1742 Philadelphia Confession
Of the Holy Scriptures
1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge,
faith, and obedience, although the light of nature, and the works of creation and providence do so
far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they
not sufficient to give that knowledge of God and his will which is necessary unto salvation.
Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to
declare that his will unto his church; and afterward for the better preserving and propagating of
the truth, and for the more sure establishment and comfort of the church against the corruption of
the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing;
which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing
his will unto his people being now ceased.
(2Tim. 3:15-17; Isa. 8:20; Luke 16:29, 31; Eph. 2:20; Rom. 1:19-21, 2:14,15; Psalm 19:1-3;
Heb.1:1; Prov. 22:19-21; Rom. 15:4; 2 Pet. 1:19,20)
2. Under the name of Holy Scripture, or the Word of God written, are now contained all the
books of the Old and New Testaments, which are these:
OF THE OLD TESTAMENT: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua,
Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra,
Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomen, Isaiah, Jeremiah,
Lamentations,Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk,
Zephaniah, Haggai, Zachariah, Malachi
OF THE NEW TESTAMENT: Matthew, Mark, Luke, John, The Acts of the Apostles, Paul’s
Epistle to the Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians,
Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, To Titus, To Philemon,
The Epistle to the Hebrews, Epistle of James, The first and second Epistles of Peter, The first,
second, and third Epistles of John, The Epistle of Jude, The Revelation
All of which are given by the inspiration of God, to be the rule of faith and life.
(2 Tim. 3:16)
3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the
canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be
any otherwise approved or made use of than other human writings.
(Luke 24:27, 44; Rom. 3:2)
4. The authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the
testimony of any man or church, but wholly upon God (who is truth itself), the author thereof;
therefore it is to be received because it is the Word of God.
(2 Pet. 1:19-21; 2 Tim. 3:16; 2 Thess. 2:13; 1 John 5:9)
5. We may be moved and induced by the testimony of the church of God to an high and reverent
esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine,
and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give
all glory to God), the full discovery it makes of the only way of man’s salvation, and many other
incomparable excellencies, and entire perfections thereof, are arguments whereby it doth
abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion and
assurance of the infallible truth, and divine authority thereof, is from the inward work of the
Holy Spirit bearing witness by and with the Word in our hearts.
(John 16:13,14; 1 Cor. 2:10-12; 1 John 2:20, 27)
6. The whole counsel of God concerning all things necessary for his own glory, man’s salvation,
faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto
which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of
men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary
for the saving understanding of such things as are revealed in the Word, and that there are some
circumstances concerning the worship of God, and government of the church, common to human
actions and societies, which are to be ordered by the light of nature and Christian prudence,
according to the general rules of the Word, which are always to be observed.
(2 Tim. 3:15-17; Gal. 1:8,9; John 6:45; 1 Cor. 2:9-12; 1 Cor. 11:13, 14; 1 Cor. 14:26,40)
7. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those
things which are necessary to be known, believed and observed for salvation, are so clearly
propounded and opened in some place of Scripture or other, that not only the learned, but the
unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.
(2 Pet. 3:16; Ps. 19:7; Psalm 119:130)
8. The Old Testament in Hebrew (which was the native language of the people of God of old),
and the New Testament in Greek (which at the time of the writing of it was most generally
known to the nations), being immediately inspired by God, and by his singular care and
providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the
church is finally to appeal to them. But because these original tongues are not known to all the
people of God, who have a right unto, and interest in the Scriptures, and are commanded in the
fear of God to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may
worship him in an acceptable manner, and through patience and comfort of the Scriptures may
(Rom. 3:2; Isa. 8:20; Acts 15:15; John 5:39; 1 Cor. 14:6, 9, 11, 12, 24, 28; Col. 3:16)
9. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there
is a question about the true and full sense of any Scripture (which is not manifold, but one), it
must be searched by other places that speak more clearly.
( 2 Pet. 1:20, 21; Acts 15:15, 16)
10. The supreme judge, by which all controversies of religion are to be determined, and all
decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be
examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered
by the Spirit, into which Scripture so delivered, our faith is finally resolved.
(Matt. 22:29, 31, 32; Eph. 2:20; Acts 28:23)
Of God and of the Holy Trinity
1. The Lord our God is but one only living and true God; whose subsistence is in and of himself,
infinite in being and perfection; whose essence cannot be comprehended by any but himself; a
most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling
in the light which no man can approach unto; who is immutable, immense, eternal,
incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute;
working all things according to the counsel of his own immutable and most righteous will for his
own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth,
forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him, and
withal most just and terrible in his judgments, hating all sin, and who will by no means clear the
(1 Cor. 8:4, 6; Deut. 6:4; Jer. 10:10; Isa. 48:12; Exod. 3:14; John 4:24; 1 Tim. 1:17; Deut. 4:15,
16; Mal. 3:6; 1 Kings 8:27; Jer. 23:23; Ps. 90:2; Gen. 17:1; Isa. 6:3; Ps. 115:3; Isa. 46:10; Prov.
16:4; Rom. 11:36; Exod.34:6, 7; Heb. 11:6; Neh. 9:32, 33; Ps. 5:5, 6; Exod. 34:7; Nahum 1:2, 3)
2. God, having all life, glory, goodness, blessedness, in and of himself, is alone in and unto
himself all-sufficient, not standing in need of any creature which he hath made, nor deriving any
glory from them, but only manifesting his own glory in, by, unto, and upon them; he is the alone
fountain of all being, of whom, through whom, and to whom are all things, and he hath most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever
himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite,
infallible, and independent upon the creature, so as nothing is to him contingent or uncertain; he
is most holy in all his counsels, in all his works, and in all his commands; to him is due from
angels and men, whatsoever worship, service, or obedience, as creatures they owe unto the
Creator, and whatever he is further pleased to require of them.
(John 5:26; Ps. 148:13; Ps. 119:68; Job 22:2, 3; Rom. 11:34-36; Dan. 4:25, 34, 35; Heb. 4:13;
Ezek. 11:5; Acts 15:18; Ps. 145:17; Rev. 5:12-14)
3. 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 proceeding from the Father and the Son; all infinite,
without beginning, therefore but one God, who is not to be divided in nature and being, but
distinguished by several peculiar relative properties and personal relations; which doctrine of the
Trinity is the foundation of all our communion with God, and comfortable dependence on him.
(1 John 5:7; Matt. 28:19; 2 Cor. 13:14; Exod. 3:14; John 14:11; I Cor. 8:6; John 1:14,18; John
15:26; Gal. 4:6)
Of God’s Decree
1. God hath decreed in himself, from all eternity, by the most wise and holy counsel of his own
will, freely and unchangeably, all things, whatsoever comes to pass; yet so as thereby is God
neither the author of sin nor hath fellowship with any therein; nor is violence offered to the will
of the creature, nor yet is the liberty or contingency of second causes taken way, but rather
established; in which appears his wisdom in disposing all things, and power and faithfulness in
accomplishing his decree.
(Isa. 46:10; Eph. 1:11; Heb. 6:17; Rom. 9:15, 18; James 1:13; 1 John 1:5; Acts 4:27, 28; John
19:11; Num. 23:19; Eph. 1:3-5)
2. Although God knoweth whatsoever may or can come to pass, upon all supposed conditions,
yet hath he not decreed anything, because he foresaw it as future, or as that which would come to
pass upon such conditions.
(Acts 15:18; Rom. 9:11, 13, 16, 18)
3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated, or foreordained to eternal life through Jesus Christ, to the praise of his glorious
grace; others being left to act in their sin to their just condemnation, to the praise of his glorious
(I Tim. 5:21; Matt. 25:34; Eph. 1:5, 6; Rom. 9:22, 23; Jude 4)
4. These angels and men thus predestinated and foreordained, are particularly and unchangeably
designed, and their number so certain and definite, that it cannot be either increased or
(2 Tim. 2:19; John 13:18)
5. Those of mankind that are predestinated to life, God, before the foundation of the world was
laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of
his will, hath 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; Rom. 8:30; 2 Tim. 1:9; I Thess. 5:9; Rom. 9:13, 16; Eph. 2:5, 12)
6. As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of
his will, foreordained all the means thereunto; 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.
(1 Pet. 1:2; 2 Thess. 2:13; 1 Thess. 5:9, 10; Rom. 8:30; 2 Thess. 2:13; 1 Pet. 1:5; John 10:26,
7. The doctrine of the high mystery of predestination is to be handled with special prudence and
care, that men attending the will of God revealed in his Word, and yielding obedience thereunto,
may, from the certainty of their effectual vocation, be assured of their eternal election; so shall
this doctrine afford matter of praise, reverence, and admiration of God, and of humility,
diligence, and abundant consolation to all that sincerely obey the gospel.
(1 Thess. 1:4, 5; 2 Pet. 1:10; Eph. 1:6; Rom. 11:33; Rom. 11:5, 6, 20; Luke 10:20)
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; Heb. 1:2; Job 26:13; Rom. 1:20; Col. 1:16; Gen. 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.
(Gen. 1:27; Gen. 2:7; Eccles. 7:29; Gen. 1;26; Rom. 2:14, 15; Gen. 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.
(Gen. 2:17; Gen. 1:26, 28)
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.
(Heb. 1:3; Job 38:11; Isa. 46:10, 11; Ps. 135:6; Matt. 10:29-31; Eph. 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; Prov. 16:33; Gen. 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; Isa. 55:10, 11; Hosea 1:7; Rom. 4:19-21; Dan. 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.
(Rom. 11:32-34; 2 Sam. 24:1, 1 Chron. 21:1; 2 Kings 19:28; Ps. 76;10; Gen. 1:20; Isa. 10:6, 7,
12; Ps. 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 Chron. 32:25, 26, 31; 2 Cor. 12:7-9; Rom. 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.
(Rom. 1;24-26, 28, 11:7, 8; Deut. 29:4; Matt. 13:12; Deut. 2:30; 2 Kings 8:12, 13; Ps. 81:11, 12;
2 Thess. 2:10-12; Exod. 8:15, 32; Isa. 6:9, 10; 1 Pet. 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 Tim. 4:10; Amos 9:8, 9; Isa. 43:3-5)
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 inthis 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.
(Gen. 2:16, 17; Gen. 3:12,13; 2 Cor. 11:3)
2. Our first parents, by this sin, fell from their original righteousness and communion with God,
and we 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.
(Rom. 3:23; Rom 5:12,etc; Tit. 1:15; Gen. 6:5; Jer. 17:9; Rom. 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.
(Rom. 5:12-19; 1 Cor. 15:21, 22, 45, 49; Ps. 51:5; Job 14:4; Eph. 2:3; Rom. 6:20, 5:12; Heb.
2:14, 15; 1 Thess. 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.
(Rom. 8:7; Col. 1:21; James 1:14, 15; Matt. 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.
(Rom. 7:18,23; Eccles. 7:20; 1 John 1:8; Rom. 7:23-25; Gal. 5:17)
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
( 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
(Gen. 2:17; Gal. 3:10; Rom. 3:20, 21; Rom. 8:3; Mark 16:15, 16; John 3:16; Ezek. 36:26, 27;
John 6:44, 45; Ps. 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.
(Gen. 3:15; Heb. 1:1; 2 Tim. 1:9; Tit. 1:2; Heb. 11;6, 13; Rom. 4:1, 2, &c.; Acts 4:12; John 8:56)
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.
(Isa. 42:1; 1 Pet. 1:19, 20; Acts 3:22; Heb. 5:5, 6; Ps. 2:6; Luke 1:33; Eph. 1:22, 23; Heb. 1:2;
Acts 17:31; Isa. 53:10; John 17:6; Rom. 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; Gal. 4;4; Rom. 8:3; Heb. 2:14, 16, 17, 4:15; Matt. 1:22, 23; Luke 1:27, 31, 35; Rom.
9:5; 1 Tim. 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 thoroughly
furnished to execute the office of mediator and surety; which office he took not upon himself,
but was thereunto called by his Father; who also put all power and judgment in his hand, and
gave him commandment to execute the same.
(Ps. 45:7; Acts 10:38; John 3:34; Col. 2:3; Col. 1:19; Heb. 7:26; John 1:14; Heb. 7:22; Heb. 5:5;
John 5:22, 27; Matt. 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.
(Ps. 40:7, 8; Heb. 10:5-10; John 10:18; Gal 4:4; Matt. 3:15; Gal. 3:13; Isa. 53:6; 1 Pet. 3:18; 2
Cor. 5:21; Matt. 26:37, 38; Luke 22:44; Matt. 27:46; Acts 13:37; 1 Cor. 15:3, 4; John 20:25, 27;
Mark 16:19; Acts 1:9-11; Rom. 8:34; Heb. 9:24; Acts 10:42; Rom. 14:9, 10; Acts 1:11; 2 Pet.
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.
(Heb. 9:14, 10:14; Rom. 3:25, 26; John 17:2; Heb. 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 Cor. 4:10; Heb. 4:2; 1 Pet. 1:10, 11; Rev. 13:8; Heb. 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, 10:15, 16, 17:9; Rom. 5:10; John 17:6; Eph. 1:9; 1 John 5:20; Rom. 8:9, 14; Ps.
110:1; 1 Cor. 15:25, 26; John 3:8; Eph. 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.
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; Col. 1:21; Gal. 5:17; John 16:8; Ps. 110:3; Luke 1:74, 75)
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.
(Matt. 17:12; James 1:14; Duet. 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.
(Eccles. 7:29; Gen. 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.
(Rom. 5:6, 8:7; Eph. 2:1, 5; Tit. 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.
(Col. 1:13; John 8:36; Phil. 2:13; Rom. 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.
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.
(Rom. 8:30, 11:7; Eph. 1:10, 11; 2 Thess. 2:13, 14; Eph. 2:1-6; Acts 26:18; Eph. 1:17, 18; Ezek.
36:26; Deut. 30:6; Ezek. 36:27; Eph. 1:19; Ps. 110:3; Cant. 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 Tim. 1:9; Eph. 2:8; 1 Cor. 2:14; Eph. 2:5; John 5:25; Eph. 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.
(Matt. 22:14, 13:20, 21; Heb 6:4, 5; John 6:44, 45, 65; 1 John 2:24, 25; Acts 4:12; John 4:22,
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.
(Rom. 3:24, 8:30; Rom. 4:5-8; Eph. 1:7; 1 Cor. 1:30, 31; Rom. 5:17-19; Phil. 3:8, 9; Eph. 2:8-10;
John 1:12; Rom. 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.
(Rom. 3:28; Gal. 5:6; James 2:17, 22, 26)
3. Christ, by his obedience and death, did fully discharge the debt of all those that are justified;
and did, by the sacrifice of himself in the blood of his cross, undergoing in their stead the penalty
due unto them, make a proper, real, and full satisfaction to God’s justice 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.
(Heb. 10:14; 1 Pet. 1:18, 19; Isa. 53:5, 6; Rom. 8:32; 2 Cor. 5:21; Rom. 3:26; Eph. 1:6, 7, 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.
(Gal. 3:8; 1 Pet. 1:2; 1 Tim. 2:6; Rom. 4:25; Col. 1:21, 22; Tit. 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
(Matt. 6:12; 1 John 1:7, 9; John 10:28; Ps. 89:31-33; Ps. 32:5; Ps. 51; Matt. 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.
(Gal. 3:9; Rom. 4:22-24)
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.
(Eph. 1:5; Gal. 4:4, 5; John 1:12; Rom. 8:17; 2 Cor. 6:18; Rev. 3:12; Rom. 8:15; Gal. 4:6; Eph.
2:18; Ps. 103:13; Prov. 14:26; 1 Pet. 5:7; Heb. 12:6; Isa. 54:8, 9; Lam. 3:31; Eph. 4:30; Heb.
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; Rom. 6:5, 6; John 17:17; Eph. 3:16-19; 1 Thess. 5:21-23; Rom. 6:14; Gal. 5;24;
Col. 1:11; 2 Cor. 7:1; Heb. 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 Thess. 5:23; Rom. 7:18, 23; Gal. 5:17; 1 Pet. 2:11)
3. In which war, although the remaining corruption for a time may much prevail, yet through the
continual supply of strength from the sanctifying Spirit of Christ, the regenerate part 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.
(Rom. 7:23; Rom. 6:14; Eph. 4:15, 16; 2 Cor. 3:18, 7:1)
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 Cor. 4:13; Eph. 2:8; Rom. 10:14, 17; Luke 17;5; 1 Pet. 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; Ps. 19:7-10, 119:72; 2 Tim. 1:12; John 15:14; Isa. 66:2; Heb. 11:13; John 1:12;
Acts16:31; Gal. 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.
(Heb. 5:13, 14; Matt. 6:30; Rom. 4:19, 20; 2 Pet. 1:1; Eph. 6:16; 1 John 5:4, 5; Heb. 6:11, 12;
Col. 2:2; Heb. 12:2)
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.
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.
(Eccles. 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 wellpleasing
in all things.
(Zech. 12:10; Acts 11:18; Ezek. 36:31; 2 Cor. 7:11; Ps. 119:6, 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 Tim. 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.
(Rom. 6:23; Isa. 1:16-18, 55:7)
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
(Mic. 6:8; Heb. 13:21; Matt. 15:9; Isa. 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; Ps. 116:12, 13; 1 John 2:3, 5; 2 Pet. 1:5-11; Matt. 5:16; 1 Tim. 6:1; 1 Pet. 2:15;
Phil. 1:11; Eph. 2:10; Rom. 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 Cor. 3:5; Phil. 2:13; Phil. 2:12; Heb. 6:11, 12; Isa. 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; Gal. 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.
(Rom. 3:20; Eph. 2:8, 9; Rom. 4:6; Gal. 5:22, 23; Isa. 64:6; Ps. 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.
(Eph. 1:6; 1 Pet. 2:5; Matt. 25:21, 23; Heb. 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; Gen. 4:5; Heb. 11:4, 6; 1 Cor. 13:1; Matt. 6:2, 5; Amos 5:21,
22; Rom. 9:16; Tit. 3:5; Job 21:14, 15; Matt. 25:41-43)
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; Phil. 1:6; 2 Tim. 2:19; 1 John 2:19; Ps. 89:31, 32; 1 Cor. 11:32; Mal. 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.
(Rom. 8:30, 9:11, 16; Rom. 5:9, 10; John 14:19; Heb. 6:17, 18; 1 John 3:9; Jer. 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.
(Matt. 26:70, 72, 74; Isa. 64:5, 9; Eph. 4:30; Ps. 51:10, 12; Ps. 32:3, 4; 2 Sam. 12:14; Luke
22:32, 61, 62)
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; Matt. 7:22, 23; 1 John 2:3, 3:14, 18, 19, 21, 24, 5:13; Rom. 5:2, 5)
2. This certainty is not a bare conjectural and probable persuasiongrounded 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.
(Heb. 6:11, 19; Heb. 6:17, 18; 2 Pet. 1:4, 5, 10, 11; Rom. 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.
(Isa. 50:10; Ps. 88; Ps. 77:1-12; 1 John 4:13; Heb. 6:11, 12; Rom. 5:1, 2, 5, 14:17; Ps. 119:32;
Rom. 6:1,2; Tit. 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.
(Cant. 5:2, 3, 6; Ps. 51:8, 12, 14; Ps. 116:11; 77:7, 8, 31:22; Ps. 30:7; 1 John 3:9; Luke 22:32; Ps.
42:5, 11; Lam. 3:26-31)
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.
(Gen. 1:27; Eccles. 7:29; Rom. 10:5; Gal. 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.
(Rom. 2:14, 15; Deut. 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.
(Heb. 10:1; Col. 2:17; I Cor. 5:7; Col. 2:14, 16, 17; Eph. 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
(1 Cor. 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.
(Rom. 13:8-10; James 2:8, 10-12; James 2:10, 11; Matt. 5:17-19; Rom. 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.
(Rom. 6:14; Gal. 2:16; Rom. 8:1, 10:4; Rom. 3:20, 7:7, etc; Rom. 6:12-14; 1 Pet. 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.
(Gal. 3:21; Ezek. 36:27)
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.
(Gen. 3:15; Rev. 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
(Rom. 1;17; Rom. 10:14,15,17; Prov. 29:18; Isa. 25:7; 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.
(Ps. 147:20; Acts 16:7; Rom. 1;18-32)
4. Although the gospel be the only outward means of revealing Christ and saving grace, and is,
as such, abundantly sufficient thereunto; yet 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.
(Ps. 110:3; 1 Cor. 2:14; Eph. 1:19, 20; John 6:44; 2 Cor. 4:4, 6)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.
(Gal. 3:13; Gal. 1:4; Acts 26:18; Rom. 8:3; Rom. 8:28; 1 Cor. 15:54-57; 2 Thess. 1:10; Rom.
8:15; Luke 1:73-75; 1 John 4:18; Gal. 3;9, 14; John 7:38, 39; Heb. 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; Rom. 14:4; Acts 4:19, 29; 1 Cor. 7:23; Matt. 15:9; Col. 2:20, 22, 23; 1 Cor. 3:5; 2
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.
(Rom. 6:1, 2; Gal. 5:13; 2 Pet. 2:18, 21)
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.
(Jer. 10:7; Mark 12:33; Deut. 12:32; Exod. 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.
(Matt. 4:9, 10; John 6:23; Matt. 28:19; Rom. 1:25; Col. 2:18; Rev. 19:10; John 14:6; 1 Tim. 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.
(Ps. 95:1-7, 65:2; John 14:13, 14; Rom. 8:26; 1 John 5:14; 1 Cor. 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 Tim. 2:1, 2; 2 Sam. 7:29; 2 Sam. 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 Tim. 4:13; 2 Tim. 4:2; Luke 8:18; Col. 3:16; Eph. 5:19; Matt. 28:19, 20; 1 Cor. 11:26; Esther
4:16; Joel 2:12; Exod. 15:1-19, Ps. 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; Mal. 1:11; 1 Tim. 2:8; Acts 10:2; Matt. 6:11; Ps. 55:17; Matt. 6:6; Heb. 10:25; Acts
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.
(Exod. 20:8; 1 Cor. 16:1, 2; Acts 20:7; Rev. 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.
(Isa. 58:13; Neh. 13:15-22; Matt. 12:1-13)
We believe that (Acts 16:25, Eph. 5:19, Col. 3:16) singing the praises of God, is a holy ordinance
of Christ, and not a part of natural religion, or a moral duty only; but that it is brought under
divine institution, it being enjoined on the churches of Christ to sing psalms, hymns, and spiritual
songs; and that the whole church in their public assemblies, as well as private Christians, ought
to (Heb. 2:12, Jam. 5:13) sing God’s praises according to the best light they have received.
Moreover, it was practiced in the great representative church, by (Matt.26:30, Matt. 14:26) our
Lord Jesus Christ with His disciples, after He had instituted and celebrated the sacred ordinance
of His Holy Supper, as commemorative token of redeeming love.
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.
(Exod. 20:7; Deut. 10:20; Jer. 4:2; 2 Chron. 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; a lawful oath being imposed by lawful authority in such matters, ought to be taken.
(Matt. 5:34, 37; James 5:12; Heb. 6:16, 2 Cor. 1:23; Neh. 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.
(Levit. 19:12; Jer. 23:10)
4. An oath is to be taken in the plain and common sense of the words, without equivocation or
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
(Ps. 76:11; Gen. 28:20-22; 1 Cor. 7:2, 9; Eph. 4:28; Matt. 19:11)
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.
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 Sam. 23:3; Ps. 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.
(Rom. 13:5-7; 1 Pet. 2:17; 1 Tim. 2:1, 2)
1. Marriage is to be between one man and one woman; neither is it lawful for any man to have
more than one wife, nor for any woman to have more than one husband at the same time.
(Gen. 2:24; Mal. 2:15; Matt. 19:5,6)
2. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind
with a legitimate issue, and the preventing of uncleanness.
(Gen. 2:18; Gen. 1:28; 1 Cor. 7:2, 9)
3. It is lawful for all sorts of people to marry, who are able with judgment to give their consent;
yet it is the duty of Christians to marry in the Lord; and therefore such as profess the true
religion, should not marry with infidels, or idolaters; neither should such as are godly, be
unequally yoked, by marrying with such as are wicked in their life, or maintain damnable heresy.
(Heb. 13:4; 1 Tim. 4:3; 1 Cor. 7:39; Neh. 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.
(Levit. 18; Mark 6:18; 1 Cor. 5;1)Chapter 27
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.
(Heb. 12:23; Col. 1:18; Eph. 1:10, 22, 23, 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 Cor. 1:2; Acts 11:26; Rom. 1:7; Eph. 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 Cor. 5; Rev. 2, 3; Rev. 18:2; 2 Thess. 2:11, 12; Matt. 16:18; Ps. 72:17, 102:28; Rev. 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.
(Col. 1:18; Matt. 28:18-20; Eph. 4:11, 12; 2 Thess. 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; Matt. 28:20; Matt. 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
(Rom. 1:7; 1 Cor. 1:2; Acts 2:41, 42, 5:13, 14; 2 Cor. 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.
(Matt. 18:17, 18; 1 Cor. 5:4, 5, 5:13 2 Cor. 2:6-8)
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; Phil. 1:1)
9. The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit,
unto the office of 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 Tim. 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; Heb. 13:17; 1 Tim. 5:17, 18; Gal. 6:6, 7; 2 Tim. 2:4; 1 Tim. 3:2; 1 Cor. 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 Pet. 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 Thess. 5:14; 2 Thess. 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.
(Matt. 18:15-17; Eph. 4:2, 3)
14. As each church, and all the members of it, are bound to pray continually for the good and
prosperity of all the churches of Christ, in all places, and upon all occasions to further every one
within the bounds of their places and callings, in the exercise of their gifts and graces, so the
churches, when planted by the providence of God, so as they may enjoy opportunity and
advantage for it, ought to hold communion among themselves, for their peace, increase of love,
and mutual edification.
(Eph. 6:18; Ps. 122:6; Rom. 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 Cor. 1:24; 1 John 4:1)
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; Phil. 3:10; Rom. 6:5, 6; Eph. 4:15, 16; 1 Cor. 12:7; 3:21-23; 1 Thess.
5:11, 14; Rom. 1:12; 1 John 3:17, 18; Gal. 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.
(Heb. 10:24, 25, 3:12, 13; Acts 11:29, 30; Eph. 6:4; 1 Cor. 12:14-27; Acts 5:4; Eph. 4:28)
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.
(Matt. 28:19, 20; 1 Cor. 11;26)
2. These holy appointments are to be administered by those only who are qualified and thereunto
called, according to the commission of Christ.
(Matt. 28:19; 1 Cor. 4:1)
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.
(Rom. 6:3-5; Col. 2;12; Gal. 3:27; Mark 1:4; Acts 22:16; Rom. 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, 2:41, 8:12, 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.
(Matt. 28:19, 20; Acts 8:38)
4. Immersion, or dipping of the person in water, is necessary to the due administration of this
(Matt. 3:16; John 3:23)
We believe that laying on of hands (with prayer) upon baptized believers, as such, is an
ordinance of Christ, and ought to be submitted unto by all such persons that are admitted to
partake of the Lord’s Supper; and that the end of this ordinance is not fro the extraordinary gifts
of the Spirit, but for a farther reception of the Spirit of promise, or for addition of the graces of
the Spirit, and the influences thereof; to confirm strengthen, and comfort them in Jesus Christ; it
being ratified and established by the extraordinary gifts of the Spirit in the primitive times to
abide in the Church, as meeting together on the first day of the week was, that being the day of
worship, or Christian Sabbath, under the gospel; and as preaching the Word was, and as baptism
was, and prayer was, and singing psalms was, for as the whole gospel was confirmed by signs
and wonders, and divers miracles and gifts of the Holy Ghost in general, so was every ordinance
in like manner confirmed in particular.
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 Cor. 11:23-26; 1 Cor. 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.
(Heb. 9:25, 26, 28; 1 Cor. 11;24; Matt. 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
(1 Cor. 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.
(Matt. 26:26-28, 15:9, Exod. 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 Cor. 11;27; 1 Cor. 11:26-28)
6. That doctrine which maintains a change of the substance of bread and wine, into the substance
of Christ’s body and blood, commonly called transubstantiation, by consecration of a priest, or by
any other way, is repugnant not 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 Cor. 11:24, 25)
7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also
inwardly by faith, really and indeed, yet not carnally and 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 Cor. 10:16, 11:23-26)
8. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are
they unworthy of the Lord’s table, and cannot, without great sin against him, while they remain
such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive
unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to
(2 Cor. 6:14, 15; 1 Cor. 11:29; Matt. 7:6)
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.
(Gen. 3:19; Acts 13:36; Eccles. 12:7; Luke 23:43; 2 Cor. 5:1, 6,8; Phil. 1:23; Heb. 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 Cor. 15:51, 52; 1 Thess. 4:17; Job 19:26, 27; 1 Cor. 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; Phil. 3:21)Chapter 34
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 Cor. 6:3; Jude 6; 2 Cor. 5:10; Eccles. 12:14; Matt. 12:36; Rom.
14:10, 12; Matt. 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 aside into everlasting
torments, and punished with everlasting destruction, from the presence of the Lord, and from the
glory of his power.
(Rom. 9:22, 23; Matt. 25:21, 34; 2 Tim. 4:8; Matt. 25:46; Mark 9:48; 2 Thess. 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 Cor. 5:10, 11; 2 Thess. 1:5-7; Mark 13:35-37; Luke 12:35-40; Rev. 22:20)