Primosten ispovijedi vjere

U ispovijedi vjere, Primosten Skupština je odobren od strane Generalne skupštine od Crkve Škotskoj na 27 Kolovoz 1647, te (zajedno s većim i Kraći Catechisms) poslužilo je kao jedan od naučan standardima, podređen Božjoj Riječi , Za Prezbiterijanac crkava od tog vremena.

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Glava I. Od sveto pismo
Glava II. Boga, i od Presvetog Trojstva
Glava III. Božje Vječna Dekret
Glava IV. Stvaranja
Glava V. Od Providence
Glava VI. Od Fall of Man, Sin, i od toga kazna
Glava VII. Božjeg saveza sa Man
Glava VIII. Krista Mediator
Glava IX. Je slobodne volje
Glava X. Of Effectual Zvanje
Glava XI. Of opravdanje
Glava XII. Of Usvojenje
Glava XIII. Posvećivanja
Glava XIV. Očuvanja vjere
Glava XV. Obraćenja do Life
Glava XVI. Of dobra djela
Glava XVII. Of Ustrajnost svetih
Glava XVIII. Od Assurance milosti i spasenja
Glava XIX. U Zakonu Božjem
Glava XX. Kršćanske slobode, i slobode Svijeće
Glava XXI. I vjerske objekte i subote-dan
Glava XXII. Of dopušteno zakletve i Vows
Glava XXIII. Od civilnog magistrata
Glava XXIV. Braka i Razvod braka
Glava XXV. Of Crkve
Glava XXVI. Of zajedništvo svetih
Glava XXVII. Of sakramente
Glava XXVIII. Krštenja
Glava XXIX. Od Gospodnje večere
Glava XXX. Crkve Censures
Glava XXXI. Of Sinode i vijeća
Glava XXXII. Republičke of Man nakon smrti i uskrsnuća od mrtvih
Glava XXXIII. Presuda od posljednjih

Glava I.
Od Svetoga pisma

I. Iako je svjetlo prirode, i radi stvaranja i dalekovidnost učiniti daleko manifesta, dobrota, mudrost, i snagu Boga, kao da napuste ljudi unexcusable; ^1, ali zar to nije dovoljno dati da poznavanje Boga, i od Njegova će se, što je potrebno do spasenja. ² Stoga je Jahvi, i raznovrstan puta, i po raznim manire, da bi se otkrilo sebe, i da objavim da će mu se k svojoj Crkvi; ³ i nakon toga za bolje očuvanje i napredovanja u istina, i za više sigurni osnivanje i udobnosti Crkve protiv korupcije od mesa, i zlobe, Sotona i svijeta, da počine iste u potpunosti k pisanju; ⁴ što čini Svetoga pisma da se većina je potrebno; ⁵ one bivše načine Božjeg otkrivanja Njegova će svome narodu se sada prestala. ⁶

II. Pod imenom Svetoga pisma, ili Božjoj Riječi pisano, sada su sadržane sve knjige Staroga i Novoga zavjeta, koji su ove:

U Starome zavjetu:

U Novom zavjetu:

Svi koji su given by nadahnuće od Boga da bude pravilo vjere i života. ⁷

III. Knjige obično naziva apokrifi, ne božanske inspiracije, nisu dio je canon u Sveto pismo, i zato se ne vlasti u Crkvi Božjoj, ni na bilo koji drugi način biti odobren, ili načini korištenja, od drugih ljudskih spisi . ⁸

IV. Autoritetu Svetoga pisma, za koje se treba vjerovali i slušali, ne ovisi na svjedočanstvo bilo koji čovjek, ili Crkva, ali u potpunosti na Boga (koji je istina sama) autora, od toga: i zato ga je da se primili, jer je Riječ Božja. ⁹

Svibanj V. smo se preselili i inducirane svjedočanstvo Crkve na visoke i smjeran poštovanje od Svetoga pisma. ¹⁰ A heavenliness od materije, učinkovitost nauku, veličanstvo u stilu, suglasnost svih dijela, u okviru cijele (koji je, kako bi sve na slavu Boga), pun otkriće ga čini i jedini način čovjekova spasenja, i mnoge druge neusporediv Ekscelencije, i cijeli savršenstva, pri čemu su argumenti to se u obilju dokaza sama da se Božja riječ: ali bez obzira na naš nagovor puna i osiguranje od nepogrešiv istine i božanske vlasti, je iz unutra djelo Duha Svetoga i koju su nosili svjedoka s Riječi u našim srcima. ¹¹

VI. Cijeli savjet od Boga za sve što je potrebno za svoju slavu, spasenje čovjeka, vjere i života, bilo je izričito postavljen u pismu, ili dobro i potrebno biti posljedica svibanj deduced iz Pisma: k koja ništa u bilo koje vrijeme je kako bi se dodao, da li po nove objave Duha, ili običajima ljudi. ¹² Ipak, mi priznajemo i unutarnji illumination od Duha Božjega da su potrebne za spremanje razumijevanje što se objavi u Word: ¹³ i da postoje neke okolnosti o bogoslužju, Bog, a vlada u Crkvi, zajedničke akcije i ljudskih društava, koja su se također svjetlu prirode, i kršćanska mudrost, prema općim pravilima o Riječi, koje su uvijek da se promatraju. ¹⁴

VII. Sve je u pismu nisu podjednako plain u sebe, niti na isti način vedro svemu: ^15, ali one stvari koje su potrebne kako bi biti poznati, povjerovaše, i promatraju za spasenje su tako jasno propounded, i otvorena u nekom mjestu Sveto pismo ili druge, koje ne samo da su naučili, nego je neuka, u uslijed korištenja od običnog sredstva, svibanj postići do dovoljno razumijevanja za njih. ¹⁶

VIII. Stari zavjet u Hebrew (koji je bio maternji jezik Božjeg naroda starog), a Novi zavjet na grčkom jeziku (koje, u trenutku pisanja je to, većina je općenito poznat naroda), odmah se nadahnuo od Boga, i, po njegovim jednini njegu i skrb, čuva čista u svim dobnim skupinama, stoga su autentične, ^17, tako, u svim controversies religije, Crkva je konačno žalbe na njima. ¹⁸ Ali, jer su te originalnim jezicima nisu poznato da sav narod Božji, koji imaju pravo k, i interes u Pismima, i zapovjedio, u strahu od Boga, da čita i traži ih, ^19, dakle, oni moraju biti prevedeni na običan jezik svakog naroda do kojih dođu, ²⁰ da, riječ Božja stan plentifully u svemu, oni svibanj poklonite se njemu na prihvatljiv način; ²¹ i, po postojanosti i utjehe od Pisama, svibanj imati nade. ²²

IX. The nepogrešiv vladavine tumačenje Pisma je Pismo sebi: i stoga, kad je pitanje o tome kako pravi i puni smisao bilo koje Sveto pismo (koje nije kopija, ali jednom), ona mora biti pretraženo i poznat po drugim mjestima koji govore više jasno. ²³

X. Vrhovni sudac po kojem sve religije controversies se određuje, i sve odluke vijeća, mišljenja antičkih pisaca, nauke ljudi, i privatni duhova, su u biti ispitan, te u rečenici, čiji smo na počinak, može biti nitko drugi nego Duh Sveti govorio u Pismu. ²⁴

Glava II
Od Boga, i od Presvetog Trojstva

I. postoji, ali samo jednom, ¹ dnevni, i pravoga Boga, ² koji je u beskonačnu se i savršenstvo, ³ a najviše čistoga duha, ⁴ nevidljivo, ^5, bez tijela, dijelove, ⁶ ili strasti; ⁷ nepromjenjivi, ⁸ ogromna, ⁹ vječni, ¹⁰ nerazumljiv, ¹¹ svemoguć, ¹² najviše mudar, ¹³ presveta, ¹⁴ najviše slobodnog, ¹⁵ apsolutna većina, ¹⁶ radnih sve po savjetu svoje nepromjenjivi i najveći Pravednik će, ¹⁷ za svoju vlastitu slavu; ¹⁸ najviše voljeti , ¹⁹ milostiv, milosrdan, long-patnje, u izobilju dobrote i istine, forgiving krivnju, grijeh, a grijeh; ^20, rewarder od njih da vrijedno tražiti ga, ²¹ i uostalom, većina samo, i strašan u svojoj presude, ²² hating all grijeh, ²³ i koji će nipošto jasno je kriv. ²⁴

II. Bog je sve život, ²⁵ slava, ²⁶ dobra, ²⁷ blessedness, ²⁸ i od sebe, i sama je u sebi i do sve-dovoljno, ne stoji potreba u bilo koje stvorenja koja On je, ²⁹ ni deriving bilo koji slave od njih , ^30, ali samo manifesting svoju slavu u,, k, i na njih. On je jedini izvor svih bića, kim, posredstvom koga i na kome su sve stvari; ³¹ i ima najviše suverenu vlast nad njima, da po njima, za njih, ili nakon što ih sebi svidi. ³² u njegovim očima sve stvari su otvoreni i manifesta, ³³ Njegovo znanje je beskonačno, nepogrešiv, i na nezavisne stvorenje, ³⁴ kako je do njega ništa kontingenta, ili nesigurno. ³⁵ On je presveta je u svim svojim savjetnici, u sva njegova djela, te u sve njegove naredbe. ³⁶ mu je zbog iz anđeli i ljudi, i za sva druga bića, što se klanjaju, uslugu, ili poslušnost On je drago da zahtijeva od njih. ³⁷

III. U jedinstvu je Godhead se tri osobe, od jedne tvari, power, i vječnosti: Boga Oca, Boga Sina i Boga Duha Svetoga: ³⁸ Otac je od none, ne rodih, niti postupka; Sin je vječno od Oca; ³⁹ Duha Svetoga vječno postupka iz Oca i Sina. ⁴⁰

Glava III
Božje Vječna Dekret

I. Boga iz sve vječnosti, je, po većini mudar i sveti savjet od svoje volje, slobodno, i nepromjenjiv ordain što dolazi do prijevoja, ¹ tek tako, kao ni time je Bog autor grijeh, ^2, niti je nasilje ponudio da će se od stvorenja, niti je na slobodu ili nepredviđene i drugi razlozi oduzeta, nego osnovan. ³

II. Iako Bog zna što svibanj ili može doći do prijevoja na sve treba uvjetima; ⁴ ali je on nije ništa određeno, jer On je foresaw kao budućnost, ili kao što bi doći do prijevoja na takve uvjete. ⁵

III. Uz izrečenu od Boga, za očitovanje njegove slave, neki ljudi i anđeli ⁶ su Predviđeno k život vječni; i drugih foreordained na vječnu smrt. ⁷

IV. Ovi anđeli i ljudi, tako Predviđeno, i foreordained, su posebno dizajnirani i unchangeably, i njihov broj tako siguran i točan, da ne može biti ili povećana ili diminished. ⁸

V. Oni ljudi koji su Predviđeno k životu, Bogu, prije postanka svijeta bio je postavljen, po njegovim vječni i nepromjenjivi svrhu, i tajnih savjet i dobro zadovoljstvo svoje volje, izabrao je, u Kristu, k vječna slava , ⁹ iz njegove puke besplatno milosti i ljubavi, bez predviđanje vjere, ili dobra djela, ili upornost u jednu od njih, ili bilo koja druga stvar u stvorenje, kao i uvjete, ili uzrokuje moving on thereunto; ¹⁰ i sve do hvalu Slave svoje milosti. ¹¹

VI. Kao što je Bog imenovao izabranih do slave, pa je On, uz vječnog i većinu slobodnog svrhu svoje volje, foreordained sve znači thereunto. Zato, oni koji su izabrani, i što je pao u Adam, koje je Krist otkupio, ¹² su effectually pozvao k vjeri u Krista od strane njegova Duha koji rade u pravo vrijeme, su opravdani, usvojen, svetost, ¹³ i čuvao po svojoj snazi, po vjeri, k spasenju. ¹⁴ Niti su bilo koje druge koje je Krist otkupio, pozvao effectually, opravdano, usvojen, svetost, i spremili, ali samo biraju. ¹⁵

VII. Ostatak čovječanstva, Bog je bio zadovoljan, prema neistraživog savjet od svoje volje, pri čemu je proteže ili withholds milosrđa, kao što je svidi, na slavu Njegova suverenu vlast nad svojim bića, kako bi proći i do ordain ih dishonor i gnjev za svoj grijeh, da je Njegovo slavno hvaljen od pravde. ¹⁶

VIII. Nauk tako visoke otajstvo predodređenost je da se barata s posebnim razboritost i brigu, ¹⁷ da ljudi, pohađaju volji Božjoj objavi u svojoj riječi, i izdašan poslušnost thereunto, svibanj, iz sigurnosti svojih effectual poziv, biti sigurni u njihovi vječni izbora. ¹⁸ Tako će ovaj nauk priuštiti stvar pohvale, poštovanje i divljenje od Boga, ¹⁹ i poniznosti, marljivost i bogata utjehu za sve koji iskreno slušati Evanđelje. ²⁰

Glava IV
Stvaranja

I. Svidjelo se Boga Oca, Sina i Duha Svetoga, ¹ za očitovanje slave njegova vječnoga snaga, mudrost i dobrotu, ² u početku, stvoriti, ili čine ništa, svijet, i sve stvari da li u njemu vidljive ili nevidljive, u prostoru od šest dana, i svi vrlo dobro. ³

II. Nakon što je Bog načinio svih drugih stvorenja, On je stvorio čovjeka, muško i žensko, ⁴ sa razumne duše i besmrtan, ⁵ endued sa znanjem, pravednosti i istinske svetosti, nakon svoju sliku; ⁶ vlasništvo zakona Božjega zapisano u njihova srca, ⁷ i moć da se ispuni; ⁸ i još pod mogućnost transgressing, lijevo na slobodu i vlastitu volju, koja je predmet k promijeniti. ⁹ Osim ovog zakona zapisano u njihovo srce, oni dobili naredbu da ne jesti sa stabla spoznaje dobra i zla; ^10, dok oni koji čuvaju, oni su bili sretni u svojim zajedništva s Bogom, i imao je vlast nad stvorenja. ¹¹

Glava V
Od Providnosti

I. Bog velikog Stvoritelja svih stvari ne podupirem, ¹ direktne, raspolagati i upravljati svim stvorenja, akcije, i stvari, ² od najvećega do najmanjega, ³ njegovi najveći mudar i sveti promisao, ⁴ Prema njegovom nepogrešiv foreknowledge, ⁵ i besplatno i nepromjenjivi savjet svojoj volji, ⁶ na hvalu slave njegova mudrost, moć, pravednost, dobrota i milosrđe. ⁷

II. Iako je, u odnosu na foreknowledge i dekretom od Boga, prvi uzrok, sve stvari dolaze do prijevoja immutably, i infallibly; ⁸ ali, po istom promisao, On je naređenja ih ispasti, po prirodi drugi razlozi, ili nužno, slobodno, ili contingently. ⁹

III. Bog, u Njegovo običnih sudbina, čini korištenje sredstava, ^10, ali je besplatan za rad bez, ¹¹ gore, ¹² i protiv njih, ¹³ i njegova užitka.

IV. Svesilnoga vlasti, neistraživog mudrost, i beskrajna Božja dobrota do sada očituje se u Njegovo dalekovidnost, da se proteže čak i do samog prvog pada, i sve druge grijehe anđeli i ljudi, ¹⁴ i da ne po golom dopuštenje, ^15, ali kao što je pristupila s nje najviše mudar i moćan granični, ¹⁶ i na drugi poredak, i koji regulišu od njih, u mnogostruko dijeljenje, u svojoj sveto završava; ^17, ali je tako, kao sinfulness tome polazi samo od stvorenje, i ne od Boga, koji se presveta i pravedna, niti je, niti može biti autor ili approver grijeha. ¹⁸

V. najpoznatiji i mudar, pravednici, Bog milostiv i ne ostavljaju oftentimes, za sezonu, svoju djecu na raznovrsnim kušnjama i korupcije vlastitog srca, da ih kazniti za grijehe njihove bivše, ili da otkrijete im je skrivena snaga korupcije i zaveden njihova srca, da su oni svibanj će ponižen; ¹⁹ i, prikupiti ih na više zatvoriti i stalna ovisnost za njihovu podršku na sebe, i da ih više budnim protiv svih budućih puta grijeha, i za sredstva na drugim pravedan i svet završava. ²⁰

VI. Kao i za one koji su opaki i bezbožnih ljudi kojima Bog, kao pravedni sudac, bivši za grijehe, ne slijepe i otvrdne, ²¹ od njih je ne samo withholds njegovom milošću po kojem bi se prosvijetlio u njihovoj razumijevanja, i rađen na u njihova srca; ^22, ali ponekad također povlači za darove koji su, ²³ i izlaže ih na takve predmete kao i njihova korupcija čini povodu grijeh; ²⁴ i, uostalom, daje im nad svojim požudama, kušnje na svijetu, a moć Sotona , ²⁵ pri čemu dolazi do prijevoja da otvrdne sebe, čak i pod onim sredstvima koja Bog koristi za omekšavanje drugih. ²⁶

VII. Kao što je Božje proviđenje se, u načelu, dopiru do svih bića; tako, nakon što je poseban način, da se brine o svojoj Crkvi, i raspolaže sve stvari na dobro. ²⁷

Glava VI
Od Fall of Man, Sin, i kazna od toga

I. Naši prvi roditelji, i što je zaveo je subtlety i kušnjama, Sotona, sagriješio, jedući i zabranjeno voće. ¹ To njihov grijeh, Bog je bio zadovoljan, po njegovu mudrom i sveti savjet, na dozvolu, vlasništvo odluči da ga naručiti Svoju slavu. ²

II. Po ovom grijeh su izginuli od njihove izvorne pravednosti i zajedništva s Bogom, ³ i tako postala je umro u grijehu, ⁴ i potpuno oskvrnuo u svim dijelovima i fakultetima od duše i tijela. ⁵

III. Oni su kao korijen svih čovječanstva, krivice od ova grijeh je imputed; ⁶ i istu smrt u grijehu, i oštećene prirode, prenijeti na sve svoje potomstvo silazno od njih obični generacije. ⁷

IV. Od ove originalne korupcije, pri čemu smo sasvim indisposed, invalide, i napravio nasuprot sve dobro, ⁸ i potpuno inclined to sve zlo, ⁹ nastaviti činiti sve stvarnih zločina. ¹⁰

V. Ova korupcije prirode, tijekom ovog života, ne mogu ostati u onih koji su regenerated; ¹¹ i iako se, po Kristu, Opraštam, i mortified, ali i sama, i sve radnje, su doista i ispravno grijeh. ¹²

VI. Svaki grijeh, oba izvorna i stvarna, kao transgresije pravednika Zakonu Božjem, i suprotno thereunto, ¹³ se u svoje vlastite prirode, donijeti krivnju na grešnik, ¹⁴ pri čemu on je dužan da se gnjev Božji, ¹⁵ i prokletstvo od zakona, ¹⁶ i tako napravio subject do smrti, ¹⁷ sa svih nevolja duhovnih, ¹⁸ vremenske, ¹⁹ i vječni. ²⁰

Glava VII
Božjeg saveza sa Man

I. udaljenost između Boga i stvorenje je velika go, da iako je razumno učiniti stvorenja dugovati poslušnost mu kao Stvoritelja, ali oni nikada ne bi mogao imati bilo koje ostvarenje onoga što njihove blessedness i plaću, ali neki dobrovoljni condescension na Božjem dio, što ga je zadovoljstvom izraziti putem Saveza. ¹

II. Prvi Savez sklopio s čovjeka bio je Savez radova, ² život kojem je obećao da Adam; u njemu i njegovim potomstvo, ³ na stanje pogodno i osobna poslušnost. ⁴

III. Man, njegov pad, nakon što su se nesposobnim za život tako da Savez, Gospodin je drago da jedan drugi, ⁵ obično naziva Savez milosti, u kojoj je slobodno nudi k grešnici život i spasenje po Isusu Kristu, koji zahtijevaju od njih vjera u njemu, da oni svibanj biti spremljene, ⁶ i obećava da će je dati do svih onih koji su k zaređen život vječni Njegova Duha Svetoga, kako bi ih voljni i sposobni da vjeruju. ⁷

IV. Ovaj Savez milosti je često je navedeno u Pismu koje je ime od zavjetu, u odnosu na smrt Isusa Krista je ostavitelj, i na vječnu baštinu, uz sve stvari koje pripadaju ga, u njemu bequeathed. ⁸

V. Ovaj Savez je drugačije upravljao u vremenu od zakona, a u vrijeme Evanđelja: ⁹ pod Zakonom je administrira obećanja, proročanstva, žrtve, obrezanje, paschal janje, i druge vrste i uredbe dostavljene na ljudi od Židova, sve foresignifying Krist dolazi, ¹⁰ koji su, za to vrijeme, dovoljan i efikasan, kroz djelovanje Duha, da pouči i podigne se biraju u vjeri u obećani Mesija, ¹¹ po kojima su puna otpuštenje grijeha, i vječnoga spasenja; i zove Stari zavjet. ¹²

VI. Po Evanđelju, kada je Krist, tvar, ¹³ je bio izložen, zakone u kojima je ovaj Savez dispensed su propovijedanje Riječi, i upravom sakramenata krštenja i Gospodnje večere: ¹⁴ koji, iako manje u broj, i upravljao s više jednostavnosti, i manje vani slave, ali, u njima, to je održana izlazi u više punine, dokazi, i duhovne djelotvornost, ¹⁵ u svim narodima, i Židovi i pogani, ¹⁶ i zove se Novi zavjet. ¹⁷ Postoje, dakle, ne dvoje Savezima milost, u različite tvari, ali jedno te isto, pod raznim dispensations. ¹⁸

Glava VIII
Krista Mediator

I. Svidjelo se Bogu, u Njegov vječni svrhu, kako bi odabrali i ordain Gospodina Isusa, svoga jedinorođenoga Sina rodih, da bude posrednik između Boga i čovjeka, ¹ prorok, ² svećenika, ³ i King, ⁴ glave i Spasitelj Svojoj Crkvi, ^5, baštinikom svega, ⁶ i sudac na svijetu: ⁷ do koga On je od vječnosti dati sve ljude, da se Njegovo potomstvo, ⁸ i da se po njemu u vrijeme otkupio, pozvao, opravdano, svetost, i slavili. ⁹

II. Sin Božji, druga osoba Trojstva, kao i vrlo vječni Bog, jedan od supstancija i jednako s Ocem, činio, kada je punini vremena je došao, odvesti na njega čovjeka prirodi, ¹⁰ sa svih bitnih svojstva, te zajedničke bolesti, ali bez grijeha; ¹¹ je zamišljen po snazi Duha Svetoga, u utrobi od Djevice Marije, njezine substance. ¹² Tako da dvije cjeline, savršena, i različita natures, Godhead i muževnost, pridružili su nerazdvojno zajedno u jednoj osobi, bez pretvorbe, sastav, ili zbunjenost. ¹³ osoba koje je vrlo Bog i vrlo čovjek, još jedan Krist, jedini posrednik između Boga i čovjeka. ¹⁴

III. Gospodin Isus, u svojoj ljudskoj prirodi tako sjedinjeni s božanskim, bio je posveti, i pomaza Duhom Svetim, iznad mjera, ¹⁵ što u njemu sva bogatstva mudrosti i spoznaje, ¹⁶ u kome je odgovaralo da je Otac sve punine bi trebao dwell; ¹⁷ do kraja da se sveto, bezopasno, neokaljan, i pun milosti i istine, ¹⁸ On može biti temeljito namještaj za izvršenje ured posrednik i garancija. ¹⁹ Koji ured ne uze k sebi, ali je thereunto pozvan od strane svoga oca, ²⁰ koji stavi sve vlasti i pravo u ruke i dade mu zapovijedi za izvršenje iste. ²¹

IV. Ovaj ured je Gospodin Isus je većina spremno poduzeti; ²² On je taj koji bi iscjedak, on je napravio pod Zakonom, ²³ i nije savršeno ispuni ga; ²⁴ podnio najveći teško torments odmah u život svoj, ^25, a većina bolna patnja u svoje tijelo; ²⁶ je bio raspet i umro, ²⁷ Pokopaše ga, i ostao pod vlast smrti, ali ne vidje truleži. ²⁸ Trećega dana je ustao od mrtvih, ²⁹ s istim tijela u koje je pretrpio, ³⁰ s kojim je on uzašao na nebo, i tamo sjedi zdesna njegov otac, ³¹ stvaranje zagovor, ³² i neka se vrate, da sudi ljudima i anđelima, na kraju svijeta. ³³

V. Gospodin Isus, njegovi pogodno poslušnost, i žrtvu od sebe, koja je po Duhu vječnom, jednom se prinese Bogu, je u potpunosti zadovoljno je pravda njegova oca, ³⁴ i kupio, ne samo pomirenje, ali vječna baština u kraljevstvu nebeskom, za one koje je Otac dao mu. ³⁵

VI. Iako je djelo otkupljenja nije zapravo rađen po Kristu sve do nakon njegova inkarnacija, još uvijek je vrlina, djelotvornost, i koristi od toga su dostaviti do biraju, u svim dobnim skupinama sukcesivno od početka svijeta, i onih obećanja, vrste, i žrtve, u kojoj je objavi, i značilo da se sjeme žena koja bi trebala izubijati zmiju na glavu; i Jaganjcu pobijenih od početka svijeta; se jučer i danas isti, i zauvijek. ³⁶

VII. Krista, u radu posredovanja, djela prema oba natures, po prirodi svaki događaj koji je ispravan za sebe; ³⁷ još uvijek, zbog jedinstva osoba, što je za jedan pravilan priroda je ponekad u pismu pripisuje se osoba denominated od strane druge prirode. ³⁸

VIII. Za sve one za koje Krist je kupio otkupljenja, on se sigurno i effectually primjenjuju se i komunicirati isti; ³⁹ čineći za njih, ⁴⁰ i otkrila im, i po riječ, otajstva spasenja; ⁴¹ effectually uvjeravao ih njegovi Duh da vjeruju i pokoravaju, a koji regulišu njihova srca njegove riječi i Duha; ⁴² prevladavanje svim svojim neprijateljima njegovim strašno vlast i mudrost, u takav način, i načine, kao što su najviše u skladu Njegov prekrasan i neistraživog izdavanje. ⁴³

Glava IX
Je slobodne volje

I. Bog endued volju čovjeka s prirodnim da slobodu, da se ne prisiljeni, ni po bilo kojem apsolutna nužnost prirode, određuju dobro ili zlo. ¹

II. Man, u svom stanju nevinosti, imao slobodu, i moć i da će učiniti što je dobro i ugodan Bogu, ^2, ali ipak, mutably, tako da on može pasti s njega. ³

III. Man, njegov pad u stanju grijeha, sve je potpuno izgubio sposobnost da će se bilo koje duhovno dobro prateće spasenja: ⁴ tako, prirodni čovjek, biti zajedno protivan iz tog dobra, ⁵ i umro u grijehu, ⁶ je ne može, po svom snagom, da pretvori sebe, ili pripremiti se thereunto. ⁷

IV. Kad je Bog pretvara grešnik, i prevodi ga u stanju milosti, On je oslobađa ga iz njegova prirodnog ropstva pod grijehom, ⁸ i, po njegovom milošću sam, omogućuje mu slobodno da će i učiniti ono što je duhovno dobro; ⁹ još tako, kao da je zbog svojih preostalih korupcije, on ne savršeno, ili samo, bit što je dobro, ali se također će se što je zlo. ¹⁰

V. volje muževlje je savršeno i immutably slobodno činiti dobro sam u stanju samo slavu. ¹¹

Glava X
Od Effectual Zvanje

I. Sve one koje je Bog Predviđeno k životu, i onih samo, on je zadovoljan, u njezino vrijeme, effectually na poziv, ¹ / la riječ njegovu i Duha, ² iz tog stanja grijeha i smrti, u kojima su po prirode na milost i spasenje, po Isusu Kristu; ³ enlightening njihove misli i duhovno savingly razumjeti stvari od Boga, ⁴ oduzimanje njihovo srce od kamena, i daje im srce od mesa; ⁵ obnavljanju njihova hoće, i, po njegovim bob snaga, određivanju ih što je dobro, ⁶ i effectually crtež ih na Isusa Krista: ⁷ tek tako, kao da dolaze najviše slobodno, da su spremni po njegovom milošću. ⁸

II. Ovo je effectual poziva Božjeg slobodne i posebne milosti sam, a ne iz ništa i sve predviđene u čovjeku, ⁹ koji je potpuno pasivno u njemu, dok se quickened i obnavlja po Duhu Svetom, ¹⁰ on je time omogućeno da odgovorim ovome poziv , I zagrljaju na milost i ponudio prenijeti u njoj. ¹¹

III. Biraju dojenčad, umiranje u rano djetinjstvo, regenerated, i spašeni po Kristu, po Duhu, ¹² koji funkcionira kada i gdje, i kako je svidi: ¹³ tako se sve druge izabrane osobe koji su nesposobna da je vani zove od strane Ministarstva u Word. ¹⁴

IV. Drugi, ne izabran, iako oni svibanj biti pozvan od strane Ministarstva za Word, ¹⁵ i svibanj imati neke zajedničke operacije od Duha, ^16, ali oni nikad zaista doći do Krista, i zato ne mogu biti spremljene: ¹⁷ mnogo manje ljudi mogu, ne professing kršćanske religije, biti spremljene u bilo koji drugi način što, oni se nikada nije tako vrijedan okvir za svoje živote prema svjetlu prirode, i zakoni koje religije čine ispovijedati. ¹⁸ i na dokazivanje i Tvrdimo da su svibanj, je vrlo opasan, i da se detested. ¹⁹

Glava XI
Od opravdanja

I. effectually onih koje Bog poziva, On je također i besplatno opravdava; ¹ ne infusing pravednosti u njima, ali po pardoning svoje grijehe, i po obračunskim i prihvaćanja njihova lica kao pravednik, ne za bilo koju stvar dao u njih, ili radi njih, ali poradi Krista sama, ni sama imputing vjere, čin uvjerenjem, ili bilo koje druge evanđeoskog poslušnost im, kao svoju pravednost, ali po imputing je poslušnost i zadovoljstvo Krist im, ² oni primaju i odmarajući se na njega i svoju pravednost po vjeri, vjeri koji nisu od sebe, to je dar od Boga. ³

II. Vjera, tako primaju i odmaranje na Kristu i njegovu pravednost, je jedini instrument za opravdanje: ⁴ ali je to ne sam u osobi opravdano, ali je uvijek popraćena sa svim ostalim saving milosti, a ne mrtvih vjere, nego djela ljubavi . ⁵

III. Krist, njegovi poslušnost i smrti, nije u potpunosti iscjedak dug svih onih koji su na taj način opravdati, te je napraviti pravilan, pravi i puni zadovoljstva Očevoj pravde u njihovo ime. ⁶ Ali, u koliko je dano od Oca za njih, ⁷ i njegova poslušnost i zadovoljstvo prihvaćen na njihovo mjesto; ⁸ i obje, slobodno, a ne za bilo koju stvar u njima, njihova opravdanost je samo slobodnog milosti; ⁹ da je i točno pravde, i bogate milosti Bog bi se proslavio u opravdanost i grešnici. ¹⁰

IV. Bog je, iz sve vječnosti, dekret kako bi opravdali sve izabrane, ¹¹ i Krist je, u punini vremena, umrijeti za svoje grijehe, i uskrsnuti za svoje opravdanje: ^12, ipak, nisu opravdani, do Svetoga Duh se, u pravo vrijeme, zapravo se primjenjuju Krist im. ¹³

V. Bog se i dalje oprosti grijehe onih koji su opravdani, ¹⁴ i iako oni nikada ne mogu pasti od zasititi, opravdanje, ^15, ali oni svibanj, svoje grijehe, pada pod Božjim fatherly displeasure, i ne imati svjetlost njegova lica obnovljena im, dok ne ponizi se, ispovjediti svoje grijehe, molim oprost, i obnovili svoju vjeru i obraćenje. ¹⁶

VI. The opravdanje vjernika pod Starog zavjeta je, u sve te poštuje, jedno te isto s opravdanje vjernika pod Novom zavjetu. ¹⁷

Glava XII
Usvajanje i

Sve one koji su opravdani, Bog vouchsafes, i za svoga Sina Jedinorođenca Isusa Krista, kako bi sudionici milosti usvajanje, ¹ po kojima su uzete u broj, i uživati u slobodama i povlasticama i djeca Božja, ² su mu ime staviti na njih, ³ primi duh usvajanje, ⁴ imati pristup Prijestolju milosti smjelo, ⁵ su omogućili da kličemo Abba, Oče, ⁶ su nemilice, ⁷ zaštićena, ⁸ predviđeno, ⁹ i odgaja po Kao ga je Otac: ¹⁰ još nikada nije otploviti, ^11, ali zatvorenoj za Dan otkupljenja, ¹² i baštinu obećanja, ¹³ kao baštinici vječno spasenje. ¹⁴

Glava XIII
Posvećivanja

I. Oni, koji su jednom effectually pozvan, i regenerated, vlasništvo novo srce i nov duh kreirana u njima, su daljnje posvetili, stvarno i osobno, po osnovu Kristove smrti i uskrsnuća, ¹ / la riječ njegovu i Duh prebivalište u njima: ² na vlast, cijelo tijelo od grijeha je uništeno, ³ i nekoliko požuda su sve više i više oslabljena i mortified; ⁴ i oni više i više quickened i ohrabri u svim saving milosti, ⁵ u praksi istinska svetost, bez kojega nitko neće vidjeti Gospodina. ⁶

II. To posvećenje je po, u cjelini čovjeka; ⁷ imperfect još u ovom životu, ima nade još nekim ostacima korupcije u svakom dijelu, ⁸ odakle javlja trajna i nepomirljiva rata, meso lusting protiv Duha, a Duh protiv tijela . ⁹

III. U kojem ratu, iako preostale korupcije, za vrijeme, svibanj mnogo prevladati; ¹⁰ još, kroz pružanje trajne snage od sanctifying Duha Kristova, obnoviti dio se prevladaju; ¹¹ i na taj način, svetima rastite u milosti, ¹² usavršavanju svetost u strahu Božjemu. ¹³

Glava XIV
Spremanje of Faith

I. U milosti vjere, pri čemu su izabrane su omogućili da vjeruju da je spasenje duše njihove, ¹ je djelo Duha Kristova u njihova srca, ² i obično je izrađen od strane Ministarstva za Word, ³ kojim se , I od strane uprave od sakramenata i molitve, to je povećao i ojačao. ⁴

II.  By this faith, a Christian believes to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein; ⁵ and acts differently upon that which each particular passage thereof contains; yielding obedience to the commands, ⁶ trembling at the threatenings, ⁷ and embracing the promises of God for this life, and that which is to come. ⁸ 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. ⁹

III.  This faith is different in degrees, weak or strong; ¹⁰ may be often and many ways assailed, and weakened, but gets the victory: ¹¹ growing up in many to the attainment of a full assurance, through Christ, ¹² who is both the author and finisher of our faith. ¹³

Chapter XV
Of Repentance unto Life

I.  Repentance unto life is an evangelical grace, ¹ the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ. ²

II.  By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, ³ purposing and endeavouring to walk with Him in all the ways of His commandments. ⁴

III.  Although repentance is not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, ⁵ which is the act of God’s free grace in Christ, ⁶ yet it is of such necessity to all sinners, that none may expect pardon without it. ⁷

IV.  As there is no sin so small, but it deserves damnation; ⁸ so there is no sin so great, that it can bring damnation upon those who truly repent. ⁹

V.  Man ought not to content themselves with a general repentance, but it is every man’s duty to endeavour to repent of his particular sins, particularly. ¹⁰

VI.  As every man is bound to make private confession of his sins to God, praying for the pardon thereof; ¹¹ upon which, and the forsaking of them, he shall find mercy; ¹² so, he that scandalizes his brother, or the Church of Christ, ought to be willing, by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended, ¹³ who are thereupon to be reconciled to him, and in love to receive him. ¹⁴

Chapter XVI
Of Good Works

I.  Good works are only such as God has commanded in His holy Word, ¹ and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intention. ²

II.  These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith: ³ and by them believers manifest their thankfulness, ⁴ strengthen their assurance, ⁵ edify their brethren, ⁶ adorn the profession of the Gospel, ⁷ stop the mouths of the adversaries, ⁸ and glorify God, ⁹ whose workmanship they are, created in Christ Jesus thereunto, ¹⁰ that, having their fruit unto holiness, they may have the end, eternal life. ¹¹

III.  Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. ¹² And that they may be enabled thereunto, beside 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: ¹³ yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them. ¹⁴

IV.  They who, in their obedience, attain to the greatest height which is possibly 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. ¹⁵

V.  We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins, ¹⁶ but when we have done all we can, we have done but our duty, and are unprofitable servants: ¹⁷ and because, as they are good, they proceed from His Spirit, ¹⁸ 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. ¹⁹

VI.  Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in Him; ²⁰ not as though they were in this life wholly unblamable and unreproveable in God’s sight; ²¹ 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. ²²

VII.  Works done by unregenerate men, although for the matter of them they may be things which God commands; and of good use both to themselves and others: ²³ yet, because they proceed not from an heart purified by faith; ²⁴ nor are done in a right manner, according to the Word; ²⁵ nor to a right end, the glory of God, ²⁶ they are therefore sinful and cannot please God, or make a man meet to receive grace from God: ²⁷ and yet, their neglect of them is more sinful and displeasing unto God. ²⁸

Chapter XVII
Of the Perseverance of the Saints

I.  They, whom God has accepted in His Beloved, effectually 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. ¹

II.  This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; ² upon the efficacy of the merit and intercession of Jesus Christ, ³ the abiding of the Spirit, and of the seed of God within them, ⁴ and the nature of the covenant of grace: ⁵ from all which arises also the certainty and infallibility thereof. ⁶

III.  Nevertheless, they may, through the temptations 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; ⁷ and, for a time, continue therein: ⁸ whereby they incur God’s displeasure, ⁹ and grieve His Holy Spirit, ¹⁰ come to be deprived of some measure of their graces and comforts, ¹¹ have their hearts hardened, ¹² and their consciences wounded; ¹³ hurt and scandalize others, ¹⁴ and bring temporal judgments upon themselves. ¹⁵

Chapter XVIII
Of Assurance of Grace and Salvation

I.  Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and estate of salvation ¹ (which hope of theirs shall perish): ² 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, ³ and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. ⁴

II.  This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; ⁵ but an infallible assurance of faith founded upon the divine truth of the promises of salvation, ⁶ the inward evidence of those graces unto which these promises are made, ⁷ the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, ⁸ which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption. ⁹

III.  This infallible assurance does 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: ¹⁰ 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. ¹¹ And therefore it is the duty of every one to give all diligence to make his calling and election sure, ¹² 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, ¹³ the proper fruits of this assurance; so far is it from inclining men to looseness. ¹⁴

IV.  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 wounds the conscience and grieves the Spirit; by some sudden or vehement temptation, by God’s withdrawing the light of His countenance, and suffering even such as fear Him to walk in darkness and to have no light: ¹⁵ yet are they never so 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; ¹⁶ and by the which, in the mean time, they are supported from utter despair. ¹⁷

Chapter XIX
Of the Law of God

II.  This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: ² the first four commandments containing our duty towards God; and the other six, our duty to man. ³

III.  Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; ⁴ and partly, holding forth divers instructions of moral duties. ⁵ All which ceremonial laws are now abrogated, under the New Testament. ⁶

IV.  To them also, as a body politic, He gave sundry judicial laws, which expired together with the State of that people; not obliging under any now, further than the general equity thereof may require. ⁷

V.  The moral law does forever bind all, as well justified persons as others, to the obedience thereof; ⁸ 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. ⁹ Neither does Christ, in the Gospel, any way dissolve, but much strengthen this obligation. ¹⁰

VI.  Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; ¹¹ yet is it 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; ¹² discovering also the sinful pollutions of their nature, hearts and lives; ¹³ so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, ¹⁴ together with a clearer sight of the need they have of Christ, and the perfection of His obedience. ¹⁵ It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: ¹⁶ 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. ¹⁷ The promises of it, in like manner, show them God’s approbation of obedience,and what blessings they may expect upon the performance thereof: ¹⁸ although not as due to them by the law as a covenant of works. ¹⁹ So as, a man’s doing good, and refraining from evil, because the law encourages to the one and deters from the other, is no evidence of his being under the law: and not under grace. ²⁰

VII.  Neither are the forementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it; ²¹ 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, requires to be done. ²²

Chapter XX
Of Christian Liberty, and Liberty of Conscience

I.  God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity, to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it. ¹

I.  The liberty which Christ has purchased for believers under the Gospel consists in their freedom from the guilt of sin, and condemning wrath of God, the curse of the moral law; ¹ and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; ² from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; ³ as also, in their free access to God, ⁴ and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. ⁵ All which were common also to believers under the law. ⁶ But, under the New Testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected; ⁷ and in greater boldness of access to the throne of grace, ⁸ and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. ⁹

II.  God alone is Lord of the conscience, ¹⁰ and has left it free from the doctrines and commandments of men, which are, in any thing, contrary to His Word; or beside it, in matters of faith, or worship. ¹¹ So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: ¹² and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also. ¹³

III.  They who, upon pretence of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our life. ¹⁴

IV.  And because the powers which God has ordained, and the liberty which Christ has purchased are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretence of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. ¹⁵ And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ has established in the Church, they may lawfully be called to account, ¹⁶ and proceeded against, by the censures of the Church. ¹⁷

Chapter XXI
Of Religious Worship, and the Sabbath Day

I.  The light of nature shows that there is a God, who has lordship and sovereignty over all, is good, and does good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. ¹ 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 representation, or any other way not prescribed in the holy Scripture. ²

II.  Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him alone; ³ not to angels, saints, or any other creature: ⁴ and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone. ⁵

III.  Prayer, with thanksgiving, being one special part of religious worship, ⁶ is by God required of all men: ⁷ and, that it may be accepted, it is to be made in the name of the Son, ⁸ by the help of His Spirit, ⁹ according to His will, ¹⁰ with understanding, reverence, humility, fervency, faith, love and perseverance; ¹¹ and, if vocal, in a known tongue. ¹²

IV.  Prayer is to be made for things lawful; ¹³ and for all sorts of men living, or that shall live hereafter: ¹⁴ but not for the dead, ¹⁵ nor for those of whom it may be known that they have sinned the sin unto death. ¹⁶

V.  The reading of the Scriptures with godly fear, ¹⁷ the sound preaching ¹⁸ and conscionable hearing of the Word, in obedience unto God, with understanding, faith and reverence, ¹⁹ singing of psalms with grace in the heart; ²⁰ as also, the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: ²¹ beside religious oaths, ²² vows, ²³ solemn fastings, ²⁴ and thanksgivings upon special occasions, ²⁵ which are, in their several times and seasons, to be used in an holy and religious manner. ²⁶

VI.  Neither prayer, nor any other part of religious worship, is now, under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: ²⁷ but God is to be worshipped everywhere, ²⁸ in spirit and truth; ²⁹ as, in private families ³⁰ daily, ³¹ and in secret, each one by himself; ³² so, more solemnly in the public assemblies, which are not carelessly or wilfully to be neglected, or forsaken, when God, by His Word or providence, calls thereunto. ³³

VII.  As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment binding all men in all ages, He has particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: ³⁴ which, from the beginning of the world to the resurrection of Christ, was the last day of the week: and, from the resurrection of Christ, was changed into the first day of the week, ³⁵ which, in Scripture, is called the Lord’s Day, ³⁶ and is to be continued to the end of the world, as the Christian Sabbath. ³⁷

VIII.  This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, ³⁸ 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. ³⁹

Chapter XXII
Of Lawful Oaths and Vows

I.  A lawful oath is part of religious worship, ¹ wherein, upon just occasion, the person swearing solemnly calls God to witness what he asserts, or promises, and to judge him according to the truth or falsehood of what he swears. ²

II.  The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. ³ Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be abhorred. ⁴ 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; ⁵ so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken. ⁶

III.  Whosoever takes an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: ⁷ neither may any man bind himself by oath to any thing but what is good and just, and what he believes so to be, and what he is able and resolved to perform. ^{8 9}

IV.  An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. ¹⁰ It cannot oblige to sin; but in any thing not sinful, being taken, it binds to performance, although to a man’s own hurt. ¹¹ Not is it to be violated, although made to heretics, or infidels. ¹²

V.  A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness. ¹³

VI.  It is not to be made to any creature, but to God alone: ¹⁴ and that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want, whereby we more strictly bind ourselves to necessary duties: or, to other things, so far and so long as they may fitly conduce thereunto. ¹⁵

VII.  No man may vow to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he has no promise of ability from God. ¹⁶ In which respects, popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself. ¹⁷

Chapter XXIII
Of the Civil Magistrate

I.  God, the supreme Lord and King of all the world, has ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good: and, to this end, has armed them with the power of the sword, for the defence and encouragement of them that are good, and for the punishment of evil doers. ¹

II.  It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: ² in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; ³ so, for that end, they may lawfully, now under the New Testament, wage war, upon just and necessary occasion. ⁴

III.  Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; ^{5 6 7} or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ has appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

IV.  It is the duty of people to pray for magistrates, ⁸ to honor their persons, ⁹ to pay them tribute or other dues, ¹⁰ to obey their lawful commands, and to be subject to their authority, for conscience’ sake. ¹¹ Infidelity, or difference in religion, does not make void the magistrates’ just and legal authority, nor free the people from their due obedience to them: ¹² from which ecclesiastical persons are not exempted, ¹³ much less has the Pope any power and 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. ¹⁴

Chapter XXIV
Of Marriage and Divorce

I.  Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time. ¹

II.  Marriage was ordained for the mutual help of husband and wife, ² for the increase of mankind with a legitimate issue, and of the Church with an holy seed; ³ and for preventing of uncleanness. ⁴

III.  It is lawful for all sorts of people to marry, who are able with judgment to give their consent. ⁵ Yet it is the duty of Christians to marry only in the Lord. ⁶ And therefore such as profess the true reformed religion should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies. ⁷

IV.  Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word. ⁸ 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. ^{9 10}

V.  Adultery or fornication committed after a contract, being detected before marriage, gives just occasion to the innocent party to dissolve that contract. ¹¹ In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce and, after the divorce, ¹² to marry another, as if the offending party were dead. ¹³

VI.  Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God has joined together in marriage: yet, nothing but adultery, or such willful desertion as can no way be remedied by the Church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: ¹⁴ wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills, and discretion, in their own case. ¹⁵

Chapter XXV
Of the Church

I.  The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fulness of Him that fills all in all. ¹

II.  The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; ² and of their children: ³ and is the kingdom of the Lord Jesus Christ, ⁴ the house and family of God, ⁵ out of which there is no ordinary possibility of salvation. ⁶

III.  Unto this catholic visible Church Christ has given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and does, by His own presence and Spirit, according to His promise, make them effectual thereunto. ⁷

IV.  This catholic Church has been sometimes more, sometimes less visible. ⁸ And particular Churches, which are members thereof, are more or less pure, according as the doctrine of the Gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them. ⁹

V.  The purest Churches under heaven are subject both to mixture and error; ¹⁰ and some have so degenerated, as to become no Churches of Christ, but synagogues of Satan. ¹¹ Nevertheless, there shall be always a Church on earth to worship God according to His will. ¹²

VI. There is no other head of the Church but the Lord Jesus Christ. ¹³ Nor can the Pope of Rome, in any sense, be head thereof. ¹⁴

Chapter XXVI
Of the Communion of Saints

I.  All saints, that are united to Jesus Christ their Head, by His Spirit, and by faith, have fellowship with Him in His grace, sufferings, death, resurrection, and glory: ¹ and, being united to one another in love, they have communion in each other’s gifts and graces, ² 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. ³

II.  Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; ⁴ as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offers opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus. ⁵

III.  This communion which the saints have with Christ, does not make them in any wise partakers of the substance of His Godhead; or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. ⁶ Nor does their communion one with another, as saints, take away, or infringe the title or propriety which each man has in his goods and possessions. ⁷

Chapter XXVII
Of the Sacraments

I.  Sacraments are holy signs and seals of the covenant of grace, ¹ immediately instituted by God, ² to represent Christ and His benefits; and to confirm our interest in Him: ³ as also, to put a visible difference between those that belong unto the Church and the rest of the world; ⁴ and solemnly to engage them to the service of God in Christ, according to His Word. ⁵

II.  There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other. ⁶

III.  The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither does the efficacy of a sacrament depend upon the piety or intention of him that does administer it: ⁷ but upon the work of the Spirit, ⁸ and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers. ⁹

IV.  There are only two sacraments ordained by Christ our Lord in the Gospel; that is to say, Baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained. ¹⁰

V.  The sacraments of the Old Testament in regard to the spiritual things thereby signified and exhibited, were, for substance, the same with those of the new. ¹¹

Chapter XXVIII
Of Baptism

I.  Baptism is a sacrament of the New Testament, ordained by Jesus Christ, ¹ not only for the solemn admission of the party baptized into the visible Church; ² but also to be unto him a sign and seal of the covenant of grace, ³ of his ingrafting into Christ, ⁴ of regeneration, ⁵ of remission of sins, ⁶ and of his giving up unto God, through Jesus Christ, to walk in the newness of life. ⁷ Which sacrament is, by Christ’s own appointment, to be continued in His Church until the end of the world. ⁸

II.  The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the Gospel, lawfully called thereunto. ⁹

III.  Dipping of the person into the water is not necessary; but Baptism is rightly administered by pouring, or sprinkling water upon the person. ¹⁰

IV.  Not only those that do actually profess faith in and obedience unto Christ, ¹¹ but also the infants of one, or both, believing parents, are to be baptized. ¹²

V.  Although it is a great sin to contemn or neglect this ordinance, ¹³ yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it: ¹⁴ or, that all that are baptized are undoubtedly regenerated. ¹⁵

VI.  The efficacy of Baptism is not tied to that moment of time wherein it is administered; ¹⁶ yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongs unto, according to the counsel of God’s own will, in His appointed time. ¹⁷

VII.  The sacrament of Baptism is but once to be administered unto any person. ¹⁸

Chapter XXIX
Of the Lord’s Supper

I.  Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His body and blood, called the Lord’s Supper, to be observed in His Church, unto the end of the world, for the perpetual remembrance of the sacrifice of Himself in His death; the sealing all benefits thereof unto true believers, the