Section I. Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable;⁽¹⁾ yet in order to reveal himself and a knowledge of his will more clearly, and the medium through which he is to be worshipped, it pleased the Lord at sundry times, in divers manners to reveal himself and to declare that his will unto his church;⁽²⁾ and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;⁽³⁾ which maketh the Holy Scripture to be most necessary,⁽⁴⁾ those former ways of God's revealing his will unto his people being now ceased.⁽⁵⁾

Section II. Under the name of holy scripture, or the word of God written, are now contained all the books of the Old and New Testament, which are these:⁽⁶⁾

All of which are given by inspiration of God, to be the rule of faith and life.⁽⁷⁾

Section III: The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the scripture, and therefore are of no authority in the church of God, nor to be any otherwise approved or made use of than other human writings.⁽⁸⁾

Section IV: The authority of the holy scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God, (who is truth itself,) the author thereof; and therefore it is to be received, because it is the word of God.⁽⁹⁾

Section V: We may be moved and induced by the testimony of the church, to a high and reverend esteem for the Holy Scripture,^{(10) (11)} and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole, (which is to give all the glory to God,) the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof is from the inward work of the Holy Spirit, bearing witness, by and with the word in our hearts.⁽¹²⁾

Section VI: The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in scripture, or by good and necessary consequence may be deduced from scripture, unto which nothing at any time is to be added whether by new revelations of the Spirit or traditions of men,⁽¹³⁾ 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;⁽¹⁴⁾ and 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.⁽¹⁵⁾

Section VII: All things in the scripture are not alike plain in themselves, nor alike clear unto all;⁽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 the ordinary means, may attain unto a sufficient understanding of them.⁽¹⁷⁾

Section VIII: The Old Testament in Hebrew (which was the native language of the people of God of old,) and the New Testament in Greek, (which at the time of the writing it was most generally known to the nations,) being immediately inspired by God, and by his singular care and providence, kept pure in all ages, are therefore authentical;⁽¹⁸⁾ so as in all controversies of religion the church is finally to appeal unto them;⁽¹⁹⁾ but because these original tongues are not known to all the people of God, who have right unto and interest in the scriptures, and are commanded in the fear of God, to read and search them;⁽²⁰⁾ therefore they are to be translated into the vulgar language of every nation unto which they come,^{(21) (22)} that the word of God dwelling plentifully in all, they may worship him in an acceptable manner;⁽²³⁾ and through patience and comfort of the scriptures may have hope.⁽²⁴⁾

Section IX: The infallible rule of interpretation of scripture is the scripture itself; and, therefore, when there is a question about the true and full sense of any scripture, (which is not manifold, but one,) it may be searched and known by other places that speak more clearly.⁽²⁵⁾

Section X: The Supreme Judge, by whom all controversies of religion are to be determined, and all the decrees of councils, opinions of ancient writers, doctrines of men and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the scripture.⁽²⁶⁾

Section I: There is but one only ⁽²⁷⁾ living and true God,⁽²⁸⁾ who is infinite in being and perfection,⁽²⁹⁾ a most pure spirit,⁽³⁰⁾ invisible,⁽³¹⁾ without body, parts,⁽³²⁾ or passions,⁽³³⁾ immutable,⁽³⁴⁾ immense,⁽³⁵⁾ eternal,^{(36) (37)} incomprehensible,⁽³⁸⁾ almighty,⁽³⁹⁾ most wise,⁽⁴⁰⁾ most holy,⁽⁴¹⁾ most free,⁽⁴²⁾ most absolute,⁽⁴³⁾ working all things according to the counsel of his own immutable and most righteous will,⁽⁴⁴⁾ for his own glory,⁽⁴⁵⁾ most loving,⁽⁴⁶⁾ gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin;^{(47) (48)} the rewarder of them that diligently seek him;⁽⁴⁹⁾ and withal, most just and terrible in his judgments,⁽⁵⁰⁾ hating all sin,⁽⁵¹⁾ and who will by no means clear the guilty.⁽⁵²⁾

Section II: God hath all life,⁽⁵³⁾ glory,⁽⁵⁴⁾ goodness,⁽⁵⁵⁾ blessedness,⁽⁵⁶⁾ in and of himself; and is alone in and unto himself all sufficient, not standing in need of any creatures which he hath made,⁽⁵⁷⁾ nor deriving any glory from them,⁽⁵⁸⁾ 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;⁽⁵⁹⁾ and hath most sovereign dominion over them, to do by them, for them, and upon them, whatsoever himself pleaseth.⁽⁶⁰⁾ In his sight all things are open and manifest;⁽⁶¹⁾ his knowledge is infinite, infallible, and independent upon the creature;^{(62) (63)} so as nothing is to him uncertain.⁽⁶⁴⁾ He is most holy in all his counsels, in his works, and in all his commands.⁽⁶⁵⁾ To him is due from angels and men and every other creature, whatsoever worship, service or obedience, he is pleased to require of them.⁽⁶⁶⁾

Section III: In the unity of the Godhead there be three persons of one substance, power, and eternity; God the Father, Son, and Holy Ghost.⁽⁶⁷⁾

Section I: God did, by the most wise and holy counsel of his own will, determine to act or bring to pass, what should be for his own glory.⁽⁶⁸⁾

Section II: God has not decreed any thing respecting his creature man, contrary to his revealed will or written word;⁽⁶⁹⁾ which declares his sovereignty over all his creatures,⁽⁷⁰⁾ the ample provision he hath made for their salvation,⁽⁷¹⁾ his determination to punish the finally impenitent with everlasting destruction,⁽⁷²⁾ and to save the true believer with an everlasting salvation. *

* We think it best under the head of the Decrees, to write what we know to be incontrovertible from the plain word of God, than to darken counsel with words without knowledge. We have elsewhere [See 3d edition of Buck's Theological Dictionary, letter P.] acknowledged the doctrine of predestination to be a high mystery. We are therefore free to acknowledge that in our judgment it is easier to fix the limits, which man should not transcend, on either hand, than to give an intelligent elucidation of the subject. We believe that both Calvinists and Arminians have egregiously erred on this point; the former by driving rational accountable man into the asylum of fate; the latter by putting too much stress on man's works; and leaving too much out of view the grace that bringeth salvation, and thereby cherish those legal principles that are in every human heart. We think the intermediate plan on this subject is nearest the WHOLE truth. For surely on the one hand, it must be acknowledged, that God's love, Christ's merits, and Holy Spirit's operations, are the moving, meritorious, and active causes of man's salvation; that God is a sovereign, having a right to work when, where, how, and on whom he pleases; that salvation in its device, in its plan, and in its application is of the Lord, and that without the unmerited agency and operation of the God's Spirit, not one of Adam's race would, or could ever come to the knowledge of the truth; for God is the author, as well as the finisher of our faith. Therefore God as a Sovereign may, if he please, elect a nation, as the Jews, to preserve his worship free from idolatry -- many nations for a time, as Christendom, to spread his gospel in -- Individuals, as Cyrus and others, to answer a particular purpose -- Paul and others for Apostles -- Luther and Calvin to promote the reformation. But as it respects the salvation of the soul, God as a Sovereign can only elect, or choose fallen man in Christ, who is the end of the law for righteousness to every one that believeth. But it appears to us incontestible from God's word, that God has reprobated none from eternity. That all mankind become legally reprobated, by transgression, is undeniable, and continue so until they embrace Christ. "Examine yourselves &c. Know ye not your ownselves how that Jesus Christ is in you, except you be reprobates" -- II Corinthians 13:5. Now this cannot mean eternal reprobates, or all who have not Christ in them would be such; the absurdity of which will at once appear to every common capacity. Reprobation is not what some have supposed it to be, viz.: a sovereign determination of God to create millions of rational beings, and for his own glory, damn them eternally in hell, without regard to moral rectitude or sin in the creature. This would tarnish the divine glory, and render the greatest, best, and most lovely of all beings, most odious in the view of all intelligences. When man sinned, he was legally reprobated, but not damned; God offered, and does offer the law-condemned sinner mercy in the Gospel; he having from the foundation of the world so far chosen mankind in Christ to justify that saying in I Timothy 4:10 "Who is Savior of all men, especially of them that believe." This is a gracious act of God's sovereign electing love, as extensive as the legal condemnation, or reprobation in which all mankind are by nature. But, in a particular and saving sense, none can properly be called God's elect, till they be justified and united to Christ, the end of the law for righteousness, (none are justified from eternity,) as appears evident from the following passages of God's word, "Who shall lay anything to the charge of God's elect? Who is he that condemneth?" -- Romans 8:33-34. Now it is certain the unbeliever is chargeable and condemned. Again, "if it were possible, they shall deceive the very elect," -- Matthew 24:24. It is evident that a man must be enlightened in the knowledge of God, and his Son Jesus, which is eternal life, before he can have spiritual wisdom to discern and detect the deceiver. If then by perverting the gracious provision of the Gospel, in refusing to submit to the righteousness of God, the sinner finally grieves the Spirit of God to depart from him, he becomes doubly and eternally reprobated. Or like the chemist's mineral, which will not coin into pure metal, or the potter's clay, which marred upon the wheel. But if the creature falls into this deplorable situation, he was not bound by any revealed nor secret decree of God to do so; it is his own fault. For God declares in his word that Christ died for the whole world -- that he offers pardon to all -- that the Spirit operates on all -- confirming by an oath that he has no pleasure in the death of sinners. Every invitation of the gospel either promises or implies aid by the Divine Spirit. The plan of the Bible is grace and duty. God calls, (grace;) sinners hearken diligently, (duty;) God reproves, (grace;) sinners turn, (duty;) God pours out his Spirit, (grace;) sinners resist not the light, but improve it, (duty;) God makes known his word, or reveals the plan of salvation, (grace;) -- God invites, (grace;) Wicked man, forsake your ways, (duty;) your thoughts, (duty;) and turn to the Lord, (duty;) and God will have mercy on you, (grace;) and God will abundantly pardon, (grace.) 

Section I: It pleased God the Father, Son, and Holy Ghost,⁽⁷³⁾ for the manifestation of the glory of his eternal power, wisdom, and goodness,⁽⁷⁴⁾ in the beginning, to create, or make of nothing, the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.⁽⁷⁵⁾

Section II: After God had made all other creatures, he created man, male and female,⁽⁷⁶⁾ with reasonable and immortal souls,⁽⁷⁷⁾ endued with knowledge, righteousness, and true holiness, after his own image,⁽⁷⁸⁾ having the law of God written in their hearts,⁽⁷⁹⁾ and power to fulfill it,⁽⁸⁰⁾ and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.⁽⁸¹⁾ Besides this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil; which while they kept they were happy in their communion with God,^{(82) (83)} and had dominion over the creatures.⁽⁸⁴⁾

Section I: God, the creator of all things, doth uphold,⁽⁸⁵⁾ and govern all creatures and things, from the greatest even to the least,⁽⁸⁶⁾ by his most wise and holy providence,^{(87) (88)} to the praise of the glory of his wisdom, power, justice, goodness, and mercy.⁽⁸⁹⁾

Section II: God, in his ordinary providence, maketh use of means,⁽⁹⁰⁾ yet is free to work with,⁽⁹¹⁾ and above⁽⁹²⁾ them, at his pleasure.⁽⁹³⁾

Section III: The most wise, righteous, and gracious God, doth often times leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled,^{(94) (95)} 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 to sin, and for sundry other just and holy ends.⁽⁹⁶⁾

Section IV: As for those wicked and ungodly men, whom God, as a righteous judge, for former sins, doth blind and harden,⁽⁹⁷⁾ from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts,⁽⁹⁸⁾ but sometimes also withdraweth the gifts, which they had,⁽⁹⁹⁾ and withal, gives them over to their own lusts, the temptations of the world, and the power of satan;⁽¹⁰⁰⁾ whereby it comes to pass that they harden themselves, even under those means which God useth for softening of others.⁽¹⁰¹⁾

Section V: As the providence of God doth, in general, reach to all creatures, so, after a most special manner it taketh care of his church, and disposeth all things to the good thereof.⁽¹⁰²⁾

Section I: Our first parents, being seduced by the subtlety and temptation of Satan, sinned in eating the forbidden fruit.⁽¹⁰³⁾ This their sin, God was pleased, according to his wise and holy counsel, to overrule, through Christ, for his own glory, and the good of all them that believe.⁽¹⁰⁴⁾

Section II: By this sin they fell from their original righteousness and communion with God,⁽¹⁰⁵⁾and so became dead in sin,⁽¹⁰⁶⁾ and wholly defiled in all the faculties and parts of soul and body.⁽¹⁰⁷⁾

Section III: They being the root of all mankind, by their sin, all were made sinners,⁽¹⁰⁸⁾ and the same death in sin, and corrupted nature, conveyed to all their posterity, descending from them by ordinary generation.⁽¹⁰⁹⁾

Section IV: From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good,⁽¹¹⁰⁾ and wholly inclined to evil,⁽¹¹¹⁾ do proceed all actual transgressions.^{(112) (113)}

Section V: The remains of corrupt nature are felt by those that are regenerated;⁽¹¹⁴⁾ and although it be through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin.⁽¹¹⁵⁾

Section VI: Every sin, being a transgression of the righteous law of God, and contrary thereunto,⁽¹¹⁶⁾ doth in its own nature, bring guilt upon the sinner,⁽¹¹⁷⁾ whereby he is bound over to the wrath of God,⁽¹¹⁸⁾ and curse of the law,⁽¹¹⁹⁾ and so made subject to death,⁽¹²⁰⁾ with all miseries, spiritual,⁽¹²¹⁾ temporal,⁽¹²²⁾ and eternal.^{(123) (124)}

Section I: The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him, as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.⁽¹²⁵⁾

Section II: The first covenant made with man was a covenant of works;⁽¹²⁶⁾ wherein life was promised to Adam, and in him to his posterity,⁽¹²⁷⁾ upon condition of perfect and personal obedience.⁽¹²⁸⁾

Section III: Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make the second,⁽¹²⁹⁾ commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved.⁽¹³⁰⁾

Section IV: This covenant of grace is frequently set forth in scripture by the name of a testament, in reference to the death of Jesus Christ, the testator, and to the everlasting inheritance; with all things belonging to it therein bequeathed.⁽¹³¹⁾

Section V: This covenant was differently administered in the time of the law, and in the time of the gospel;⁽¹³²⁾ under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come,⁽¹³³⁾ which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,^{(134) (135)} by whom they had full remission of sins, and eternal salvation; and is called the Old Testament.⁽¹³⁶⁾

Section VI: Under the gospel, when Christ, the substance,⁽¹³⁷⁾ was exhibited, the ordinances in which this covenant is dispensed, are the preaching of the word, and administration of the sacraments of baptism and of the Lord's supper;⁽¹³⁸⁾ which, though fewer in number, and administered with more simplicity, and less outward glory, yet in them it is held forth in more fullness, evidence, and spiritual efficacy,⁽¹³⁹⁾ to all nations, both Jews and Gentiles;⁽¹⁴⁰⁾ and is called the New Testament.⁽¹⁴¹⁾ There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations.⁽¹⁴²⁾

Section I: It has pleased God to choose the Lord Jesus Christ, his only begotten Son; who verily was foreordained before the foundation of the world, to be the Mediator between God and man,⁽¹⁴³⁾ the prophet,⁽¹⁴⁴⁾ priest,⁽¹⁴⁵⁾ and king;⁽¹⁴⁶⁾ the head and Savior of his church,⁽¹⁴⁷⁾ the heir of all things,⁽¹⁴⁸⁾ and judge of the world;⁽¹⁴⁹⁾ unto whom he promised a seed,⁽¹⁵⁰⁾ and to be by him in time redeemed, called by his word and Spirit, justified by his grace, sanctified, and glorified.⁽¹⁵¹⁾

Section II: The Son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fullness of time was come, take upon him man's nature,^{(152) (153)} with all the essential properties and common infirmities thereof, yet without sin,⁽¹⁵⁴⁾ being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, of her substance.⁽¹⁵⁵⁾ So that two whole, perfect, and distinct natures, the Godhead and manhood, were inseparably joined together in one person, without conversion, composition, or confusion.⁽¹⁵⁶⁾ Which person is very God and very man, yet one Christ, the only Mediator between God and man.⁽¹⁵⁷⁾

Section III: The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure;⁽¹⁵⁸⁾ having in him all the treasures of wisdom and knowledge,⁽¹⁵⁹⁾ in whom it pleased the Father that all fullness should dwell;⁽¹⁶⁰⁾ to the end that being holy, harmless, undefiled, and full of grace and truth,⁽¹⁶¹⁾ he might be thoroughly furnished to execute the office of a MEDIATOR and surety.⁽¹⁶²⁾

Which office he took not unto himself, but was called thereunto by his Father;^{(163) (164)} who put all power and judgment into his hand,⁽¹⁶⁵⁾ and gave him commandment to execute the same.

Section IV: This office the Lord Jesus did most willingly undertake,⁽¹⁶⁶⁾ which, that he might discharge, he was made under the law,⁽¹⁶⁷⁾ and did perfectly fulfill it;⁽¹⁶⁸⁾ endured most grievous torments immediately in his soul,⁽¹⁶⁹⁾ and most painful sufferings in his body;⁽¹⁷⁰⁾ was crucified and died;⁽¹⁷¹⁾ was buried, and remained under the power of death, yet saw no corruption.⁽¹⁷²⁾ On the third day he arose from the dead⁽¹⁷³⁾ with the same body in which he suffered,⁽¹⁷⁴⁾ with which also he ascended into heaven, and there sitteth at the right hand of his Father,⁽¹⁷⁵⁾ making intercession,⁽¹⁷⁶⁾ and shall return to judge men and angels, at the end of the world.⁽¹⁷⁷⁾

Section V: The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father,^{(178) (179)} and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those who come to the Father by him.⁽¹⁸⁰⁾

Section VI: Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof, were communicated unto the believer, in all ages successively from the beginning of the world, in and by those promises, types and sacrifices, wherein he was revealed and signified to be the seed of the woman which should bruise the serpent's head, and the lamb slain from the beginning of the world, being yesterday and today the same, and forever.⁽¹⁸¹⁾

Section VII: Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself;⁽¹⁸²⁾ 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.⁽¹⁸³⁾

Section VIII: As Jesus Christ by the grace of God, has tasted death for every man,⁽¹⁸⁴⁾ and now makes intercession for transgressors;⁽¹⁸⁵⁾ by virtue of which, the Holy Spirit is given to convince of sin, and enable the creature to believe and obey, governing the hearts of believers by his word and Spirit⁽¹⁸⁶⁾ 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.⁽¹⁸⁷⁾

CHAPTER IX: Of Free Will

Section I: God hath endued the will of man with that natural liberty, that is neither forced, nor by any absolute necessity of nature, determined to good or evil.⁽¹⁸⁸⁾

Section II: Man in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God;⁽¹⁸⁹⁾ but yet mutably, so that he might fall from it.⁽¹⁹⁰⁾

Section III: Man by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation: ⁽¹⁹¹⁾ so as a natural man, being altogether averse from that which is good,⁽¹⁹²⁾ and dead in sin,⁽¹⁹³⁾ is not able by his own strength, to convert himself, or to prepare himself thereunto without divine aid.⁽¹⁹⁴⁾

Section IV: When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin,⁽¹⁹⁵⁾ and by his grace alone enables him freely to will and to do that which is spiritually good,⁽¹⁹⁶⁾ yet so as that by reason of his remaining corruption, he doth not perfectly will and do that which is good.^{(197) (198)}

Section V: The will of man is made perfectly and immutably free to good alone, in the state of glory only.⁽¹⁹⁹⁾

Section I: All those whom God calls, and who obey the call, and those only, he is pleased by his word and Spirit,⁽²⁰⁰⁾ to bring out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ;⁽²⁰¹⁾ enlightening their minds spiritually and savingly; to understand the things of God;⁽²⁰²⁾ taking away their heart of stone, and giving unto them an heart of flesh,⁽²⁰³⁾ renewing their wills, and by his almighty power, determining them to that which is good;⁽²⁰⁴⁾ and effectually drawing them to Jesus Christ;⁽²⁰⁵⁾ yet so as they come most freely, being made willing by his grace.⁽²⁰⁶⁾

Section II: This call is of God's free grace alone, not from any good at all foreseen in man,⁽²⁰⁷⁾ who is altogether dead in sin, until, being enlightened by the Holy Spirit,⁽²⁰⁸⁾ he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.^{(209) (210)}

Section III: All infants dying in infancy are regenerated and saved by Christ, through the Spirit,⁽²¹¹⁾ who worketh when, and where, and how he pleaseth; so also are others who have never had the exercise of reason; and who are incapable of being outwardly called by the ministry of the word.⁽²¹²⁾

Section I: Those whom God calleth, (and who obey the call,) he also freely justifieth;⁽²¹³⁾ 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 the obedience and satisfaction of Christ unto them,⁽²¹⁴⁾ they receiving and resting on him and his righteousness by faith: which faith they have not of themselves, it is the gift of God.⁽²¹⁵⁾

Section II: Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification,⁽²¹⁶⁾ 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.⁽²¹⁷⁾

Section III: Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's justice in their behalf.⁽²¹⁸⁾ Yet inasmuch as he was given by the Father for them,⁽²¹⁹⁾ and his obedience and satisfaction accepted in their stead,⁽²²⁰⁾ and both freely, not for anything in them, their justification is only of free grace;⁽²²¹⁾ that both the exact justice, and rich grace of god, might be glorified in the justification of sinners.^{(222) (223)}

Section IV: God before the foundation of the world, determined to justify all true believers,⁽²²⁴⁾ and Christ did in the fullness of time, die for their sins, and rise again for their justification,⁽²²⁵⁾ nevertheless they are not justified until the Holy Spirit doth in due time, actually apply Christ unto them.⁽²²⁶⁾

Section V: God doth continue to forgive the sins of those that are justified;⁽²²⁷⁾ and although they will never fall from the state of justification,⁽²²⁸⁾ yet they may by their sins fall under God's fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon and renew their faith and repentance.⁽²²⁹⁾

Section VI: The justification of believers under the Old Testament was in all these respects, one and the same with the justification of believers under the New Testament.

All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption:⁽²³⁰⁾ by which they are taken into the number, and enjoy the liberties and privileges of the children of God;⁽²³¹⁾ have his name put upon them:⁽²³²⁾ receive the spirit of adoption;⁽²³³⁾ have access to the throne of grace with boldness;⁽²³⁴⁾ are enabled to cry Abba Father;⁽²³⁵⁾ are pitied,⁽²³⁶⁾ protected,⁽²³⁷⁾ provided for,⁽²³⁸⁾ and chastened by him as by a father,^{(239) (240)} yet never cast off,⁽²⁴¹⁾ but sealed to the day of redemption;⁽²⁴²⁾ and inherit the promises,⁽²⁴³⁾ as heirs of everlasting salvation.⁽²⁴⁴⁾

Section I: They who are effectually called and regenerated, having a new heart and a new spirit created in them, are farther sanctified really and personally, through the virtue of Christ's death and resurrection,⁽²⁴⁵⁾ by his word and Spirit dwelling in them;⁽²⁴⁶⁾ the dominion of the whole body of sin is destroyed,⁽²⁴⁷⁾ and the several lusts thereof are more and more weakened and mortified,⁽²⁴⁸⁾ and they more and more quickened and strengthened, in all saving graces,⁽²⁴⁹⁾ to the practice of true holiness, without which no man shall see the Lord.⁽²⁵⁰⁾

Section II: This sanctification is throughout in the whole man,⁽²⁵¹⁾ yet imperfect in this life: there abideth still some remnants of corruption in every part,⁽²⁵²⁾ whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.⁽²⁵³⁾

Section III: In which war, although the remaining corruption for a time may prevail,^{(254) (255)} yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome:⁽²⁵⁶⁾ and so the saints grow in grace,⁽²⁵⁷⁾ perfecting holiness in the fear of God.⁽²⁵⁸⁾

Section IV: Although the remains of depravity may continue to affect the true believer in this life, yet it is his duty and privilege, through grace, to keep a conscience void of offence toward God and toward men.⁽²⁵⁹⁾

Section I: The grace of faith, whereby sinners are united to Christ, is the work of the Spirit of Christ in their hearts,⁽²⁶⁰⁾ and is ordinarily wrought by the ministry of the word;⁽²⁶¹⁾ by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.⁽²⁶²⁾

Section II: By this faith, the Christian believeth to be true, whatsoever is revealed in the word, for the authority of God himself speaketh therein;⁽²⁶³⁾ and acteth differently, upon that which each particular passage thereof containeth; yielding obedience to the commands,⁽²⁶⁴⁾ trembling at the threatenings,⁽²⁶⁵⁾ and embracing the promises of God for this life, and that which is to come.⁽²⁶⁶⁾ But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.⁽²⁶⁷⁾

Section III: This faith is different in degrees, weak or strong;⁽²⁶⁸⁾ may be often and many ways assailed and weakened, but gets the victory,^{(269) (270)} growing up in the attainment of a full assurance through Christ,⁽²⁷¹⁾ who is both the author and finisher of our faith.⁽²⁷²⁾

Section I: Repentance unto life is an evangelical grace,⁽²⁷³⁾ the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.⁽²⁷⁴⁾

Section II: By it a sinner, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God, and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for and hates his sins, as to turn from them all unto God,⁽²⁷⁵⁾ purposing and endeavoring to walk with him in all the ways of his commandments.⁽²⁷⁶⁾

Section III: Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof,⁽²⁷⁷⁾ which is the act of God's free grace in Christ,⁽²⁷⁸⁾ yet is it of such necessity to all sinners, that none may expect pardon without it.⁽²⁷⁹⁾

Section IV: As there is no sin so small but it deserves damnation;⁽²⁸⁰⁾ so there is no sin so great, that it can bring damnation upon those who truly repent.⁽²⁸¹⁾

Section V: Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins, particularly.^{(282) (283)}

Section VI: As every man is bound to make private confession of his sins to God, praying for the pardon thereof,⁽²⁸⁴⁾ upon which, and the forsaking of them, he shall find mercy;⁽²⁸⁵⁾ so he that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private or public confession and sorrow for his sin, to declare his repentance to those that are offended;⁽²⁸⁶⁾ who are thereupon to be reconciled to him, and in love to receive him.⁽²⁸⁷⁾

Section I: Good works are only such as God hath commanded in his holy word,⁽²⁸⁸⁾ and not such as, without the warrant thereof, are devised by men out of blind zeal, or upon any pretence of good intention.⁽²⁸⁹⁾

Section II: These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith;⁽²⁹⁰⁾ and by them believers manifest their thankfulness,⁽²⁹¹⁾ strengthen their assurance,⁽²⁹²⁾ edify their brethren,⁽²⁹³⁾ adorn the profession of the gospel,⁽²⁹⁴⁾ stop the mouths of the adversaries,⁽²⁹⁵⁾ and glorify God,⁽²⁹⁶⁾ whose workmanship they are, created in Christ Jesus thereunto,^{(297) (298)} that having their fruit unto holiness, they may have the end eternal life.⁽²⁹⁹⁾

Section III: Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ.⁽³⁰⁰⁾ And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure;⁽³⁰¹⁾ yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit: but they ought to be diligent in stirring up the grace of God that is in them.⁽³⁰²⁾

Section IV: They, who in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate and do more than God requires, that they fall short of much, which in duty they are bound to do.⁽³⁰³⁾

Section V: We cannot by our best works merit pardon of sin, or eternal life, at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfy for the debt of our former sins:⁽³⁰⁴⁾ but when we have done all we can, we have done but our duty and are unprofitable servants;⁽³⁰⁵⁾ and because, as they are good, they proceed from his Spirit;⁽³⁰⁶⁾ and, as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment.⁽³⁰⁷⁾

Section VI: Yet notwithstanding, the persons of believers being accepted through Christ, their good works are also accepted in him,^{(308) (309)} not as though they were in this life wholly unblamable and unreprovable in God's sight;⁽³¹⁰⁾ 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.⁽³¹¹⁾

Section VII: Works done by unregenerate man, although, for the matter of them, they may be things which God commands, and of good use both to themselves and others;⁽³¹²⁾ yet because they proceed not from an heart purified by faith,⁽³¹³⁾ nor are done in a right manner, according to the word;⁽³¹⁴⁾ nor to a right end, the glory of God;⁽³¹⁵⁾ they, therefore, cannot merit the favor of God; yet their neglect of them is displeasing unto God.⁽³¹⁶⁾

Section I: They whom God hath justified and sanctified, he will also glorify;⁽³¹⁷⁾ consequently the truly regenerate soul will never totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.⁽³¹⁸⁾

Section II: This perseverance depends on the unchangeable love and power of God,⁽³¹⁹⁾ the merits, advocacy,⁽³²⁰⁾ and intercession of Jesus Christ;⁽³²¹⁾ the abiding of the Spirit and seed of God within them;⁽³²²⁾ and the nature of the covenant of grace;⁽³²³⁾ from all which ariseth also the certainty and infallibility thereof.⁽³²⁴⁾ *

* NOTE: This doctrine, although it is certainly supported by incontestible proof from God's word, as well as by the reason and nature of the union between Christ and his people, yet, like all other truths, it has been and may be perverted. The idea of eternal justification and consequent perseverance is unscriptural; the way perseverance is insisted upon by some preachers in connection with the preceding parts of their sermons, is certainly dangerous. Example: First preach a superficial experience, then make a great many more allowances for weakness and wickedness, stumbling, straying, &c. than God's word admits, then press perseverance, and you have the formalist, or hypocrite, confirmed.

On the other hand, press the doctrine of final apostasy, if the creature does not so and so, making the perseverance of the creature depend chiefly upon his doings; you raise in the mind of the unregenerate professor the fear of hell, as an high excitement to duty, confirm him in his legality, prepare his mind, indirectly at least, to say glory to I, [1829ff: to give glory to himself] for his perseverance, settles him down in a selfconfident and deplorable situation. What God's word hath joined together, let not his ministers put asunder. But first let them give aclear, definite description of the new birth, and then let them press the doctrine of heart and practicalholiness as the sure consequence, ("For by their fruit ye shall know them,") and daily evidences (not the cause) of that gracious state which will insure their final perseverance.

Then this true and comfortable doctrine will not be perverted, neither will it have a tendency to licentiousness in him, "whom the love of Christ constraineth," or the real Christian; no, he serves and desires to serve God, with more zeal, and from pure evangelical principles, still laying the foundation in his own mind, and cherishing the principle of ascribing all the glory to God for his conversion, his perseverance, and his final and complete redemption. 

Section III: Although there are examples in the Old Testament of good men having egregiously sinned, and some of them continuing for a time therein;⁽³²⁵⁾ yet now, since life and immortality are brought clearer to light by the gospel,^{(326) (327)} and especially since the effusion of the Holy Ghost on the day of Pentecost;⁽³²⁸⁾ we may not expect the true Christian to fall into such gross sins.⁽³²⁹⁾ Nevertheless, they may through the temptations of Satan, the world, and the flesh, the neglect of the means of grace, fall into sin, and incur God's displeasure, and grieve his Holy Spirit;⁽³³⁰⁾ come to be deprived of some measure of their graces and comforts, and have their consciences wounded; but the real Christian can never rest satisfied therein.

Section I: Although hypocrites and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and estate of salvation;⁽³³¹⁾ which hope of theirs shall perish;⁽³³²⁾ yet such as truly believe 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 a state of grace,⁽³³³⁾ and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.⁽³³⁴⁾

Section II: This certainly is not a bare conjectural and probable persuasion, grounded upon a fallible hope;⁽³³⁵⁾ but an infallible assurance of faith, founded upon the divine truth of the promises of salvation,⁽³³⁶⁾ the inward evidence of those graces unto which these promises are made,⁽³³⁷⁾ the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God;⁽³³⁸⁾ which spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.⁽³³⁹⁾

Section III: This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker in it;^{(340) (341)} yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto.⁽³⁴²⁾ And therefore it is the duty of every one, to give all diligence to make his calling and election sure,⁽³⁴³⁾ that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of its assurance;⁽³⁴⁴⁾ so far is it from inclining men to looseness.⁽³⁴⁵⁾

Section IV: True believers may have the assurance of their salvation divers ways shaken, diminished and intermitted: as, by negligence in persevering 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;⁽³⁴⁶⁾ yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived,⁽³⁴⁷⁾ and by the which, in the mean time, they are supported from utter despair.⁽³⁴⁸⁾

Section I: God gave Adam a law, as a covenant of works; by which he bound him and all his posterity to personal, entire, exact and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.⁽³⁴⁹⁾

Section II: This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon mount Sinai in ten commandments; and written in two tables;⁽³⁵⁰⁾ the first four commandments containing our duty towards God, and the other six our duty to man.⁽³⁵¹⁾

Section III: Besides this law, commonly called the moral, God was pleased to give the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits;⁽³⁵²⁾ and partly holding forth divers instructions of moral duties.⁽³⁵³⁾ All which ceremonial laws are now abrogated under the New Testament.⁽³⁵⁴⁾

Section IV: To them also, as a body politic, he gave sundry judicial laws, which expired together with the state of that people, not obliging any other, now, further than the general equity thereof may require.⁽³⁵⁵⁾

Section V: The moral law doth forever bind all, as well justified persons as others, to the obedience thereof;⁽³⁵⁶⁾ 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.⁽³⁵⁷⁾ Neither doth Christ, in the Gospel, any way dissolve, but much strengthen; this obligation.^{(358) (359)}

Section VI: Although true believers be not under the law as a covenant of works, to be thereby justified or condemned;⁽³⁶⁰⁾ 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;⁽³⁶¹⁾ discovering also the sinful pollutions of their nature, hearts and lives;⁽³⁶²⁾ so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin;⁽³⁶³⁾ together with a clearer sight of the need they have of Christ, and the perfection of his obedience.⁽³⁶⁴⁾ It is likewise of use to the regenerate, to restrain their corruptions; in that it forbids sin;⁽³⁶⁵⁾ and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law.⁽³⁶⁶⁾ The promises of it, in like manner, shew them God's approbation of obedience, and what blessings they may expect upon the performance thereof;⁽³⁶⁷⁾ although not as due to them by the law as a covenant of works;⁽³⁶⁸⁾ so as a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.^{(369) (370)}

Section VII: Neither are the aforementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it;⁽³⁷¹⁾ 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.⁽³⁷²⁾

Section I: The liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law;⁽³⁷³⁾ and in their being delivered from this present evil world, bondage to Satan, and dominion of sin,⁽³⁷⁴⁾ from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation;⁽³⁷⁵⁾ as also their free access to God,⁽³⁷⁶⁾ and their yielding obedience unto him, not out of slavish fear,⁽³⁷⁷⁾ but a childlike love, and a willing mind. All which were common also to believers under the law;⁽³⁷⁸⁾ but under the New Testament, the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected,⁽³⁷⁹⁾ and in greater boldness of access to the throne of grace,⁽³⁸⁰⁾ and in fuller communications of the free spirit of God, than believers under the law did ordinarily partake of.⁽³⁸¹⁾

Section II: God alone is Lord of the conscience,^{(382) (383)} and hath left it free from the doctrines and commandments of men, which are in any thing contrary to his word, or beside it, in matters of faith and worship.⁽³⁸⁴⁾ So that to believe such doctrines, or to obey such commandments out of conscience, is to betray true liberty of conscience;⁽³⁸⁵⁾ and the requiring of an implicit faith, and absolute and blind obedience, is to destroy liberty of conscience and reason also.⁽³⁸⁶⁾

Section III: They who, upon pretence of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty; which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.⁽³⁸⁷⁾

Section IV: And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another; they who, upon pretence of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God.⁽³⁸⁸⁾ And for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or conversation; or the power of godliness; or such erroneous opinions or practices, as either, in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church;⁽³⁸⁹⁾ they may lawfully be called to account, and proceeded against by the censures of the church.⁽³⁹⁰⁾

Section I: The light of nature sheweth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all.⁽³⁹¹⁾ But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scriptures.⁽³⁹²⁾

Section II: Religious worship is to be given to God, the Father, Son and Holy Ghost; and to him alone;⁽³⁹³⁾ not to angels, saints, or any other creature;⁽³⁹⁴⁾ and since the fall not without a mediator; nor in the mediation of any other but of Christ alone.⁽³⁹⁵⁾

Section III: Prayer with thanksgiving, being one special part of religious worship,⁽³⁹⁶⁾ is by God required of all men;⁽³⁹⁷⁾ and, that it may be accepted, it is to be made in the name of the Son,⁽³⁹⁸⁾ by the help of his Spirit,⁽³⁹⁹⁾ according to his will,^{(400) (401)} with understanding, reverence, humility, fervency, faith, love, and perseverance;⁽⁴⁰²⁾ and if vocal, in a known tongue.⁽⁴⁰³⁾

Section IV: Prayer is to be made for things lawful,⁽⁴⁰⁴⁾ and for all sorts of men living;⁽⁴⁰⁵⁾ but not for the dead,⁽⁴⁰⁶⁾ nor for those of whom it may be known that they have sinned the sin unto death.⁽⁴⁰⁷⁾

Section V: The reading of the Scriptures with godly fear;⁽⁴⁰⁸⁾ the sound preaching,⁽⁴⁰⁹⁾ and conscionable hearing of the word; in obedience unto God, with understanding, faith and reverence;⁽⁴¹⁰⁾ singing of psalms with grace in the heart;^{(411) (412)} as also the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God;⁽⁴¹³⁾ besides religious oaths,⁽⁴¹⁴⁾ and vows,⁽⁴¹⁵⁾ solemn fastings,⁽⁴¹⁶⁾ and thanksgiving upon special occasions;⁽⁴¹⁷⁾ which are in their several times and seasons, to be used in a holy and religious manner.⁽⁴¹⁸⁾

Section VI: Neither prayer nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed:⁽⁴¹⁹⁾ but God is to be worshiped every where,⁽⁴²⁰⁾ in spirit and in truth;⁽⁴²¹⁾ as in private families,⁽⁴²²⁾ daily,⁽⁴²³⁾ and in secret each one by himself,⁽⁴²⁴⁾ so more solemnly in the public assemblies, which are not carelessly or wilfully to be neglected or forsaken, when God, by his word or providence, calleth thereunto.⁽⁴²⁵⁾

Section VII: As it is of the law of nature, that in general, a due proportion of time be set apart for the worship of God; so, in his word, by 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;^{(426) (427)} 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,⁽⁴²⁸⁾ which in scripture is called the Lord's day,⁽⁴²⁹⁾ and is to be continued to the end of the world, as the Christian sabbath.⁽⁴³⁰⁾

Section VIII: This sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations;⁽⁴³¹⁾ but also are taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.⁽⁴³²⁾

Section I: A lawful oath is a part of religious worship,⁽⁴³³⁾ wherein upon just occasion, the person swearing, solemnly calleth to God to witness what he asserteth or promiseth; and to judge him according to the truth or falsehood of what he sweareth.⁽⁴³⁴⁾

Section II: The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence;⁽⁴³⁵⁾ 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.⁽⁴³⁶⁾ Yet as in matters of weight and moment, an oath is warranted by the word of God, under the New Testament, as well as under the Old,⁽⁴³⁷⁾ so a lawful oath being imposed by lawful authority, in such matters ought to be taken.⁽⁴³⁸⁾

Section III: Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth.⁽⁴³⁹⁾ Neither may a man bind himself by oath to any thing but what is good and just, and what he believeth so to be, and what he is able and resolved to perform.⁽⁴⁴⁰⁾ Yet it is a sin to refuse an oath touching any thing that is good and just, being imposed by lawful authority.⁽⁴⁴¹⁾

Section IV: An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation.^{(442) (443)} It cannot oblige to sin; but in any thing not sinful, being taken, it binds to performance, although to a man's own hurt;⁽⁴⁴⁴⁾ nor is it to be violated, although made to heretics or infidels.⁽⁴⁴⁵⁾

Section V: A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.⁽⁴⁴⁶⁾

Section VI: It is not to be made to any creature, but to God alone:⁽⁴⁴⁷⁾ and that it may be accepted it is to be made voluntarily, out of faith and conscience of duty, in way of thankfulness for mercy received, or for obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto.⁽⁴⁴⁸⁾

Section VII: No man may vow to do any thing forbidden in the word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise or ability from God.⁽⁴⁴⁹⁾ In which respects popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.⁽⁴⁵⁰⁾

Section I: God, the supreme Lord and King of all the world, hath ordained civil magistrates to be under him over the people, for his own glory and the public good; and to this end, hath armed them with the power of the sword, for the defence and encouragement of them that are good and for the punishment of evildoers.⁽⁴⁵¹⁾

Section II: It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto;⁽⁴⁵²⁾ in the management whereof, as they ought especially to maintain piety, justice and peace, according to the wholesome laws of each commonwealth;⁽⁴⁵³⁾ so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasions.⁽⁴⁵⁴⁾

Section III: Civil magistrates may not assume to themselves the administration of the word and sacraments;⁽⁴⁵⁵⁾ of the powers of the keys of the kingdom of heaven;⁽⁴⁵⁶⁾ or, in the least, interfere in matters of faith.⁽⁴⁵⁷⁾ Yet as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner, that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger.⁽⁴⁵⁸⁾ And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof among the voluntary members of any denomination of Christians, according to their own profession and belief.⁽⁴⁵⁹⁾ It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner, as that no person be suffered, either upon pretence of religion or of infidelity, to offer any indignity, violence, abuse or injury to any other person whatsoever; and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.^{(460) (461)}

Section IV: It is the duty of the people to pray for magistrates,⁽⁴⁶²⁾ to honor their persons,⁽⁴⁶³⁾ to pay them tribute and other duties;⁽⁴⁶⁴⁾ to obey their lawful commands, and to be subject to their authority, for conscience' sake.⁽⁴⁶⁵⁾ Infidelity, or difference in religion, doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him;⁽⁴⁶⁶⁾ from which ecclesiastical persons are not exempted;⁽⁴⁶⁷⁾ much less hath the pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretence whatsover.⁽⁴⁶⁸⁾

Section I: Marriage is to be between one man and one woman; neither is it lawful for any man to have more than one wife, nor any woman to have more than one husband, at the same time.⁽⁴⁶⁹⁾

Section II: Marriage was ordained for the mutual help of husband and wife:⁽⁴⁷⁰⁾ for the increase of mankind with a legitimate issue, and of the church with an holy seed;⁽⁴⁷¹⁾ and for preventing of uncleanness.⁽⁴⁷²⁾

Section III: It is lawful for all sorts of people to marry, who are able with judgment to give their consent,⁽⁴⁷³⁾ yet it is the duty of Christians to marry only in the Lord.⁽⁴⁷⁴⁾ And, therefore, such as profess the true reformed religion should not marry with infidels, papists, or other idolaters; neither should such as are godly be unequally yoked by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.⁽⁴⁷⁵⁾

Section IV: Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word;⁽⁴⁷⁶⁾ nor can such incestuous marriages be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.⁽⁴⁷⁷⁾ The man may not marry any of his wife's kindred nearer in blood than he may of his own, nor the woman of her husband's nearer in blood than of her own.^{(478) (479)}

Section V: Adultery or fornication, committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract.⁽⁴⁸⁰⁾ In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce,⁽⁴⁸¹⁾ and after the divorce, to marry another, as if the offending party were dead.⁽⁴⁸²⁾

Section VI: Although the corruption of man be such as is apt to study arguments, unduly to put asunder those whom God hath joined together in marriage; yet nothing but adultery, or such willful desertion as can no way be remedied by the church or civil magistrate, is cause sufficient of dissolving the bond of marriage;⁽⁴⁸³⁾ wherein a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills and discretion in their own case.⁽⁴⁸⁴⁾

Section I: The catholic or universal church, which is invisible, consists of the whole number of the elect that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fullness of him that filleth all in all.⁽⁴⁸⁵⁾

Section II: The visible church, which is also catholic or universal under the gospel, (not confined to one nation as before under the law,) consists of all those throughout the world, that profess the true religion,⁽⁴⁸⁶⁾ together with their children;⁽⁴⁸⁷⁾ and is the kingdom of the Lord Jesus Christ,⁽⁴⁸⁸⁾ the house and family of God.⁽⁴⁸⁹⁾

Section III: Unto this catholic visible church, Christ hath given the ministry, oracles and ordinances of god, for the gathering and perfecting of the saints, in this life, to the end of the world; and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.⁽⁴⁹⁰⁾

Section IV: This catholic church hath been sometimes more, sometimes less, visible.⁽⁴⁹¹⁾ And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.⁽⁴⁹²⁾

Section V: The purest churches under heaven are subject both to mixture and error:⁽⁴⁹³⁾ and some have so degenerated, as to become no churches of Christ; but synagogues of Satan.^{(494) (495)} Nevertheless, there shall be always a church on earth, to worship God according to his will.⁽⁴⁹⁶⁾

Section VI: There is no other head of the church but the Lord Jesus Christ.⁽⁴⁹⁷⁾ Nor can the pope of Rome, in any sense, be head thereof, but is that anti-christ, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God.⁽⁴⁹⁸⁾

Section I: All saints are united to Christ Jesus their head, by his Spirit and by faith, have fellowship with him in his graces, sufferings, death, resurrection and glory;⁽⁴⁹⁹⁾ and being united to one another in love, they have communion in each other's gifts and graces,⁽⁵⁰⁰⁾ and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.⁽⁵⁰¹⁾

Section II: Saints, by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification;⁽⁵⁰²⁾ as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those, who in every place call upon the name of the Lord Jesus.⁽⁵⁰³⁾

Section III: This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of his Godhead, or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous.⁽⁵⁰⁴⁾ Nor doth their communion one with another, as saints, take away or infringe the title or property which each man hath, in his goods or possessions.⁽⁵⁰⁵⁾

Section I: Sacraments are holy signs and seals of the covenant of grace,⁽⁵⁰⁶⁾ immediately instituted by God,⁽⁵⁰⁷⁾ to represent Christ and his benefits, and to confirm our interest in him;⁽⁵⁰⁸⁾ as also to put a visible difference between those that belong unto the church, and the rest of the world;⁽⁵⁰⁹⁾ and solemnly to engage them to the service of God in Christ, according to his word.⁽⁵¹⁰⁾

Section II: There is in every sacrament a spiritual relation, or sacramental union, between the sign and the thing signified; whence it comes to pass, that the names and the effects of the one, are attributed to the other.⁽⁵¹¹⁾

Section III: The grace which is exhibited in or by the sacraments, rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it,⁽⁵¹²⁾ but upon the work of the Spirit,⁽⁵¹³⁾ and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.⁽⁵¹⁴⁾

Section IV: There be only two sacraments ordained by Christ our Lord in the gospel, that is to say, baptism and the supper of the Lord: neither of which may be dispensed by any, but by a minister of the word, lawfully ordained.^{(515) (516)}

Section V: The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same as those with the New.⁽⁵¹⁷⁾

Section I: Baptism is a sacrament of the New Testament, ordained by Jesus Christ,⁽⁵¹⁸⁾ not only for the solemn admission of the party baptized into the visible church,⁽⁵¹⁹⁾ but also to be unto him a sign and a seal of the covenant of grace,⁽⁵²⁰⁾ of his ingrafting into Christ,⁽⁵²¹⁾ of regeneration,⁽⁵²²⁾ of remission of sins,⁽⁵²³⁾ and of his giving up unto God, through Jesus Christ, to walk in newness of life;⁽⁵²⁴⁾ which sacrament is by Christ's own appointment, to be continued in his church until the end of the world.⁽⁵²⁵⁾

Section II: The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.⁽⁵²⁶⁾

Section III: Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water, upon the person.^{(527) (528)}

Section IV: Not only those that do actually profess faith in, and obedience unto Christ,⁽⁵²⁹⁾ but also the infants, of one or both believing parents, are to be baptized.⁽⁵³⁰⁾

Section V: Although it be a great sin to contemn or neglect this ordinance,⁽⁵³¹⁾ yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved⁽⁵³²⁾ without it, or that all that are baptized are, undoubtedly, regenerated.⁽⁵³³⁾

Section VI: The efficacy of baptism is not tied to that moment of time wherein it is administered;⁽⁵³⁴⁾ yet notwithstanding by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost.

Section VII: The sacrament of baptism is but once to be administered to any person; there being no example for the repetition of Christian baptism.⁽⁵³⁵⁾

Section I: Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in, and to all duties which they owe unto him, and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.⁽⁵³⁶⁾

Section II: In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick⁽⁵³⁷⁾ or dead, but only a commemoration of that once offering up himself, by himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same;⁽⁵³⁸⁾ so that the popish sacrifice of the mass, as they call it, is most abominably injurious to Christ's one only sacrifice, the alone propitiation of the sins of all the world.⁽⁵³⁹⁾

Section III: The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves,) to give both to the communicants;⁽⁵⁴⁰⁾ but to none who are not then present in the congregation.⁽⁵⁴¹⁾

Section IV: Private masses, or receiving this sacrament by a priest, or any other alone;⁽⁵⁴²⁾ as likewise the denial of the cup to the people;⁽⁵⁴³⁾ worshiping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.⁽⁵⁴⁴⁾

Section V: The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ;^{(545) (546)} however, in substance and nature, they still remain truly, and only, bread and wine as they were before.⁽⁵⁴⁷⁾

Section VI: That doctrine which maintains a change of the substance of bread and wine into the substance of Christ's body and blood (commonly called transubstantiation⁽⁵⁴⁸⁾ ) by consecration of a priest, or by any other way, is repugnant, not to scripture alone, but even to common sense and reason; overthroweth the nature of the sacrament; and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries.⁽⁵⁴⁹⁾

Section VII: Worthy receivers, outwardly partaking of the visible elements in this sacrament,⁽⁵⁵⁰⁾ do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance as the elements themselves are, to their outward senses.⁽⁵⁵¹⁾

Section VIII: Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries,⁽⁵⁵²⁾ or be admitted thereunto.⁽⁵⁵³⁾

Section I: The Lord Jesus, as king and head of his church, hath therein appointed a government in the hand of church officers, distinct from the civil magistrate.⁽⁵⁵⁴⁾

Section II: To these officers the keys of the kingdom of heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that kingdom against the impenitent, both by the word and censures; and to open it unto penitent sinners by the ministry of the gospel, and by absolution from censures, as occasion shall require.^{(555) (556)}

Section III: Church censures are necessary for the reclaiming and gaining of offending brethren; for deterring of others from like offences; for purging out of that leaven which might infect the whole lump; for vindicating the honor of Christ, and the holy profession of the gospel; and for preventing the wrath of God, which might justly fall upon the church, if they should suffer this covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.⁽⁵⁵⁷⁾

Section IV: For the better attaining of these ends, the officers of the church are to proceed by admonition, suspension from the sacrament of the Lord's supper for a season, and by excommunication from the church, according to the nature of the crime, and demerit of the person.⁽⁵⁵⁸⁾

Section I: For the better government and further edification of the church, there ought to be such assemblies as are commonly called synods or councils;⁽⁵⁵⁹⁾ and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification, and not for destruction, to appoint such assemblies;⁽⁵⁶⁰⁾ and to convene together in them, as often as they shall judge it expedient for the good of the church.⁽⁵⁶¹⁾

Section II: It belongeth to synods and councils, ministerially, to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church; to receive complaints in cases of mal-administration, and authoritatively to determine the same, which decrees and determinations, if consonant to the word of God, are to be received with reverence and submission, not only for their agreement with the word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in his word.⁽⁵⁶²⁾

Section III: All synods or councils since the apostles' time, whether general or particular, may err, and many have erred; therefore, they are not to be made the rule of faith or practice, but to be used as a help in both.⁽⁵⁶³⁾

Section IV: Synods and councils are to handle or conclude nothing, but that which is ecclesiastical; and are not to intermeddle in civil affairs, which concern the commonwealth, unless by way of humble petition, in cases extraordinary; or by way of advice for satisfaction of conscience, if they be thereunto required by the civil magistrate.⁽⁵⁶⁴⁾

Section I: The bodies of men, after death, return to dust, and see corruption;⁽⁵⁶⁵⁾ but their souls, (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them.⁽⁵⁶⁶⁾ The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies.⁽⁵⁶⁷⁾ And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day.⁽⁵⁶⁸⁾ Besides these two places for souls separated from their bodies, the scripture acknowledgeth none.

Section II: At the last day such as are found alive shall not die, but be changed.⁽⁵⁶⁹⁾ And all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.⁽⁵⁷⁰⁾

Section III: The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made comformable to his own glorious body.⁽⁵⁷¹⁾

Section I: God hath appointed a day, wherein he will judge the world in righteousness by Jesus Christ,⁽⁵⁷²⁾ to whom all power and judgment is given by the Father.⁽⁵⁷³⁾  In which day, not only the apostate angels shall be judged,⁽⁵⁷⁴⁾ but likewise all persons that have lived upon 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.⁽⁵⁷⁵⁾

Section II: The end of God's appointing this day is for the manifestation of the glory of his mercy, in the eternal salvation of the believer;⁽⁵⁷⁶⁾ and of his justice, in the damnation of the reprobate, who are wicked and disobedient.⁽⁵⁷⁷⁾ For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord.⁽⁵⁷⁸⁾ But the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.⁽⁵⁷⁹⁾

Section III: 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;⁽⁵⁸⁰⁾ so will he have that 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 be ever prepared to say, Come, Lord Jesus, come quickly.^{(581) (582)}
 

1. ^a Romans 2:14-15 -- For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another. Romans 1:19-20 -- Because that which may be know of God is manifest in them: for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. Psalm 19:1-3 -- The heavens declare the glory of God, and the firmament sheweth his handy work. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard. See Romans 1:32, with Romans 2:1.

2. ^b Hebrews 1:1 -- God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets.

3. ^c Luke 1:3-4 -- It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of the things wherein thou has been instructed. Romans 15:4 -- For whatsoever things were written aforetime were written for our learning; that we, through patience and comfort of the Scriptures, might have hope. Isaiah 8:20 -- To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Revelation 22:18.

4. ^d II Timothy 3:15 -- And that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. II Peter 1:19 -- We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.

5. ^e Hebrews 1:1-2 -- God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.

6. ^f There is no footnote f but the listing of the books of the Old and New Testament probably are probably intended.

7. ^g Ephesians 2:20 -- And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone. Revelation 22:18-19 -- I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. II Timothy 3:16 -- All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.

8. ^h Luke 24:27,44 -- And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. -- And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 2 Peter 1:21 -- For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

9. ⁱ 2 Timothy 3:16 -- All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. 1 John 5:9 -- If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. 1 Thessalonians 2:13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe.

10. ^j There is no footnote j.

11. ^k 1 Timothy 3:15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

12. ^l 1 John 2:20,27 But ye have an unction from the Holy One, and ye know all things. -- But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. John 16:13-14 -- Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. -- He shall glorify me: for he shall receive of mine, and shall shew it unto you. 1 Corinthians 2:10-12 -- But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. -- For what man knoweth the things of man save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

13. ^m 2 Timothy 3:16-17 -- All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. Galatians 1:8 -- But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 2 Thessalonians 2:2 -- That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

14. ⁿ John 6:45 -- It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 1 Corinthians 2:9-10,12 -- But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

15. ^o 1 Corinthians 11:13-14 -- Judge in yourselves: is it comely that a woman pray unto God uncovered? Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 1 Corinthians 14:26,40 -- How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. Let all things be done decently and in order.

16. ^p 2 Peter 3:16 -- As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

17. ^q Psalm 119:105,130 -- Thy word is a lamp unto my feet, and a light unto my path. -- The entrance of thy words giveth light; it giveth understanding unto the simple.

18. ^r Matthew 5:18 -- For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

19. ^s Isaiah 8:20 -- To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Acts 15:15 -- And to this agree the words of the prophets; as it is written, John 5:46 -- For had ye believed Moses, ye would have believed me: for he wrote of me.

20. ^t John 5:39 -- Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

21. ^u There is no footnote u.

22. ^v 1 Corinthians 14:6,9,11-12,24,27-28 -- Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? -- So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

23. ^w Colossians 3:16 -- Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

24. ^x Romans 15:4 -- For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

25. ^y Acts 15:15 -- And to this agree the words of the prophets; as it is written, John 5:46 -- For had ye believed Moses, ye would have believed me: for he wrote of me.

26. ^z Matthew 22:29,31 -- Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God. Ephesians 2:20 -- And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. Acts 28:25 -- And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers.

27. ^a Deuteronomy 6:4 -- Hear, O Israel: The Lord our God is one Lord. 1 Corinthians 8:4,6 -- As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

28. ^b 1 Thessalonians 1:9 -- For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God. Jeremiah 10:10 -- But the Lord is the true God, he is the living God, and an everlasting king.

29. ^c Job 11:7-9 -- Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea

30. ^d John 4:24 -- God is a Spirit: and they that worship him must worship him in spirit and in truth.

31. ^e 1 Timothy 1:17 -- Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.

32. ^f Deuteronomy 4:15-16 -- Take ye therefore good heed unto yourselves, (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire,) lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female. Luke 24:39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. John 4:24.

33. ^g Acts 14:11,15 -- And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein.

34. ^h James 1:17 -- The Father of lights, with whom is no variableness, neither shadow of turning.

35. ⁱ 1 Kings 8:27 -- But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? Jeremiah 23:23-24* -- Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord. *Reference is 23:23,27 in 1815, but 23:23-24 in 1829ff. and the Westminster Confession.

36. ^j There is no footnote j.

37. ^k Psalm 90:2 -- Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. 1 Timothy 1:17 -- Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.

38. ^l Psalm 145:3 -- His greatness is unsearchable.

39. ^m Genesis 17:1 -- I am the Almighty God; walk before me, and be thou perfect. Revelation 4:8 -- And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

40. ⁿ Romans 16:27 -- To God only wise, be glory through Jesus Christ forever. Amen.

41. ^o Isaiah 6:3 -- And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Revelation 4:8 -- And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

42. ^p Psalm 115:3 -- But our God is in the heavens: he hath done whatsoever he hath pleased.

43. ^q Exodus 3:14 -- And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

44. ^r Ephesians 1:11 -- In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.

45. ^s Proverbs 16:4 -- The Lord hath made all things for himself: yea, even the wicked for the day of evil. Romans 11:36 -- For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. Revelation 4:11 -- Thou art worthy, O Lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created.

46. ^t 1 John 4:8 -- He that loveth not knoweth not God; for God is love.

47. ^u There is no footnote u.

48. ^v Exodus 34:6-7 -- And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.

49. ^w Hebrews 11:6 -- For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

50. ^x Nehemiah 9:32-33 -- Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly.

51. ^y Psalm 5:5-6 -- The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man.

52. ^z Nahum 1:2-3 -- God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked. [See Exodus 24:7.] Bracketed reference found in 1829ff. and in Westminster Confession.

53. ^a John 5:26 -- For as the Father hath life in himself, so hath he given to the Son to have life in himself.

54. ^b Acts 7:2 -- And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran.

55. ^c Psalm 119:68 -- Thou art good, and doest good; teach me thy statutes.

56. ^d I Timothy 6:15 -- Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords. Romans 9:5 -- Who is over all, God blessed for ever. Amen.

57. ^e Acts 17:24-25 -- God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things.

58. ^f Job 22:2-3 -- Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?

59. ^g Romans 11:36 -- For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

60. ^h Revelation 4:11 -- Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created. Daniel 4:25,35 -- The most High ruleth in the kingdom of men, and giveth it to whomsoever he will. -- And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? See I Timothy 6:15, letter d.

61. ⁱ Hebrews 4:13 -- Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

62. ^j There is no footnote j.

63. ^k Romans 11:33-34 -- O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out. For who hath known the mind of the Lord? or who hath been his counsellor? Psalm 147:5 -- Great is our Lord, and of great power: his understanding is infinite.

64. ^l Acts 15:18 -- Known unto God are all his works from the beginning of the world. Ezekiel 11:5 -- And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them.

65. ^m Psalm 145:17 -- The Lord is righteous in all his ways, and holy in all his works. Romans 7:12 -- Wherefore the law is holy, and the commandment holy, and just, and good.

66. ⁿ Revelation 5:12-14 -- Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

67. ^o I John 5:7 -- For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. Matthew 3:16-17 -- And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 28:19 -- Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. II Corinthians 13:14 -- The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

68. ^a Ephesians 1:11 -- In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.

69. ^b Revelation 20:12 -- And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. Romans 2:15 -- Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another. Acts 20:27 -- For I have not shunned to declare unto you all the counsel of God. Psalm 2:7 -- I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.

70. ^c Daniel 4:34-35