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segunda-feira, 23 de março de 2015

The Sabbath and Creation

The essence of Christianity is people being brought into right relationship with God. In fact, God created humans, as male and female, in order to enjoy a loving relationship with Him. God created people (Genesis 1:27) and then created the Sabbath (Genesis 2:1-4) as that period of time in which God could have our undivided attention. The Sabbath is God's gift of time for the benefit of humankind.

God created the heavens and the earth. Though the creation of the heavens and earth was complete on the sixth day of creation, there was one thing yet to be created, the Sabbath.

Thus the heavens and the earth were completed, and all their vast array. By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. And God blessed the seventh day and made it holy, because in it he rested from all the work of creating that he had done (Genesis 2:1-3).

The story of God's creation of the Sabbath (Genesis 2:2-3) tells us three things that God did with the seventh day, Sabbath. (Though the word "Sabbath" does not appear in the creation story in Genesis, it is clear that the Sabbath was established.

1. God rested on the seventh day, Sabbath.
2. God blessed the seventh day, Sabbath.
3. God sanctified or made holy the seventh day, Sabbath.

God did more than merely rest on that first Sabbath. "God blessed the seventh day and sanctified it" (Genesis 2:3). This was God's final act in His creation week. He took the last day (seventh day) of the creation week and set it apart as a special day by blessing it. The Sabbath is a part of the creation order, and it has its origins there. In the beginning, God created the heavens, the earth, man, and the seventh day Sabbath.

Creation and the Law

God so desired that His people know Him that He revealed to them part of His character, known as the Law or Ten Commandments. These ten words of law were God's desire for the Children of Israel and for all humankind.

The fourth of these Commandments points back to creation as the origin of the Sabbath. God commands people to keep the Sabbath because He, Himself kept the Sabbath at creation. God blessed the Sabbath and made it holy by setting the example for all mankind to rest on that day.

"Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, neither you nor your son or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy" (Exodus 20:8-11).

God's prescription regarding the Sabbath is rather specific. God said that we should rest and remember - not one day a week - but a specific day of the week, the seventh day. God specifically said that the "seventh day is a Sabbath to the Lord thy God" (Exodus 20:10). The seventh day Sabbath belongs to God. People can do what they wish on the first day of the week (Sunday) but it is the seventh day Sabbath which is the Lord's day according to Exodus 20:10.

We see from Exodus 20:11 that the foundation of the fourth commandment is God's act of creation, "in the beginning." The Sabbath is not based merely on God's relationship to the Jews, but it is based on His relationship to all of creation. There are five things to emphasize in the Fourth Commandment.

1. God tells us that the seventh day is the Sabbath. 2. God commands us to remember the Sabbath day. 3. God commands us to keep the Sabbath holy. 4. God commands us to rest on the Sabbath. 5. "Sabbath to the Lord" is a day dedicated to Him.
Why are we to keep the Sabbath holy? The Fourth Commandment goes on to tell us why.

"For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore, the Lord blessed the Sabbath day and made it holy." (Exodus 20:11)

We are to keep the Sabbath holy and rest, because God kept the Sabbath holy and rested on that day. The Sabbath is holy because God "made it holy" at creation. We are to rest on the Sabbath because God set the example for Sabbath rest at creation.

Jesus and the Sabbath

The Ten Commandments are an expression of Godís very nature and will, which is unchangeable. Jesus Christ did not come to change even the smallest portion of the moral law (Matthew 5:17-18). Some say that Christ changed the Sabbath from the seventh day of the week to the first day of the week. That would require a change in the law. The moral law says that "the seventh day is the Sabbath" and not the first day of the week. In no place does the Bible tell us of this change in the law from the seventh to the first day of the week.

The Sabbath was the commandment most corrupted by the Pharisees. So, it is not surprising that it was over Sabbath-keeping that Jesus would have most of his conflict with the Pharisees. The Sabbath issue between Christ and the Pharisees is never over which day to worship or over whether the Sabbath was still part of God's desire for man. The issue for Christ was the way in which the Sabbath was being kept and the Phariseesí attitude toward the Sabbath.

The most powerful statement regarding Christ's commitment to the Sabbath is found in Mark 2:27 and28. "And he was saying to them, The Sabbath was made for man and not man for the Sabbath. Therefore the Son of Man is Lord even of the Sabbath.'" The climax of Jesus' statement comes when he says that he is Lord of the Sabbath day. This means that Jesus has the authority over all the circumstances regarding the Sabbath. Christians should be taught that Jesus Christ can arrange circumstances in order to provide for people the opportunity to keep the seventh day Sabbath holy. God wants our undivided attention on the seventh day Sabbath, and He will use the resources of His kingdom to make this possible.

The story of creation in Genesis gives the origin of the Sabbath but it does not give the reason for God's creation of the Sabbath. However, a clue to the purpose of the Sabbath is given in the fact that the Sabbath was created right after man's creation. Perhaps the Sabbath was created by God with man in mind.

The fact that the Sabbath was made for man is stated clearly by Jesus Christ, the Creator of the Sabbath. "The Sabbath was made for man, not man for the Sabbath" (Mark 2:27). Here Jesus is addressing the Pharisees who are condemning Him for breaking the Pharisaic rules regarding the Sabbath. There are four things which can be learned from this message from the mouth of our Lord, Jesus Christ.

First, the Sabbath was made. This is a clear reference back to Genesis 2 showing that the Sabbath was a part of the perfect creation order. The Sabbath existed from the very beginning as the final part of God's creation. This reference would also serve as a reminder to the Pharisees that the Sabbath was created by God and not by them.

Second, the Sabbath was made for man. Right after the creation of man, God made the Sabbath. (See Genesis 1 and 2.) Jesus, the Creator of the Sabbath, says that the Sabbath was created with all mankind in mind. The Sabbath does not have its origins in the Law. Its origins go back to creation. The Sabbath was not a Jewish Sabbath alone, because "the Sabbath was made for man" and not for just the Jews. When the Sabbath was created in the beginning there were no Jews. This is the clear message of Jesus in this New Testament text.

Third, "the Sabbath was made for man, not man for the Sabbath." At the time of Jesus, the Pharisees had lost the meaning of the Sabbath. God had created the Sabbath for man's benefit, but the Pharisees had reversed the meaning. For the Pharisees, the Sabbath was more important than man, and they believed that God had created man to keep the Sabbath.

Fourth, "the Son of man is Lord even of the Sabbath," means that Jesus Christ was and is the one who is in authority over the Sabbath. There would be no need for him to declare his Lordship if he planned to abolish it in the near future with his death. But because he is Lord of the Sabbath, he can and will bring all of his resourses to bear to empower us and to work our circumstances so that we can keep his day holy.

The Sabbath was created for our benefit. Jesus' life, death, and ministry did not change the original meaning and purpose of the Sabbath. But Jesus did attack the Pharisees for the way they had changed the original meaning and purpose of God's holy day.

Jesus Christ Kept the Sabbath

In every area of life, we look to Christ as our supreme example. We believe in baptism because of the example of Christ and the apostles and the command of God. And so it is with the Sabbath. We have the example of Christ and the apostles and the Ten Commandments of God written on the tables of stone and on our hearts. And yet, the majority of Christianity has chosen the tradition of man.

"He (Jesus) went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to read" (Luke 4:16). The word of God tells that Jesus was a Sabbathkeeper. It was the Son of God who blessed and sanctified the Sabbath at creation by resting. This rest was the first example that Adam and Eve had in the Garden. When the Son of God became flesh, he once again set the example for Sabbathkeeping.

Luke, Paul, and the Sabbath

Luke's gospel was written to a gentile (Theophilus) no earlier than 60 AD, which is many years after the death and resurrection of Jesus Christ. In Luke 23:56, we read that the women "...prepared spices and perfumes. But they rested on the Sabbath in obedience to the commandment."

Some would say that the women simply had not yet been told by Jesus that the Sabbath was abolished. But remember, Luke is writing this several decades after the death and resurrection of Christ. He in no way qualifies the fourth commandment being kept by the women as something that was "done away with" or something that is "Jewish" or "passed away." Luke simply describes their Sabbathkeeping as something "in obedience to the commandment." Apparently Luke, the writer of the gospel, felt that the Sabbath was still one of the commandments of God at the time he wrote it.

The Book of Acts, also written by Luke, is a history of the early church right after the resurrection of Jesus Christ. There is no mention of a change in the Sabbath from the seventh day to the first day of the week. In fact, throughout the Book of Acts the seventh day of the week is given the title of "Sabbath." If the first day of the week was changed to the "Lord's Day," why is the title "Lord's Day" not mentioned in this earliest history of the church?

When the Apostle Paul was in Corinth he went to the synagogue every Sabbath. This was in spite of the fact that he was trying to reach both Jews and Greeks. "Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks" (Acts 18:4). We have set before us the clear example of Christ and the example of Paul.

Salvation is by Grace Through Faith

Seventh Day Baptists believe that the Sabbath is important to God and to people. However, we also believe that we are not saved by observing the Sabbath. In fact, we are not saved by keeping any of the Ten Commandments. The Apostle Paul says, "no one will be declared righteous in his sight by observing the law" (Romans 3:20).

Seventh Day Baptists believe that we are saved because "God so loved the world, that he gave his only begotten son" (John 3:16). Jesus Christ came to earth to die and shed His blood so that people could be saved. Only those who surrender their lives to Jesus Christ will be saved.

Love is the Reason to Observe the Sabbath

Though we are not saved by observing the Sabbath, we keep the Sabbath because we love the Lord. Jesus said, "If you love me, keep my commandments" (John 14:15). Love is the reason we keep the Sabbath holy and obey all of the Ten Commandments. We also keep the Sabbath holy because we believe Jesus when He tells us that "the Sabbath was made for man." We believe that the Sabbath was given for man's benefit. The Sabbath truly is a gift of time for our benefit.

Our Freedom in Christ

"It is for freedom that Christ set us free" (Galatians 5:1). The Sabbath is designed as a day of freedom. Jesus is in the business of setting people free from anything that is a barrier to intimate fellowship with Him. If God commanded us to keep the Sabbath day holy by resting, He would have to be in charge of all the circumstances that could keep us from obeying His command. That is why God has set his Son in charge of the Sabbath as "Lord of the Sabbath." Now we can be set free from all the labor and work of the Sabbath and be able to give God our undivided attention on His day.

It is on the Sabbath that we are set free from work and the guilt of spending twenty-four hours in rest and service. Could this be possible on any other day? Perhaps, but God has not committed Himself and all the resources of the Kingdom to setting us free from work on any day but the seventh day Sabbath. It is only by faith that we can accept these resources which set us free from Sabbath work. This faith can only be built upon a relationship with the Son of Man, who is Lord even of the Sabbath day. God provides all of these resources to set us free to give Him our undivided attention for twenty-four hours a week. Of course, God wants our attention every day of the week. But because God wants our undivided attention on the seventh day Sabbath, He sets us free from the work of the world. God does all this for us because He loves us and He knows that we need it. And we keep His Sabbath holy by spending time with Him because we love Him.

CHRISTIAN BIBLE INSTITUTE

MISSION: TO GLORIFY GOD, ENJOY HIM FOREVER AND TO TRAIN CHRISTIANS TO ACCOMPLISH THE GREAT COMMISSION (DISCIPLE ALL NATIONS, BAPTIZING THEM IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT,AND TEACHING THEM TO OBEY EVERYTHING JESUS CHRIST HAVE COMMANDED US) AND THE CREATIONAL MANDATE.

VISION: THE EARTH WILL BE FILLED WITH THE KNOWLEDGE OF THE LORD AS THE WATERS COVER THE SEA. MAY HE (JESUS CHRIST) RULE FROM SEA TO SEA AND FROM THE RIVER TO THE ENDS OF THE EARTH. MAY THE DESERT TRIBES BOW BEFORE HIM (JESUS CHRIST) AND HIS ENEMIES LICK THE DUST. MAY THE KINGS OF TARSHISH AND OF DISTANT SHORES BRING TRIBUTE TO HIM (JESUS CHRIST). MAY THE KINGS OF SHEBA AND SEBA PRESENT HIM (JESUS CHRIST) GIFTS. MAY ALL KINGS BOW DOWN TO HIM ((JESUS CHRIST) AND ALL NATIONS SERVE HIM (JESUS CHRIST).

BELIEFS: http://domri.blogspot.com.br/2015/03/beliefs.html

CURRICULUM OF THE CHRISTIAN BIBLE INSTITUTE

1- BIBLICAL LANGUAGES AND EXEGEGIS:

A- BIBLICAL LANGUAGES: BIBLICAL HEBREW, BIBLICAL ARAMAIC, KOINE GREEK;

B- EXIGESIS: INTRODUCTION TO BIBLICAL EXEGESIS,

EXEGESIS OF THE ARAMAIC AND HEBREW SCRIPTURES, EXEGESES OF THE GREEK SCRIPTURES.

2- HISTORY:

A- HISTORY OF ISRAEL (COVENANTAL HISTORIOGRAPHY): (PATRIARCHS, JUDGES, REIGN, CAPTIVITY, POST CAPTIVITY).

B- CHURCH HISTORY (COVENANTAL HISTORIOGRAPHY): (ANCIENT, MIDDLE AGE, MODERN AGE, POST MODERNITY, BRAZIL).

3- BIBLICAL THEOLOGY:

A- HEBREW AND ARAMAIC SCRIPTURES: (TORAH, OLD TESTAMENT HISTORIOGRAPHY, OLD TESTAMENT POETRY AND WISDON LITERATURE, OLD TESTAMENT PROPHETIC LITERATURE)

B- GREEK SCRIPTURES: (GOSPELS, ACTS AND THE EPISTLES, REVELATION).

4- CHRISTIAN CIVILIZATION:

A- BIBLICAL TEACHINGS: GOD, TRINITY, JESUS CHRIST, HOLY SPIRIT, BIBLE, SOTERIOLOGY, ECLESIOLOGY, SCHATOLOGY, ANGEOLOGY.

B- BIBLICAL APLICATION: (PRESSUPOSICIONALISM, GOD’S LAW: OUR STANDARD, GOD’S LAW AND SOCIETY (EDUCATION, ECONOMY, POLITICS, ART, LAWS, ASSOCIATIONS, VOCATIONS, WORSHIP AND CHRISTIAN LIFE …).

5- MINISTRY:

A- TOPICS IN CHRISTIAN MINISTRY: (CHRISTIAN CATECHESIS, BIBLICAL TEACHING (SERMON), PASTORAL COUNSELING, URBAN MISSIONS, TRANCULTURAL MISSIONS, SERVICE).

BELIEFS

SUMMARY OF GOD'S MORAL LAW

^{EXODUS 20:1-17}

¹And God spoke all these words:

²“I am the Lord your God, who brought you out of Egypt, out of the land of slavery.

³“You shall have no other gods before^[^a^] me.

⁴“You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. ⁵You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, ⁶but showing love to a thousand generations of those who love me and keep my commandments.

⁷“You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name.

⁸“Remember the Sabbath day by keeping it holy. ⁹Six days you shall labor and do all your work, ¹⁰but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns.¹¹For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.

¹²“Honor your father and your mother, so that you may live long in the land the Lordyour God is giving you.

¹³“You shall not murder.

¹⁴“You shall not commit adultery.

¹⁵“You shall not steal.

¹⁶“You shall not give false testimony against your neighbor.

¹⁷“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.”

Chapter 1

Of The Holy Scripture

Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and of his will, which is necessary unto salvation: therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; and 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: which maketh the holy Scripture to be most necessary; those former ways of God's revealing his will unto his people, being now ceased.
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: Of the Old Testament Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations. Ezekiel, Daniel, Hosea, Joel, Amos, Obadiab, Jonah, Micab, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 To Timothy, 2 To Timothy, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, the Epistle of Jude, The Revelation.
All which are given by the inspiration of God to be the rule of faith and life.
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.
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.

We may he moved and induced by the testimony of the Church, to an high and reverent esteem of the holy Scripture; 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 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.
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. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.
All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.
The Old Testament in Hebrew (which was the native language of the people of God of old) and the New Testament in Greek (which at the time of writing of it was most generally known to the nations) being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical; so as in all controversies of religion the Church is finally to appeal unto them. 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; therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.
The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places, that speak more clearly.
The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men and private spirits, are to be examined, and in whose sentence we are to rest, can be no other, but the holy Scripture delivered by the Spirit; into which Scripture so delivered, our faith is finally resolved.

Chapter 2
Of God and of the Holy Trinity

There is but one only living and true God; who is infinite in being and perfection, a most pure Spirit, invisible, without body, parts or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him; and withal most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty.
God hath all life, glory, goodness, blessedness, in, and of himself; and is alone, in, and unto himself, all-sufficient, not standing in need of any creatures, which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them: He is the alone fountain of all being. of whom, through whom, and to whom are all things; and bath most sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth. In his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service or obedience, as creatures, they owe unto the Creator, and whatever he is further pleased to require of them.
In the unity of the God-head there be three Persons, of one substance, power and eternity. God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son. Which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence upon him.

Chapter 3
Of God's Eternal Decree

God from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin. nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.
Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions.
By the decree of God for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others fore-ordained to everlasting death.
These angels and men thus predestinated, and fore-ordained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished.
Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions or causes moving him thereunto, and all to the praise of his glorious grace.
As God bath appointed the elect unto glory, so hath he by the eternal and most free purpose of his will fore-ordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified and saved, but the elect only.
The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice.
The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.

Chapter 4
Of Creation

It pleased God the Father, Son and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom and goodness, in the beginning, to create or make out of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.
After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness and true holiness, after his own image, having the law of God written in their hearts, and power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. 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, and had dominion over the creatures.

Chapter 5
Of Providence

God the great Creator of all things, doth uphold, direct, dispose and govern all creatures, actions and things from the greatest even to the least by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness and mercy.
Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; yet by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.
God in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure.
The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, in that his determinate counsel extendeth itself even to the first fall, and all other sins of angels and men (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth in a manifold dispensation to his own most holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who being most holy and righteous, neither is, nor can be the author or approver of sin.
The most wise, righteous and gracious God doth oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.
As for those wicked and ungodly men, whom God as a righteous judge, for former sins, doth blind and harden, from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects, as their corruption makes occasions of sin; and withal gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.
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.

Chapter 6
Of the Fall of Man, of Sin, and of the Punishment Thereof

God having made a covenant of works and life, thereupon, with our first parents and all their posterity in them, they being seduced by the subtlety and temptation of Satan did wilfully transgress the law of their creation, and break the covenant in eating the forbidden fruit.
By this sin they, and we in them, fell from original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.
They being the root, and by God's appointment standing in the room and stead of all mankind, the guilt of this sin was imputed, and corrupted nature conveyed to all their posterity descending from them by ordinary generation.
From this original corruption, whereby we are utterly indisposed, disabled and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.
This corruption of nature during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin.
Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries, spiritual, temporal and eternal.

Chapter 7
Of God's Covenant with Man

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 attained the reward of life, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.
The first covenant made with man, was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.
Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, 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, and promising to give unto all those that are ordained unto life, his Holy Spirit, to make them willing and able to believe.
This covenant of grace is frequently set forth in the Scripture by the name of a Testament, in reference to the dcath of Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.
Although this covenant hath been differently and variously administered in respect of ordinances and institutions in the time of the law, and since the coming of Christ in the flesh; yet for the substance and efficacy of it, to all its spiritual and saving ends, it is one and the same; upon the account of which various dispensations, it is called the Old and New Testament.

Chapter 8
Of Christ the Mediator

It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus his only begotten Son, according to a covenant made between them both, to be the Mediator between God and man; the Prophet, Priest, and King, the Head and Saviour of his Church, the Heir of all things and Judge of the world; unto whom he did from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.
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 fulness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof, yet without sin, being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance: So that two whole perfect and distinct natures, the Godhead and the manhood, were inseparably joined together in one Person, without conversion, composition, or confusion; which Person is very God and very man, yet one Christ, the only Mediator between God and man.
The Lord Jesus in his human nature, thus united to the divine in the Person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fulness should dwell; to the end that being holy, harmless, undefiled, and full of grace and truth, he might be throughly furnished to execute the office of a Mediator and Surety; which office he took not unto himself, but was thereunto called by his Father, who also put all power and judgment into his hand, and gave him commandment to execute the same.
This office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us, enduring most grievous torments immediately from God in his soul, and most painful sufferings in his body, was crucified, and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead with the same body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession; and shall return to judge men and angels at the end of the world.
The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of God, and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father bath given unto him.
Although the work of redemption was not actually wrought by Christ, till after his incarnation; yet the virtue, efficacy and benefits thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types and sacrifices wherein he was revealed and signified to be the Seed 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 for ever.
Christ in the work of mediation acteth according to both natures; by each nature doing that which is proper to itself; yet by reason of the unity of the Person, that which is proper to one nature, is sometimes in Scripture attributed to the Person denominated by the other nature.
To all those for whom Christ bath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them; and revealing unto them in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, and in such manner and ways as are most consonant to his most wonderful and unsearchable dispensation.

Chapter 9
Of Free-Will

God hath endued the will of man with that natural liberty and power of acting upon choice that it is neither forced, nor by any absolute necessity of nature determined to do good or evil.
Man in his state of innocency had freedom and power to will and to do that which was good and well-pleasing to God; but yet mutably, so that he might fall from it.
Man by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.
When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so as that, by reason of his remaining corruption, he doth not perfectly nor only will that which is good, but doth also will that which is evil.
The will of man is made perfectly and immutably free to do good alone in the state of glory only.

Chapter 10
Of Effectual Calling

All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time effectually to call by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good; and effectually drawing them to Jesus Christ; yet so, as they come most freely, being made willing by his grace.
This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickened and renewed by the Holy Spirit he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.
Elect infants dying in infancy, are regenerated and saved by Christ, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.
Others not elected. although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither do nor can come unto Christ, and therefore cannot be saved: much less can men not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess: and to assert and maintain that they may, is very pernicious, and to be detested.

Chapter 11
Of Justification

Those whom God effectually calleth, he also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience to the whole law, and passive obedience in his death for their whole and sole righteousness, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.
Faith thus receiving and resting on Christ, and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.
Christ by his obedience and death did fully discharge the debt of all those that are justified, and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead the penalty due unto them make a proper, real, and full satisfaction to God's justice in their behalf. Yet in as much as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.
God did from all eternity decree to justify all the elect, and Christ did in the fulness of time die for their sins, and rise again for their justification: nevertheless, they are not justified personally, until the Holy Spirit doth in due time actually apply Christ unto them.
God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under God's fathetly displeasure: and in that condition they have not usually the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.
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.

Chapter 12

Of Adoption

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

Chapter 13
Of Sanctification

They that are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them, through the virtue of Christ's death and resurrection, are also further sanctified really and personally through the same virtue, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed and the several lusts thereof are more and more weakened, and mortified, and they more and more quickened, and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.
This sanctification is throughout in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.
In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength froin the sanctifying Spirit of Christ, the regenerate part doth overcome, and so the saints grow in grace, perfecting holiness in the fear of God.

Chapter 14
Of Saving Faith

The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of the seals, prayer, and other means, it is increased and strengthened.
By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein, and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are, accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of grace.
This faith, although it be different in degrees, and may be weak or strong yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

Chapter 15
Of Repentance unto Life and Salvation

Such of the elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life.
Whereas there is none that doth good, and sinneth not, and the best of men may through the power and deceitfulness of their corruptions dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath in the covenant of grace mercifully provided, that believers so sinning and falling, be renewed through repentance unto salvation.
This saving repentance is an evangelical grace, whereby a person being by the Holy Ghost made sensible of the manifold evils of his sin, doth by faith in Christ humble himself for it with godly sorrow, detestation of it, and self-abhorrence, praying for pardon and strength of grace, with a purpose, and endeavour by supplies of the Spirit, to walk before God unto all well-pleasing in all things.
As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every man's duty to repent of his particular known sins particularly.
Such is the provision which God hath made through Christ in the covenant of grace, for the preservation of believers unto salvation, that although there is no sin so small, but it deserves damnation; yet there is no sin so great, that it shall bring damnation on them who truly repent; which makes the constant preaching of repentance necessary.

Chapter 16
Of Good Works

Good works are only such as God hath commanded in his holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon pretence of good intentions.
These good works done in obedience to God's commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto; that having their fruit unto holiness, they may have the end, eternal life.
Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a pecial motion of the Spirit; but they-ought to be diligent in stirring up the grace of God that is in them.
They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.
We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because, as they are good, they proceed from the Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment.
Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblameable and unreproveable in God's sight; but that he looking upon them in his Son is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.
Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and to others: yet because they proceed not from a heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful, and displeasing unto God.

Chapter 17
Of The Perseverance of The Saints

They whom God bath accepted in his Beloved, effeGtually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.
This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election; from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, and union with him; the oath of God; the abiding of his Spirit; and of the seed of God within them; and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.
And though they may, through the temptation of Satan, and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein, whereby they incur God's displeasure, and grieve his Holy Spirit; come to have their graces and comforts impaired; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.

Chapter 18
Of The Assurance of Grace and Salvation

Although temporary believers and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favour of God, and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.
This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded on the blood and righteousness of Christ, revealed in the gospel, and also upon the inward evidence of those graces unto which promises are made, and on the immediate witness of the Spirit, testifying our adoption, and as a fruit thereof, leaving the heart more humble and holy.
This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means attain thereunto. And therefore it is the duty of every one to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.
True believers may have the assurance of their salvation divers ways shaken, diminished and intermitted; as by negligence in preserving of it; by falling into some special sin, which woundeth the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God's withdrawing the light of his countenance; suffering even such as fear him to walk in darkness, and to have no light; yet are they neither 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, and by the which in the meantime they are supported from utter despair.

Chapter 19
Of The Law of God

God gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil, 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.
This law, so written in the heart, continued to be a perfect rule of righteousness after the fall of man; and was delivered by God upon mount Sinai in ten commandments, and written in two tables; the four first commandments containing our duty towards God, and the other six our duty to man.
Beside this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances; partly of worship, prefiguring Christ, his graces, actions, sufferings and benefits, and partly holding forth divers instructions of moral duties. All which ceremonial laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only lawgiver, who was furnished with power from the Father for that end, abrogated and taken away.
To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution, their general equity only being still of moral use.
The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it: neither doth Christ in the gospel any way dissolve, but much strengthen this obligation.
Although true believers be not under the law, as a covenant of works, to be thereby justified or condemned; yet it is of great use to them as well as to others, in that, as a rule of life, informing them of the will of God, and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts and lives; so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to 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. The promises of it in like manner show them God's approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the law, as a covenant of works; so as a mans 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.
Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully, which the will of God revealed in the law required to be done.

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

The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give unto the elect the promise of Christ, the seed of the woman, as the means of calling them, and begetting in them faith and repentance: in this promise the gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.
This promise of Christ, and salvation by him, is revealed only in and by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.
The revelation of the gospel unto sinners, made in divers times, and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make or can so do. And therefore in all ages the preaching of the gospel hath been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God.
Although the gospel be the only outward means of revealing Christ and saving grace, and is as such abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickened or regenerated, there is moreover necessary an effectual, irresistible work of the Holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.

Chapter 21
Of Christian Liberty, and Liberty of Conscience

The liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigour and curse of the law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, hut a childlike love and willing mind. All which were common also to believers under the law, for the substance of them; but under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, the whole legal administration of the covenant of grace, to which the Jewish church was subjected; and in oreater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.
God alone is lord of the conscience, and hath left it free from the doctrines and commandments of men which are in any thing contrary to his Word, or not contained in it; so that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.
They who upon pretence of Christian liberty do practise any sin, or cherish any lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction; so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life.

Chapter 22
Of Religious Worship, and the Sabbath-Day

The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations, or any other way not prescribed in the holy Scripture.
Religious worship is to be given to God the Father, Son, and Holy Ghost, and to him alone; not to angels, saints, or any other creatures; and since the fall, not without a Mediator, nor in the mediation of any other but of Christ alone.
Prayer, with thanksgiving, being one special part of natural worship, is by God required of all men; but that it may be accepted, it is to be made in the name of the Son by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others in a known tongue.
Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.
The reading of the Scriptures, preaching, and hearing the Word of God, singing of psalms; as also the administration of baptism and the Lord's Supper, are all parts of religious worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear. Solemn humiliations, with fastings and thanksgivings upon special occasions, are in their several times and seasons to be used in a holy and religious manner.
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; but God is to be worshipped everywhere in spirit and in truth, as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly nor wilfully to be neglected, or forsaken, when God by his Word or providence calleth thereunto.
As it is of the law of nature, that in general a proportion of time by God's appointment be set apart for the worship of God; so by his Word in a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him; which is the last day of the week and is to be continued to the end of the world as the Christian Sabbath.
This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering 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; 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.

Chapter 23
Of Lawful oaths and Vows

A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness and judgment, solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth or falsehood of what he sweareth.
The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore to swear vainly, or rashly, by that glorious or dreadful name, or to swear at all by any other thing, is sinful and to be abhorred. 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; so a lawful oath, being imposed by lawful authority in such matters, ought to be taken.
Whosoever taketh an oath, warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any 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. Yet it is a sin to refuse an oath touching any thing that is good and just, being lawfully imposed by authority.
An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation. It cannot oblige to sin, but in any thing not sinful, being taken it binds to performance, although to a man's own hurt; nor is it to be violated, although made to heretics or infidels.
A vow, which is not to be made to any creature, but God alone, is of the like nature with a promissory oath, and ought to be made with the ]ike religious care, and to be performed with the like faithfulness.
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.

Chapter 24
Of The Civil Magistrate

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 do good, and for the punishment of evil-doers.
It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the management whereof, as they ought specially to maintain justice and peace, according to the wholesome laws of each commonwealth; so for that end they may lawfully now under the New Testament wage war upon just and necessary occasion.
Although the magistrate is bound to encourage, promote, and protect the professors and profession of the gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge blasphemy and errors, in their own nature subverting the faith and inevitably destroying the souls of them that receive them: yet in such differences about the doctrines of the gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the magistrate under the gospel to abridge them of their liberty.
It is the duty of people to pray for magistrates, to honour their persons, to pay them tribute and other dues, to obey their ]awful commands, and to be subject to their authority for conscience sake. Infidelity, or difference in religion, doth not make void the magistrate's just and legal authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted, 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 whatsoever.

Chapter 25
Of Marriage

Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.
Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the Church with an holy seed, and for preventing of uncleanness.
It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry in the Lord; and therefore such as profess the true 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 wicked in their life, or maintain damnable heresies.
Marriage ought not to be within the degrees of consanguity or affinity forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.

Chapter 26
Of The Church

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 fulness of him that filleth all in all.
The whole body of men throughout the world, professing the faith of the gospel and obedience unto God by Christ according to it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are, and may be called the visible catholic church of Christ; although as such it is not entrusted with the administration of any ordinances, or have any officers to rule or govern in, or over the whole body.
The purest churches under heaven are subject both to mixture and error, and some have so degenerated as to become no churches of Christ, but synagogues of Satan: nevertheless Christ always hath had, and ever shall have, a visible kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.
There is no other Head of the Church but the Lord Jesus Christ; nor can the Pope of Rome in any sense be head thereof; but is that antichrist, that man of sin, and son of Iperdition, that exalteth himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.
As the Lord in his care and love towards his Church, hath in his infinite wise providence exercised it with great variety in all ages, for the good of them that love him, and his own glory; so according to his promise, we expect that in the latter days, antichrist being destroyed, the Jews called, and the adversaries of the kingdom of his dear Son broken, the churches of Christ being enlarged, and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition than they have enjoyed.

Chapter 27
Of The Communion of Saints

All Saints that are united to Jesus Christ their Head, by his Spirit and faith, although they are not made thereby one person with him, have fellowship in his graces, sufferings, death, resurrection and glory: and being united to one another in love, they have communion in each others gifts nd graces, 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.
All Saints are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities: which communion, though especially to be exercised by them in the relations wherein they stand, whether in families or churches, yet as God offereth opportunity, is to be extended unto all those who in every place call upon the Name of the Lord Jesus.

Chapter 28
Of The Ordinances

There be only two ordinances ordained by Christ our Lord in the gospel, that is to say, Baptism and the Lord's Supper.
The Ordinances of the Old Testament in regard of the spiritual things thereby signified and exhibited, were for substance the same with those of the New.

Chapter 29
Of Baptism

Baptism is a ordinance of the New Testament, ordained by Jesus Christ to be unto the party baptised a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ to walk in newness of life; which ordinance is by Christ's own appointment to be continued in his Church until the end of the world.
The outward element to be used in this ordinance, is water, wherewith the party is to be baptised in the name of the Father, and of the Son, and of the Holy Ghost.
Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.
Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents are to be baptised, and those only.
Although it be a great sin to conterin or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it; or that all that are baptised are undoubtedly regenerated.
Baptism is but once to be administered to any person

Chapter 30
Of The Lord's Supper

Our Lord Jesus in the night wherein he was betrayed, instituted the ordinance of his body and blood, called the Lord's Supper, to be observed in his churches to the end of the world, for the perpetual remembrance, and showing forth of the sacrifice of himself in his death, the sealing of 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.
In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself upon the cross once for all, and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the mass (as they call it) is most abominable, injurious to Christ's own only sacrifice, the alone propitiation for all the sins of the elect.
The Lord Jesus hath in this ordinance appointed his ministers to pray and bless the elements of bread and wine, and thereby to set them apart from a common to 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; but to none who are not then present in the congregation.
Private masses, or receiving the ordinance by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use; are contrary to the nature of this sacrament, and to the institution of Christ.
The doctrine which maintains a change of the substance of bread and wine into the substance of Christ's body and blood (commonly called Transubstantiation) by consecration of a priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason; overthroweth the nature of the sacrament; and hath been and is the cause of manifold superstitions, yea, of gross idolatries.
All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.

Chapter 31
Of The State of Man After Death, and of the Resurrection of the Dead

The bodies of men after death return to dust, and see corruption; but their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting -for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved to the judgment of the great day: Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.
At the last day such as are found alive shall not die, but be changed; 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 for ever.
The bodies of the unjust shall by the power of Christ be raised to dishonour; the bodies of the just, by his Spirit unto honour, and to be made conformable to his own glorious body.

Chapter 32
Of The Last Judgment

God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon 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.
The end of God's appointing this day is for the manifestation of the glory of his mercy in the eternal salvation of the elect, and of his justice in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fulness of joy and glory, with everlasting reward in the presence of the Lord; but the wicked who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.
As Christ would have us to be certainly persuaded that there shall be a judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they Imow not at what hour the Lord will come, and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.

The Institution of Churches, and the
Order Appointed in Them by Jesus Christ

By the appointment of the Father all power for the calling, institution, order, or government of the Church, is invested in a supreme and sovereign manner in the Lord Jesus Christ, as King and Head thereof.
In the execution of this power wherewith he is so entrusted, the Lord Jesus calleth out of the world unto communion with himself, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his Word.
Those thus called (through the ministry of the Word by his Spirit) he commandeth to walk together in particular societies or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in this world.
To each of these churches thus gathered, according to his mind declared in his Word, he hath given all that power and authority, which is any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe, with commands and rules for the due and right exerting and executing of that power.
These particular churches thus appointed by the authority of Christ, and entrusted with power from him for the ends before expressed, are each of them as unto those ends, the seat of that power which he is pleased to communicate to his saints or subjects in this world, so that as such they receive it immediately from himself.
Besides these particular churches, there is not instituted by Christ any church more extensive or catholic entrusted with power for the administration of his ordinances, or the execution of any authority in his name.
A particular church gathered and completed according to the mind of Christ, consists of officers and members. The Lord Christ having given to his called ones (united according to his appointment in church-order) liberty and power to choose persons fitted by the Holy Ghost for that purpose, to be over them, and to minister to them in the Lord.
The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; who, being further known to each other by their confession of the faith wrought in them by the power of God, declared by themselves or otherwise manifested, do willingly consent to walk together according to the appointment of Christ; giving up themselves to the Lord, and to one another by the will of God in professed subjection to the ordinances of the gospel.
The officers appointed by Christ, to be chosen and set apart by the church so called, and gathered for the peculiar administration of ordinances, and execution of power and duty which he entrusts them with, or calls them to, to be continued to the end of the world, are pastors, teachers, elders and deacons.
Churches thus gathered and assembling for the worship of God, are thereby visible and public, and their assemblies (in whatever place they are, according as they have liberty or opportunity) are therefore church or public assemblies.
The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Ghost, unto the office of pastor, teacher or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself, and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of that church, if there be any before constituted therein. And of a deacon, that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.
The essence of this call of a pastor, teacher or elder unto office, consists in the election of the church, together with his acceptation of it, and separation by fasting and prayer. And those who are so chosen, though not set apart by imposition of hands, are rightly constituted ministers of Jesus Christ, in whose name and authority they exercise the ministry to them so committed. The calling of deacons consisteth in the like election and acceptation with separation by prayer.
Although it be incumbent on the pastors and teachers of the churches to be instant in preaching the Word, by way of office; yet tlie work of preaching the Word is not so peculiarly confined to them, but that others also gifted and fitted by the Holy Ghost for it, and approved (being by lawful ways and means in the providence of God called thereunto) may publicly, ordinarily and constantly perform it; so that they give themselves up thereunto.
However, they who are engaged in the work of public preaching, and enjoy the public maintenance upon that account, are not thereby obliged to dispense the seals to any other than such as (being saints by calling, and gathered according to the order of the gospel) they stand related to, as pastors or teachers. Yet ought they not to neglect others living within their parochial bounds, but besides their constant public preaching to them, they ought to enquire after their profiting by the Word, instructing them in, and pressing upon them (whether young or old) the great doctrines of the gospel, even personally and particularly, so far as their strength and time will admit.
Ordination alone without the election or precedent consent of the church, by those who formerly have been ordained by virtue of that power they have received by their ordination, doth not constitute any person a church-officer, or communicate office-power to him.
A church fumished with officers (according to the mind of Christ) hath full power to administer all his ordinances; and where there is want of any one or more officers required, that officer, or those which are in the church, may administer all the ordinances proper to their particular duty and offices; but where there are no teaching officers, none may administer the seals, nor can the church authorise any so to do.
In the carrying on of church-administrations, no person ought to be added to the church, but by the consent of the church itself; that so love (without dissimulation) may be preserved between all the members thereof.
Whereas the Lord Jesus Christ hath appointed and instituted as a means of edification, that those who walk not according to the rules and laws appointed by him (in respect of faith and life, so that just offence doth arise to the church thereby) be censured in his name and authority. Every church hath power in itself to exercise and execute all those censures appointed by him in the way and order prescribed in the gospel.
The censures so appointed by Christ, are admonition and excommunication. And whereas some offences are or may be known only to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private: in public offences where any sin, before all. Or in case of non-amendment upon private admonition, the offence being related to the church, and the offender not manifesting his repentance, he is to be duly admonished in the name of Christ by the whole church, by the ministry of the elders of the church; and if this censure prevail not for his repentance, then he is to be cast out by excommunication with the consent of the church.
As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do, so none are to be admitted unto the privileges of the churches, who do not submit themselves to the rule of Christ in the censures for the government of them.
This being the way prescribed by Christ in case of offence, no church-members upon any offences taken by them, having performed their duty required of them in this matter, ought to disturb any church-order, or absent themselves from the public assemblies, or the administration of any ordinances upon that pretence, but to wait upon Christ in the further proceeding of the church.
The power of censures being seated by Christ in a particular church, is to be exercised only towards particular members of each church respectively as such; and there is no power given by him unto any synods or ecclesiastical assemblies to excommunicate, or by their public edicts to threaten excommunication, or other church-censures against churches, magistrates, or their people upon any account, no man being obnoxious to that censure, but upon his personal miscarriage, as a member of a particular church.
Although the church is a society of men, assembling for the celebration of the ordinances according to the appointment of Christ, yet every society assembling for that end or purpose, upon the account of cohabitation within any civil precincts and bounds, is not thereby constituted a church, seeing there may be wanting among them, what is essentially required thereunto; and therefore a believer living with others in such a precinct, may join himself with any church for his edification.
For the avoiding of differences that may otherwise arise, for the greater solemnity in the celebration of the ordinances of Christ, and the opening a way for the larger usefulness of the gifts and graces of the Holy Ghost; saints living in one city or town, or within such distances as that they may conveniently assemble for divine worship, ought rather to join in one church for their mutual strengthening and edification, than to set up many distinct societies.
As all churches and all the members of them are bound to pray continually for the good or prosperity of all the churches of Christ in all places, and upon all occasions to further it; (every one within the bounds of their places and callings, in the exercise of their gifts and graces). So the churches themselves (when planted by the providence of God, so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.
In cases of difficulties or differences, either in point of doctrine or in administrations, wherein either the churches in general are concerned, or any one church in their peace, union, and edification, or any member or members of any church are injured in, or by any proceeding in censures, not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together. do by their messengers meet in a synod or council, to consider and give their advice in, or about that matter in difference, to be reported to all the churches concerned. Howbeit, these synods so assembled are not entrusted with any church-power, properly so called, or with any jurisdiction over the churches themselves, to exercise any censures, either over any churches or persons, or to impose their determinations on the churches or officers.
Besides these occasional synods or councils, there are not instituted by Christ any stated synods in a fixed combination of churches, or their officers in lesser or greater assemblies; nor are there any synods appointed by Christ in a way of subordination to one another.
Persons that are joined in church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the church whereunto they are so joined. Nevertheless, where any person cannot continue in any church without his sin, either for want of the administration of any ordinances instituted by Christ, or by his being deprived of his due privileges, or compelled to anything in practice not warranted by the Word, or in case of persecution, or upon the account of conveniency of habitation; he consulting with the church, or the officer or officers thereof, may peaceably depart from the communion of the church, wherewith he hath so walked, to join himself with some other church, where he may enjoy the ordinances in the purity of the same, for his edification and consolation.
Such reforming churches as consist of persons sound in the faith and of conversation becoming the gospel, ought not to refuse the communion of each other, so far as may consist with their own principles respectively, though they walk not in all things according to the same rules of church-order.
Churches gathered and walking according to the mind of Christ, judging other churches (though less pure) to be true churches, may receive unto occasional communion with them, such members of those churches as are credibly testified to be godly, and live without offence.