man, yet it remains incomplete in this life. Some remnants of corruption remain in every part, and from this arises a continual and irreconcilable war—the flesh warring against the Spirit and the Spirit against the flesh (1Th 5:23; Ro 7:18, 23; Gal 5:17; 1Pe 2:11).

In this war, the remaining corruption may for a time prevail. Yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part overcomes. Therefore, the saints grow in grace, perfecting holiness in the fear of God, pressing on to a heavenly life in obedience to all the commands which Christ as Head and King has given them in his Word (Ro 7:23; Ro 6:14; Eph 4:15–16; 2Pe 3:18; 2Co 3:18; 2Co 7:1).

The grace of faith, by which the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts. It is ordinarily produced by the ministry of the Word. By the same Word, and by the administration of baptism and the Lord’s Supper, prayer, and other means appointed by God, this faith is increased and strengthened (2Co 4:13; Eph 2:8; Ro 10:14, 17; Lk 17:5; 1Pe 2:2; Ac 20:32).

By this faith, a Christian believes to be true whatever is revealed in the Word for the authority of God himself. He also perceives an excellency in the Word above all other writings and all things in the world. The believer shows the Word’s ability to fully satisfy his soul because it reveals 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. In this way, the Christian is enabled to entrust his soul to the truth believed and also to act differently according to the content of each particular passage—yielding obedience to the commands, trembling at the threats, and embracing the promises of God for this life and that which is to come. 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 (Jn 4:42; 1Th 2:13; Ps 19:7–10; Ps 119:72; 2Ti 1:12; Jn 1:12; Ac 16:31; Gal 2:20; Ac 15:11).

This faith may be weak or strong, yet it is different in degree and may be often assailed and weakened. But it gains 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 (Heb 5:13–14; Mt 6:30; Ro 4:19–20; Heb 6:11–12; Eph 6:16; 1Jn 5:4–5; Heb 12:2).

Some of the elect are converted later in life, having lived in sin for a time. Others are brought up in the fear of God and outwardly kept from extreme evil. But in both cases, they must be converted and cannot be saved unless they repent of their sins and trust in Christ (Eze 18:30–31; Ac 17:30; Jn 3:3, 5; Mt 21:29–31).

By the grace of God, a sinner who is truly aware of the danger and filthiness of his sin, by faith in Christ, humbles himself with godly sorrow, hatred of sin, and a self-loathing over it. He prays for pardon and strength to walk in a way that pleases God in all things. This repentance continues throughout the believer’s life (Eze 36:31; 2Co 7:11; Ps 119:128; Mt 26:75; Lk 15:17–20; 1Jn 1:9).

Although repentance is not to be trusted as a way to satisfy sin or gain pardon—which is only by Christ—yet it is necessary for all who are forgiven. No one should expect to be forgiven without it (Eze 36:31–32; Zec 12:10; Ac 5:31; 2Co 7:10).

Because repentance must continue throughout our lives, no one should be content with a general repentance. Everyone is bound to confess and repent of particular sins, particularly (Lk 19:8; 1Ti 1:13, 15).

God has made full provision through Christ so that believers who sin may be restored to fellowship with Him. Though they never fall from the state of justification, they may by their sin displease the Father, grieve the Spirit, weaken their graces and comforts, bring temporary judgments on themselves, and scandalize others. But by repentance, they are renewed again unto life (Ps 32:5; Ps 51:1–12; Mt 26:75; Lk 22:61–62; 1Jn 1:9; 1Jn 2:1–2).

Good works are only those which God has commanded in his holy Word. Works that men invent out of blind zeal or upon any pretense of good intentions are not truly good (Mi 6:8; Heb 13:21; Mt 15:9; Isa 29:13).

These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and living faith. By them, believers show their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, silence the opponents, and glorify God. For these purposes, God has prepared that believers should walk in them (Jas 2:18, 22; Ps 116:12–13; 1Jn 2:3, 5; 2Pe 1:5–11; Mt 5:16; 1Ti 6:1; Tit 2:5, 9–12; 1Pe 2:12; Php 1:11; 2:13; Eph 2:10).

The ability of believers to do good works is not at all from themselves but entirely from the Spirit of Christ. So that they may be enabled to do them, in addition to the graces they have already received, they must depend on the actual influence of the same Holy Spirit to work in them both to will and to do according to his good pleasure. Yet they are not to grow negligent, as if they were not bound to perform any duty unless moved by a special impulse of the Spirit. Rather, they should be diligent in stirring up the grace of God that is in them (Jn 15:4–6; 2Co 3:5; Php 2:12–13; Heb 6:11–12; Isa 64:7).

Those who attain the greatest heights of obedience possible in this life are still far from being able to merit anything from God by their works. They do more than God requires only by obligation, and they fall short of much that is due. Their best works are defiled and mixed with weakness and imperfection and cannot endure the severity of God’s judgment. Nevertheless, being accepted in Christ, their works are accepted as well. God looks not at them in themselves but at what is in them that is from his own Spirit. As such, they please him and are rewarded—not as a debt but as an act of grace (Lk 17:10; Gal 5:22–23; Isa 64:6; Ps 143:2; Eph 1:6; 1Pe 2:5; Heb 13:20–21; Mt 25:21, 23; Heb 6:10).

We cannot, even by our best works, merit pardon of sin or eternal life from God’s hand. These are given only through the free grace of God. Nor does the doctrine of good works make believers proud, for their ability comes entirely from the Spirit of God. As they do good, they must say, “We are unworthy servants” (Ro 3:20; Eph 2:8–9; Gal 5:22–23; Lk 17:10).

Those whom 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 shall certainly persevere in it to the end and be eternally saved. This is because the gifts and callings of God are without repentance. Therefore, he continues to beget and nourish in them faith, repentance, love, joy, hope, and all the graces of the Spirit that lead to immortality. Though many storms and floods arise and beat against them, they shall never be able to take them off that foundation and rock which by faith they are fastened upon. Even though, through unbelief and temptations, the sight and sense of the light and love of God may be clouded and obscured for a time, yet God is still the same. They shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, for they are engraved upon the palms of his hands, and their names have been written in the book of life from all eternity (Jn 10:28–29; Php 1:6; 2Ti 2:19; 1Jn 2:19; Heb 1:14; Jn 14:16–17; 1Pe 1:5, 9; Isa 49:13–16).

This perseverance of the saints does not depend upon their own free will but upon the immutability of the decree of election, which flows from the free and unchangeable love of God the Father. It also rests 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. It also depends upon the nature of the covenant of grace, from all which arises the certainty and infallibility of their perseverance (Ro 8:30; Ro 9:11, 16; Eph 1:5, 9, 11; Heb 6:17–18; Heb 7:25; Jn 14:19; Ro 8:35–39; Jer 32:40; 1Jn 2:19, 27; 3:9).

They may fall into grievous sins and continue in them for a time, through the temptation of Satan and of the world, the power of the corruption remaining in them, and the neglect of the means of their preservation. In doing so, they incur God’s displeasure, grieve the Holy Spirit, bring damage to their graces and comforts, cause harm to others, and bring temporal judgments upon themselves. Yet they shall renew their repentance and be preserved through faith in Christ Jesus to the end (2Sa 12:9–14; Ps 32:5; Ps 51:1–14; Isa 64:5, 9; Eph 4:30; Mt 26:70, 72, 74; Lk 22:32, 61–62; 1Co 11:30–32).

Although temporary believers and others unregenerate may deceive themselves with false hopes and carnal presumptions of being in God’s favor and in a state of salvation—which hope shall perish—yet those who truly believe in the Lord Jesus and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace. They may rejoice in the hope of the glory of God, and such hope shall never make them ashamed (Job 8:13–14; Mt 7:22–23; 1Jn 2:3; 3:14, 18–19, 21, 24; 5:13; Ro 5:2, 5).

This certainty is not a mere conjecture and probable persuasion grounded upon a fallible hope. It is an infallible assurance of faith founded on the blood and righteousness of Christ revealed in the gospel. It is also built on the inward evidence of those graces of the Spirit unto which the promises are made, and on the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God. As a fruit of this assurance, our hearts are kept both humble and holy (Heb 6:11, 17–18; Ro 5:1; 8:15–16; 1Jn 3:1–3).

This infallible assurance does not so belong to the essence of faith that a true believer must always be assured he is in the state of grace. It is possible for a true believer to wait long and struggle much before obtaining it. Yet, being enabled by the Spirit to know the things freely given to him of God, he may attain it without extraordinary revelation. It is the duty of all to give diligence to make their calling and election sure, so that by this assurance, our 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—assurance being far from leading to looseness (Isa 50:10; Ps 88; Ps 77:1–12; 1Jn 4:13; Heb 6:11–12; Ro 5:1–5; 14:17; Ps 119:32).

True believers may have the assurance of their salvation shaken, diminished, or interrupted, in various ways. These may include negligence in preserving it, falling into some specific sin that wounds the conscience and grieves the Spirit, sudden or strong temptation, or God’s withdrawing the light of his countenance for a time to test them or humble them. Nevertheless, they are never utterly destitute of the seed of God and life of faith, the love of Christ and the brethren, sincerity of heart, and conscience of duty. Out of these things, by the operation of the Spirit, this assurance may in due time be revived. Until then, they are kept from utter despair through them (Song 5:2–3, 6; Ps 51:8, 12; 31:22; 30:7; 1Jn 3:9; Lk 22:32; Job 13:15; Ps 73:15; Isa 50:10).

God gave to Adam a law of universal obedience written in his heart and a specific precept not to eat the fruit of the tree of the knowledge of good and evil. By this, he bound him and all his posterity to personal, total, exact, and perpetual obedience. God promised life upon fulfilling it and threatened death upon breaking it. He gave Adam the power and ability to keep it (Ge 1:27; Ecc 7:29; Ro 2:12a, 14–15; Ge 2:16–17; Ro 10:5; Gal 3:10, 12).

This law, after the fall, continued to be a perfect rule of righteousness and was delivered by God upon Mount Sinai in ten commandments, written in two tablets. The first four commandments contain our duty to God, and the other six our duty to man (Ro 2:12a, 14–15; 10:5; Ex 20:1–17; Dt 5:6–21).

Besides this law, commonly called the moral law, God also gave to the people of Israel ceremonial laws. These laws contained several typical ordinances, partly relating to worship, prefiguring Christ, his graces, actions, sufferings, and benefits. They also included various instructions concerning moral duties. All these ceremonial laws were appointed only until the time of reformation and were taken away by Jesus Christ, the true Messiah and only lawgiver, who was empowered by the Father to abolish them (Heb 10:1; Col 2:16–17; Eph 2:14–16).

To the people of Israel, as a political body, God also gave various judicial laws, which expired with that nation’s state. These laws do not now obligate anyone by virtue of that institution. Their general equity, however, may still apply (1Co 9:8–10).

The moral law forever binds all people, both justified and others, to obey it. This is not only because of its content but also because of the authority of God the Creator who gave it. Christ in the gospel in no way removes this obligation but greatly strengthens it (Ro 13:8–10; Jas 2:8, 10–12; Mt 5:17–19; Ro 3:31; 1Co 9:21).

Although true believers are not under the law as a covenant of works, to be justified or condemned by it, it is of great use to them as well as to others. It informs them of the will of God and their duty and guides and binds them to walk accordingly. It also reveals the sinful pollutions of their nature, hearts, and lives. As a result, they examine themselves in light of it and are convicted, humbled, and also brought to a clearer view of their need for Christ and the perfection of his obedience. It is likewise useful to restrain corruptions, and its threats show what even their sins deserve and what afflictions they may expect in this life. Its promises likewise show God’s approval of obedience and the blessings they may expect when they keep it—though not as owed to them by the law as a covenant of works. As man’s doing good and refraining from evil because the law encourages the one and discourages the other, the law is not contrary to the grace of the gospel but sweetly complies with it. The Spirit of Christ subdues and enables the will of man to freely and cheerfully obey the will of God as revealed in the law (Ro 6:14; Ga 2:16; Ro 8:1, 3; 7:7; 12:2; 1Co 7:19; 2Ti 3:16–17; Ro 3:20; 7:24–25; 8:3–4; Jas 1:23–25; Ps 119:97; Ro 10:4; Gal 3:21; Jer 31:33).

The covenant of works was broken by sin and could not bring life to fallen man. God was pleased to reveal the promise of Christ, the seed of the woman, as the means of calling the elect and bringing life and salvation through faith in him. This promise was revealed first to Adam, then by further steps until the full revelation of grace was given in the New Testament. The salvation of the elect in every age has always rested in this one covenant and gospel, revealed at various times and in diverse manners. It is grounded in the work of Jesus Christ, the same yesterday, today, and forever (Ge 3:15; Rev 13:8; Heb 1:1; 13:8; Jn 8:56; Gal 3:7–9, 16; Ro 4:1–8).

The gospel is the only outward means of revealing Christ and saving grace. It is, in every age, sufficient and effectual for this purpose, and it is especially to be proclaimed to nations and individuals who are under the guilt of sin. Although the moral law and the works of creation and providence show the goodness, wisdom, and power of God, they are not sufficient to reveal Christ or grace for salvation (Ro 1:18–23; Ro 2:12a, 14–15; Ps 19:1–3; 1Co 1:21; Ro 10:14–17; Heb 9:15; Ac 4:12).

The gospel has only been revealed by the sovereign will and good pleasure of God. To the extent that God has revealed it to nations and individuals, it is their responsibility to receive it and believe it. But not because of anything inherent in them—this is due entirely to God’s grace. The revelation of the gospel to sinners and the effectual working of it for their salvation is the result of the sovereign and undeserved purpose of God (Mt 11:20; 13:11; Ro 1:15–17; Ac 16:7; 1Co 1:23–24).

The gospel is made effectual to salvation only by the work of the Holy Spirit. It is not the mere presentation of the truth that converts and saves, but the inward regeneration and illumination of the Spirit. Without this, no one can understand or believe the gospel to the saving of the soul (1Co 2:14; 2Co 4:3–6; Jn 6:44, 63; Eph 1:17–18).

Those who are not called by the gospel may be outwardly civilized and morally upright, but they can never truly believe or be saved without the inward work of the Spirit. There is no other name under heaven by which we must be saved (Jn 3:3–5; Ac 4:12; Mt 22:14; Jn 17:20; Ro 10:14–15).

The liberty which Christ has purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, and the curse of the moral law. They are also freed from this present evil world, bondage to Satan, the dominion of sin, the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation. Furthermore, they are delivered from the yoke of the ceremonial law, to which the Jewish church was subjected. All of this is their spiritual freedom in Christ. In addition, they have free access to God and yield obedience to him not out of slavish fear but a childlike love and willing mind. All these liberties were also enjoyed under the law to a certain extent. But under the New Testament, the liberty of Christians is further enlarged, since they are now free from the bondage of the law as a covenant of works, and they have greater boldness of access to the throne of grace, and fuller supplies of the Spirit of God than believers under the law ordinarily experienced (Gal 3:13; Gal 1:4; Col 1:13; Ro 8:3; Heb 2:14–15; 1Co 15:54–57; Gal 3:9, 14; Jn 1:17; Heb 10:19–21; 1Jn 4:18).

God alone is Lord of the conscience, and he has left it free from the doctrines and commandments of men which are in anything contrary to his Word or not contained in it. Believing such doctrines or obeying such commandments out of conscience is a betrayal of true liberty of conscience. The requirement to believe them or obey them destroys liberty of conscience and reason as well (Jas 4:12; Ro 14:4; Ac 4:19; 5:29; Mt 15:9).

Those who use Christian liberty as a pretense to sin or to practice anything that is contrary to the light of nature or to the known principles of Christianity, or to the power of godliness, abuse that liberty. They destroy the purpose of Christian liberty, which is that we, being delivered from all our enemies, might serve the Lord without fear, in holiness and righteousness before him all the days of our lives (Ro 6:1–2; 1Pe 2:16; Ro 14:13; Gal 5:13; 2Pe 2:19; Jn 8:34; Lk 1:74–75).

The light of nature shows that there is a God who has lordship and sovereignty over all, is just and good, and does good to all. Therefore, he should be feared, loved, praised, called upon, trusted in, and served with all the heart and soul and might. But the acceptable way of worshiping the true God is instituted by him alone and is so limited by his own revealed will that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations, or in any other way not prescribed in the Holy Scriptures (Ro 1:20; Ac 17:24; Ps 119:1–3; Dt 12:32; Ex 20:4–6; Mt 15:9).

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 creature. Since the fall, worship is not to be given without a mediator, nor is any mediation acceptable but that of Christ alone (Mt 4:9–10; Jn 4:23; Mt 28:19; 2Co 13:14; Col 2:18; Rev 19:10; Ro 1:25; Jn 14:6; 1Ti 2:5).

Prayer with thanksgiving, being one part of natural worship, is required by God of all men. But it should be made to God only, in the name of the Son, by the help of the Spirit, according to his will. It must be made with understanding, reverence, humility, fervency, faith, love, and perseverance. If vocal, it must be in a known language (Ps 95:1–7; 65:2; Jn 14:13–14; Ro 8:26; 1Jn 5:14; Ps 47:7; Ec 5:1–2; Heb 12:28; Jas 5:16; Eph 6:18; Php 4:6; 1Co 14:14–19).

Prayer is to be made for lawful things and for all sorts of men who are alive or will live. It should not be made for the dead, nor for those of whom it may be known that they have sinned the sin unto death (1Jn 5:14; 1Ti 2:1–2; 2Sa 12:21–23; 1Jn 5:16).

The reading of the Scriptures, preaching and hearing the Word of God, teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in the heart, as well as the administration of baptism and the Lord’s Supper are all parts of religious worship of God. They are to be performed in obedience to him, with understanding, faith, reverence, and godly fear. Also included in worship are special occasions of humiliation with fasting and thanksgiving, as they are recognized by God’s providence (1Ti 4:13; 2Ti 4:2; Lk 8:18; Col 3:16; Eph 5:19; Mt 28:19–20; 1Co 11:26; Est 4:16; Joel 2:12; Ex 15:1–19; Ps 107).

Under the gospel, neither prayer nor any other part of religious worship is now tied to or made more acceptable by any place in which it is done or toward which it is directed. God is to be worshiped everywhere in spirit and in truth—daily in private families and individually—and more solemnly in the public assemblies, which are not to be neglected or forsaken (Jn 4:21–24; Mal 1:11; 1Ti 2:8; Ac 10:2; Mt 6:6; Eph 6:18; Heb 10:25; Ac 2:42; 1Co 14:26).

It is the law of nature, and in God’s Word by a positive moral and perpetual command binding all men in all ages, that a proportion of time be set apart for the worship of God. In his Word, especially under the gospel, he has appointed one day in seven for a Sabbath, to be kept holy to him. This is the Lord’s Day, the first day of the week, which is to be continued to the end of the world as the Christian Sabbath. It was established by the resurrection of Christ from the dead and is to be observed in worship and devotion to God (Ex 20:8–11; Isa 56:2–7; Mt 5:17–18; Mt 28:1; Mk 2:27–28; Jn 20:19; Ac 2:1; 20:7; 1Co 16:1–2; Rev 1:10).

This Sabbath is to be kept holy to the Lord by ceasing from all worldly employment and recreation, except for works of necessity and mercy. Believers are to devote the whole time in the public and private exercises of God’s worship and in the duties of necessity and mercy (Isa 58:13–14; Ne 13:15–22; Mt 12:1–13).

A lawful oath is a part of religious worship wherein the person swearing in truth, righteousness, and judgment solemnly calls God to witness what he swears and to judge him according to the truth or falsehood of it (Ex 20:7; Dt 10:20; Jer 4:2; 2Ch 6:22–23).

The name of God is the only name by which men should swear. It is to be used with holy fear and reverence. 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 in matters of weight and moment, an oath is warranted by the Word of God under the New Testament as well as the Old. When imposed by lawful authority in such matters, an oath ought to be taken (Mt 5:34, 37; Jas 5:12; Heb 6:16; 2Co 1:23; Isa 65:16; Ne 13:25).

Whoever takes an oath warranted by the Word of God should duly consider the seriousness of so solemn an act. He should affirm nothing but what he knows to be true, for the Lord will not hold him guiltless who takes his name in vain (Ex 20:7; Lev 19:12; Nu 30:2; Jer 4:2).

An oath is to be taken in plain and common words, without ambiguity or mental reservation. It is to be fulfilled faithfully and without delay. Violating an oath or fulfilling it based on sinful intent is a sin. Yet it is not sinful to refuse to take an unlawful oath (Ps 24:4; Jer 4:2; Ps 50:14; 1Sa 25:22, 32–34; Ps 15:4; Mk 6:26; Ac 23:12, 14).

A vow, which is not to be made to any creature but to God alone, is to be made and performed with the same care and faithfulness as an oath (Ps 76:11; Jer 44:25–26).

Monastic vows of perpetual celibacy, professed poverty, and regular obedience are so far from being acts of higher spiritual devotion that they are in fact superstitious and sinful snares in which no Christian should entangle himself (Mt 19:11–12; 1Co 7:2, 9; Eph 4:28; 1Pe 4:2; 1Co 7:23).

God, the supreme Lord and King of all the world, has ordained civil magistrates to be under him and over the people for his own glory and the public good. 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 (Ro 13:1–4; 1Pe 2:13–14).

It is lawful for Christians to accept and execute the office of a magistrate when called to it. In the management of it, they are especially responsible for maintaining justice and peace according to the wholesome laws of each kingdom and state, so long as these laws are consistent with God’s Word. To fulfill their duties, they may lawfully, now under the New Testament, wage war upon just and necessary occasions (2Sa 23:3; Ps 82:3–4; Lk 3:14).

Civil magistrates must not assume the administration of the Word and sacraments or the authority of the keys of the kingdom of heaven. Yet, it is the duty of civil magistrates to protect the church of our Lord, without giving preference to any denomination of Christians above the rest. They should do this in such a way that all ecclesiastical persons may enjoy the full, free, and impartial liberty granted them under the law. The magistrate is called to protect every lawful gathering of Christians and to see that no harm comes to them as they peaceably worship God. As we pray for those in authority, we are also bound to submit to them in all lawful things commanded by them. This is not only for fear of punishment, but also for conscience’ sake (2Ch 26:18; Mt 18:17; Jn 18:36; Ro 13:1–7; 1Ti 2:1–2; Ac 25:9–11; 1Pe 2:13–14, 16–17).

Marriage is to be between one man and one woman. A man may not have more than one wife, nor a woman more than one husband, at the same time (Ge 2:24; Mal 2:15; Mt 19:5–6).

Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with legitimate offspring, and for preventing immorality (Ge 2:18; Mal 2:15; 1Co 7:2, 9).

It is lawful for all sorts of people to marry who are able to give their rational consent. Yet it is the duty of Christians to marry in the Lord. Therefore, those who profess the true religion should not marry unbelievers or idolaters. Neither should those who live a godly life be unequally yoked by marrying someone who leads a wicked life or holds to heretical beliefs contrary to the gospel (1Co 7:39; 2Co 6:14; 1Co 7:14).

Marriage should not be within the degrees of blood relation or kinship forbidden by the Word. Such marriages can never be lawful, no matter what human laws or traditions may allow (Le 18:6–18; Am 2:7; Mk 6:18; 1Co 5:1).

The catholic (universal) church, which is invisible, consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, its head. The church is his spouse, his body, the fullness of him who fills all in all (Heb 12:23; Col 1:18; Eph 1:22–23; 5:23, 27, 32).

All persons throughout the world who profess the faith of the gospel and obedience to God by Christ, not destroying their own profession by any foundational errors or unholy living, are and may be called visible saints. These ought to join themselves to particular churches, when and where they have opportunity, so that they may carry out all the duties of members of a visible church in a proper way (1Co 1:2; Ac 11:26; Ro 1:7; Eph 1:20–22; Ac 2:41–42; 4:4; 5:13–14).

The purest churches under heaven are subject to mixture and error. Some have degenerated so far as to become no churches of Christ but synagogues of Satan. Nevertheless, Christ always has had, and ever shall have, a kingdom in this world made up of those who believe in him and profess his name (1Co 5; Rev 2–3; Rev 18:2; Mt 16:18; Ps 72:17; 102:28; Mt 28:18–20).

The Lord Jesus Christ is the head of the church. By the appointment of the Father, all authority for calling, instituting, ordering, and governing the church resides in him. He is the king and sovereign of the church (Col 1:18; Mt 28:18–20; Eph 4:11–12).

In the execution of this power, the Lord Jesus calls out of the world unto himself, through the ministry of the Word by his Spirit, those who are given to him by his Father. These he commands to walk together in particular societies, or churches, for their mutual edification and the due performance of that public worship which he requires of them in the world (Jn 10:16; Jn 12:32; Mt 28:20; Mt 18:15–20; Ac 14:21–23; 1Ti 1:3; Tit 1:5).

The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walk) their obedience to the call of Christ. They willingly consent to walk together according to the appointment of Christ, giving themselves to the Lord and to one another by the will of God, and submitting to the ordinances of the gospel (Ro 1:7; 1Co 1:2; Ac 2:41–42; 5:13–14; 2Co 9:13).

To each of these churches, Christ has given all that is necessary for their being gathered, continued, and carried on in the right way. He has also given them authority and command to administer discipline and conduct all church affairs according to his Word (Mt 18:17–18; 1Co 5:4–5, 13; 2Co 2:6–8).

A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members. The officers appointed by Christ are bishops or elders and deacons. They are to be chosen and set apart by the church, called and qualified by the Holy Spirit, to serve in their distinct offices (Php 1:1; Ac 20:17, 28; Tit 1:5–7; 1Ti 3:1–13).

Pastors or elders are appointed to give constant attention to the ministry of the Word and prayer, and to shepherd the flock of God. They are to watch over the souls of the members as those who will give an account. The work of deacons is to serve the church in matters of physical care and temporal concern (Ac 6:1–6; 1Ti 3:8–13; Heb 13:17; 1Pe 5:2–3).

Church members are to hold their pastors in esteem and love for their work’s sake, submitting to their instruction and leadership in the Lord. Pastors are to lead not by compulsion but willingly, not domineering but as examples to the flock (1Th 5:12–13; Heb 13:17; 1Ti 5:17–18; 1Pe 5:2–3).

Though all believers are united in Christ, and thus one in him, yet Christ has given authority to each local church to administer his ordinances and to exercise discipline. Churches should maintain fellowship and mutual care, but they are independent and not subject to the control of any other church or group of churches (1Co 5:4–5; 2Co 2:6–8; Rev 2–3).

When difficulties arise which cannot be settled by the local church, it is proper and according to the mind of Christ for other churches to assist in resolving the matter. Yet the decisions of other churches are not binding, and each church retains final authority under Christ (Ac 15:2, 4, 6, 22–23; 2Co 1:24; Mt 18:17).

All saints, who are united to Jesus Christ their head by his Spirit and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory. Being united to one another in love, they have communion in each other’s gifts and graces. They are obliged to perform the duties of both public and private worship that promote their mutual good, both spiritually and physically (1Jn 1:3; Eph 3:16–19; Jn 1:16; Eph 4:15–16; 1Co 12:7; 3:21–23; Gal 6:10).

Saints by profession are bound to maintain a holy fellowship and communion in the worship of God and in the performance of other spiritual services that advance their mutual edification. They are also to relieve each other in outward things according to their various abilities and needs. This communion is to be especially exercised by them in their families and churches, but also, as God provides opportunity, toward all saints in every place who call upon the name of the Lord Jesus (Heb 10:24–25; Ac 2:42, 46; Isa 2:3; 1Th 5:14; Ro 1:12; 12:10–13; Gal 6:10; 1Jn 3:17).

This communion that the saints have with Christ does not make them in any way partakers of the substance of his divine nature. Nor does their communion with one another remove the personal property or ownership each person has in their goods and possessions (Col 1:18–19; 1Co 8:6; Isa 42:8; 1Ti 6:15–16; Ac 5:4).

Baptism and the Lord’s Supper are ordinances of positive and sovereign institution. They were appointed by the Lord Jesus, the only lawgiver, to be continued in his church to the end of the world (Mt 28:19–20; 1Co 11:26).

These holy appointments are to be administered by those only who are qualified and called to do so, according to the commission of Christ (Mt 28:19; 1Co 4:1).

These ordinances are not empty symbols. They are sacred signs and seals of the covenant of grace and serve to represent Christ and his benefits, to confirm our faith in him, and to distinguish believers from the world. They also solemnly bind believers to the service of God in Christ, according to his Word (Ro 6:3–4; 1Co 10:16–17, 21; 11:23–26; Gal 3:27–28; Mt 28:19–20).

The grace signified in these ordinances is not tied to the moment of administration, nor is it automatically conveyed to all who participate outwardly. Still, to those who receive them by faith, they are means of grace through the working of the Holy Spirit (Jn 3:5–8; 1Co 3:6–7; 12:13).

All people throughout the world are not to be given these ordinances, but only those who are qualified by faith in Christ and obedience to him. Without saving faith, the use of these ordinances is not only unprofitable but also dishonoring to Christ (Mt 7:6; 1Co 11:27–29; 2Co 6:14–18).

Baptism is an ordinance of the New Testament, ordained by Jesus Christ. It is intended for the person who professes faith in him, showing repentance toward God and faith in the Lord Jesus Christ. It is to be practiced by immersing the person in water, in the name of the Father, and of the Son, and of the Holy Spirit. This ordinance is a sign of the individual’s fellowship with Christ in his death and resurrection, of being grafted into him, of the remission of sins, and of submitting oneself to God through Jesus Christ to live and walk in newness of life (Mt 28:19–20; Ac 2:38; 8:12, 36–38; 10:47–48; Ro 6:3–5; Col 2:12; Gal 3:27).

Those who actually profess repentance toward God and faith in and obedience to our Lord Jesus Christ are the only proper subjects of this ordinance (Mk 16:16; Ac 8:36–37; 2:41; 18:8).

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 (Mt 28:19–20; Ac 8:38).

Immersion, or dipping of the whole person in water, is necessary to the proper administration of this ordinance (Mt 3:16; Jn 3:23; Ac 8:38–39).

The Supper of the Lord Jesus was instituted by him the same night he was betrayed. It is to be observed in his churches until the end of the world, as a perpetual remembrance and proclamation of the sacrifice of himself in his death. It is also a means of confirming the faith of believers in all the benefits of Christ’s death, their spiritual nourishment and growth in him, their further engagement in and commitment to all duties they owe to him, and their bond and communion with one another as members of his body (1Co 11:23–26; Mt 26:26–28; Mk 14:22–25; Lk 22:19–20; 1Co 10:16–17, 21).

In this ordinance, Christ is not offered up to his Father, nor is any real sacrifice made for the remission of sin. It is only a memorial of that one offering up of himself by himself upon the cross, once for all. It is also a spiritual offering of all possible praise to God for the same. So the Roman Catholic sacrifice of the mass, as they call it, is most abominable, injurious to Christ’s own sacrifice—the only propitiation for all the sins of the elect (Heb 9:25–28; 10:10–14; Jn 19:30; 1Co 11:24; Mt 26:27; Heb 13:10–16).

The Lord Jesus has appointed his ministers to administer this ordinance. They are to set apart the bread and the cup from ordinary use by the words of institution, prayer, and thanksgiving. They are to take and break the bread, then take the cup, and give both to the communicants, who partake of the elements in remembrance of the Lord. The ministers are not to reserve the bread or cup or carry them about for any use outside the ordinance as Christ has appointed it (1Co 11:23–26; Ac 20:7, 11; Mk 14:22–24).

The denial of the cup to the people, worshiping the elements, lifting them up, or carrying them around for adoration is contrary to the nature of the ordinance and to Christ’s institution (Mt 26:26–28; 15:9; Ex 20:4–5).

The outward elements in this ordinance—duly set apart for the use appointed by Christ—bear such relation to him crucified that they are sometimes truly, though figuratively, called by the name of the things they represent. That is to say, the body and blood of Christ—even though they are not, in substance or nature, actually so. These elements remain in their essential form—bread and wine—as they were before (1Co 11:26–28; Mt 26:29).

Worthy receivers, outwardly partaking of the visible elements in this ordinance, also inwardly by faith, really and truly, yet not physically or carnally, feed upon Christ crucified and all the benefits of his death. The body and blood of Christ are not present bodily or physically, but spiritually to the faith of believers—just as the elements themselves are present to their physical senses (Jn 6:50–58; 1Co 10:16; 11:23–26).

All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, are equally unworthy to partake of the Lord’s Supper. While they remain as such, they cannot partake of these holy mysteries without great sin against Christ. Therefore, whoever knowingly allows such persons to participate is guilty of sinning against Christ’s body and blood and against the institution of the ordinance itself (2Co 6:14–15; Mt 7:6; 1Co 11:27–29).

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 are made perfect in holiness and 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. The souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved for the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledges no other (Ge 3:19; Ac 13:36; Ecc 12:7; Lk 23:43; 2Co 5:1, 6, 8; Php 1:23; Heb 12:23; Jn 17:24; Lk 16:23–24; Jude 6–7; 1Pe 3:19).

At the last day, such of the saints as are found alive shall not sleep but be changed. All the dead shall be raised up with their same bodies, and none other, although with different qualities. These bodies shall be united again to their souls forever (1Co 15:51–53; 1Th 4:17; Jn 5:28–29; Ac 24:15; Job 19:26–27).

The bodies of the unjust shall, by the power of Christ, be raised to dishonor. The bodies of the just shall be raised to honor and be made conformable to his own glorious body (Ac 24:15; Jn 5:28–29; Php 3:20–21).

God has appointed a day in which he will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given by the Father. In that day, not only the apostate angels shall be judged, but also all people who have lived on 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 (Ac 17:31; Jn 5:22, 27; 1Co 6:3; Jude 6; Mt 12:36; Ro 14:10, 12; 2Co 5:10).

The end of God’s appointment of this day is for the manifestation of the glory of his mercy in the eternal salvation of the elect, and of his justice in the eternal damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life and receive that fullness of joy and glory with everlasting rewards in the presence of the Lord. But the wicked, who do not know God and do not obey the gospel of Jesus Christ, shall be cast into everlasting torments and punished with everlasting destruction away from the presence of the Lord and the glory of his power (Mt 25:31–46; Ro 2:5–6; Mt 18:8; Mk 9:43–48; 2Th 1:7–10; Heb 6:2; 1Th 4:17).

As Christ would have us be certainly persuaded that there shall be a day of judgment, both to deter all men from sin and to give greater consolation to the godly in their adversity, so he would have that day unknown to men, that they may shake off all carnal security and be always watchful, knowing that they do not know at what hour the Lord will come. They should be ever prepared to say, “Come, Lord Jesus; come quickly.” Amen (2Co 5:10–11; 2Th 1:5–7; Mk 13:35–37; Lk 12:35–40; Rev 22:20).