Untitled Sermon

Baptist Confession of Faith

(1689)

Rewritten in modern English by Andrew Kerkham

1st ed. 1999, revised ed. 2001

© Andrew Kerkham

The Baptist Confession of Faith of 1689 has its roots firmly in the Westminster Confession of Faith of 1647. It

differs from the Wesminster Confession in adding Chapter 20 (The Gospel and its Gracious Extent), and in its

understanding of the Church and Baptism. Chapter 20 is identical to the same chapter in the Congregationalists'

Savoy Declaration of Faith and Order of 1658, and where the Baptist Confession differs in minor points from

the Wesminster Confession it usually follows the Savoy Declaration.

This revision seeks to follow the original text as closely as possible, yet at the same time to make it readable and

understandable for people today. This has been achieved mainly through breaking up longer sentences,

substitution of present-day words for words that have become archaic, and keeping transposition of phrases to

an absolute minimum. It is important to note that this revision does not seek to alter the truths of the original

1689 Confession in any way whatever; rather, the intention is to make those same truths more readily

understandable to the present generation. Note: the abbreviation WCF refers to the Westminster Confession of

Faith, 1647.

This version of the Baptist Confession of Faith is copyright © 2001 by Andrew Kerkham. Permission is granted

to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License,

Version 1.2 or any later version published by the Free Software Foundation. A copy of the license will be found

at www.gnu.org/licenses/fdl.html.

The expanded system of scripture references is that found in Samuel E. Waldron's valuable work, A modern

exposition of the 1689 Baptist Confessions of Faith (2nd ed., Evangelical Press, 1995), and used with

permission.

See the BCF Assistant for the original text of the 1689 Baptist Confession of Faith.

Chapter 1: The Holy Scriptures

Chapter 2: God and the Holy Trinity

Chapter 3: God's Decree

Chapter 4: Creation

Chapter 5: Divine Providence

Chapter 6: The Fall, Sin and its Punishment

Chapter 7: God's Covenant

Chapter 8: Christ the Mediator

Chapter 9: Free Will

Chapter 10: Effectual Calling

Chapter 11: Justification

Chapter 12: Adoption

Chapter 13: Sanctification

Chapter 14: Saving Faith

Chapter 15: Repentance to Life and Salvation

Chapter 16: Good Works

Chapter 17: The Perseverance of Believers

Chapter 18: The Assurance of Grace and Salvation

Chapter 19: The Law of God

Chapter 20: The Gospel and its Gracious Extent

Chapter 21: Christian Liberty and Liberty of Conscience

Chapter 22: Worship and the Lord's Day

Chapter 23: Lawful Oaths and Vows

Chapter 24: Civil Government

Chapter 25: Marriage

Chapter 26: The Church

Chapter 27: The Fellowship of Believers

Chapter 28: Baptism and the Lord's Supper

Chapter 29: Baptism

Chapter 30: The Lord's Supper

Chapter 31: The State of People after Death and the Resurrection of the Dead

Chapter 32: The Last Judgement

Chapter 1

THE HOLY SCRIPTURES

1.1 The Holy Scriptures are the only sufficient, certain and infallible rule

1

for saving knowledge, faith, and

obedience.

2

Although the light of nature and the works of creation and providence give such clear testimony to the goodness,

wisdom and power of God that they leave people without excuse,

3

yet they are not sufficient to give the

knowledge of God and his will that is necessary for salvation.

4

Therefore it pleased the Lord to reveal himself at

various times and in different ways, and to declare his will to his church.

5

To ensure the preservation and

propagation of the truth, and to establish and support the church against human corruption, the malice of Satan,

and the world, he committed his complete revelation to writing. The Holy Scriptures are therefore absolutely

indispensable,

6

for God's former ways of revealing his will to his people have now ceased. 7

(1) Or, standard

(2) ; ; ;

(3) ; ,; ,

(4) with 7-11; ; , with 1:16-17 and 3:21

(5)

(6) ; ; ; ; Deu 17:18ff; 31:9ff,19ff; ; ,; ; ; ;

6:11; ; ,; , etc.; ;

(7) ; ; ; ;

1.2 The Holy Scriptures, or the Word of God written, consist of all the books of the Old and New Testament.

These are:

The Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2

Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs,

Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah,

Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi

The New Testament: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians,

Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon,

Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation

All of these are given by the inspiration of God to be the rule

1

of faith and life.

2

(1) Or, standard

(2) with ;

1.3 The books commonly called the Apocrypha were not given by divine inspiration, and are not part of the

canon or rule of Scripture. Therefore they have no authority in the church of God, nor are they to be accepted or

made use of in any way different from other human writings.

1

(1) ,;

1.4 Holy Scripture demands belief, yet its authority does not depend on the testimony of any person or church,1

but entirely on God its author, who is truth itself. Therefore it is to be received because it is the Word of God.2

(1) ; ;

(2) ; ; ; ; ; ; ; ; ; ; ; ; Mat

22:41ff; ; ; ; ; ; ; ; ; ; ; ; 2Pe

1:19-21; ;

1.5 We may be influenced and persuaded by the testimony of the church of God to hold a high and reverent

regard for the Holy Scriptures.

1 Moreover the glory of its contents, the efficacy of its doctrine, the majesty of its

style, the agreement among all its parts, the expanse of the whole (which is to give all glory to God), the full

revelation it gives of the only way for human salvation, together with many other incomparable characteristics

and its complete perfection—all these arguments provide abundant evidence that it is indeed the Word of God.2

Yet, not withstanding this, our full persuasion and assurance of its infallible truth and divine authority comes

from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.

3

(1)

(2) ; ; ; ; ; Deu 31:11-13; ; ;

(3) ; ; ; ; ; with 27

1.6 The whole revelation of God concerning all things essential for his own glory, human salvation, faith and

life, is either explicitly set down or implicitly contained in the Holy Scriptures. Nothing is ever to be added,

whether by a new revelation of the Spirit, or by human traditions.

1 Nevertheless, we acknowledge that the

inward enlightenment of the Spirit of God is necessary for the saving understanding of the things revealed in the

Word.2

There are also some aspects of the worship of God and of church government common to human

activities and organisations which may be determined by the light of nature and Christian common-sense, but in

accordance with the general rules of the Word which must always be observed.3

(1) ; Deu 4:2; ,; ; ,,,

(2) ;

3) ,

1.7 Not all things in Scripture are equally plain in themselves,

1

nor equally clear to everyone.

2 Yet those things

that are essential to be known, believed and obeyed for salvation are so clearly set forth and explained in one

place of Scripture or another, that not only the educated but also the uneducated may attain a satisfactory

understanding of them by using ordinary means.

3

(1)

(2)

(3) ; ; ; ; ; Deu 30:11-14

1.8 The Old Testament in Hebrew (the national language of the people of God of ancient Israel)

1

and the New

Testament in Greek (the common language of that time) were inspired directly by God, and were kept pure

throughout the ages by his particular care and providence. They are therefore authentic,

2

so that in all religious

controversies the church must appeal to them as final.

3 But these original languages are not known to all the

people of God, who have a right to and an interest in the Scriptures, and who are commanded in the fear of God

to read and search them.

4

They are therefore to be translated into the common language of every nation to which

they come,

5

so that (with the Word of God living richly in all) people may worship God in an acceptable manner,

and through patience and comfort of the Scriptures may have hope.

6

(1)

(2)

(3) ; ; ;

(4) Deu 17:18-20; ; ; ,

(5) ,,,,,

(6) ;

1.9 The infallible rule for the interpretation of Scripture is Scripture itself. Therefore, when there is a question

about the true and full sense of any [part of] Scripture (which is not a miscellany, but a unity) it must be

understood in the light of other passages that speak more clearly.

1

(1) ; ;

1.10 The supreme judge by which all religious controversies are to be settled, and all decrees of councils,

opinions of ancient writers, human doctrines and individual thinkers are to be examined, can be none other than

the Holy Scriptures delivered by the Spirit. In the verdict of Scripture our faith is finally determined.1

(1) ,; ;

Chapter 2

GOD AND THE HOLY TRINITY

2.1 The Lord our God is the one and only living and true God.1

His substance is in and of himself, he is infinite in being and perfection.

2 His essence cannot be understood by

any but himself.

3 He is an absolutely pure spirit, invisible, without body, parts or passions. He alone has

immortality, living in light which no one can approach.4 He is immutable, immense, eternal, incomprehensible,

almighty, in every way infinite, perfectly holy, perfectly wise, absolutely free, completely absolute.

5 He works

all things according to the counsel of his own immutable and entirely righteous will for his own glory.

6

He is perfectly loving, gracious, merciful, long-suffering, abundant in goodness and truth; he forgives iniquity,

transgression and sin.

7 He is the rewarder of those who diligently seek him, yet at the same time he is entirely

just and terrible in his judgements, hating all sin, and he will by no means clear the guilty.

8

(1) Deu 6:4; ; ,;

(2)

(3) ; ; ; ;

(4) ;; Deu 4:15-16; ; ,;

(5) ; ; ; ; ; ; ; ; ; ; ;

(6) ; ; ;

(7) ;

(8) ; ; ; ;

2.2 God has all life, glory, goodness, blessedness in and of himself; he is unique in being, all-sufficient in and to

himself, not standing in need of any creature which he has made, nor deriving any glory from them, but rather

demonstrating his own glory in them, through them, to them, and upon them.

1

He alone is the source of all being, from whom, through whom, and to whom are all things;

He has absolute sovereign dominion over all creatures, to do through them, for them, or to them whatever he

pleases.

2

In his sight all things are open and plain, his knowledge is infinite, infallible, and independent of created beings,

so for him nothing is contingent or uncertain.

3

He is perfectly holy in all his plans, in all his works, and in all his commands.

4

Angels and human beings owe him, as creatures to the Creator, worship, service, and obedience, and whatever

else he is pleased to require of them.

5

(1) ; ; ; ; ; ;

(2) ; ; ; ,

(3) ; ; ; ;

(4) ;

(5)

2.3 In this divine and infinite Being there are three persons, the Father, the Son (or the Word) and the Holy

Spirit.

1

They are one in substance, power, and eternity, each having the whole divine essence, yet this essence is

undivided.2

The Father is not derived from anyone, he is neither begotten nor proceeding; the Son is eternally begotten of the

Father; the Holy Spirit proceeds from the Father and the Son.

3 All three are infinite, without beginning, and

therefore but one God, who is not to be divided in nature and being. Yet they are distinguished by several

distinctive characteristics and personal relations.

This doctrine of the Trinity is the foundation of all our fellowship with God, and of the comfort of our

dependence on him.

(1) ; ;

(2) ; ;

(3) ; ,,; ; ; ; ; ; ;

Chapter 3

GOD'S DECREE

3.1 God has decreed all things that occur,

1

and this he has done in himself, from all eternity, by the perfectly

wise and holy counsel of his own will, freely and unchangeably.

2

Yet he has done this in such a way that God is neither the author of sin, nor does he share with anyone in

sinning,

3

nor does this violate the will of the creature, nor is the free working or contingency of second causes

taken away but rather established.4

In all this, God's wisdom is displayed in directing all things, as is his power and faithfulness in accomplishing his

decree.

5

(1) ; ; ;

(2) ; ; ; ; ;

(3) ; ;

(4) ; ; ; ; ; ;

(5) ;

3.2 Although God knows everything which may or can come to pass under all imaginable conditions,

1

yet he has

not decreed anything because he foresaw it in the future, or because it would come to pass [anyway] under

certain conditions.

2

(1) ; ,;

(2) ; ; ;

3.3 By God's decree, and for the demonstration of his glory, certain human beings and angels are predestined (or

foreordained) to eternal life through Jesus Christ, to the praise of his glorious grace.

1 Others are left to continue

in their sin to their just condemnation, to the praise of his glorious justice.

2

(1) ;

(2) ; ; ;

3.4 Those angels and human beings who are predestined and foreordained to eternal life, are specifically and

irreversibly designated, and their number is so certain and definite that it cannot be either increased or

diminished.1

(1) ; ; ; ;

3.5 God chose those human beings who are predestined to life before the foundation of the world, in accordance

with his eternal and immutable purpose, and the secret counsel and good pleasure of his will. God chose them in

Christ for eternal glory, solely out of his free grace and love,

1

without anything in the creature as a condition or

cause moving him to choose them.

2

(1) ; ,;

(2) ;

3.6 As God has appointed the elect to glory, so he has by the eternal and completely free purpose of his will

foreordained all the means.

1

Therefore those who are elected (being fallen in Adam) are redeemed by Christ,

2

effectually called to faith in Christ by his Spirit working in due season, justified, adopted, sanctified,3

and kept

by his power through faith to salvation.

4 None but the elect are redeemed by Christ, effectually called, justified,

adopted, sanctified, and saved.5

(1) ; ; ;

(2) ;

(3) ; ;

(4)

(5) ; ; ; ; ;

3.7 The doctrine of this high mystery of predestination is to be handled with special prudence and care,

1

so that

those who are heeding the will of God revealed in his Word, and who are obeying it, may be assured of their

eternal election from the certainty of their effectual calling.

2

So shall this doctrine promote the praise, reverence,

and admiration of God,3

and encourage humility

4

and diligence,

5

and bring much comfort

6

to all who sincerely

obey the Gospel.

(1) Deu 29:29; ;

(2) ;

(3) ;

(4) ,,;

(5)

(6)

Chapter 4

CREATION

4.1 In the beginning it pleased God the Father, Son, and Holy Spirit,

1

to create the world and all things in it, both

visible and invisible,

2

in six days,

3

and all very good.4

This was a demonstration of the glory of his eternal

power, wisdom, and goodness.

5

(1) ; ; ; ;

(2) ; ;

(3) ;

(4) ; ;

(5) ; ; ; ; ;

4.2 After God had made all other creatures, he created human beings, male and female, with reasoning and

immortal souls, making them fitted for that life for God for which they were created.1

They were made in the

image of God, with knowledge, righteousness, and true holiness.

2

They had the law of God written in their

hearts, and the power to fulfil it; yet they also had the possibility of transgressing, and were left to the liberty of

their own changeable wills.

3

(1) ; ; ; ;

(2) ; ; ; ; ; ; ;

(3) ; ,; ; ;

4.3 Apart from the law written in their hearts, they received a command not to eat of the tree of the knowledge of

good and evil. While they kept this commandment they were happy in their fellowship with God, and had

dominion over all other creatures.

1

(1) ,;

Chapter 5

PROVIDENCE

5.1 God, the good Creator of all things,

1

in his infinite power and wisdom,

2

upholds, directs, organises and

governs

3

all creatures and things, from the greatest to the least,

4

by his perfectly wise and holy providence,

5

to

the end for which they were created.6 He governs in accordance with his infallible foreknowledge and the free

and immutable counsel of his own will,

7

to the praise of the glory of his wisdom, power, justice, infinite

goodness and mercy.

8

(1) ; ;

(2) ; ;

(3) ; ; ; ; ;

(4)

(5) ; ;

(6) ;

(7) ;

(8) ; ; ; ;

5.2 Although, in relation to the foreknowledge and decree of God who is the first cause, all things occur

immutably and infallibly, so that nothing happens to anyone by chance, or outside his providence.

1 Yet by his

providence he arranges them to occur according to the nature of second causes, either necessarily, freely, or

contingently.

2

(1) ;

(2) ; ; ; Deu 19:5; ; ,; ; ; Phi 1:19; ; Luk

14:25ff; ; ,;

5.3 God in his ordinary providence makes use of means,

1

yet is free to work outside,

2

above

3

and against

4

them

at his pleasure.

(1) ,,; ;

(2) ;

(3)

(4) ; ;

5.4 The almighty power, unsearchable wisdom, and infinite goodness of God, are so far expressed in his

providence, that his sovereign purposes extend even to the first fall and all other sinful actions of angels and

human beings.

1

This is not merely by a bare permission, for he most wisely and powerfully limits and by other

means arranges and governs sinful actions, so that they bring about his own holy purposes.

2 Yet [in all this] the

sinfulness of these actions comes entirely from the creature, and not from God, who is altogether holy and

righteous neither is he nor can he be the author or approver of sin.

3

(1) ; ; ; ; ; ;

(2) ; ; ; ,,

(3) ,,; ;

5.5 The perfectly wise, righteous, and gracious God often leaves for a time [even] his own children to various

temptations, and to the corruption of their own hearts. He does this to chastise them for their former sins, or to

show them the hidden strength of the corruption and deceitfulness still in their hearts so that they may be

humbled, and to bring them to a closer and more constant dependence on him for their support, and to make

them more watchful against future occasions of sin, and for various other just and holy ends.

1

So whatever

happens to any of his elect it is by his appointment, for his glory and for their good.2

(1) ,,; ; ; ;

(2)

5.6 As for those evil and ungodly people whom God as a righteous judge blinds and hardens

1

because of their

sins, he not only withholds his grace from them by which they might have been enlightened in their

understanding and affected in their hearts,

2

but sometimes he also withdraws the gifts which they had,3

and

exposes them to situations which their corruption makes an occasion for sin.

4 Moreover, God gives them over to

their own lusts, the temptations of the world, and the power of Satan,

5

so that eventually they harden themselves

by the very means which God uses for the softening of others.

6

(1) ,;

(2) Deu 29:4

(3) ;

(4) Deu 2:30;

(5) ;

(6) ; ,; ; ; ; ; ;

5.7 As the providence of God reaches out in a general way to all creatures, so, in a very special way, it takes care

of his church and controls all things for the good of his church.1

(1) ; ,; Amo 9:8-9; ; ,; ,;

Chapter 6

THE FALL, SIN AND ITS PUNISHMENT

6.1 God created Adam upright and perfect, and gave him a righteous law which secured life for him while he

kept it, but threatened death if he broke it. Yet Adam did not live long in this position of honour.

1

Satan used the

subtlety of the serpent to subdue Eve, she seduced Adam, and Adam (without any compulsion) wilfully

transgressed the law of their creation and the command given to them by eating the forbidden fruit.

2 God was

pleased to permit this act, according to his wise and holy counsel, as it was his purpose to direct it toward his

own glory.

3

(1) ; ,; ;

(2) ; ;

(3) ; ; ; ; ; ;

6.2 By this sin our first parents fell from their original righteousness and communion with God. We fell in them,

for by it death came upon all;

1

all became dead in sin and totally defiled in all the faculties and parts of soul and

body.

2

(1) ; ; ; ; ; ; ;

(2) ; ; ; ; ; ; ; ; ;

6.3 By God's appointment, they were the root, standing in the place of the whole human race. The guilt of this

sin was imputed to, and their corrupted nature passed on to all their posterity by ordinary birth. Their

descendants are therefore conceived in sin, and are by nature children of wrath, the servants of sin, the subjects

of death and all other miseries—spiritual, temporal, and eternal—unless the Lord Jesus sets them free.

1

(1) , ; ; ; ; ; ; ;

6.4 All actual transgressions proceed from this original corruption.

1 By it we are completely incapacitated and

disabled, antagonistic to all good and entirely biased towards evil.

2

(1) ; ;

(2) ; ; ; ,; ,,,,,; ; ; ; ;

6.5 During this life, this corruption of nature remains in those who are regenerated.1 Although it is pardoned and

put to death through Christ, yet both this corrupt nature and all its actions are truly and actually sin.

2

(1) ; ; ; ; ; ; ;

(2) ; ; ; ,,,; ; ; ; ; ; ; -

28

Chapter 7

GOD'S COVENANT WITH THE HUMAN RACE

7.1 The distance between God and the creature is so great, that (although reasonable creatures owe obedience to

him as their Creator) they could never have attained the reward of life except by an act of voluntary

condescension on God's part. This he has been pleased to express by way of a covenant.

1

(1) ; ; ; ;

7.2 Moreover, as Adam had brought himself and his posterity under the curse of the law by his fall, it pleased the

Lord to make a covenant of grace.

1

In this covenant he freely offers to sinners life and salvation by Jesus Christ,

requiring from them faith in him that they may be saved,2

and promising to give his Holy Spirit to all who are

elected to eternal life, to make them willing and able to believe.

3

(1) ; with and 10:12-18; with and ;

(2) ; ,;

(3) ;

7.3 This covenant is revealed through the Gospel; first of all to Adam in the promise of salvation by the seed of

the woman, and afterwards step by step until the full revelation of it was completed in the New Testament.

1

This

salvation rests on that eternal covenant transaction between the Father and the Son which concerns the

redemption of the elect.

2

It is by the grace of this covenant alone that all the descendants of fallen Adam who

have ever been saved have obtained life and blessed immortality. Human beings are now utterly incapable of

gaining acceptance with God on those terms by which Adam stood in his state of innocency.

3

(1) ; ; ; ;

(2) ; ;

(3) ; ; ; ,,

Chapter 8

CHRIST THE MEDIATOR

8.1 It pleased God,1

in his eternal purpose,

2

to choose and ordain the Lord Jesus, his only Son, in accordance

with the covenant made between them both,3

to be the Mediator between God and the human race; to be prophet,

priest, and king; to be the head and saviour of his church, the heir of all things, and judge of the world.4

From all

eternity he gave to him a people to be his progeny. In time these would be redeemed, called, justified, sanctified,

and glorified by him.

5

(1) ;

(2)

(3) ;

(4) ; ; ; ; ; ; ; ;

(5) ; ; ; ; ; ;

8.2 The Son of God, the second person in the Holy Trinity, is truly and eternally God. He is the brightness of the

Father's glory, of the same substance

1

and equal with him who made the world, who upholds and governs all

things he has made.

2

When the fullness of time was come,

3

he took upon himself human nature, with all its essential properties

4

and

common infirmities,

5

yet without sin.

6 He was conceived by the Holy Spirit in the womb of the Virgin Mary.

The Holy Spirit came down upon her and the power of the Most High overshadowed her, so that he was born to

a woman from the tribe of Judah, a descendant of Abraham and David, in accordance with the Scriptures.

7

So two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion,

mixing, or confusion. This person is therefore truly God8

and truly human,

9

yet one Christ, the only Mediator

between God and the human race.

10

(1) Or, essence

(2) ; with ; with ; with ; with 3:15; ; ;

20:28; ; ; ; Phi 2:5-6; ;

(3)

(4) ; ; ,; ; ; ; ; ; ; ; ; ;

; ; ; ; ; ; ; ; ; ; ; ;

; with ; ; ; ,; ,;

(5) ; ; ; ; ; ; ; ; ; ,;

(6) ; ; ; ; ; ; ; ; ; ; ;

(7) ;

(8) See ref.1 above

(9) ; ; ; ;

(10) ; ; Phi 2:5-11

8.3 The Lord Jesus, his human nature thus united to the divine in the person of the Son, was sanctified and

anointed with the Holy Spirit without limit, so in him are all the treasures of wisdom and knowledge. It pleased

the Father that all fullness should dwell in him, so that being holy, harmless, undefiled, and full of grace and

truth, he might be perfectly qualified to execute the office of a mediator and surety.

1 He did not take this office

upon himself, but was called to it by his Father, who also put all power and judgement in his hands, and

commanded him to execute these.

2

(1) ; ; ; ; ; ;

(2) ; ,; ;

8.4 The Lord Jesus undertook this office entirely willingly.

1

To discharge it he was subject to the law

2

and

perfectly fulfilled it. He also underwent the punishment due to us which we should have borne and suffered.3 He

was made sin and was accursed for us;

4

he endured the extremities of agonising distress in his soul and painful

suffering in his body.

5 He was crucified, and died,6

and remained in the state of the dead, yet his body did not

decay.

7 On the third day he rose from the dead with the same body in which he had suffered,8

with which he also

ascended into heaven,

9

where he sits at the right hand of his Father making intercession [for his people].

10 At the

end of the world he will return to judge human beings and angels.

11

(1) with ; ; Phi 2:8

(2)

(3) ;

(4) ; ;

(5)

(6) WCF adds: was buried

(7) Phi 2:8;

(8) ,

(9)

(10) ;

(11) ; ; ; ; ;

8.5 The Lord Jesus has fully satisfied the justice of God

1

by his perfect obedience and his once-for-all sacrifice

2

which he offered up to God through the eternal Spirit.

3 He has procured reconciliation,

4

and has purchased an

everlasting inheritance in the kingdom of heaven

5

for all those whom the Father has given to him.

6

(1) ; ; ;

(2)

(3) ,; ,

(4) ;

(5) ;

(6)

8.6 Although the price

1

of redemption was not actually paid

2

by Christ till after his incarnation, yet its value,

efficacy, and benefits were communicated to the elect in all ages from the beginning of the world.3

This was

accomplished through those promises, types, and sacrifices in which he was revealed and represented as the seed

of the woman who should bruise the serpent's head, 4

and the Lamb slain from the beginning of the world,5

for he

is the same, yesterday and today and for ever.

6

(1) WCF: work

(2) WCF: wrought

(3);

(4) ;

(5)

(6)

8.7 In his work of mediation, Christ acts according to both natures, in each nature doing that which is appropriate

to itself. Yet, because of the unity of his person, that which is appropriate to one nature is sometimes in Scripture

attributed to the person indicated by the other nature.

1

(1) ;

8.8 To all those for whom Christ has obtained

1

eternal redemption, he certainly and effectually applies and

communicates this redemption,

2

making intercession for them.

3 He unites them to himself by his Spirit,

4

he

reveals to them the mystery of salvation in and by the Word,5

he persuades them to believe and obey

6

controlling

their hearts by his Word and Spirit,

7

and he overcomes all their enemies by his almighty power and wisdom

8

using methods and ways which are perfectly consistent with his wonderful and unsearchable providence.

9 All

this is by free and absolute grace, without any foreseen condition in them to obtain it.

10

(1) WCF: purchased

(2) ,; ;

(3) ;

(4)

(5) ,; ;

(6)

(7) ; ; ,; ; ;

(8) ; ;

(9)

(10) ;

8.9 This office of Mediator between God and the human race belongs exclusively to Christ, who is the Prophet,

Priest, and King of the Church of God. This office may not be transferred from him to any other, either in whole

or in part.

1

(1)

8.10 The number and order of offices is essential. Because of our ignorance we need his prophetic office.

1

Because of our alienation from God and the imperfection of the best of our service we need his priestly office to

reconcile us and present us to God as acceptable.

2 Because of our antagonism and our utter inability to return to

God, and because we need to be rescued and kept from spiritual enemies, we need his kingly office to convince,

subdue, draw, sustain, deliver, and preserve us for his heavenly kingdom.

3

(1)

(2) ; ;

(3) ; ;

Chapter 9

FREE WILL

9.1 God has provided the human will by nature with liberty and power to act upon choice; it is neither forced,

nor determined by any intrinsic necessity to do good or evil.

1

(1) ; ; Deu 30:19

9.2 In his state of innocence, Adam had freedom and power to will and to do what was good and well-pleasing to

God;

1

but he was unstable so that he might fall from this condition.

2

(1)

(2)

9.3 The human race through the fall into a state of sin, has completely lost all ability of will to perform any

spiritual good accompanying salvation. In our natural state we are altogether opposed to spiritual good and dead

in sin; we are not able, by our own strength, to convert ourselves, or even to prepare ourselves for conversion.

1

(1) ,; ; ; ; ; ; ; ; ; ; ; -

45; ; ; ,; , ,,,,,; ; ; ; ; ; Act

11:18; Phi 1:29;

9.4 When God converts sinners and transfers them into the state of grace, he frees them from their natural

bondage to sin, and by his grace alone he enables them freely to will and to do what is spiritually good.1

Nevertheless, because of their remaining corruption, they do not perfectly nor exclusively will what is good, but

also will what is evil.

2

(1) ; ; Phi 2:13

(3) ;

9.5 Only in the state of glory will our wills be made perfectly and permanently free to do good alone.

1

(1) ;

Chapter 10

EFFECTUAL CALLING

10.1 Those whom God1

has predestined to life,

2

he is pleased (in his appointed and accepted time)

3

to effectually

call

4

by his Word

5

and Spirit.

6 He calls them out of that state of sin and death in which they are by nature, to

grace and salvation by Jesus Christ.

7 He enlightens their minds spiritually and savingly to understand the things

of God.8 He takes away their heart of stone, and gives to them a heart of flesh.9 He renews their wills, and by his

almighty power causes them to do what is good.10 He effectually draws them to Jesus Christ,

11

yet in such a way

that they come completely freely, for they are made willing by his grace.

12

(1)

(2) ; ; ; ;

(3) ;

(4) ; ; ; ; ; ; ;

(5) ; ; ; ; ; ;

(6) ,,; ,

(7) ; ; ;

(8) ; ,;

(9)

(10) Deu 30:6; ;

(11) ; ; Phi 2:13

(12) ; ;

10.2 This effectual call is of God's free and special grace alone, not on account of anything at all foreseen in us.

It is not made because of any power or action in us,

1

for we are altogether passive in it, we are dead in sins and

trespasses until we are made alive and renewed by the Holy Spirit.

2 By this [regeneration] we are enabled to

answer this call, and to embrace the grace offered and conveyed in it, this power being none other than that

which raised up Christ from the dead.3

(1) ; ; ,;

(2) ; ;

(3) ; ; ;

10.3 Infants

1

dying in infancy are regenerated and saved by Christ through the Spirit who works when and where

and how he pleases.

2

So also are all elect persons regenerated who are incapable of being outwardly called by the

ministry of the word.

(1) WCF: Elect infants

(2)

10.4 Those who are not elected, even though they may be called by the ministry of the Word and may experience

some common operations of the Spirit,

1

cannot be saved because they are not effectually drawn by the Father,

therefore they will not and cannot truly come to Christ. Much less can those who do not profess the Christian

religion be saved,2

no matter how diligently they order their lives according to the light of nature and the

teachings of the religion they profess.

3

(1) ; ; ;

(2) ,;

(3) ; ;

Chapter 11

JUSTIFICATION

11.1 Those whom God effectually calls he also freely justifies.

1 He does this, not by infusing righteousness into

them, but by pardoning their sins, and by accounting and accepting them as righteous,

2

not for anything done in

them or by them, but for Christ's sake alone.

3

They are not justified because God imputes

4

as their righteousness

either their faith itself, or the act of believing, or any other act of obedience to the gospel. They are justified by

God imputing Christ's active obedience to the whole law and his passive obedience in death. By faith they

receive and rest on his righteousness, and this faith they do no have of themselves for it is the gift of God.

5

(1) ;

(2) ;

(3) ;

(4) i.e. accounts or reckons

(5) ; ,; ; ; Phi 3:9; ;

11.2 Faith which receives and rests on Christ and his righteousness is the sole instrument of justification.

1 Yet it

is never alone in the person justified, but is always accompanied by all the other saving graces; it is not a dead

faith, for it functions by love.

2

(1) ; ; Phi 3:9;

(2) ; ,,

11.3 By his obedience and death, Christ fully discharged the debt of all those who are justified. By his sacrifice

in the blood of his cross, he underwent in their place the penalty due to them, so making an appropriate, real, and

full satisfaction of God's justice on their behalf.

1 Yet their justification is entirely of free grace, because he was

given by the Father for them,

2

and his obedience and satisfaction was accepted in their place,

3

both actions being

done freely, and not because of anything in them.

4

So both the exact justice and the rich grace of God are

glorified in the justification of sinners.

5

(1) ,; ; ,; ,

(2)

(3) ; ;

(4) ;

(5) ;

11.4 From all eternity God decreed to justify all the elect,

1

and Christ in the fullness of time died for their sins,

and rose again for their justification.

2 Nevertheless they are not justified personally until the Holy Spirit in due

time actually applies Christ to them.

3

(1) ; ,;

(2) ; ;

(3) ; ; ;

11.5 God continues to forgive the sins of those who are justified;

1

and although they can never fall from the state

of justification,

2

yet they may fall under God's fatherly displeasure because of their sins. In that condition they

will not usually have fellowship with God3

restored to them until they humble themselves, confess their sins, ask

for pardon, and renew their faith and repentance.

4

(1) ; ;

(2) ; ;

(3) Literally, the light of his countenance

(4) ; ; ;

11.6 The justification of believers under the Old Testament was in all these respects exactly the same as the

justification of believers under the New Testament.

1

(1) ;

Chapter 12

ADOPTION

12.1 God has granted

1

that, in and for his only Son Jesus Christ,

3

all those who are justified

3

share in the grace of

adoption. By this they are numbered with and enjoy the liberties and privileges of the children of God. They

have his name put upon them,

4

and receive the Spirit of adoption. They have access to the throne of grace with

boldness, and are able to cry, ‘Abba, Father!'

5

They are pitied, protected, provided for, and chastened by him as

by a father, yet they are never cast off, but are sealed to the day of redemption,

6

and inherit the promises as heirs

of everlasting salvation.

7

(1)

(2) ; ; ,

(3)

(4) ; ; ;

(5) ; ; ; ;

(6) ; ; ,; ; ; ; ;

(7) ; ;

Chapter 13

SANCTIFICATION

13.1 Those who are united to Christ, effectually called and regenerated, have a new heart and a new spirit

created in them through the efficacy of Christ's death and resurrection.

1

Furthermore, they are also really and

personally sanctified

2

through the same means,

3

by his Word and Spirit dwelling in them.

4

The power of every

part of the body of sin is destroyed, and its various lusts are increasingly weakened and put to death, and saving

graces are increasingly brought to life and strengthened in them so that they practice true holiness

5

without

which no one shall see the Lord.6

(1) ; ; ; ; ; ; Phi 1:1; ; ; ; ; ; ;

(2) ; ,

(3) ; ; Phi 3:10;

(4) ; ; ;

(5) ; ; ; ; ; ; ; ;

(6)

13.2 This sanctification extends throughout the whole person, yet it remains incomplete in this life. Some

remnants of corruption still remain in every part,

1

from which arise a continual and irreconcilable war,

2

the flesh

desiring what is contrary to the Spirit, and the Spirit what is contrary to the flesh.3

(1) ; ,; ,; Phi 3:12

(2) ; ; ;

(3) ;

13.3 In this war, the remaining corruption may often predominate for a time,

1

yet, through the continual supply

of strength from the sanctifying Spirit of Christ, the regenerate part gains the victory.

2

So believers grow in

grace, moving towards mature holiness in the fear of God, pressing on towards the heavenly life in gospel

obedience to all the commands which Christ as Head and King has prescribed for them in his Word.3

(1)

(2) ; ;

(3) ; ; ;

Chapter 14

SAVING FAITH

14.1 The grace of faith (by which the elect are enabled to believe to the saving of their souls) is the work of the

Spirit of Christ in their hearts. It is normally brought into being by the ministry of the Word.1

It is increased and

strengthened by the ministry of the Word, and by the administration of baptism and the Lord's supper, prayer,

and other means appointed by God.2

(1) ,; ,; ; ; ; ; ; Phi 1:29; ;

(2) ,; ; ; ;

14.2 By this faith, a Christian believes to be true whatever is revealed in the Word for it is the authority of God

himself. We also perceive an excellency in the Word above all other writings and everything else in the world,

because it shows forth the glory of God and his attributes, the excellency of Christ and his nature and offices,

and the power and fullness of the Holy Spirit in his works and operations.

So believers are enabled to trust implicitly the truth they have believed,1

and to respond appropriately to each

particular passage in Scripture, yielding obedience to the commands,

2

trembling at the threatenings,

3

and

embracing the promises of God for this life and that which is to come.

4

But the principal acts of saving faith are those directly to do with Christ—accepting, receiving, and resting on

him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

5

(1) ; ; ;

(2) ;

(3)

(4) ;

(5) ; ; ;

14.3 This faith may differ in degree, and may be weak or strong,

1

yet even at its weakest it is different in kind

and nature (as is all saving grace) from the faith and common grace of temporary believers.

2

Therefore, though it

may be frequently attacked and weakened, it gains the victory,

3

and develops in many until they attain full

assurance

4

through Christ, who is both the author and finisher of our faith.5

(1) ; ,; ; ; ; ;

(2) ; ;

(3) ; ;

(4) ; ;

(5)

Chapter 15

REPENTANCE TO LIFE AND SALVATION

15.1 Some of the elect are converted in later years, having lived for some time in their natural state

1

in which

they have served various lusts and pleasures. Then God gives them repentance to life by effectually calling

them.

2

(1)

(2) ; ;

15.2 There is no one who does good and does not sin,

1

and the best of people may fall into great sins and

provocations [against God] through the power and deceitfulness of their indwelling corruption and the strength

of temptation.

2

Therefore God has mercifully provided in the covenant of grace that when believers sin and fall

they shall be restored to salvation through repentance.

3

(1) ; ; ;

(2) ;

(3) ; ;

15.3 Saving repentance is a gospel grace

1

by which we are made aware of the many evils of our sin by the Holy

Spirit.

2 By faith in Christ

3

we humble ourselves over our sin with godly sorrow, hatred of it, and self-loathing.

We pray for pardon and strength of grace,

4

and determine and endeavour, by [the power] supplied by the Spirit,

to walk before God and to please him in all things.

5

(1) ; ;

(2) ; ; ;

(3) ; ;

(4) ; ; ; ; ; ; ; ;

(5) ; ; ; ,,; ; ; ;

15.4 Repentance is to continue through the whole course of our lives because of our ‘body of death' and its

activities.

1

So it is everyone's duty to repent of particular known sins with particular care.

2

(1) ; ;

(2) ; ,

15.5 In the covenant of grace God has made full provision through Christ for the preservation of believers in

their salvation, so, although even the smallest sin deserves damnation,

1

yet there is no sin great enough to bring

damnation on those who repent. This makes the constant preaching of repentance essential.

2

(1) ; ;

(2) ; ;

Chapter 16

GOOD WORKS

16.1 Good works are only those which God has commanded in his holy Word.1 Works which do not have such

warrant, and are invented by people out of blind zeal or on pretence of good intentions, are not good works.

2

(1) ; ; ; ;

(2) with ; ; ; ; ; ; ; ,

16.2 These good works, done in obedience to God's commandments, are the fruits and evidence of a true and

living faith.1 By them believers express their thankfulness,

2

strengthen their assurance,

3

edify their brethren,

4

enhance their profession of the Gospel,

5

and silence the opponents [of the Gospel].

6

So they glorify God whose

workmanship they are, created in Christ Jesus to do good works

7

and to produce the fruits of holiness which lead

to eternal life.

8

(1) ,; ;

(2) ; ,; with

(3) ,; ;

(4) ;

(5) ; ,; ;

(6) ,; ;

(7) ; Phi 1:11; ; ;

(8) ; ,

16.3 Their ability to do these good works does not in any way come from themselves, but entirely from the Spirit

of Christ. To enable them to do good works (besides the graces they have already received) they require the

actual influence of the Holy Spirit to cause them to will and to do his good pleasure.

1 Yet are they not on this

account to become negligent, nor to think that they are not required to perform a duty unless given a special

impulse of the Spirit; rather, they ought to be diligent in stirring up the grace of God that is in them.

2

(1) ; ; ; Phi 2:12-13;

(2) ; ; Phi 2:12-13; ; ; ;

16.4 Those who in their obedience [to God] attain the greatest height possible in this life, are still far from being

able to perform works of supererogation (that is, to do more than God requires) since they fall short of much

which, as their duty, they are required to do.1

(1) ; ; ; ; ; ; ,; ; ; ;

16.5 We cannot, even by our best works, merit pardon of sin or eternal life from the hand of God, for those

works are out of all proportion to the glory to come.

1 Moreover, because of the infinite distance that is between

us and God, our works can neither benefit God nor satisfy the debt of our former sins. When we have done all

we can, we have only done our duty, and are still unprofitable servants.

2 Besides, if our works are good they

originate from the Spirit,

3

and whatever we do is defiled and mixed with so much weakness and imperfection

that it cannot endure the severity of God's judgment.

4

(1)

(2) ; ; ; ;

(3)

(4) ; ; ; ; ; ; ,; ; ;

16.6 Yet, although believers are accepted as individual people through Christ, their good works also are accepted

in Christ.

1

It is not as though in this life they were entirely blameless and beyond censure in God's sight,

2

but that

he looks upon them in his Son, and is pleased to accept and reward what is sincere, even though it is

accompanied by many weaknesses and imperfections.

3

(1) ; ;

(2) ; ; ; ; ; ; ,; ; ;

(3) ; ,

16.7 As for works done by the unregenerate, even though in essence they may be things which God commands,

and may be beneficial both to themselves and others,

1

yet they remain sinful works because they do not proceed

from a heart purified by faith,

2

nor are they done in a right manner according to the Word,3

nor is their purpose

the glory of God.

4

Therefore such works cannot please God nor make a person acceptable to receive grace from

God.5 Yet the neglect of such works is even more sinful and displeasing to God.6

(1) ; ; ; Phi 1:15-18

(2) with ; ; ;

(3) ;

(4) ,;

(5) ; ;

(6) ; ; ;

Chapter 17

THE PERSEVERANCE OF BELIEVERS

17.1 The elect are those whom God has accepted in [Christ] the Beloved, effectually called and sanctified by his

Spirit, and given the precious faith of his elect. These can neither totally nor finally fall from the state of grace,

but they shall certainly persevere in grace to the end and be eternally saved. For God will not repent of

1

his gifts

and calling, therefore he continues to bring about and nourish in them faith, repentance, love, joy, hope, and all

the graces of the Spirit that lead to immortality.

2

Many storms and floods may arise and beat against them, yet these things will never be able to sweep them off

the foundation and rock upon which they are fastened by faith. Even though unbelief and the temptations of

Satan cause the sight and feeling of the light and love of God to be clouded and obscured from them for a time,

3

yet God is still the same and they are sure to be kept by his power until their salvation is complete. Then they

will enjoy the purchased possession which is theirs, for they are engraved on the palms of his hands, and their

names have been written in the book of life from all eternity.

4

(1) Or, change his mind about

(2) ; Phi 1:6; ; ;

(3) ; ;

(4) ; ; ; ;

17.2 This perseverance of believers does not depend on their own free will,

1

but on the immutability of the

decree of election,

2

which flows from the free and unchangeable love of God the Father. It also rests on the

efficacy of the merit and intercession of Jesus Christ and their union with him,

3

the oath of God,4

the abiding of

his Spirit, the seed of God

5

within them,

6

and the nature of the covenant of grace,

7

from all of which arises also

its certainty and infallibility.

(1) Phi 2:12-13; ; ,

(2) ,,; ; ,; ,;

(3) ; ; ; ; ; ; ;

(4)

(5) or, the divine nature

(6) ,; ; ,; ; ; ; ; ;

(7) ; ; ;

17.3 They may fall into serious sins through the temptations of Satan and the world, the power of the corruption

remaining in them, and neglect of the means for their preservation, and may even continue in them for a time.

1

In

this they incur God's displeasure, grieve his Holy Spirit,

2

have their graces and comforts impaired,3

have their

hearts hardened and their consciences wounded,4

and hurt and offend others,

5

and bring present chastisement

upon themselves.

6 Yet they will [in time] renew their repentance and be preserved through faith in Christ Jesus

to the end.

7

(1) ,,

(2) ; ; ;

(3)

(4) ;

(5) ; ; ; ;

(6) ; ;

(7) ,; ; ;

Chapter 18

ASSURANCE OF GRACE AND SALVATION

18.1 Temporary believers and other unregenerate people may deceive themselves with futile and false hopes and

unspiritual presumptions that they are in favour with God and in a state of salvation, but their hope will perish.1

Yet those who truly believe in the Lord Jesus, and love him in sincerity, and endeavour to walk in all good

conscience before him, may be certainly assured in this life that they are in the state of grace; they may rejoice in

the hope of the glory of God, knowing that such hope will never make them ashamed.2

(1) ; ; ; ; ; ,

(2) ,; ; ; ,,; ;

18.2 This certainty is not mere conjecture or probability based on a fallible hope. Rather it is an infallible

assurance of faith

1

based on the blood and righteousness of Christ revealed in the Gospel,

2

on the inward

evidence of those graces of the Spirit (about which promises have been made),

3

and on the testimony of the

Spirit of adoption who witnesses with our spirits that we are the children of God.4 As the fruit of this assurance,

the Spirit keeps our hearts both humble and holy.

5

(1) ,; ,; ,; ; ,

(2) ; ; ,

(3) ; ; ; ; ,,;

(4) ; ;

(5)

18.3 This infallible assurance is not an essential part of faith, for a true believer may wait a long time, and

struggle with many difficulties before obtaining it.

1 Yet we may obtain it without extraordinary revelation and by

the right use of ordinary means, for we are enabled by the Spirit to know the things which are freely given to us

by God.2

Therefore it is the duty of everyone to be as diligent as possible to make their calling and election sure,

so that their hearts may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in

strength and cheerfulness in carrying out the duties of obedience. These duties are the natural fruits of this

assurance, for it is far from inclining people to loose living.

3

(1) ;

(2) ; ; with 3:2; ; ; ;

(3) ; ; ; ; ,; ,; ;

18.4 In various ways true believers may have their assurance of salvation shaken, diminished, or interrupted.

This may be because of their negligence in preserving it,

1

or by falling into some particular sin which wounds

the conscience and grieves the Spirit,

2

or by some sudden or forceful temptation,

3

or by God withdrawing the

light of his countenance and causing even those who fear him to walk in darkness and to have no light.

4 Yet

believers are never destitute of the seed of God5

and the life of faith, the love of Christ and the brethren, sincerity

of heart and conscience of duty. Out of these things, this assurance may in due time be revived by the operation

of the Spirit, and in the mean time they are preserved from utter despair.

6

(1) ;

(2) ,,;

(3) ; ; ;

(4)

(5) or, the divine nature

(6) ; ; ; ; ,

Chapter 19

THE LAW OF GOD

19.1 God gave to Adam a law of universal obedience written in his heart,

1

and a specific precept not to eat the

fruit of the tree of knowledge of good and evil.

2 By this he bound him and all his descendants to personal, total,

exact, and perpetual obedience. God promised life on fulfilling it, and threatened death on breaching it, and he

endued him with power and ability to keep it.

3

(1) ; ; ,

(2)

(3) ; ; ,

19.2 The same law that was first written in the human heart continued to be a perfect rule of righteousness after

the fall.

1

It was delivered by God upon Mount Sinai

2

in ten commandments (written in two tables) the first four

containing our duty towards God, and the other six our duty to our fellow beings.

3

(1) For the Fourth Commandment: ; ; ; ,. For the Fifth Commandment: . For the Sixth

Commandment: . For the Seventh Commandment: . For the Eighth Commandment: ; . For

the Ninth Commandment: . For the Tenth Commandment: ;

(2) ,

(3) ; ,; Deu 10:4

19.3 Besides this law, commonly called the moral law, God was pleased to give the people of Israel ceremonial

laws containing several typical ordinances. These were partly concerning worship, and in them Christ was

prefigured—his graces, actions, sufferings, and benefits.

1

They also gave instructions about various moral

duties.

2 All of these ceremonial laws were appointed only until the time of the New Testament, when Jesus

Christ abrogated them and took them away, for he was the true Messiah and only law-giver, and was empowered

to do this by the Father.

3

(1) ;

(2) ; ;

(3) ,;

19.4 To the people of Israel he also gave various judicial laws which lapsed when they ceased as a nation. These

are not binding on anyone now by virtue of their being part of the laws of that nation,

1

but their principles of

equity continue to be applicable in modern times.

2

(1) ; ; with 8:7,13; 9:10; 10:1

(2) ;

19.5 Obedience to the moral law remains forever binding on all, both justified persons and others,

1

both in regard

to the content of the law, and also to the authority of God the Creator who gave the law.

2 Nor does Christ in any

way dissolve this law in the Gospel, on the contrary, he strengthens our obligation [to obey the moral law].

3

(1) ; ; ; ; ; ; ; ; with ; ; ;

(2)

(3) ; ; ;

19.6 Although true believers are not under the law as a covenant of works to be justified or condemned by it,

1

yet

it is of great use to them as well as to others, because as a rule of life it informs them of the will of God and their

duty, and directs and binds them to walk accordingly.

2

It also exposes the sinful defilement of their natures, hearts and lives, and as they use it to examine themselves,

they come to greater conviction of sin, humiliation for sin, and hatred against sin. They also gain a clearer sight

of their need of Christ, and the perfection of his obedience [to the law].

3

Similarly, it is of use to the regenerate to restrain their corruption in that it forbids sin. The threatening of the law

serve to show what even their sins deserve, and what troubles they may expect in this life because of their sins,

even though they are freed from the curse and undiminished rigours of the law.

4

The promises of the law also show believers God's approval of obedience, and what blessings they may expect

when the law is kept,

5

although these blessings are not due to them through the law as a covenant of works.

6

If

someone does good and refrains from evil simply because the law encourages the former and deters from the

latter, that is not evidence of one's being under the law and not under grace.

7

(1) ; ; ; ; ;

(2) ,,; ;

(3) ; ,,,; ;

(4) ; ,,

(5) ; ; ;

(6)

(7) See the book of Proverbs; ; ,; ; ;

19.7 These uses of the law are not contrary to the grace of the Gospel, but are entirely in line with it, for the

Spirit of Christ subdues and enables the human will to do freely and cheerfully what the will of God revealed in

the law requires to be done.

1

(1) ; ; ; ;

Chapter 20

THE GOSPEL AND ITS GRACIOUS EXTENT

20.1 As the covenant of works was broken by sin and was unable to confer life, God was pleased to promise

Christ, the seed of the woman, as the means of calling the elect and bringing to life within them faith and

repentance. In this promise the substance of the Gospel was revealed as the effectual means for the conversion

and salvation of sinners.

1

(1) with ; ; ; ,; ; ;

20.2 This promise of Christ and of salvation by him, is revealed in the Word of God alone.

1 Neither the works of

creation and providence, nor the light of nature, reveal Christ or grace through him, not even in a general or

obscure way.

2 How much less, therefore, can people who are devoid of the revelation of Christ by the promise or

the Gospel, be enabled [by the light of nature] to attain to saving faith or repentance.

3

(1) ;

(2) ;

(3) ; ; with ;

20.3 The revelation of the Gospel to sinners has been given at various times and in a variety of places, together

with the promises and precepts concerning the obedience required by it. As to the nations and persons to whom it

is granted, this is solely according to the sovereign will and good pleasure of God.1

It has never been granted to

them by virtue of their promising to improve their natural abilities on the grounds of common light received

without the Gospel—no one has ever made such a promise, nor can anyone do so. Therefore, in all ages, the

preaching of the Gospel has been granted to persons and nations, whether to a great extent or limited extent, in

greatly varying measures, according to the counsel of the will of God.

(1)

20.4 The Gospel is the only external means of revealing Christ and saving grace, and as such is totally sufficient

for this purpose.

1 Yet if people who are dead in trespasses are to be born again, brought to life or regenerated, an

effectual, irresistible work of the Holy Spirit upon every part of the soul is necessary to produce in them a new

spiritual life. Without this no other means will bring about their conversion to God.2

(1)

(2) ; ; ; ,

Chapter 21

CHRISTIAN LIBERTY AND LIBERTY OF CONSCIENCE

21.1 The liberty which Christ has purchased for believers under the Gospel consists of their freedom from the

guilt of sin, the condemning wrath of God, and the severity and curse of the [moral] law.

1

It also includes their

deliverance from this present evil world, bondage to Satan, the dominion of sin,

2

the distress of afflictions, the

fear and sting of death, the victory of the grave, and everlasting damnation.

3

Furthermore, it includes their free

access to God, and their ability to yield obedience to him, not out of slavish fear, but with childlike love, and

willing minds.

4

All these blessings were also shared in essence by believers under the [Old Testament] law;

5

but, under the New

Testament, the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law to

which the Jews were subjected. We also have greater boldness of access to the throne of grace, and fuller

provision of the free Spirit of God than believers under the law normally experienced.6

(1) ; ;

(2) ; ; ; ; ;

(3) ; ; ;

(4) ; ; ;

(5) ; ; ,,,,,,; ; ; ,

(6) ; ; ,; ; ; ; ; ; ; ;

21.2 God alone is Lord of the conscience,

1

and he has left it free from [obligations to] human doctrines and

commandments which are in any way contrary to his Word or not contained in it.

2

So to believe such doctrines,

or to obey such commandments out of conscience, is to betray true liberty of conscience.

3

To require an implicit

faith, or absolute and blind obedience, is to destroy liberty of conscience and reason.

4

(1) ; ;

(2) ; ; ;

(3) ,; ; ;

(4) ; ; ; ; ;

21.3 Those who practise any sin or harbour any sinful desires on pretence of Christian liberty, pervert the main

purpose of the grace of the Gospel to their own destruction.

1

They completely destroy the purpose of Christian

liberty, which is that we (having been delivered from all our [spiritual] enemies) might serve the Lord without

fear, in holiness and righteousness before him all the days of our lives.

2

(1)

(2) ; ; ; ,

Chapter 22

WORSHIP AND THE LORD'S DAY

22.1 The light of nature shows that there is a God who has lordship and sovereignty over all. He is just and good

and does good to all. Therefore he is to be feared, loved, praised, called upon, trusted in, and served with all the

heart and soul and strength.1

But the acceptable way of worshipping the true God has been instituted by himself and delimited by his own

revealed will. He may not be worshipped according to human imagination or methods, nor according to the

suggestions of Satan, nor by way of any visible representation, nor by any other way not prescribed in the Holy

Scriptures.

2

(1) ;

(2) ; ; ,; ; ; Deu 17:3; 4:2; 12:29-32; ; ; ; Col

2:20-23;

22.2 Worship is to be given to God the Father, Son, and Holy Spirit, and to him alone,

1

not to angels, saints, or

any other creatures.

2

Since the fall worship is not to be given without a mediator, nor by any mediation other

than that of Christ alone.

3

(1) ; ;

(2) ; ;

(3) ; ; ;

22.3 Prayer with thanksgiving, being one part of natural worship, is required by God of all people.

1 But to be

acceptable, it must be made in the name of the Son,

2

by the help of his Spirit,

3

and according to his will.

4

It must

also be made with understanding, reverence, humility, fervency, faith, love, and perseverance,

5

and when with

others in a known language.

6

(1) ;

(2)

(3)

(4)

(5) ; ; ; ; ; ; ; ,; ;

(6) ,

22.4 Prayer is to be made for lawful things, and for all kinds of people who are alive now or shall live in the

future.

1

Prayer is not to be made for the dead, nor for those who are known to have sinned the sin leading to

death.

2

(1) ; ;

(2) ; ; ;

22.5 The reading of the Scriptures,

1

the preaching and hearing of the Word of God,2

the teaching and

admonishing of one another in psalms and hymns and spiritual songs, singing with gratitude in our hearts to the

Lord,3

as well as the administration of baptism

4

and the Lord's Supper

5

, are all parts of the worship of God.

These are to be performed in obedience to him, with understanding, faith, reverence and godly fear. Also to be

used on special occasions in a holy and reverent manner,

6

are times of solemn humiliation, with fasting and

thanksgiving.

7

(1) ; ;

(2) ;

(3) ;

(4)

(5)

(6) ;

(7) ; ; ; ;

22.6 Under the Gospel, neither prayer nor any other aspect of religious worship is tied to, or made more

acceptable by, any place in which it is performed, or towards which it is directed.1 God is to be worshipped

everywhere in spirit and in truth,2

whether daily

3

in private families,

4

or individually in secret,

5

or solemnly in

public assemblies.

6

The latter are not to be carelessly neglected nor wilfully forsaken, because God calls us to

them by his Word and providence.

7

(1)

(2) ; ;

(3)

(4) Deu 6:6-7; ;

(5)

(6) ,; ; ; ;

(7) ;

22.7 As it is the law of nature that a portion of time by God's appointment should be set apart for the worship of

God, so in his Word he has given a positive, moral, and perpetual commandment, binding all people in all ages.

In particular he has appointed one day in seven as a sabbath to be kept holy to him.

1

From the beginning of the

world to the resurrection of Christ this was the last day of the week, but from the resurrection of Christ it was

changed to the first day of the week which is called the Lord's Day. This is to be continued to the end of the

world as the Christian Sabbath, the observation of the last day of the week being abolished.2

(1) ; ; ;

(2) ; ; ; ; ;

22.8 People keep the sabbath holy to the Lord when (after appropriate preparation of their hearts and prior

arrangement of their everyday affairs) they observe all day a holy rest from their own works, words, and

thoughts

1

about their secular employment and recreations, but also devote the whole time to public and private

acts of worship, and to carrying out duties of necessity and mercy.

2

(1) ; ; ;

(2) ;

Chapter 23

LAWFUL OATHS AND VOWS

23.1 A lawful oath is an act of worship in which the person swearing in [the light of God's] truth, righteousness

and judgement, solemnly calls God to witness what he swears, and to judge him according to the truth or falsity

of it.

1

(1) Deu 10:20; ; ; ;

23.2 People should swear by the name of God alone, and his name is to be used with the utmost holy fear and

reverence. To swear vainly or rashly by that glorious and awesome name, or to swear at all by any other thing, is

sinful and to be abhorred.1 An oath is sanctioned by the Word of God in weighty and momentous matters to

confirm truth and end strife, so a lawful oath imposed by lawful authority ought in such circumstances to be

taken.

2

(1) Deu 6:13; ;

(2) ; ; ; ; ; ; ; ; ,; ; ; Isa

45:23; 65:16; ; ; ;

23.3 Whoever takes an oath sanctioned by the Word of God ought to consider the seriousness of so solemn an

act, and to affirm nothing but what one knows to be the truth. For by rash, false and empty oaths the Lord is

provoked and because of them a nation is brought to misery.

1

(1) ; ; ;

23.4 An oath is to be taken in the plain and ordinary sense of the words, without ambiguity or mental

reservation.

1

(1) ;

23.5 A vow is not to be made to any creature, but to God alone,

1

and it is to be performed with the utmost care

and faithfulness.

2 But monastic vows of a perpetual single life, professed poverty, and regular obedience, are far

from representing degrees of higher perfection, rather, they are superstitious and sinful snares in which no

Christian ought to entangle himself.

3

(1) ; ;

(2) ; ; ; ;

(3) with 7:2,9; ; ; ;

Chapter 24

CIVIL GOVERNMENT

24.1 God, the supreme Lord and King of all the world, has ordained civil authorities

1

to be under him and over

the people,

2

for his own glory and the public good.3

For this purpose he has armed them with the authority to use

force,

4

to defend and encourage those who do good, and to punish evil doers.

5

(1) Original, magistrates

(2) ; ; ;

(3) with 9:5-6; ; ; ; ; ; ,; ; ; ; ; Mat

22:21; ; ;

(4) Original, the power of the sword

(5) ; ; ; ; ; ; ; ;

24.2 It is lawful for Christians to accept and carry out the duties of public office

1

when called upon to so.

2

In the

performance of such office they are particularly responsible for maintaining justice and peace in accordance with

the wholesome laws of the nation. For that purpose they may (in terms of the New Testament) lawfully engage

in war if it is just and necessary.

3

(1) Original, of a magistrate

(2) ,; Daniel; ; ; ,; ,; ; ; ,; ; ,,

(3) ;

24.3 As civil authorities

1

are established by God for the purposes given, we ought to be subject to

2

all their

lawful commands

3

for the Lord's sake, not merely to avoid punishment, but for conscience' sake. We ought also

to make supplications and prayers for rulers and all who are in authority, that under them we may live a quiet

and peaceful life in all godliness and honesty.

4

(1) Original, magistrates

(2) ; ; ; ; ; ; ; ;

(3) ; ,; ,; ; ;

(4) ;

Chapter 25

MARRIAGE

25.1 Marriage is to be between one man and one woman. It is not lawful for any man to have more than one

wife, nor for any woman to have more than one husband at the same time.

1

(1) with ; ;

25.2 Marriage was ordained for the mutual help of husband and wife,

1

for the increase of the human race with

legitimate children,

2

and for preventing immorality.

3

(1) ; ;

(2) ; ;

(3) ,

25.3 It is lawful for all sorts of people to marry who are able to give their rational consent,

1

yet it is the duty of

Christians to marry only in the Lord. Therefore those who profess the true faith should not marry unbelievers or

idolaters. Nor should the godly be unequally yoked by marrying those who lead evil lives, or who maintain

heresy.

(1) ; ; ;

(2) ;

25.4 Marriage must not to be contracted within the degrees of blood relationship or kinship forbidden in the

Word, nor can such incestuous marriages ever be made lawful by any human law or consent of parties so that

such people may live together as man and wife.

1

(1) ; Amo 2:7; ;

[The following two paragraphs are in the Westminster Confession, but not in the Baptist Confession]

25.5 When adultery or fornication committed after an engagement contract is detected before marriage, there are

just grounds for the innocent party to dissolve the contract.

1

In the case of adultery after marriage, it is lawful for

the innocent party to sue for a divorce,

2

and after the divorce to marry another—it is as if the offending party

were dead.3

(1)

(2)

(3) ;

25.6 Human corruption is such that clever arguments will be brought to separate those whom God has joined

together in marriage. Yet nothing but adultery, or wilful desertion that cannot be healed by the church or civil

authority, is sufficient cause for dissolving the bond of marriage.

1

Such dissolution is to be conducted in public

and an orderly course of proceedings is to be observed; the persons concerned in it should not be left to their

own wills and discretion.

2

(1) ; ; ;

(2) Deu 24:1-4

Chapter 26

THE CHURCH

26.1 The universal church

1

(brought into being by the internal work of the Spirit and truth of grace) may be

called the invisible church. It consists of the complete number of the elect who have been, who are, or who shall

be gathered into one under Christ its Head. The church is the bride, the body, the fullness of Christ who fills all

in all.

2

(1) ; ; ; ; ,,,; ,;

(2) ; ; ,,,; ,;

26.2 All people throughout the world who profess the faith of the Gospel and render obedience to God by Christ

according to the Gospel, and who do not destroy their own profession by any fundamental errors, or by unholy

behaviour, are and may be called visible saints.

1 All local

2

congregations ought to be constituted of such people.

3

(1) ; ; ; ; ;

(2) Original, particular

(3) ; ; ; ;

26.3 The purest churches under heaven are subject to mixture and error,

1

and some have degenerated so much

that they have ceased to be churches of Christ and have become ‘synagogues of Satan'.

2 Nevertheless, Christ has

always had, and always will have to the end of time a kingdom in this world, made up of those who believe in

him and profess his name.

3

(1) ; ; ; ; ;

(2) with 1:20; ;

(3) ; ; ; ; ; ; ; ;

26.4 The Lord Jesus Christ is the head of the church. In him is vested, by the appointment of the Father in a

supreme and sovereign manner, all authority for the calling, institution, order and government of the church.1

The Pope of Rome cannot in any sense be the head of the church, but he is the antichrist, that ‘man of sin', and

‘son of perdition', who exalts himself in the church against Christ and all that is called God, whom the Lord shall

destroy with the brightness of his coming.

2

(1) ; ; ; ; ; ; ; ;

(2)

26.5 In executing the authority entrusted to him, the Lord Jesus, through the ministry of his Word and by his

Spirit, calls to himself out of the world those who are given to him by the Father.

1

They are called to walk before

him in the ways of obedience which he prescribes for them in his Word.2 He commands those who are so called

to form local

3

societies or churches for their mutual edification and to engage in the public worship which he

requires of them while in the world.4

(1) ,; ; ;

(2)

(3) Original, particular

(4) ; ; ; ; ;

26.6 The members of these churches are ‘saints'

1

by calling and they visibly demonstrate and give evidence of

their obedience to the call of Christ by their profession and walk.

2

They willingly consent to walk together

according to Christ's instructions, giving themselves to the Lord and to one another by the will of God, affirming

their subjection to the directives of the Gospel.

3

(1) i.e. holy ones

(2) ; ; ; with 1:13-17; with 1:2-10; ; ;

(3) ; ;

26.7 To each church so gathered according to the mind [of Christ] as declared in his Word, the Lord has given

all the power and authority required to conduct the form of worship and discipline which he has appointed for

them to observe. He has also given commands and rules for the right and proper use of that power.

1

(1) ; ,;

26.8 A local

1 Church, gathered and organised according to the mind of Christ, consists of officers and members.

The officers appointed by Christ to be chosen and set apart by the church are bishops or elders, and deacons.

They are appointed particularly to oversee what the Lord has ordained, and to execute the powers and duties

which the Lord has entrusted to them or to which he calls them. This pattern is to be continued to the end of the

world.2

(1) Original, particular

(2) Phi 1:1; ; ,; ;

26.9 The way appointed by Christ for calling any person qualified and gifted by the Holy Spirit1

for the office of

bishop or elder, is that he is to be chosen by the communal vote of the church itself.

2 He shall be solemnly set

apart by fasting and prayer, with the laying on of hands by the elders of the church (if there are any previously

appointed bishops or elders).

3

Similarly, a deacon is also to be chosen by vote of the church and set apart by

prayer, with the laying on of hands.

4

(1) ;

(2) ; with ;

(3) ;

(4)

26.10 The work of pastors is to give constant attention to the service of Christ in his churches, in the ministry of

the Word and prayer, and by watching over their [members'] souls as they must give an account to Christ.

1

Therefore the churches to which they minister have an obligation to give them all due respect, and also to

provide ‘all good things' according to their ability,

2

so that they may have a comfortable income without being

entangled in secular affairs,

3

and may also be able to exercise hospitality towards others.

4

This is required by the

law of nature and by the specific command of our Lord Jesus who has ordained that those who preach the Gospel

should live by the Gospel.

5

(1) ; ; ;

(2) ; ;

(3)

(4)

(5) ;

26.11 Although the bishops or pastors of the churches are obliged to regularly preach the Word as part of their

office, yet the work of preaching the Word is not exclusively confined to them. Others who are also gifted and

qualified by the Holy Spirit for the task, and who are approved and called by the church, may and ought to

perform it.

1

(1) 11:19-21;

26.12 All believers are obliged to join themselves to local

1

churches when and where they have opportunity to do

so, so that all who are admitted to the privileges of the church, are also subject to the correction and government

of the church in accordance with the rule of Christ.

2

(1) Original, particular

(2) ; ,; ;

26.13 No church members who have been offended by a fellow member, and who have followed their prescribed

duty towards the person they are offended at, may disturb church order in any way. Nor should they absent

themselves from the meetings of the church or the administration of the ordinances because of the offence,

rather, they should wait upon Christ and the further actions of the church.

1

(1) ; ; ; ,; ; ;

26.14 Each church and all its members are obliged to pray continually for the good and prosperity of all Christ's

churches everywhere. At all times churches should assist all believers within the limits of their area and calling

in exercising their gifts and graces.

1

Therefore, when churches have been planted by the providence of God so

that they may enjoy the opportunity and advantage [of fellowship],

2

they should seek fellowship amongst

themselves to promote peace, increase love, and mutual edification.

3

(1) ; ,; ; ; ; ; with ; ; -

4,16-24; 9:12-15; with 1:3,4,7 and 4:7,12

(2) ,; ; ; ;

(3) with 2Jo and 3Jo; ; ;

26.15 When difficulties or differences arise in points of doctrine or [church] administration which concern the

peace unity and edification of churches in general or any single church, or when a member or members of a

church are injured by disciplinary proceedings not consistent with truth [in the Word] and [church] order, it is

according to the mind of Christ that a number of churches in fellowship together, through their representatives,

1

should meet to consider the matter in dispute, give their advice about it and report to all the churches concerned.2

However, when these representatives

1

are assembled, they are not entrusted with any real church power nor with

any jurisdiction over the churches themselves; they cannot exercise discipline over any churches or persons, nor

impose their conclusions on the churches or officers.

3

(1) Original, messengers

(2) ; ; ;

(3) ,,; ;

Chapter 27

THE FELLOWSHIP OF BELIEVERS

27.1 All believers are united to Jesus Christ

1

their Head by his Spirit and by faith,2

although this does not make

them one person with him.

3

Therefore they have fellowship in his graces, sufferings, death, resurrection, and

glory.

4 Being united to one another in love, they have fellowship in each other's gifts and graces,

5

and are

obliged to discharge their duties, both public and private, in an orderly way so as to ensure their mutual good in

both spiritual and temporal matters.

6

(1) ; ,; ; ; ; ; ;

(2) ; ;

(3) ; ; ; ; ;

(4) ; ; ; ; ; ; Phi 3:10;

(5) ; ; ; ; ; ; ,

(6) ; ; ,; ; ;

27.2 By their profession, believers are obliged to maintain a holy fellowship and communion in the worship of

God and in performing whatever spiritual services may promote their mutual edification.

1

They should also

relieve one another in temporal things according to their various abilities and needs.

2 According to the rule of the

Gospel, this fellowship applies particularly to family and church relationships,

3

but as God offers opportunity,

this fellowship is to be extended to all the ‘household of faith', that is, all those in every place who call on the

name of the Lord Jesus.

4 Nevertheless, this fellowship with one another as believers does not take away or

infringe on the personal ownership that each one has of his goods and possessions.

5

(1) ;

(2) ; ; ;

(3) ,; ;

(4) ; ; ; ;

(5) ; ;

Chapter 28

THE ORDINANCES

28.1 Baptism and the Lord's Supper are ordinances explicitly and sovereignly appointed by the Lord Jesus, the

only lawgiver,

1

to be continued in his church to the end of the world.2

(1) ;

(2) ; ; ; ; ; ; ; ;

28.2 These holy appointments are to be administered by those who are qualified and called to do so, according to

the commission of Christ.

1

(1) ; ; ;

Chapter 29

BAPTISM

29.1 Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be to the person baptised a sign

of fellowship with Christ in his death and resurrection, of being grafted into him,

1

of remission of sins,

2

and of

giving up oneself to God, through Jesus Christ, to live and walk in newness of life.

3

(1) ; ;

(2) ;

(3)

29.2 Those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ, are

the only proper subjects for this ordinance.

1

(1) ; ; ; ; ; ; ; ; ,; ;

10:47-48; 11:16; 15:9; 16:14-15,31-34; 18:8; 19:3-5; 22:16; ; ; ; ; ; Phi 3:3; Joh

1:12-13;

29.3 The outward element to be used in this ordinance is water, in which the person is to be baptised

1

in the

name of the Father, and of the Son, and of the Holy Spirit.

2

(1) ; ,;

(2)

29.4 Immersion, or dipping the person in water, is essential for the proper administration of this ordinance.

1

(1) ; ; ; ,; ; ; ; ; ; ; ; 1Co

10:1-2; ; ,; ,

Chapter 30

THE LORD'S SUPPER

30.1 The supper of our Lord Jesus was instituted by him the same night he was betrayed,1

to be observed in his

churches

2

until the end of the world

3

as a perpetual remembrance [of him] and to show forth the sacrifice of

himself in his death.

4

It was also instituted to confirm the faith of believers in all the benefits in Christ's death, 5

for their spiritual nourishment and growth in him,

6

for their further engagement in and commitment to all the

duties they owe him,

7

and to be a bond and pledge of their fellowship with him and with one another.

8

(1) ; ; ;

(2) ; ;,

(3) ; ;

(4) ; ;

(5)

(6) ,,

(7)

(8)

30.2 In this ordinance Christ is not offered up to his Father, nor is any real sacrifice made for remission of sin of

the living or the dead. It is only a memorial of that one offering up of Christ by himself upon the cross once for

all.

1

It is also a spiritual offering of all possible praise to God for [Christ's work].

2

So the Roman Catholic

sacrifice of the mass, as they call it, is utterly abominable and defamatory of Christ's own sacrifice which is the

only propitiation for all the sins of the elect.

(1) ; ; ; ;

(2) , with

30.3 In this ordinance the Lord Jesus has appointed his ministers to pray and to bless the elements of bread and

wine (so setting them apart from a common to a holy use), and to take and break the bread, then to take the cup,

and to give both to the communicants, participating also themselves.

1

(1) ; ; ;

30.4 The denial of the cup to the people,

1

worshipping the elements, lifting them up or carrying them about for

adoration, and reserving them for any pretended religious use,

2

are all contrary to the nature of this ordinance

and to the institution of Christ.

3

(1) ; ;

(2)

(3)

30.5 The outward elements in this ordinance, when correctly set apart for the use ordained by Christ, bear such a

strong relation to the Lord crucified, that they are sometimes truly, but figuratively, called by the name of the

things they represent, namely, the body and blood of Christ.

1 However, in substance and nature, they still remain

truly and only bread and wine as they were before.

2

(1) ;

(2) ;

30.6 The doctrine commonly called transubstantiation, which maintains that the substance of bread and wine is

changed into the substance of Christ's body and blood when consecrated by a priest or by some other way, is

repugnant not only to Scripture,

1

but even to common sense and reason. It overthrows the nature of the

ordinance, and has been and is the cause of numerous superstitions and gross idolatries.

(1) ; ,; ; ; ; ; ; ; ; ;

;

30.7 Worthy recipients, when outwardly partaking of the visible elements in this ordinance,

1

also receive them

inwardly by faith, truly and in fact, not as flesh and body but spiritually. In so doing they feed upon Christ

crucified, and receive all the benefits of his death.2

The body and blood of Christ are not present physically, but

spiritually by the faith of believers in the ordinance, just as the elements themselves are to their outward senses.

3

(1)

(2) ,,

(3)

30.8 All ignorant and ungodly people who are unfit to enjoy fellowship with Christ, are equally unworthy of the

Lord's table, and cannot, without great sin against him, partake of these holy mysteries, or be admitted to them

while they remain as they are.

1

Indeed, whoever participates unworthily is guilty of the body and blood of the

Lord, eating and drinking judgement on themselves.

2

(1) ; ; ; ,; ; ; ; ; ,

(2) ,

Chapter 31

THE STATE OF PEOPLE AFTER DEATH

AND THE RESURRECTION OF THE DEAD

31.1 After death the bodies of people return to dust and undergo decomposition,

1

but their souls (which neither

die nor sleep for they are immortal in essence) immediately return to God who gave them.

2

The souls of the

righteous are then made perfect in holiness, they are received into paradise where they are with Christ and look

on the face of God in light and glory, and wait for the full redemption of their bodies.

3

The souls of the wicked

are cast into hell, where they remain in torment and utter darkness, reserved for judgement on the great day [of

judgement].

4

For souls separated from their bodies, the Scripture acknowledges no other place than these two.

(1) ; ; ; ;

(2) ; ; ;

(3) ; ; ; ; ; ; ; ;; ; Phi 1:21-23; ;

4:14-15; 6:20; 8:1; 9:24; 12:23; ; ;

(4) ; ; ;

31.2 On the last day, those believers who are still alive will not die, but will be changed.1 All the dead will be

raised up

2

with their own bodies

3

(although these will have different qualities)

4

that will be united again to their

souls for ever.

5

(1) ; ;

(2) ; ;

(3) ; ; ,

(4) ,

(5) ;

31.3 By the power of Christ the bodies of the unrighteous will be raised to dishonour.

1 By his Spirit2

the bodies

of the righteous will be raised to honour,

3

for they will be transformed to be like his own glorious body.

4

(1) ,

(2) ,; ;

(3)

(4) ,; ,; Phi 3:21; ; ; ;

Chapter 32

THE LAST JUDGMENT

32.1 God has appointed a day when he will judge the world in righteousness by Jesus Christ, to whom the Father

has given all power and judgment.

1 On that day, not only the apostate angels will be judged,2

but also all people

who have lived on the earth. They will appear before Christ's judgement throne

3

to give an account of their

thoughts, words, and deeds, and to receive [judgement] according to what they have done in the body, whether

good or evil.

4

(1) ,;

(2) ;

(3) ; ; ; ; ; ;

(4) ; ;

32.2 God's purpose in appointing this day is to show forth the glory of his mercy in the eternal salvation of the

elect, and his justice in the eternal damnation of the reprobate who are wicked and disobedient.

1

Then the

righteous will inherit eternal life and receive fullness of joy and glory with eternal reward in the presence of the

Lord. But the wicked, who do not know God and do not obey the gospel of Jesus Christ, will be banished to

eternal torment, and be punished with eternal destruction, shut out from the presence of the Lord and from the

glory of his power.

2

(1)

(2) ; ,; ; ; ; ; ; ,; ; ; ; ;

25:30

32.3 Christ wants us to be firmly persuaded that there will be a day of judgement, both to deter everyone from

sin,

1

and to give greater comfort to the godly in their adversity.

2 But he has kept the date a secret, so that people

may shake off all self-confidence and always be watchful, because they know not at what hour the Lord will

come.

3

So they should always be prepared to say, ‘Come, Lord Jesus; come quickly!'

4 Amen.

(1)

(2)

(3) ;

(4)