威斯敏斯德信仰信條

導 讀

《威斯敏斯德信條》是基督教神學的典範，由參加英國威斯敏斯德會議的一百多位教牧神學家，經過長達三年的討論，於1646年12月完成，1660年得到教會公認。這一信條內容完整、精確、簡潔、平衡，每個句子都經過小組的仔細斟酌和大會的公開辯論。教會史學家斯卡福評論說：“在基督教信條中，就清晰性、深刻性、精確性和全面性而言，沒有其他任何信條超越《威斯敏斯德信條》。”[1]這一信條在1881年的時候已經翻譯為中文。 [2]目前譯本是譯者直接根據原英文直接翻譯，同時參照了香港基督教文藝出版社《歷代基督教信條》、台灣基督教改革宗翻譯社《歷代教會信條》的譯本，改革宗經典出版社的唐修賢牧師提供了寶貴的修正意見。

      《威斯敏斯德信條》是改革宗神學的經典性表述。信條融合了歐洲大陸基督教神學的發展，特別是1618年至1619年以反對阿米念派神學為主題的荷蘭多特會議的成果，根據當時英國已經存在的各種基督教信條，以聖約神學為特色，將基督教教義優美地展現出來。

      這一信條共有33章，按聖經中所啟示的邏輯順序，闡明從創造開始到最終審判為止所涉及的各個主要教義。

第一章 聖經論

貫​​徹宗教改革時期基督教所堅持的“惟獨聖經”的原則，闡明了聖經作為基督徒信仰與行為至高準則的默示性、權威性和充分性，既反對羅馬天主教高舉人的傳統，也反對理性主義者高舉人的理性，同時也反對各種主張有新啟示的極端與異端作法。

第二章 論上帝與三位一體

闡明基督教信仰的基石三一論。基督教神學既不是以巴特為首的新正統神學所主張的以基督為中心，也不是以靈恩派在其作法中所強調的以聖靈為中心，乃是以聖經中所啟示三位一體的上帝為中心。

第三章 論上帝的預旨

      本章的核心是預定論，預定論的目的是安慰和造就聖徒，絕不是為了滿足人的好奇心，也不是合乎邏輯的需要，更不是為了消除個人的責任。因此當使徒保羅寫信給以弗所的教會時，首先談及的就是上帝的預定（弗1：5）。

第四章 論上帝的創造之工

      創造論是基督教的根基性教義之一，上帝是天地萬物的創造者，人是上帝按照祂自己的形像造的。人的本分和幸福就在於順服上帝的旨意，完成上帝所賜給自己的使命。

第五章 論上帝的護理之工

      護理論是創造論的自然延伸，萬有都在上帝主權的治理之下，上帝是全地的大君王，正如主耶穌基督所強調的那樣：“兩個麻雀不是賣一分銀子嗎？若是你們的父不許，一個也不能掉在地上”（太10：29）。

第六章 論人的墮落、罪與刑罰

      本章論及人的墮落，墮落的原因就是人的犯罪，不管是原罪，還是本罪，犯罪的根源都是人心的叛逆，集中的表現就是違背上帝的律法，而罪的結局就是死。明白這一章，才能明白罪人現在的處境。

第七章 論上帝與人所立的聖約

      本章闡明上帝與人之間約的關係，一是行為之約，一是恩典之約。所有人都在行為之約的管轄下，都有責任完全順服上帝。人在墮落之後雖然不能靠行為之約得生命，但行為之約並沒有廢止。基督為選民成全了行為之約的要求，救拔選民脫離律法的咒詛，使他們得以進入恩典之約。恩典之約只有一個，從伊甸園就已經開始。根據施行方式的不同，有舊約時代和新約時代之分。

第八章 論中保基督

      基督是上帝與選民之間獨一的中保，論基督先知、祭司與君王的三大職分、神人二性，祂不僅是教會的救主和元首，也是萬有的承受者和世界的審判者。這一章可以說是經典的基督論表述。

第九章 論意志的自由

      人的意志具有自由性，這是上帝造人本有的特性。阿米念派人士常常高舉人的“自由意志”，把“自由意志”本身視為一個不可侵犯的概念。重要的是不能抽像地談論個人的意志的自由，而是具體地放在創造、墮落、救贖、成全這四個歷史階段中。

第十章 論有效的恩召

在這一章中論及有效恩召的對象、時間、工具、方式，以及人蒙召時的境況。特別說明了嬰孩和未蒙揀選者的結局。

第十一章 論稱義

      這一章是基督教神學的核心教義，談及稱義的歸算基於基督主動和的被動的順服，特別強調舊約時代和新約時代的聖徒都是因信稱義。

 第十二章 論得兒子的名分

      那些得蒙有效恩召、稱義的人，也被上帝收納為兒女，成為上帝的子民。得兒子的名分代表基督徒的身份和權柄，意味著我們在這個世界上的責任。

 第十三章 論成聖

      改革宗神學不僅注重稱義的教義，也強調成聖的教義。生命的特徵就是成長，基督徒新生命的特徵就是在聖潔生活中的長進。在這一章中值得注意的是並沒有直接提及“魔鬼”，因為成聖是我們個人的責任，最需要對付的並不是魔鬼，而是我們自身的邪情私慾。 “各人被試探，乃是被自己的私慾牽引、誘惑的”（雅1：14）。

 第十四章 論得救的信心

      信心是一種美德，是聖靈在選民心中做成的。信心並不是抽象的，而是“相信聖經中所啟示的都是真實可靠的”，並且順服上帝的誡命。

 第十五章 論悔改得生

      此處特別強調當傳悔改的教義，罪人不僅應當認識到罪的危險性，更要認識到罪在上帝面前的可憎性，最終認識上帝對悔改之人的憐憫，由此才能真正產生感恩之心。最重要的還是要落實到“定意努力按照上帝的一切誡命與祂同行。”

 第十六章 論善行

      上帝拯救我們的目的乃是“為要叫我們行善”（弗2：5）。改革宗神學一向注重以各樣的善行傳福音，榮耀上帝，造福他人。本章首先界定什麼是真正的善行，然後說明了善行的來源和功用。上帝已經賜給我們信心、盼望、愛心等各樣內在的美德，但我們仍然需要聖靈在我們心中繼續做工，同時我們自己也有不可推卸的責任。本章也回答了未重生者能否行善的問題。

 第十七章 論聖徒的堅韌

      聖徒的堅韌首先在於上帝的保守，雖然聖徒也有善用各種蒙恩之道，堅韌到底的責任，但聖徒堅韌的確定性和無謬性完全在於三一上帝的救贖。中國教會曾經爭論“一次得救，永遠得救”（once saved, always saved）的問題。其實，正確的譯法應當是“一旦得救，永遠得救”。關鍵是要明白罪人得救最終的根本並不是罪人本身的信心，乃是上帝白白的恩典。

 第十八章 論蒙恩得救的確信

      只有在改革宗神學中才清楚地宣講“得救的確信”，因為只有改革宗神學強調聖徒得蒙上帝的保守，一旦得救，就永不失落。同時，救恩不僅是主觀的領受，更重要的是有客觀的依據，也就是基督已經完成的救贖之工。得救的確信使聖徒有安慰，有力量。

 第十九章 論上帝的律法

      本章是律法論，非常優美、平衡。沒有規矩，不成方圓，只要有人存在，就需要一定的標準和次序，律法絕不是可有可無的，關鍵是採納誰的律法。作為基督徒，我們當然要以上帝的律法為行為的標準。本章把上帝的律法分為道德論、民刑律（或譯為“司法律”、譯為“民事律”容易與民法混淆）和禮儀律三部分。道德論是永恆不變的，禮儀律已經廢止，民刑律對於我們也沒有直接的約束力，但我們應當予以參照借鑒。布郎凱馬在分析清教徒的神學時指出：“實際上，對於清教徒而言，舊約律法中惟一沒有持久性效力的就是禮儀律。”[3]基督徒要在律法主義和反律主義之間走窄路。

 第二十章論基督徒的自由與良心的自由

      二十一世紀的中國基督徒尤其需要從聖經的角度明白“自由”的真意。基督徒在新約之下享有更大的自由。 “惟有上帝是良心的主宰”這一宣告是一個偉大的自由宣言，任何個人以及個人所組成的組織，不管是家庭、教會，還是國家，都無權要求任何人絕對信服。基督徒的自由是上帝之下，以上帝的聖言為規範的自由，是榮耀上帝，造就他人的自由，絕不是隨心所欲，無法無天的“自由”！因此，在強調自由的同時，本章也強調基督徒當順服上帝在世上所設立的各種權柄。

 第二十一章 論崇拜和安息日

      這一章非常重要。在本信條中，第一章“聖經論”條目最多，有十條，然後條目最多的依次就是第三章“論上帝的預旨”，第八章“論中保基督”，第二十九章“論聖餐”，以及本章，都是八條。當今很多教會所說的崇拜往往是私意崇拜，所根據的多是個人的意見和感覺。今日大多數基督徒都不曉得遵守安息日的真意和重要性。因此，本章對於今日教會更有現實意義。惟願上帝憐憫我們，使我們的敬拜能夠更加合乎祂的心意。

 第二十一章論合乎律法的宣誓和許願

      宣誓和許願是現實生活中常見的現象，基督徒既不能一味迴避，也不能完全回絕，當以上帝的聖言為標準對待宣誓和許願。

 第二十三章 論國家官員

      許多基督徒受異教和暴政的影響，認為政治是骯髒的，基督徒不應當從政。從聖經的啟示看，國家官員也是上帝設立的，秉公執法的官員乃是上帝的忠僕，基督徒對國家也有不可推卸的責任。本章反對專制式的“政教合一”，反對國家官員直接插手教會事務；但本章所主張的“政教分離”乃是國家與教會在組織上的分離，並不是在宗教上的分離。基督教國家和官員有責任捍衛基督真道。

 第二十四章 論結婚和離婚

      本章所界定的是教會婚姻法，強調一男一女、一夫一妻、一生一世的婚姻關係。基督徒當珍惜婚姻，但基督徒的婚姻本身並不是絕對的，而是建立在合乎聖經的婚約的基礎上，因此，姦淫、離棄等違背上帝律法和婚約的罪，也構成合法的離婚理由。本章在涉及不能結婚的親等關係時，引證《利未記》18章為依據，可見當時制定信條的改革宗神學家並沒有完全排除舊約民刑律的功用。

 第二十五章 論教會

      本章界定了無形教會和有形教會的概念。有真教會，就有假教會。信條顯然不贊同當今世上所流行的那種不管是否宣講真道，只求形式上統一的假合一運動，甚至明確反對羅馬天主教教皇的僭越。

 第二十六章 論聖徒相通

      聖徒相通首先是指信徒與基督生命的合一或聯合，其次是指他們彼此之間在基督裡的聯合。聖徒與基督的合一絕不意味著罪人就因此而具有了基督所具有的神性，也絕不意味著罪人在任何方面都與基督平等。聖徒之間的相通意味著彼此之間互相造就的責任，但絕不是實行世俗的共產主義。

 第二十七章 論聖禮

      本章是聖禮通論，注重強調聖禮的聖約性，也就是說聖禮是聖約的標記和印證。因此，我們既不能把聖禮視為魔術性的儀式，只要按照一定的儀式操作，就能達到一定的功用。同時，也不能小瞧聖禮的功用，因為聖禮是上帝親自設立的蒙恩之道。

 第二十八章 論洗禮

      很多人往往因為受洗的形式而發生爭議，但對受洗的意義並不了解。因此，本章首先闡明洗禮的本質，說明洗禮是恩典之約的記號和印證，因此明確主張嬰兒也當受洗。此信條認可的洗禮方式包括浸水、澆水和灑水三種。灑水有時又稱“點水”。

 二十九章 論聖餐

    本章有八款，是界定最詳盡的一章，可見對聖餐的重視。這一章首先從正面闡明了對聖餐的正確理解，然後批判了羅馬天主教聖餐觀的荒謬性。聖餐的問題關鍵是如何理解基督的同在，本章贊同基督在聖餐中的臨在，但這種臨在是屬靈的臨在，並不是物質性或肉體性的臨在。同時，這種臨在也是真實的臨在，惟獨藉著真信心才能領受。

第三十章 論教會勸懲

      教會的勸懲也是教會的標記之一，非常重要。教會的勸懲是服侍性、醫治性的，核心不是懲罰，而是促使接受勸懲的人悔改。因此，凡是從個人恩怨出發而啟動教會勸懲的人，未嘗不是大大得罪主的。

第三十一章 論教會總會和會議

      在敬畏上帝的基督教國家中，國家與教會同為上帝所設立的蒙恩之道，應當是彼此配搭的關係。但不管國家對基督教的態度如何，牧者應當無條件地尊重基督在教會中的王權，不可任憑世俗政府乾預教會的事務。同時，各個地方教會之間也當有一定形式的聯結。

第三十二章 論死後情況和死人復活

      本章和最後一章講末世論。本章集中闡明個人的歸宿，分兩種情況，一是在末日到來之前死去的人的歸宿，二是在末日到來時還活著的人不會經歷肉體的死亡，而是直接改變，並且論及人在復活時所得到的身體。這些方面聖經並沒有詳盡的啟示，可見上帝的心意是讓我們信靠祂的慈愛和公義，一心一意在這個世界上完成上帝交託的使命，不要對死後的狀況花費時間猜測。

 第三十三章 論末後的審判

      在末世論的問題上，參與製定並採納《威斯敏斯德信條》的蘇格蘭長老會，一直持守積極樂觀的後千禧年立場，以赫治、華菲德為代表的美國普林斯頓神學家也是如此。這種立場的核心就在於相信上帝的國度雖然尚未完全，但已經大有能力地臨到，必將在歷史中、在地球上不斷地勝過魔鬼黑暗的國度，並在耶穌基督二次再臨審判世界的時候達於完全。威廉森在註釋本信條時指出：“我們並不主張惟獨後千禧年論者或樂觀性無千禧年論者才有權利稱為基督徒。但我們確實相信，前千禧年論與聖經和本信條的清楚教訓是很難調和的。”[4]

 

第一章 論聖經

    一．自然之光和創造、護理之工，原彰顯上帝的慈愛、智慧和權能，使人無可推諉（羅2:14，15；1:19，20；詩19:1，3；羅1:32 ；2:1）；但它們並不足以將那得救所必需的對上帝及其旨意的知識給與人（林前1:21；2:13，14）；所以主樂意多次多方將自己啟示出來，向教會曉喻祂的旨意（來1:1）；以後主為了更好地保守並傳揚真理，且為了更加堅立教會，安慰教會，抵擋肉體的敗壞以及撒但和世界的毒害，遂使全部啟示筆之於書（箴22:19，21；路1:3，4；羅15:4；太4:4，7，10；賽8:19－20）。因此，聖經乃為至要（提後3:15；彼後1:19），因為上帝從前向祂百姓啟示自己旨意的這些方法，如今已經止息（來1:1，2）。

 
二．聖經，即上帝的聖言，包括舊新約各卷書，其名稱為：

舊約各卷書為：《創世記》，《出埃及記》，《利未記》，《民數記》，《申命記》；《約書亞記》，《士師記》， 《路得記》，《撒母耳記上》，《撒母耳記下》，《列王紀上》，《列王紀下》，《歷代誌上》，《歷代誌下》，《以斯拉記》 ，《尼希米記》，《以斯帖記》，《約伯記》，《詩篇》，《箴言》，《傳道書》，《雅歌》；《以賽亞書》，《耶利米書》，《耶利米哀歌》，《以西結書》，《但以理書》；《何西阿書》，《約珥書》，《阿摩司書》，《俄巴底亞書》 ，《約拿書》，《彌迦書》，《那鴻書》，《哈巴谷書》，《西番雅書》，《哈該書》，《撒迦利亞書》，《瑪拉基書》。

  新約各卷書為：《馬太福音》，《馬可福音》，《路加福音》，《約翰福音》；《使徒行傳》；《羅馬書》，《哥林多前書》，《哥林多後書》，《加拉太書》，《以弗所書》，《腓立比書》，《歌羅西書》，《帖撒羅尼迦前書》，《帖撒羅尼迦後書》，《提摩太前書》，《提摩太后書》，《提多書》，《腓利門書》，《希伯來書》，《雅各書》，《彼得前書》， 《彼得後書》，《約翰一書》，《約翰二書》，《約翰三書》，《猶大書》；《啟示錄》。

      這些書卷都是上帝所默示的，是信仰與生活的準則（路16:29，31；弗2:20；啟22:18，19；提後3:16）。


三、通常稱為次經的各卷，並非出於上帝的默示，所以不屬於聖經正典；因此，它們在上帝的教會中沒有任何權威性，只能當作一般人的著作來看待或使用（路24:27，44；羅3:2；彼後1:21）。

 
四．聖經的權威性應當受到人的信服，這權威性並不倚賴任何個人或教會的見證，而是完全在於其作者上帝，祂就是真理本身。所以，既然聖經是​​上帝的聖言（彼後1:19，21；提後3:16；約壹5:9；帖前2:13），我們就應當接受。

 
五．我們可能受教會見證的感動和影響，因而當以高度尊重和敬畏之心珍視聖經（提前3:15）。聖經屬天的性質，教義的效力，文體的莊嚴，各部的契合，整書的目的（就是將一切榮耀都歸給上帝），人類惟一得救之道的完全展示，和其他許多無可比擬的優點，及整捲書的全備，都十足自證其為上帝的聖言；雖然如此，我們得以完全信服並確知聖經無謬的真理性和神聖的權威性，乃是由於聖靈的內在之工，祂藉著上帝的聖言，並與上帝的聖言一道在我們心裡作證（約壹2:20，27；約16:13，14；林前2:10，12；賽59:21）。


六．上帝全備的旨意，也就是關於祂自己的榮耀、人的得救、信仰和生活所必需的一切事，或已明確記載於聖經之中，或可用合理的推論，由聖經引申出必然的結論；不論是所謂的聖靈的新啟示，還是人的遺傳，都不得於任何時候加入聖經（提後3:15，17；加1:8，9；帖後2:2）。然而，我們承認，要明白聖經中所啟示的使人得救的知識，聖靈內在的光照是必不可少的（約6:45；林前2:9，10，12）；有若干關於敬拜上帝和教會治理的處境性細節，與人類日常生活和社會團體有相通之處，可以根據自然之光和基督徒的智慧予以規定，但總要遵照聖道的通則（林前11:13，14； 14:26，40）。

 
七．聖經中所記各事本身並不都是一樣明顯，對各人也不都是一樣清楚；然而為得救所必須知道、相信並遵行的事，在聖經此處或彼處已明載而詳論，以致不僅有學識的，而且無學識的，只要正當使用通常的蒙恩之道，便都可以有充分的理解（彼後3:16；詩119:105，130）。


八．希伯來文（古時上帝選民的文字）舊約，和希臘文（新約時代各國最通用的文字）新約，都是上帝直接默示的，並且其純正因上帝特別看顧和護理而在歷代得以保守，所以它們是真實可信的（太5:18）；一切有關宗教的辯論，教會最終都當訴諸聖經（賽8:20；徒15:15；約5:39，46）。但因這些原文並非為上帝的眾民所通曉，而他們都有權利擁有聖經，並從中得益，而且上帝也吩咐他們存敬畏的心去誦讀查考（約5：39），所以，聖經所到之處，都應譯成當地民族的方言（林前14:6，9，11，12，24，27，28），使上帝的話充充滿滿地寓於各地選民的心中，他們就可以用上帝所悅納的方式去敬拜祂（西3:16），並可以因聖經所賜的忍耐和安慰得著​​盼望（羅15:4）。
 

九．解釋聖經無謬的規則，就是以經解經；因此，當我們對聖經某處真實和完全的意義發生疑問時（該意義只有一個，不是多種），就當查考其它更清楚的經文來加以解明（彼後1:20，21；徒15:15-16）。

 
  十．要判斷一切宗教的爭論，審查一切教會會議的決議、古代作者的意見、世人的教訓和私人的經歷，我們所當依據的最高裁決者，除在聖經中說話的聖靈以外，別無其他（太22:29，31；弗2:20；徒28:25）。

 
第二章 論上帝與三位一體

    一．上帝是獨一的（申6:4；林前8:4，6），又真又活的（帖前1:9；耶10:10）；在其存有和完全上都是無限的（伯11:7－9；26:14），祂是至純之靈（約4:24），無形（提前1:17）、無體（申4:15－16；約4:24；路24 :39）、無欲（徒14:11，15）、不變（雅1:17；瑪3:6）、無量（王上8:27；耶23:23－24）、永恆（詩90: 2；提前1:17）、不可測度（詩145:3）、全能（創17:1；啟4:8）、全智（羅16:27）、至聖（賽6:3；啟4: 8）、最自由（詩115:3）、最絕對（出3:14），祂按照自己不改變和至公義的旨意行作萬事（弗1:11），為的是榮耀祂自己（箴16:4；羅11:36）；祂極其慈愛（約壹4:8，16），有恩典，有憐憫，恆久忍耐，有豐盛的慈愛和信實，赦免罪孽、過犯和罪惡（出34: 6－7）；祂賞賜那殷勤尋求祂的（來11:6）；同時，祂的審判最為公義，極其可畏（尼9:32－33）；祂憎惡諸惡（詩5:5－ 6），斷不以有罪的為無罪（鴻1:2－3；出34:7）。

二．上帝擁有一切生命（約5:26）、榮耀（徒7:2）、良善（詩119:68）和福分（提前6:15；羅9:5），是本乎祂自身，出於祂自身；惟獨祂本乎自己，並對自己而言是完全自足的，不需要祂所造的任何受造之物（徒17:24，25），也不從他們得任何榮耀（伯22: 2-3），卻只在他們裡面，藉著他們，向著他們，並在他們身上彰顯祂自己的榮耀；祂是萬有惟一的根源，萬有都是本於祂，依靠祂，歸於祂（羅11:36）；祂對他們有至高的統治權，藉著他們，為著他們，並在他們身上行祂自己所喜悅的事（啟4:11；提前6:15；但4:25， 35）。萬有在祂眼前都是赤露敞開的（來4:13）；祂的知識是無限的，無謬的，不依賴任何受造物（羅11:33－34；詩147​​:5）；所以，對於祂而言，沒有什麼事物是偶然的，或不確定的（徒15:18；結11:5）。祂的一切預旨、作為和命令都是至聖的（詩145:17；羅7:12）。天使、世人和其它所有受造之物，都當照祂按其美意所吩咐的敬拜祂，侍奉祂，順服祂（啟5:12-14）。

  三．在上帝的統一性中有三個位格，即聖父上帝，聖子上帝，聖靈上帝，同實質、同權能、同永恆（約壹5:7；太3:16－17；28:19；林後13:14）。聖父既非受生，亦非被發出；聖子在永恆中為父所生（約1:14，18）；聖靈在永恆中由父和子發出（約15:26；加4:6）。

 
第三章 論上帝的預旨

    一．在永恆中，上帝就按其至聖至智的旨意，自由不變地預定了將來所要發生的一切（弗1:11；羅11:33；來6:17；羅9:15，18）；祂雖如此預定一切，並不因此就是罪惡的創始者（雅1:13，17；約壹1:5），也不強迫受造者的意志，而且諸次因的自由運行或因果關係也並未廢去，反而得以確立（徒2:23；太17:12；徒4:27－28；約19:11；箴16:33）。

二．雖然上帝預知在各種可能出現的條件下所能發生的一切（徒15:18;撒上23:11,12;太11:21,23），但祂預定某事，並非因祂預知將來此事如何，或預知此事在這些條件下必然發生（羅9:11,13,16,18）。

  三．按照上帝的預旨，為了彰顯祂的榮耀，上帝預定有些人和天使得永生（提前5:21；太25:41），而其餘的人或天使則受永死（羅9:22－23；弗1:5－6；箴16:4）。

  四．那些如此被預定的天使和人，都有個別性的計劃，並且是不變的；數目確定，無可增減（提後2:19；約13:18）。

五．那些在創世以前被預定得永生的人，是上帝按其永恆、不變的目的，及其隱密的計劃和祂自己的美意，在基督裡揀選了他們，使他們得永遠的榮耀（弗1:4，9，11；羅8:30；提後1:9；帖前5:9）。這預定惟獨是由於上帝白白的恩典和慈愛，並非因為祂預見到他們的信心或善行，或是預見到他們在信心與善行上的堅忍，或是預見到人身上其它任何因素，這些都不是上帝預定他們的條件或原因（羅9:11，13，16；弗1:4，9）；這一切都是為了使祂榮耀的恩典得著稱讚（弗1:6，12）。

六．上帝既預定選民得榮耀，便以其永恆的、完全自由的目的，預定了一切達此目的的途徑（彼前1:2；弗1:4－5；2:10；帖後2:13） 。所以凡被揀選的，雖在亞當裡墮落了，卻被基督救贖（帖前5:9－10；多2:14）。由祂的靈按時運行，有效地呼召他們歸信基督；他們稱義，得兒子的名分，成聖（羅8:30；弗1:5；帖後2:13），並藉著信，得蒙祂的權能保守，以致得救（彼前1:5）。除選民以外，無人被基督救贖，蒙有效的恩召，稱義，得兒子的名分，成聖，並得救（約17:9； 羅8:28－39；約6:64－65； 8:47；10:26；約壹2:19）。

七．至於其餘的人，上帝照著祂那不可測度的計劃，施與或保留憐憫，為了使祂對受造者的主權，得著榮耀，祂隨己意撇棄他們，並預定他們因自己的罪受羞辱，遭忿怒，使祂榮耀的公義得著稱讚（太11:25－26；羅9:17－18，21－22；提後2:19－20；猶4；彼前2: 8）。

 八．預定論是一崇高的奧秘，因此，對於這一教義我們要特別謹慎，並留心處理（羅9:20；11:33；申29:29），好叫那些聽從上帝在聖經中所啟示的旨意的人，可以從他們有效蒙召的確實性，得以確信自己在永世中蒙了揀選（彼後1:10）。如此，這教義就為那些真心順服福音的人，提供了讚美、敬畏和愛慕上帝（弗1:6；羅11:33），謙卑自己、殷勤做工的根據，並使他們得著豐富的慰籍（羅11:5－6，20；彼後1:10；羅8:33；路10:20）。

 
第四章 論上帝的創造之工

一．聖父、聖子、聖靈三一上帝為彰顯祂永能、智慧和慈愛的榮耀，就按祂自己的美意，在起初，於六日之內，從無中創造了世界及其中有形無形的萬物，並且都是很好的（創1；來11:3；西1:16；徒17:24）。

二．上帝在造了其它一切受造物之後，就造男造女（創1:27），有理性和不滅的靈魂（創2:7；傳12:7；路23:43；太10:28） ，按祂自己的形像賦予知識、公義和真聖潔，（創1:26；西3:10；弗4:24），並把上帝的律法寫在他們心裡（羅2:14－15 ），使他們有能力遵行上帝的律法（傳7:29）；但是，上帝讓他們有自由按自己的意志行事，而這意志又是可變的，因此便有乾犯律法的可能性（創3:6；傳7:29）。除這寫在他們心裡的律法以外，他們還領受了不可吃分別善惡樹上的果子的禁令；他們遵守這命令時，就與上帝相交，以此為樂（創2:17；3: 8－11，23），又對萬物擁有治理的權柄（ 創1:26，28）。

 
第五章 論上帝的護理之工

    一．上帝是萬物的偉大創造者，祂維繫（來1:3）、引導、管理、統治一切活物、運動和事物（但4:34-35；詩135:6；徒17:25－26，28 ；伯38－41），從最大的到最小的（太10:29－31）。這是藉著祂至​​智至聖的護理（箴15:3；詩104:24；145:17），照著祂無謬的預知（徒15:18；詩94:8－11），並按著祂自己旨意所定的自由、不變的計劃（弗1:11；詩33:10，11），好使祂自己的智慧、權能、公義、慈愛和憐憫的榮耀得著稱讚（賽63: 14；弗3:10；羅9:17；創45:7；詩145:7）。

二．上帝是始因，雖然萬事萬物都毫無變更、準確無誤地照著上帝的預知和預旨而發生（徒2:23），但是祂用同一護理，統管它們，使它們或是必然地，或是自由地，或是有條件地照著諸次因發生（創8:22；耶31:35；出21:13；申19:5；王上22:28，34；賽10:6－7 ）。

三．上帝在祂通常的護理中使用各種工具（徒27:31，44；賽55:10-11；何2:21－22），但祂也可自由而行，隨己意不用工具（何1 :7；太4:4；伯34:10），超乎工具（羅4:19－21），反乎工具（王下6:6；但3:27）。

四．上帝在其護理之中，彰顯極大的權能、難測的智慧和無窮的恩慈，甚至及於第一次墮落，以及天使和人的其它所有罪惡（羅11: 32-34；撒下24: 1；代上21:1；王上22:22，23；代上10:4，13-14；徒2:23，4：27）。這不只是有上帝的許可（徒14:16），也是有上帝極其智慧和極有權能的約束（詩76:10；王下19:28）。祂支配並掌管它們，以多種方式成就祂自己聖潔的目的（創50:20；賽10:6－7，12）。儘管如此，受造物的罪純粹是從他們自身，而不是從上帝發出的。上帝是至聖至義的，絕不是、也不能是罪惡的創始者或贊同者（雅1:13，14，17；約壹2:16；詩50:21）。

五．至智、至公、至慈的上帝，常常讓祂的兒女一時經歷各種試探，和他們自己內心的敗壞，其目的或是要因他們過去的罪惡而責罰他們，或是要向他們顯露他們的敗壞所具有的隱藏的力量，以及他們內心的詭詐，好使他們謙卑下來（代下32:25－26，31；撒下24:1）；另外，也是為了要使他們更加與祂親近，常常依靠祂來扶持，並且更加警醒地防備將來一切犯罪的機會；同時還有其他各種公義和聖潔的目的（林後12:7－9；詩73，77:1:10-12；可14 :66－72 ；約21:15－17）。

六．上帝是公義的審判者，祂對那些不虔不義的人，因他們過去所犯的罪而使他們眼瞎心硬（羅1:24，26，28；11:7－8），不僅不施恩給他們，使他們的悟性由此得蒙光照，從而使他們的心軟化（申29:4），而且有時祂也收回他們已得的恩賜（太13:12，25:29），並任憑他們遭遇各樣他們的敗壞用於犯罪的事（申2:30；王下8:12－13）；同時，把他們交付於他們自己的私慾、世界的引誘和撒但的權勢（詩81:11－12；帖後2:10－12）；因此，甚至那些上帝用以使別人心裡軟化的工具，在他們身上反倒使他們剛硬自己（出7:3；8:15，32；代下2:15，16；賽8:14；彼前2:7，8；賽6:9－10；徒28:26，27）。

 七．上帝的護理之工不僅遍及所有的受造之物，更是以特別的方式及於祂的教會；上帝藉其護理之工眷顧祂的教會，叫萬事互相效力，使教會得益處（提前4: 10；摩9:8，9；羅8:28；賽43:3－5，14）。

 
第六章論人的墮落、罪與刑罰

   一．我們的始祖被撒但的詭計和試探誘惑，吃禁果而犯罪（創3:13；林後11:3）。上帝既特意要使祂自己得榮耀，就按自己所喜悅的，照祂智慧和聖潔的計劃，准許這罪的發生（羅11:32）。

二．因為犯了這罪，他們就從原初的公義以及與上帝的相交中墮落了（創3:6－8；傳7:29；羅3:23），並且，因此而死在罪中（創2:17；弗2:1），身體、靈魂的各個部分和一切能力都被玷污了（多1:15；創6:5；耶17:9；羅3:10-18）。

 三．他們既是全人類的根源（創1:27－28；2:16-17；徒17:26；羅5:12，15－19；林前15:21-22,49），這罪債就歸算在他們藉常例而生的後裔身上，而罪中之死，以及敗壞的性情，也同樣傳遞給了他們（詩51:5；創5:3；伯14:4；15:14）。

 四．這原初的敗壞使我們完全不傾向善，也完全不能行善，而是與善完全對立（羅5:6；7:18；8:7；西1:21），一心傾向邪惡（創6:5 ；8:21；羅3:10－12），由此就生出一切本罪（雅1:14－15；弗2:2－3；太15:19）。

五．這種人性的敗壞，今生仍然殘留那些已經重生的人裡面（約壹1:8，10；羅7:14，17，18，23；雅3:2；箴20:9；傳7:20） ；雖然藉著基督得蒙赦免，受到克制，可是它本身及其一切所欲仍然是真正的罪（羅7:5，7，8，25；加5:17）。

 六．每個罪，無論是原罪，還是本罪，都違背上帝公義的律法（約壹3:4），與上帝的律法完全對立，在其本性上就將罪債歸在罪人身上（羅2:15；3:9，19），他因此當受上帝的忿怒（弗2:3）、律法的咒詛（加3:10），並已經處於其中，因而處於死亡以及其它各樣愁苦的轄制之下（羅6:23），既有靈魂的（弗4:18），也有身體的（羅8:20；哀3:39），既有現世的，也有永世的（太25: 41；帖後1:9）。

 
第七章論上帝與人所立的聖約

 一．上帝是人的創造者，人是有理性的受造物，所以，人本當順服上帝。但是，上帝與受造者之間的不同如此巨大，所以，人絕不能享有祂，以此為自己的福分和賞賜，除非是上帝自願俯就，這俯就乃是祂樂意用立約的方式顯明的（賽40:13－17；伯9:32，33； 撒上2:25；詩100:2－3；113:5，6；伯22:2，3；35:7－8；路17: 10；徒17 :24，25）。

二．上帝與人所設立的第一個聖約是行為之約（加3:12），以完全和個人的順服為條件（創2:17；加3:10），將生命應許給亞當，以及在他裡面的後裔（羅5:12－20；10:5）。

三．因著墮落的緣故，人完全沒有能力使自己靠那約得生命，主按祂自己的美意設立第二個聖約（加3:21；羅3:20-21；8:3；創3: 15；賽42:6），通稱為恩典之約。在此約中，上帝藉著耶穌基督白白地向罪人提出了生命和救恩的邀約，吩咐他們歸信耶穌，從而得救（可16:15－16；約3:16；羅10:6，9 ； 加3:11），並應許將聖靈賜給一切預定得永生的人，使他們願意並且能夠相信（結36:26，27；約6:44-45）。

四．這恩典之約在聖經中常稱為遺命，是指立遺命者耶穌基督的死，又指由遺命所留下的永遠的產業及其所附屬的一切（來9:15－17；7 :22；路22:20；林前11:25）。

五．此約在律法時代和福音時代（林後3:6-9）的施行各有不同：在律法時代，它藉應許、預言、獻祭、割禮和逾越節的羔羊，以及其他交付猶太人的預表和蒙恩之道而施行。它們都預表基督要來（來8-10；羅4:11；西2:11，12；林前5:7）。在那時代，藉著聖靈的運行，它們足以有效地使選民因相信所應許的彌賽亞而受訓誨，得建立（林前10:1-4；來11:13；約8:56）。選民藉著彌賽亞而有完全的赦罪和永遠的救恩。此約稱為舊約（加3:7-9，14）。

 六．在福音時代，當所預表的實體――基督（西2:17）顯現的時候，施行此約的蒙恩之道乃是聖道的傳揚、施洗與聖餐這兩個聖禮（太28 :19，20;林前11:23－25）；這些蒙恩之道雖然為數較少，並且施行起來比較質樸，少有外表的榮耀，但是在它們裡面，此約對萬民，連猶太人帶外邦人（太28:19；弗2:15-19），顯明得更豐富，更清晰，有更大的屬靈果效（來12:22－28；耶31:33－34）。此約稱為新約（路22:20）。所以，並不是有兩個實質不同的恩典之約，而是同一個恩典之約，只是在不同時代，施行的方式不同（加3:14，16；徒15:11；羅3:21－23 ，30；詩32:1；羅4:3，6，16，17，23，24；來13:8）。


第八章 論中保基督

     一．上帝按祂自己所喜悅的，照祂永恆的旨意，選定祂的獨生子主耶穌作上帝與人之間惟一的中保（賽42:1；彼前1:19，20；約3:16；提前2:5）；為先知（徒3:22）、祭司（來5:5，6）和君王（詩2:6；路1:33），教會的頭和救主（弗5:23） ，萬有的承受者（來1:2），和世界的審判者（徒17:31）；上帝在永世中便將一群人賜給祂作後裔（約17:6；詩22:30；賽53:10），而且到了時候，就使他們由祂得贖、蒙召、稱義、成聖並得榮（提前2:6；賽55：4-5；林前1:30）。

二．上帝的兒子，三一上帝的第二位格，既是真實和永恆的上帝，與父同質同等，當日期滿足的時候，就取了人性（約1:1，14；約壹5:20；腓2:6；加4:4）及其諸般基本的禀賦和共有的軟弱，只是沒有罪（來2:14，16－17；4:15）；所以，祂因著聖靈的權能，在童貞女馬利亞腹中成孕，從她取了人性（路1:27，31，35；加4:4）。因此，完整無缺卻又截然不同的神人二性，不可分離地聯合在一個位格里面，不相轉化，不相混合，不相混亂（路1:35；西2:9；羅9:5 ；彼前3:18；提前3:16）。這一位格是真正的上帝，也是真正的人，但只是一個基督，是上帝與人之間惟一的中保（羅1:3，4；提前2:5）。

三．主耶穌，在祂這樣與神性聯合的人性中，分別為聖，無限量地受聖靈的恩膏（詩45:7；約3:34）；所積蓄的一切智慧和知識，都在祂裡面藏著（西2:3），父按祂自己的美意，叫一切的豐盛都居住在祂裡面（西1:19）；好叫祂既是聖潔，無邪惡，無玷污，滿有恩典和真理（來7:26；約1:14），便可全備地執行中保的職分（徒10:38；來12:24；7:22）。這職分不是祂自己取來的，乃是蒙父所召（來5:4－5），父將一切權柄和審判的權力都交在祂手裡，並且授權祂去執行（約5:22 ，27；太28:18；徒2:36）。

四．主耶穌完全甘心樂意地擔任這一職分（詩40:7，8；來10:5－10；約10:18；腓2:8）；為要執行這一職分，祂就生在律法之下（加4:4），並確確實實地成全了律法（太3:15:5:17）；靈魂遭受極大的傷痛（太26:37，38；路22:44；太27:46），身體遭受極大的苦楚（太26，27），被釘死在十字架上（腓2:8）；被埋葬，處於死亡的權勢之下，但未見朽壞（徒2:23 ，24，27；13:37；羅6:9）。第三天，祂從死裡復活（林前15:3，4），帶著原來受苦的身體（約20:25，27），也帶著這身體升到天上，坐在祂父的右邊（可16:19），為我們代求（羅8:34；來9:24；7:25），並在世界的末了還要再來審判世人和天使（羅14:9－10；徒1:11 ；10:42；太13:40－42；猶6；彼後2:4）。

五．主耶穌把祂那完全的順服和自我的犧牲，藉永恆之靈，一次獻給上帝，便完全滿足了祂父的公義（羅5:19；來9:14，16；10:14；弗5:2；羅3:25，26），不僅為父所賜給祂的人買贖了和好，也買贖了天國永恆的基業（但9:24，26；西1:19，20；弗1:11，14；約17:2；來9:12，15）。

六．雖然救贖之工要到基督道成肉身以後才由祂施行，但是其功德、果效和惠益，卻都在那些應許、預表和獻祭中，而且藉著它們，從世界起始以來便在歷代之中賜給選民了；這些應許、預表和獻祭，啟示並表明祂就是那擊碎蛇頭的女人的後裔，是那自世界之初就被殺的羔羊，因為祂昨日、今日、一直到永遠都是一樣的（加4:4-5；創3:15；啟13:8；來13:8）。

七．基督按照其神人二性，執行祂中保的工作；每一性都作其分內的事（來9:14；彼前3:18）；但因其位格的同一性，所以聖經有時將同一位格中那屬於此一性的歸之於另一性（徒20​​:28；約3:13；約壹3:16）。

 八．對於那些已由祂代為買回了救贖的人，基督肯定會有效地將此救贖實施並傳遞給他們（約6:37，39；10:15，16）。基督為他們代求（約壹2:1，2；羅8:34），在道中並藉著道向他們啟示救恩的奧秘（約15:13，15；弗1:7－9；約17 :6）；用祂的靈有效地說服他們相信並順服；用祂的道和靈管理他們的心（約14:16；1​​7:17；來12:2；林後4:13，羅8: 9,14 ；15:18-19；）；用祂的全能全智勝過他們一切的仇敵，而且所用的方式完全與祂奇妙莫測的旨意相合（詩110:1；林前15:25， 26；瑪4 :2，3；西2:15）。


第九章 論意志的自由

 一．上帝造人，把自由賦予人的意志。這意志既不受強迫，不得不行善作惡，也不會因其本質而必然如此去行（太17:12；雅1:14；申30:19）。

二．人處於無罪狀態時，有自由和能力立志行事，得蒙上帝的悅納（傳7:29；創1:26）；但人本是可變的，所以他也可以從那狀態中墮落（創2:16-17；3:6）。

三．因墮落在罪中，要行與得救相關的屬靈的善事，人在意誌上已經完全喪失了這樣的能力（羅5:6；8:7；約15:5）；因此，他既是屬乎血氣的人，心中完全與善為敵（羅3:10，12），死在罪中（弗2:1，5；西2:13），所以，他無法靠他自己的力量歸正，也不能預備自己歸正（約6:44，65；林前2:14；弗2:2－5；多3:3－5）。

四．當上帝使罪人歸正，把他遷移到恩典中時，就將他從與生俱來的罪的捆綁中釋放出來（西1:13；約8:34，36）；又惟獨藉著上帝的恩典，使他能夠自由地立志並行屬靈的善事（腓:2:13；羅6:18，22）；然而，因他身上仍有殘餘的敗壞，所以，他既不完全，也不專一立志行善，還會定志行惡（加5:17；羅7:15，18，19，21，23）。

 五．惟獨在得榮的狀態中，上帝使人的意志達於完全、不變的自由。那時，人的意志才能完全向善（弗4:13；來12:23；約壹3:2；猶24）。


第十章 論有效的恩召

  一．上帝惟獨對那些預定得永生的人，才按祂自己的美意，在祂所指定和悅納的時候，藉著祂的道和靈（帖後2:13，14；林後3:3，6） ，有效地呼召他們（羅8:30；11:7；弗1:10-11），使他們脫離與生俱來的罪和死亡，藉著耶穌基督而蒙恩得救（羅8:2；弗2:1－5；提後1:9-10）。在屬靈與得救的事上，上帝光照他們的心思意念，使他們得以明白關乎上帝的事（徒26:18；林前2:10，12；弗1:17-18）；除掉他們的石心，賜給他們一顆肉心（結36:26）；使他們的意志更新而變化，用祂的大能使他們定意向善（結11:19；腓2:13；申30:6 ；結36:27），並有效地吸引他們歸向耶穌基督（弗1:19；約6:44－45）。因著祂的恩典，他們的歸向是甘心樂意的，因此，他們來到基​​督那裡，是完全自願的（歌1:4；詩110 :3；約6:37；羅6:16－18）。

 二．這種有效的恩召惟獨出於上帝白白和特別的恩典，而絕非由於祂在人裡面預見到什麼（提後1:9；多3:4-5；弗2:4-5，8- 9；羅9:11）；在這一過程中，人是完全被動的，直到聖靈使他活過來，並更新他（林前2:14；羅8:7；弗2:5），他才有能力回應這一呼召，領受其中所顯明的恩典（約6:37；結36:27；約5:25）。

三．那蒙揀選的嬰孩，若死於幼年，則藉著基督由聖靈重生得救了（比較路:18:15-16；徒2:38，39；約3:3，5；約壹5:12；羅8:9）。聖靈何時何地，用何種方式做工，都是隨祂自己的美意（約3:8）。其他未能在外部蒙受所傳之道呼召的選民，也是如此（約壹5:12；徒4:12）。

 四．其他未蒙揀選者，雖然被所傳之道呼召（太22:14），也多少有聖靈的普通運行（太7:22；13:20－21；來6:4－5），可是他們從未真正地來到基督面前，因此不能得救（約6:64－66；8:24）；不信服基督教的人，更不能靠其他任何方式得救，不管他們是何等殷勤地按照理性之光和他們所信奉的宗教的律法生活（徒4:12 ；約14:6；弗2:12；約4:22；17:3）；若主張他們可以得救，乃是非常有害、極其邪惡和可憎的（約貳9－11；林前16:22；加1:6－8）。

 
第十一章 論稱義

一．凡蒙上帝有效恩召的人，上帝也白白地使他們稱義（羅8:30；3:24）。祂稱他們為義，不是將義灌輸給他們，而是赦免他們的罪，算他們為義，接納他們為義人；不是因為在他們裡面所成的，也不是因為他們所行的，而是惟獨因著基督的緣故；也不是將信心本身，相信的行動，或任何其他福音所要求的順服，歸算為他們的義，而是將基督的順服和補贖歸算為他們的義（羅4:5－8；林後5:19，21；羅3:22，24，25，27，28；多3:5，7；弗1:7；耶23:6；林前1:30- 31；羅5:17－19）。他們藉著信心領受並依靠祂和祂的義。這信心也不是出於他們自己，乃是上帝所賜的（徒10:43；加2:16；腓3:9；徒13:38，39；弗2:7-8）。

 二．如此領受並依靠基督和祂的義的信心，乃是稱義的惟一工具（約1:12；羅3:28；5:1）；然而這信心在稱義的人裡面並不是單獨存在的，而是始終有其他與蒙恩相伴的美德，不是死的信心，而是使人生髮仁愛的信心（雅2:17，22 ，26；加5:6）。

  三．基督以其順服和受死，完全清償了一切稱義之人的罪債，並適當地、真實地、完全地代替他們補償了祂父的公義（羅5:8－10，19；提前2 :5，6；來10:10，14；但9:24，26；賽53:4－6，10－12）。然而，聖父既為他們而賜下基督（羅8:32），而基督的順服和補償也被接受為他們的（林後5:21；太3:17；弗5:2），並且二者都是白白賜予的，並非因為他們本身有什麼功德，所以，他們的稱義是惟獨出於上帝白白的恩典（羅3:24；弗1:7）；目的就是叫上帝嚴格的公義和豐富的恩典在罪人的稱義上得著榮耀（羅3:26；弗2:7）。

  四．上帝從創立世界以前便預定了使所​​有的選民稱義（加3:8；彼前1:2，19，20；羅8:30）。在時候滿足的時候，基督就為他們的罪死了，又為他們的稱義復活了（加4:4；提前2:6；羅4:25）；雖然如此，但是，他們一直要到上帝所預定的時候，聖靈確實將基督的救贖施行在他們身上，才得以稱義（西1:21-22；加2:16；多3:4－7）。

 五．上帝繼續赦免已經稱義之人的罪（太6:12；約壹1:7，9；2:1-2）。雖然他們永不會從稱義的地位墮落（路22:32；約10:28；來10:14），但他們可能因犯罪而遭受上帝如父一般的不悅，致使祂的臉不再光照他們，直到他們謙卑自己，承認罪行，懇求饒恕，更新他們的信心和悔改（詩89:31－33；51:7－12；32:5；太26:75；林前11:30，32；路1:20）。

 六．舊約時代的信徒稱義，與新約時代的信徒稱義，在這些方面都是一樣的（加3:9，13-14；羅4:22－24；來13:8）。

 
第十二章 論得兒子的名分

上帝在祂的獨生子耶穌基督裡，並為了祂，將得兒子的名分的恩典，賜給一切稱義的人（弗1:5）；他們由此而被歸入上帝的子民之列，得享上帝兒女的自由和特權（加4:4-5；羅8:17；約1:12）；有祂的名字寫在他們身上（耶14:9；林後6:18；啟3: 12）；領受那賜人兒子名分的聖靈（羅8:15）；可以坦然無懼地來到施恩寶座前（弗3:12；羅5:2）；得以呼叫阿爸，父（加4:6）；並蒙受祂如父一般的憐恤（詩103:13），保護（箴14:26），供給（太6:30，32；彼前5:7），管教（來12:6 ）；永不被撇棄（哀3:13），且受印記，等候得贖的日子來到（弗4:30），並承受應許（來6:12），為上帝永遠救恩的後嗣（彼前1:3，4；來1:14）。

 
第十三章 論成聖

 一．凡蒙有效恩召並​​重生的人，既在他們裡面有了新心和新靈被創造出來，便藉著基督的受死和復活（林前6:11；徒20:32；腓3:10 ；羅6:5，6），並祂那在他們裡面內住的聖道和聖靈（約17:17；弗5:26 ；帖後2:13），進​​一步達到個人實際的成聖；罪在我們整個身上的權勢被除滅（羅6:6，14），此身的各種邪情私慾也逐漸被削弱、治死（加5:24；羅8:13），並且他們在一切與救恩相伴的美德上（西1:11；弗3:16－19）越來越清醒、堅固，以致能夠行出真正的聖潔來，因為人非聖潔就不能見主（林後7:1；來12:14）。

 二．這種成聖貫穿全人（帖5:23），但在今生仍不完全；人的各個部分之中仍然存有某些敗壞的殘餘（約壹1:10；羅7:18，23；腓3:12），從而，情慾與聖靈相爭，聖靈和情慾相爭，這種爭戰無法和解，持續一生（加5:17；彼前2:11）。

 三．在這一爭戰中，雖然敗壞的殘餘或許一時得勝（羅7:23），可是，靠著基督那使人成聖的聖靈所不斷供給的力量，重生的部分終必得勝（羅6:14；約壹5:4；弗4:15，16）；因此，聖徒會在恩典中長進（彼後3:18；林後3:18），因著敬畏上帝，得以逐漸成聖（林後7 :1）。


第十四章 論得救的信心

一．信心的美德是基督之靈在選民心裡的工作（林後4:13；弗1:17-19；2:8），使他們能夠信而得救（來10:39），這信心通常是藉著聽道而成（羅10:14，17），並藉著聖道的宣講、聖禮的施行和祈禱，得以增加並鞏固（彼前2:2；徒20:32；羅4:11；路17:5；羅1:16，17）。

 二．藉此信心，基督徒相信聖經中所啟示的都是真實可靠的，因為是上帝自己的權威在其中說話（約4:42；帖前2:13；約壹5:10；徒24:14） 。基督徒也藉此信心照著每段經文所說的分別去行：服從其命令（羅16:26），因其警誡而戰兢（賽66:2），並堅信上帝對今世來生的應許（來11:13；提前4:8）。但得救信心的主要活動，還在於使人因恩典之約，惟獨接受並信賴基督，以至於稱義，成聖，並承受永生（約1:12；徒16:31；加2:20；徒15:11）。

 三．這信心是程度不同，強弱不一的（來5:13-14;羅4:19-20;太6:30;8:10）；它可能屢次多方受打擊，被削弱，但終必得勝（路22:31-32；弗6:16；約壹5:4-5）；它在許多人裡面不斷成長，直到藉著那為我們信心創始成終的基督（來12:2），獲得充足的確信（來6:11，12；10:22；西2:2）。


第十五章 論悔改得生

一．悔改得生乃是一種使人得救的美德（亞12:10；徒11:18）。所以凡傳福音的人，不但要傳信基督的道理，也要傳悔改的教義（路24:47；可1:15；徒20:21）。

二．罪人藉著悔改不僅意識到自己的罪的危險性，也意識到自己的罪是污穢可憎的，並且是與上帝聖潔的本性和公義的律法相悖的；而且，罪人一旦領悟到上帝在基督裡對悔改之人的憐憫，便為自己的罪惡憂傷，恨惡己罪，以致於離棄一切罪惡，歸向上帝（結18:30-31；36:31；賽30:22；詩51:4；耶31:18-19；珥2:12-13；摩5:15；詩119:128；林後7:71），定意努力按照上帝的一切誡命與祂同行（詩119:6，59 ，106；路1:6；王下23:25）。

 三．雖然不當把悔改視為對罪的補償，也不能把悔改視為赦罪的緣由（結36:31－32；16:61－63），因這是出於上帝在基督里白白賜予的恩典（何14:2，4；羅3:24；弗1:7）；但是，對於眾罪人而言，悔改乃是必不可少的，罪人若不悔改，就不要期望罪得赦免（路13:3 ，5；徒17:30－3​​1）。

 四．小罪不能因其小，而不該被定罪（羅6:23；5:12；太12:36）；同樣，大罪不能因其大，而使真心悔改之人沉淪（賽55:7；羅8:1；賽1:16，18）。

 五．人不應滿足於一般性的悔改，針對每一件具體的罪而努力悔改，乃是人人當盡的本分（詩19:13；路19:8；提前1:13，15）。

 六．人人當向上帝私自認罪，祈求赦免（詩51:4，5，7，9，14；32:5，6），這樣，便可藉此並因著離棄其罪惡而得蒙憐憫（箴28 :13；約壹1:9）；照樣，凡誹謗弟兄或基督教會的，應當自願地私下或公開認罪，並為此罪憂傷，向那被冒犯的人表明悔改（雅5:16；路17 :3－4；書7:19；詩51），如是後者便應與之和好，並用愛心接納他（林後2:8）。


第十六章 論善行

一．上帝在聖經中所吩咐的那些事才是善行（彌6:8；羅12:2；來13:21）；沒有聖經根據，只是因著人盲目的熱心，或者假借善良的意圖而由人所虛構的事，並非善行（太15:9；賽29:13；彼前1:18；羅10:2；約16:2；撒上15:21－23）。

 二．這些順服上帝誡命而行的善行，乃是真實和活潑的信心的果子和證據（雅2:18，22）；信徒藉此表示感恩（詩116:12，13；彼前2:9），堅固確信（約壹2:3，5；彼後1:5－10），造就弟兄（林後9:2；太5:16），尊榮福音（多2:5，9－12；提前6 :1），堵住敵人的口（彼前2:15），並榮耀上帝(彼前2:12；腓1:11；約15:8)，他們原是祂的工作，在基督耶穌裡造成的，為要叫他們行​​善（弗2:10），以便有成聖的果子，最終得享永生（羅6:22）。

 三．他們行善的能力絕不是出於自己，乃是完全從基督的靈來的（約15:4－5；結36:26-27）。他們為能行善，除已經領受的諸般美德[5]之外，還需要聖靈的實際影響在他們裡面運行，叫他們立志行事，成就祂的美意（腓2:13；4:13；林後3:5）；然而他們不可因此而疏懶，以為除非受聖靈特別的感動，就無須履行任何責任；反倒應當殷勤，將上帝在他們裡面的美​​德再如火挑旺起來（腓2:12；來6:11-12；彼後1:3，5，10，11；賽64:7；提後1:6；徒26:6，7；猶20，21）。

 四．就是那些在順服上達到今生可能達到的最高境界的人，也不能立份外的功德，並且他們所行的不會過於上帝所要求的，反而大大虧欠當盡的本分（路17:10；尼:13:22；伯9:2，3；加5:17）。

 五．我們不能靠最善的行為從上帝手中賺得赦罪，或永生，因為這種行為與將來的榮耀極不相稱，而且我們與上帝之間又有天壤之別，我們藉著這些善行，既不能使祂受益，也不能補償我們以前的罪債（羅3:20；4:2，4，6；弗2:8，9；多3:5－7；羅8:18；詩16:2；伯22:2-3；35:7-8）。我們盡力而為，只不過是盡當盡的本分，我們乃是無用的僕人（路17:10）。它們之所以是善的，是因從上帝的靈發出（加5:22-23）。同時它們又因是由我們行出來，便被諸多軟弱和瑕疵玷污，並與之混雜，以致經不起上帝嚴厲的審判（賽64:6；加5:17；羅7:15，18；詩143:2；130:3）。

 六．然而，信徒本人既因基督得蒙悅納，他們的善行也在祂裡面得蒙悅納（弗1:6；彼前2:5；出28:38；創4:4；來11:4） ，這不是說，他們今生在上帝眼中完全沒有瑕疵，無可指摘了（伯9:20；詩143:2）；乃是說，祂既在祂兒子裡看待他們，便樂意對那雖不免有許多軟弱和瑕疵，卻是出於至誠的善行，欣然接納並予以報答（來13:20，21；林後8:12；來6:10；太25:21，23）。

 七．雖然未重生者所行的事，或許本身是上帝所吩咐的，並且對己對人都有益處（王下10:30-31；王上21:27，29；腓1:15，16，18 ）；但是，因為它們不是從那被信心潔淨了的心發出來的（創4:3－5；來11:4，6），也不是按照上帝的話用正當的方式行出來的（林前13 :3；賽1:12），又不是為了榮耀上帝這正當的目的（太6:2，5，16）；所以它們都是有罪的，既不能取悅上帝，也不能使人配受上帝的恩典（該2:14；多1:15；摩5:21，22；何1:4；羅9:16；多3:5）。可是人若忽略它們，便更是有罪，更為上帝所不喜悅（詩14:4；36:3；伯21:14，15；太25:41－45；23:23）。

 
第十七章 論聖徒的堅忍

  一．凡蒙上帝在祂愛子裡接納並由祂的靈有效呼召並成聖的人，既不能完全，也不能最終從恩典的地位墮落；反而會在這恩典的地位中堅忍到底，永遠得救（腓1:6；彼後1:10；約10:28-29；約壹3:9；彼前1:5，9）。

 二．聖徒的這種堅忍，並非依賴他們自己的自由意志，乃是依賴從父上帝白白和永不更改的愛所發出的揀選預旨的不變性（提後2:18，19；耶31:3 ），依賴耶穌基督功德和代求的效力（來10:10，14；13:20-21；9:12－15；羅8；33－39；約17:11，24；路22:32；來7:25），聖靈的同在和上帝在他們裡面播撒的種子（約14:16-17；約壹2:27；3:9），以及恩典之約的性質（耶32:40）。聖徒堅忍的確定性和無謬性就是由此而生（約10:28；帖後3:3；約壹2:19）。

 三．然而聖徒因撒但和世界的試探，在他們裡面敗壞的殘餘，以及對保守他們堅忍的蒙恩之道的忽略，都可能使他們落入大罪之中（太26:70，72，74） ，並一時留在其中（詩51標題；51:14），因而惹動上帝的不悅（賽64:5，7，9；撒下11:27），叫聖靈擔憂（弗4:30），失去諸多的美德和慰藉（詩51:8，10，12；啟2:4；歌5:2－4，6），心裡變得剛硬（賽63:17；可6:52；16:14 ），使良心受傷（詩32:3－4；51:8），使別人受損，誹謗褻瀆（撒下12:14），自取今生的審判（詩89:31-32；林前11: 32）。

 
第十八章 論蒙恩得救的確信

 一．凡假冒為善和其他未重生的人，雖然可能憑虛假的希望和屬肉體的自負，自己欺騙自己，以為已經得蒙上帝恩寵，處於得救的狀態（伯8:13-14；彌3: 11；申29:19；約8:41）；其實他們的這種希望必要落空（太7:22－23）；但那真信主耶穌，誠心愛祂，努力用無虧的良心行在祂面前的人，在今生便可以確知自己已處於恩典之中（約壹2:3；3:14，18，19，21，24；5:13），並且可以歡歡喜喜地盼望上帝的榮耀，這盼望永不會使他們羞愧（羅5:2，5）。

 二．這種確信不是一種空幻的臆測與或然的信念，基於可能有錯​​誤的希望（來6:11，19），而是一種由信所生的無謬的確信，基於上帝拯救人的可靠應許（來6:17-18），基於心中存有得到這些應許所必有的諸般美德的明證（彼後1:4，5，10，11；約壹2:3，3:14；林後1:12），又基於賜人兒子名分的聖靈與我們的心同證我們是上帝的兒女（羅8:15-16）。這聖靈是我們得基業的憑據，我們受了祂的印記，等候得贖的日子來到（弗1:13，14；4:30；林後1:21-22）。

  三．此無謬的確信並不是信心的本質，一個真信徒在獲得這種確信以前，他也許要長久等待，並與許多困難奮鬥（約壹5:13；賽50:10；可9:24；詩88；77:1－12）；可是，因為聖靈使他能夠知道上帝所白白賜給他的事，所以他可由於善用普通的蒙恩之道，毋須特別的啟示，就獲得這種確信（林前2:12；約壹4:13；來6:11，12；弗3:17－19）。因此人人都當更加殷勤，使自己更加確知是真正蒙召和被選的（彼​​後1:10）；如此，在自己心中便可​​以加增聖靈裡的平安與喜樂，對上帝的愛慕與感謝，並在順服的本分上力上加力，在順服中甘心樂意，這些都是此種確信當生的果子（羅5:1，2，5；14:17；15:13；弗1 :3-4；詩4:6-7；119:32）。但這確信絕不會使人趨於懈怠放蕩（約壹2:1-2；羅6:1-2；多2:11-12，14；林後7:1；羅8:1，12；約壹3:2-3 ；詩130:4；約壹1:6-7）。

 四．雖然真信徒得救的確信可能因各種緣故而被動搖、減弱或間斷，如因忽略保守它，或因墜入某種損害良心、叫聖靈擔憂的罪，或因遇著某種猝然和猛烈的試探，或因上帝收回祂面上的光，甚至讓敬畏祂的人也行在黑暗中，而無光照（歌5:2，3,6;詩51:8,12,14；弗4:30 －31；詩77:1－10 ；太26:69－72；詩31:22；88篇；賽50:10）；但他們絕不會完全缺乏上帝所賜的生命的種子與信心的生命，也絕不會完全缺乏對基督和弟兄的愛，以及誠實之心和盡本分的良心。藉著這一切，聖靈可以在適當的時候恢復這種確信（約壹3:9；路22:32；伯13:15；詩73:15；51:8，12；賽50:10）。同時，藉著這一切，他們可以獲得幫助，而不至於絕望（彌7:7－9；耶32:40；賽54:7－10；詩22:1；88篇）。

 
第十九章 論上帝的律法

 一．上帝賜給亞當一個律法，作為行為之約，用來約束他與他的後裔親自、完全、嚴格、持續地順服；上帝應許他遵守得生，警告他違背受死；並賜給他守此律法的能力（創1:26同2:17；羅2:14－15；10:5；5:12，19；加3:10，12；傳7:29；伯28:28）。

 二．在他墮落之後，此律法仍是公義的完美標準，並由上帝在西乃山頒佈於十條誡命之中，刻在兩塊石版上（雅1:25;2:8,10-12；羅13:8-9；申5:32；10:4；出34:1）；前面四誡包含我們對上帝當盡的本分，其餘六誡包含我們對人當盡的本分（太22 :37-40；出20:3-18）。

 三．除這通稱為道德律的十誡以外，上帝按祂自己的美意，把禮儀律賜給以色列人這未成年的教會，其中有若干預表性的律例，一部分是為崇拜之用，以預表基督和祂的美德、作為、苦難和惠益（來9，10:1；加4:1-3；西2:17）；一部分揭示關乎道德責任的各種教訓（林前5:7；林後6:17；猶23）。這些禮儀律在新約時代都被廢止了（西2:14,16,17；但9:27；弗2:15，16）。

 四．上帝把以色列人視為一個國家，也賜給他們各種司法性的律例。這些司法律已​​與那百姓的國家一同期滿終止了，除了為著一般衡平法所要求的以外，現在不再有任何的約束力（出21，22:1－29；創49:10同彼前2:13－14；太5:17，38，39；林前9:8－10）。

 五．道德律永遠對所有人都有約束力，不管是已經稱義的人，還是其他人，都當順服（羅13:8－10；弗6:2；約壹2:3，4，7-8 ）；這不僅僅是因其所含的內容，也是因其頒布者造物主上帝的權威（雅2:10，11）。這種責任，基督在福音中，不僅絲毫沒有廢掉，反而更加強了（太5:17－19；雅2:8；羅3:31）。

 六．雖然真信徒不在作為行為之約的律法之下，藉此稱義或被定罪（羅6:14；加2:16；3:13；4:4－5；徒13:39；羅8: 1），可是這律法對於他們以及別人都大有用處，因它作為人生的標準，既將上帝的旨意和人生的責任指示他們，便指導並約束他們照著去行（羅7:12， 22，25；詩119:4－6；林前7:19；加5:14，16，18－23）；並且他們藉此既發現他們的本性、心思和生活的罪污（羅7:7 ；3:20），就因自省而對自己的罪更加認識、差愧、恨惡（雅1:23－25；羅7:9，14，24），並更清楚地知道他們對基督及其完美順服的需要（加3:24；羅7:24，25；8:3，4）。同樣，律法對重生者也有用處，因它禁止犯罪，抑制他們的敗壞（雅2:11；詩119:101，104，128）；而它的警戒表明他們雖然免於律法所警戒的咒詛，但他們當知，自己因所犯的罪也應受什麼懲罰，為罪今生要受什麼痛苦（拉9:13，14；詩89:30－3​​4）。照樣，律法的應許向他們表明上帝是嘉許順服的，雖然律法不被看作行為之約，可用來使人配得祝福（加2:16；路17:10），但他們若遵守律法就可以期望得到什麼樣的祝福（利26:1-14；林後6:16；弗6:2，3；詩37:11同太5:5；詩19:11）；所以人因律法鼓勵行善、脅止作惡而揚善棄惡，並不表明他是在律法之下，而不在恩典之下（羅6:12 ，14；彼前3:8－12；詩34:12－ 16；來12:28-29）。

七．以上所述律法的用處與福音的恩典不僅不相矛盾，反而是密切契合（加3:21）；基督的靈降服人的意志，並使人的意志能夠自由自在、甘心樂意地去行上帝要人去行的事，也就是上帝在律法中所顯明的旨意（結36:27；來8:10；耶31:33）。

 
第二十章論基督徒的自由與良心的自由

    一．基督為在福音之下的信徒所買贖的自由包括：免除罪債的自由，脫離上帝定罪之震怒的自由，和脫離道德律的咒詛的自由（多2:14；帖前1:10；加3:13）；又把他們從現今這邪惡的世界、撒但的捆綁、罪惡的轄制（加1:4；西1:13；徒26:18；羅6:14）、苦難的煎熬、死亡的毒鉤、墳墓得勝的權勢和永遠的定罪中，救拔出來（羅8:28；詩119:71；林前15:54－57；羅8:1）；也使他們得以自由地進到上帝面前（羅5:1-2），順服祂，不是由於奴僕的恐懼，而是由於孩子一般的愛和樂意的心（羅8:14-15；約壹4:18）。這一切也屬於在律法之下的信徒（加3:9，14）；但在新約之下，基督徒的自由更加擴大，他們從猶太人教會所服從的禮儀律的軛下得了自由（加4:1－3，6，7；5:1；徒15:10-11），並且能更加坦然無懼地進到施恩寶座前（來4:14，16；10:19－22），與上帝自由之靈有交通，這交通比在律法之下的信徒通常所享有的更豐盛（約7:38-39；林後3:13，17，18）。

 二．惟有上帝是良心的主宰（雅4:12；羅14:4），並使良心在信仰或崇拜上，不受那些違背聖經或在聖經之外的屬人的各種主義與命令的束縛（徒4:19；5:29；林前7:23；太23:8－10；林後1:24；太15:9）。所以人若本乎良心相信此類主義，或遵守此類命令，乃是背叛良心的真自由（西2:20－23；加1:10；5:1；2:4-5）；若要求人毫無保留地相信，絕對地、盲目地服從，這乃是毀滅人良心和理性的自由（羅10:17；14:23；賽8:20；徒17:11；約4:22；何5:11；啟13:12，16，17；耶8:9）。

 三．凡假借基督徒自由之名犯罪縱慾的，乃是破壞基督徒自由的真諦；因為主叫我們從仇敵手中被救出來，是為要叫我們終身在祂面前坦然無懼地用聖潔公義事奉祂（加5:13；彼前2:16；彼後2:19；約8:34；路1:74－75）。

 四．並且因為上帝的意思不是要叫祂所設立的權柄與基督為我們所買贖的自由互相毀壞，而是使二者互相維持，彼此保守；所以，凡假借基督徒自由之名反對國家或教會的任何合乎律法的權柄，或其行使的人，都是抗拒上帝的命令（太12:25；彼前2:13－15；羅13:1－8；來13:17）。凡人所發表的意見，或支持的行為，若違背自然之光，或違反基督教關於信仰、崇拜或品行的已知原則，或違反敬虔的實意，以及凡在其本身性質上，或在其發表和提倡的方式上，有損基督在教會中所設立的和平與秩序的荒謬意見和行為，都可以根據教會的審查，和國家官員的權柄（申13:6－12；羅13:3，4；約貳10，11節；拉7:23－28；啟17:12，16，17；尼13:15，17，21，22，25，30；王下23:5，6，9，20， 21；代下34 :33；15:12，13，16；但3:29；提前2:2；賽49:23；亞13:2，3），予以傳喚，令其做出解釋，受到合法的製裁（ 羅1:32；林前5:1，5，11，13；約​​貳10，11節；帖後3:14；提前6:3－5，又多1:10，11，13又3:10；太18:15－17；提前1:19，20；啟2:2，14－15，20，3:9）。

 
第二十一章 論崇拜和安息日

    一．自然之光顯明有一位上帝，祂是萬有的主宰，對萬物有至高的主權；祂本為善，並善待萬物；所以人當盡心、盡性、盡力地敬畏、愛慕、讚美、求告、信賴、服事祂（羅1 :20；徒17:24；詩119:68；耶10:7；詩31:23；18:3；羅10:12；詩62:8；書24:14；可12:33）。但敬拜真上帝惟一蒙悅納的方法乃是由祂自己設立的，並限於祂自己所啟示的旨意，因此我們不可按照人的想像和設計，或撒但的建議，使用任何有形的代表物或聖經所未吩咐的其他任何方法（申12:32；太15:9； 徒17:25；太4:9－10；申4:15－20；出20:4－6；西2:23 ），去敬拜祂。

 二．崇拜應歸於上帝父、子、聖靈；並且惟獨歸於祂（太4:10；約5:23；林後13:14），而不可歸給天使、聖徒或其他任何受造之物（西2 :18；啟19:10；羅1:25）；並且自從人墮落以來，只可藉著一位中保敬拜上帝；基督之外，別無中保（約14:6；提前2:5 ；弗2:18；西3:17）。

 三．感恩的祈禱是崇拜的一個特別部分（腓4:6），是上帝向萬人所吩咐的（詩65:2）；為要祈禱蒙悅納，必須奉聖子的名（約14:13， 14；彼前2:5），藉聖靈的幫助（羅8:26），照上帝的旨意（約壹5:14），用悟性、敬畏、謙卑、熱忱、信心、愛心和恆心去求（詩47:7；傳5:1－2；來12:28；創18:27；雅5:16；1​​:6－7；可11:24；太6:12，14－15；西4:2 ；弗6:18）；若出聲祈禱，當用人明白的言語（林前14:14）。

 四．我們祈求，是為合乎聖經之事（約壹5:14），是為現在和將來活在世上的人（提前2:1-2；約17:20；撒下7:29；得4:12 ）；但不可為死人祈禱（撒下12:21 －23；路16:25-26；啟14:13），也不可為那些明明犯了至於死的罪的人祈禱（約壹5:16） 。

 五．存虔誠敬畏之心誦讀聖經（徒15:21；啟1:3），講道純正（提後4:2），用悟性、信心和敬畏順服上帝而認真聽道（雅1:22；徒10 :33；太13:19；來4:2；賽66:2），心被恩感歌唱詩篇（西3:16；弗5:19；雅5:13），以及正當舉行和按理領受基督所設立的聖禮，都是宗教崇拜正常的一部分（ 太28:19；林前11:23－29；徒2:42）。此外，宗教的宣誓（申6:13；尼10:29），許願（賽19:21；傳5:4-5），在特殊時節下嚴肅的禁食（珥2:12；斯4:16 ；太9:15；林前7:5），和感恩，（詩107；斯9:22），都要各按其時，以聖潔敬虔的方式舉行（來12:28）。

 六．如今在福音時代，無論是祈禱，或是崇拜的其他部分，既不限於任何地方和任何方向，也不因舉行的地方或面對的方向而更蒙悅納（約4:21）；但要用心靈和誠實（約4:23－24），隨處敬拜上帝（瑪1:11；提前2:8）；每日（太6:11）在個人家庭中（耶10:25；申6: 6-7；伯1:5；撒下6:18，20；彼前3:7；徒10 :2），獨自在隱密處，都要如此行（太6:6；弗6:18） ；照樣在公共集會中更要嚴肅地敬拜上帝；當上帝藉著祂的聖言或護理招聚公共聚會時，不可漠不關心，或故意忽略，或停止聚會（賽56:6-7；來10 :25；箴1:20-21，24；8:34；徒13:42；路4:16；徒2:42）。

 七．一般而言，把適當的時間分別出來敬拜上帝，乃是自然之理；同樣，上帝在聖經中用一種積極的、道德的、永久的誡命，特別指定七日的一日為安息日，要萬世萬代的人都向祂遵守此日為聖日（出20:8，10，11；賽56:2－4，6，7）。這聖日從世界的起頭到基督的複活都是一周的末一日；從基督的複活起，改為一周的第一日（創2:2，3；林前16:1-2；徒20 :7），在聖經中稱為主日（啟1:10），而且要持守它作為基督徒的安息日，直到世界的末了（出20:8，10；太5:17-18）。

 八．人人都當向主遵守這安息日為聖，要適當預備自己的心靈，提前調整日常事務，然後不僅要整日停止自己的工作及有關屬世職務和娛樂的言談與思想，守聖安息日（出20:8，16:23，25，26，29，30；31:15－17；賽58:13；尼13:15－19，21-22），而且要用全部時間，或同眾人，或在私下，舉行禮拜，並儘本分行必要和慈善的事（賽58:13；太12:1－13）。


第二十二章論合乎律法的宣誓和許願

 一．合乎律法的宣誓是崇拜的一部分（申10:20），即在必要的時候，宣誓者嚴肅地呼籲上帝，為他所講述或承諾的事作見證，並按照他宣誓的真偽對他施行審判（出20:7；利19:12；林後1:23；代下6:22-23）。

 二．惟有上帝的名才是人應當用來宣誓的，應用時當存完全聖潔的敬畏之心（申6:13）；所以，人若用那榮耀和可畏的名虛空地或輕率地宣誓，或用別的名宣誓，都是有罪的，可憎惡的（出20:7；耶5:7；太5:34，37；雅5:12）。然而，不論是在舊約聖經還是在新約聖經中，在嚴肅的場合和重要的事件上，宣誓都是上帝的聖言所認可的（來6:16；林後1:23；賽65: 16）；這樣，在這類事件上，合乎聖經的權威所規定的合乎聖經的宣誓也應當予以遵行（王上8:31；尼13:25；拉10:5）。

 三．凡宣誓者，都要正當地考慮此嚴肅行為的莊重性，並且只宣述他完全相信真實無疑的事（出20:7；耶4:2）。任何人不應起誓把自己束縛於任何事上，除非那事是善良和公義的，是他如此相信的，並且是他能夠而且決心實行的（創24:2，3，5，6，8 ，9）。然而在關於善良和公義的事上，若拒絕合乎聖經之權威所命令的宣誓，那便是罪（民5:19，21；尼5:12；出22:7－11）。

 四．宣誓應照簡明普通的字義，不可用模棱兩可的雙關語，或內心有所保留意思的字句（耶4:2；詩24:4）。宣誓不能迫人犯罪；但在非屬犯罪之事上所作的宣誓，雖有損於己，也得遵守實踐（撒上25:22，32－34；詩15:4）；縱使向異端者或不信者所作的宣誓，也不可背棄（結17:16，18－19；書9:18－19；撒下21:1）。

 五．許願與帶承諾的宣誓性質相同，當用同樣的敬虔之心許願，並用同樣的真誠去遵守（賽19:21；傳5:4－6；詩61:8；66:13-14）。

 六．人不可向任何受造者許願，只可向上帝許願（詩76:11；耶44:25-26）。若要所許的願蒙悅納，就當甘心樂意，出於信心，並明白所包含的本份，為求對已經領受的慈愛表示感謝，或為求獲得我們所要的而許願；由此，我們對須盡的本分，或對與這些本分有關的事，應當更加嚴格地約束自己（申23:21-23；詩50:14；創28:20－22；撒上1:11；詩66:13，14；132:2－5）。

 七．人不可許願去行聖經所禁戒的，或阻止聖經所命令的本分，或行他力量所不及的，以及那未從上帝應許得著能力去實行的（徒23:12，14；可6 :26；民30:5，8，12，13）。這樣看來，羅馬天主教修道者終生獨身，自甘貧窮，和服從教規的許願，決非更高的完全程度，而是迷信和犯罪的羅網，凡是基督徒，不可自陷於其中（太19:11 ，12；林前7:2，9；弗4:28；彼前4:2；林前7:23）。

 
第二十三章 論國家官員

 一．上帝是至高的主和全世界的王，祂在自己之下設立國家官員治理人民，是為了祂自己的榮耀和公眾的利益，因此賦與他們佩劍的權柄，用以保護並鼓勵行善的，處罰作惡的（羅13:1－4；彼前2:13-14）。

 二．基督徒若被委任接受並執行國家官員的公職，乃是合乎聖經的（箴8:15-16；羅13:1,2,4）；他們在按照各個國家健全的法律執行公職時，應當特別維持虔敬、公正與和平（詩2:10－12；提前2:2；詩82:3-4；撒下23:3；彼前2:13），同樣，為此目的，如今在新約之下，他們可以合乎律法地從事公義和必須的戰爭（路3:14；羅13:4；太8:9-10；徒10:1-2；啟17:14，16）。

 三．國家官員不可僭取講道，施行聖禮，或執掌天國鑰匙之權（代下26:18；太16:19；18:17；林前12：28-29；弗4：11-12；林前4：1－2；羅10​​：15；來5：4）；然而他卻有權，也是他的本分，維持教會的合一與和平，保​​守上帝真理的純潔和完整，壓制一切褻瀆和異端，阻止或改革崇拜和法規的一切弊端，並正當地確立、執行並遵守上帝的典章（賽49：23；詩122：9；拉7：23－28；利24：16；申13：5 ，6，12；王下18：4；代上13：1－9；王下23：1－26；代下34：33；15：12-13）。為求促進這些目的，他有權召集教會會議，列席其間，並使所規定的合乎上帝的意旨（代下19：8－11；29；30；太2：4-5）。 [6]

 四．人民當為國家官員祈禱（提前2:1-2），尊敬他們的人格（彼前2:17），給他們納稅（羅13:6-7 ），服從他們合乎律法的命令，為良心的緣故服從他們的權威（羅13:5；多3：1）。不信宗教或宗教差異，並不廢止國家官員正當和合乎聖經的權威，也不解除人民對他們的順服（彼前2:13，14，16）；這種順服，教會人員也是不能免的（羅13:1；王上2:35；徒25:9－11；彼後2:1，10，11；猶8－11）。教皇在他們領土之內對他們或他們的任何人民都沒有任何統治權或管轄權，尤其不能因著把他們判為異端者，或假託任何名義而剝奪他們的土地或生命（帖後2:4 ；啟13:15－17）。


第二十四章 論結婚與離婚

 一．婚姻只存在於一個男人和一個女人之間；若同一時期一個男人有一個以上的妻子，或一個女人有一個以上的丈夫，都是不符合聖經的（創2:24；太19:5，6 ；箴2:17）。

 二．婚姻制度的設立是為著夫妻之間彼此幫助（創2:18），以合法的方式生養眾多,增加教​​會的聖潔後裔（瑪2:15），並防止淫亂不潔之事（林前7: 2，9）。

 三．凡能按自己的判斷表示同意的各種人都可結婚（來13:4；提前4:3；林前7:36－38；創24:57-58）。但基督徒的本分是只當在主裡面結婚（林前7:39）。所以，凡信奉真正改革派宗教的不應與不信的、天主教的、或其他敬拜偶像的結婚；敬虔者也不可與罪惡昭彰的或持守可詛異端的人同負婚姻之軛（創34 :14；出34:16；申7 :3，4；王上11:4；尼13:25－27；瑪2:11-12 ；林後6:14）。

 四．不可在聖經所禁止的血族或姻族的親屬等內結婚（利18；林前5:1；摩2:7）；此等亂倫的婚姻，決不能因人為的法律，或雙方同意，就變為合乎聖經，而作為夫妻同居（可6:18；利18:24－28）。男人不可娶妻子之至近的親屬；女人亦不可嫁丈夫至近的親屬，正如男女不可嫁娶自己至近的親屬一樣（利20:19－21）。

 五．人在訂立婚約之後犯姦淫，若在結婚之前被發覺，無辜者一方解除婚約，乃是正當的（太1:18－20）。人在結婚之後犯姦淫，無辜者一方可提出離婚（太5:31-32），並於離婚之後另外嫁娶，把犯罪者看為如同死了一般，乃是合乎聖經的（太19:9 ；羅7:2，3）。

 六．雖然人的敗壞老是尋找理由，不正當地將上帝在婚姻中所配合的分開，但是只有當人犯了姦淫，或是故意離棄而無法由教會或國家官員挽救時，才有充分理由解除婚約（太19:8-9；林前7:15；太19:6）。離婚應當遵照程序公開進行，而不可任憑當事人隨己意自斷其事（申24:1－4）。

 
第二十五章 論教會

 一．無形的大公教會或普世教會由過去、現在和未來在教會的元首基督之下所召集的合而為一的全體選民構成；這教會是主的新婦、身體，是祂那充滿萬有的豐盈（弗1 :10，22，23；5:23，27，32；西1:18）。

 二．有形的教會，在福音之下也是大公的、普世的（不像從前在律法之下僅限於一個國家），包括全世界一切信奉真宗教的人（林前1:2；12:12- 13；詩2:8；啟7:9；羅15:9－12），和他們的兒女（林前7:14；徒2:39；結16:20，21；羅11:16；創3 :15；17:7；）；這教會是主耶穌基督的國（太13:47；賽9:7）、上帝的家（弗2:19；3:15）。按照常例，教會之外，別無拯救（徒2:47）。

 三．基督將牧職、聖言和上帝的蒙恩之道賜給這大公和有形的教會，以便在今生直至世界的末了召集並成全聖徒；又照所應許的，藉著親自臨在和聖靈，使它們生效（林前12:28；弗4:11－13；太28:19，20；賽59:21）。

 四．此大公教會有時比較顯明，有時比較​​隱蔽（羅11:3-4；啟12:6，14）。作為這一大公教會肢體的各個教會的純正程度，乃是照其所信奉所教訓的福音教理，所執行的蒙恩之道，所舉行的公共崇拜的純正程度而定（啟2，3；林前5:6-7）。

 五．世上最純正的教會也難免有混雜和錯謬（林前13:12；啟2，3；太13:24－30，47）；有些教會是如此地墮落，顯然不再是基督的教會，而成為撒但的會堂（啟18:2；羅11:18－22）。雖然如此，在地上總是有照著上帝的旨意崇拜祂的教會（太16:18，詩72:17；102:28；太28:19，20）。

 六．除主耶穌基督以外，教會沒有別的元首（西1:18；弗1:22）；因此，羅馬天主教的教皇在任何意義上都不是教會的元首，而是那敵基督者、大罪人和沈淪之子，是那在教會中高抬自己，反對基督和一切稱為上帝的事（太23:8－10；帖後2:3，4，8，9；啟13:6）。

 
第二十六章 論聖徒相通

一．凡藉著耶穌基督的靈，又藉著信，與那作他們頭的耶穌基督聯合的聖徒，便在祂的美德、受苦、受死、復活和榮耀中一同有分（約壹1:3；弗3:16-19；約1:16；弗2:5-6；腓3:10；羅6:5－6；提後2:12）；並且他們既在愛里彼此聯合，便分享彼此的恩賜和美德（弗4:15-16；林前12:7；3:21－23；西2:19），並擔負公私的責任，互使身靈同得益處（帖前5:11， 14；羅1:11，12，14；約壹3:16－18；加6:10）。

 二．聖徒因著信仰宣告，有責任在敬拜上帝的事上，維持聖潔的團契和交通，並舉行其他屬靈的服事以求彼此互相造就（來10:24，25；徒2:42 ，46；賽2:3；林前11:20）；當照著各人的能力和需要，將身外之物彼此互助。這種聖徒相通，要照上帝所賜的機會達於各處一切求告主耶穌之名的人（徒2:44-45；約壹3:17；林後8:9；徒11:29－ 30）。

 
三，聖徒與基督的這種交通絕不是分享基督的神性，或在任何方面與祂平等。若如此主張，乃是不虔敬、褻瀆上帝的（西1:18－19；林前8:6；賽42:8；提前6:15，16；詩45:7；來1:8－9） 。聖徒之間彼此相通也不是奪取或侵犯各人對其動產和地產所擁有的憑證或所有權（出20:15；弗4:28；徒5:4）。

 
第二十七章 論聖禮

一．聖禮是恩典之約的聖潔標記和印證（羅4:11;創17:7，10），由上帝親自設立（太28:19；林前11:23），代表基督及其恩惠，並證實我們與祂有分（林前10:16；1​​1:25－26；加3:17）；聖禮也將屬教會的人與世上其他的人明顯劃分（羅15:8；出12:48；創34:14），並嚴肅地要求他們在基督裡照著上帝的聖言服事祂（羅6:3-4；林前10:16，21）。

二．在每一聖禮中，在標記和其所表徵者之間，都有一種屬靈的關係，或聖禮上的聯合；因此，二者名稱和功效可以彼此相歸（創17:10；太26:27－28；多3:5）。

三．在施行得宜的聖禮中，藉此聖禮所展示的恩典，並不是由聖禮本身的什麼權能賦與的；聖禮的功效也不依賴施行者的虔誠或心意（羅2:28-29 ；彼前3:21），而是依賴聖靈的運行（太3:11；林前12:13）和設立聖禮的道，因為這道不僅吩咐人舉行聖禮，而且應許賜恩惠給配領受的人（太26:27，28；28:19－20）。

四．我們的主基督在福音中所設立的聖禮只有兩個，即洗禮和聖餐：它們除由合乎聖經按立的牧師施行以外，任何人不得施行（太28:19；林前11:20， 23；4:1；來5:4）。

五．舊約的聖禮對屬靈之事所表徵的，在實質上是與新約的聖禮所表徵的相同（林前10:1－4）。

 
第二十八章 論洗禮

 一．洗禮是由耶穌基督設立的新約聖禮（太28:19），不僅是為嚴肅地接納受洗者進入有形的教會（林前12:13），而且對他乃是一種記號和印證，以表明恩典之約（羅4:11同西2:11-12），與基督的聯合（加3:27；羅6:5），重生（多3:5），罪得赦免（可1:4 ），和他藉著耶穌基督將自己奉獻給上帝，行事為人有新生的樣式（羅6:3-4）；基督親自指定這聖禮應在教會中繼續，直到世界的末了（太28:19 -20）。

二．此聖禮所用的外表物質為水，藉此受洗者由合乎聖經蒙召的牧師，奉父、子、聖靈的名施洗（太3:11；約1:33；太28:19，20） 。

三．將受洗者浸入水中並非必要；澆水或灑水於受洗者，便是合宜的洗禮（來9:10，19－22；徒2:41；16:33；可7:4）。

四．不僅凡是宣認信仰並順服基督的人（可16:15-16；徒8:37-38），而且凡是父母雙方或一方為信徒的嬰孩，都應受洗（創17:7，9；加3 :9，14；西2:11-12；徒2:38-39；羅4:11-12；林前7:14；太28:19；可10:13－16；路18:15）。

 五．藐視或忽略洗禮，乃是大罪（路7:30；出4:24－26）；但恩典與拯救並非不可分割地與此禮聯繫，以至於沒有它便無人能重生或得救（羅4: 11；徒10:2，4，22，31，45，47），或是凡受過洗者都無疑重生了（徒8:13，23）。

六．雖然洗禮的功效並不維繫於施行時的瞬間（約3:5，8）；但是，人若正當地使用此禮，聖靈就藉此對凡照著上帝的旨意應得那​​所應許之恩典的人（無論老幼），在祂所指定的時候，不僅將此恩典放在他們面前，而且實在地賜給他們（加3:27；多3:5；弗5:25-26；徒2: 38，41）。

 七．不論對任何人，洗禮只宜施行一次（多3:5）。

 
第二十九章 論聖餐

一．我們的主耶穌被賣的那一夜，設立了祂體與血的聖禮，稱為聖餐，以備祂的教會遵守，直到世界的末了；這聖餐是為永遠記念祂自己的犧牲之死，保證將其中的恩惠賜給真信徒，叫他們在祂裡面有屬靈的滋養和生長，並使他們繼續向祂盡當盡的本分；這聖餐又是作為基督奧秘身體之肢體的信徒，與祂交通，也彼此交通的聯絡和保證（林前11:23-26；10:16-17，21；12:13）。

二．這聖禮不是將基督獻給父，也不是為活人或死人赦罪所獻的任何真正的祭物（來9:22，25，26，28），而只是對基督在十字架上一次獻上祂自己的記念，和為此用讚美向上帝獻上屬靈的祭物（林前11:24－26；太26:26，27）；所以天主教所謂的彌撒獻祭，是極其可憎地有損於基督那隻一次的獻祭，即祂為選民一切的罪所獻獨一的贖罪祭（來7:23，24，27；10:11，12，14，18）。

三．在此聖禮中，主耶穌指派牧師向人宣講祂設立聖餐的話，作禱告，並祝謝餅酒，如此便將餅酒從普通的用途分別為聖用；並拿起餅來擘開，拿起杯來，分給領受聖餐者，自己也一同領受（太26:26－28；可14:22－24；路22:19－20；林前11:23－26）；但不可分給未出席聚會的人（徒20:7；林前11:20）。

四．私人舉行彌撒，即單獨從神甫或其他任何人領此聖禮（林前10:16）；或拒絕分杯給信徒（可14:23；林前11:25－29）；或崇拜餅酒，或將之舉起，捧持遊行以資朝拜，或藉口宗教用途而予以儲藏，都違反此聖禮的本質，與基督設立此聖禮的原意相背（太15:9）。

 五．這聖禮的外表物質（餅酒），既然照著基督的命令分別為聖了，便與釘十字架的基督有了一種密切的關係，甚至有時可以用它們所代表的體與血之名稱呼之；話雖如此，但這說法只有聖禮的意思（太26:26，28）；它們在實質和性質上同以前一樣，仍舊只是餅酒（林前11:26－28；太26:29 ）。

六．那主張經過神甫祝謝，或其他方法，便使餅酒的實質變為基督體與血之實質的教理（通稱為化體說），不僅不合乎聖經，而且違反常識和理性；它推翻了聖禮的本質，造成各種迷信，甚至造成了可憎的偶像崇拜（徒3:21；林前11:24－26；路24:6，39）。

 七．在此聖禮中，那配領受者在外部領受此禮的有形之物時（林前11:28），也在內心不是屬物質或屬肉體地，而是藉著信心屬靈地、實在地領受並吃喝那被釘十字架的基督及其受死的一切惠益；因此基督的體血不是物質地或肉體地在餅酒之中，或與餅酒同在，或在餅酒之下，而是在此禮中屬靈地實在地臨於信徒的信心中，正如餅酒臨於他們自己的外部感官一樣（林前10:16）。

 八．雖然那無知和邪惡的人領受此聖禮的外表物質，但是他們不能領受該物質所象徵的；他們不配地來，乃是乾犯主的身和血，定自己的罪。因此，一切無知和不敬虔的人，因不適於與主相交，而不配來到主的桌前；他們若在此情形下依然故我地來領受這些聖潔的奧秘（林前11:27－29；林後6:14－16），或得准許參加（林前5:6-7，13；帖後3:6，14-15；太7:6），未有不大大得罪基督的。

 
第三十章 論教會的勸懲

 一．教會的君王和元首主耶穌將教會管理權交於教會聖職人員之手；但他們與國家官員不同（賽9:6-7；提前5:17；帖前5:12；徒20:17， 28；來13:7，17，24；林前12:28；太28:18－20）。

 二．天國的鑰匙交給了這些聖職人員，因此他們有權不免去或赦免人的罪，按照情形的需要，用聖道和勸懲向不悔改的人關閉天國，又藉著宣講福音和撤除勸懲，向悔改的人開放天國（太16:19；18:17－18；約20:21－23；林後2:6－8）。

 三．若教會任憑罪惡昭彰和剛愎自負的罪人，褻瀆上帝的聖約和印記，就會有上帝的震怒公平地臨到。為了矯正並得著那犯罪的弟兄，防止他人犯同樣的過犯，並除去那能夠感染全團的酵，維持基督的尊榮與福音的純正，避免上帝的震怒，教會的勸懲乃是必不可少的（林前5；提前5:20；太7:6；提前1​​:20；林前11:27－34；猶23）。

 四．為了更完美地達成以上目的，教會聖職人員應當按照犯罪的性質和犯罪者的罪狀予以訓誡，或暫停聖餐，或逐出教會（帖前5:12；帖後3:6，14－15 ；林前5:4，5，13；太18:17；多3:10）。


第三十一章 論教會總會和議會

一．為了教會更好的管理和更深的造就，應有通稱為總會或議會的聚會（徒15:2，4，6）。

 二．正如執政者可以合法地召集牧師及其他適當人選，開會商討並諮詢有關宗教事務（賽49:23；提前2:1，2；代下19:8－11，29；30；太2:4， 5；箴11:4）；照樣，若國家官員公然作教會的仇敵，基督的眾牧師便可憑自己的職權，或是他們與其他代表各教會的適當人選，自行在此種總會或會議中聚集（徒15:2，4，22，23，25）。

 三．決定教義的爭論和有關良心事項，制定法規以促進公共崇拜以及教會管理，接受失職的控訴，並行使權威予以裁決，此類職權皆屬教會總會和議會；此類教令和裁決，如果符合聖經，我們便應當恭敬順服，不僅因其符合聖經，而且因其製定者是遵照上帝的命令，秉有聖經所賦與的權威（徒15:15，19，24，27－31；16:4；太18:17－20）。

 四．自從使徒時代以來，所有的教會總會或議會，無論是普通的，還是特別的，都有可能犯錯誤，而且有許多已經犯錯；所以不可用這些會議所規定的，作為信仰與行為的準則，只可用來幫助二者（弗2:20；徒17:11；林前2:5；林後1:24）。

 五．教會總會和議會，除了有關教會的事務以外，不可處理或決定其他任何事情；又不可干涉國政，除非是在特殊事件上，可以向公民政府請願；或是為滿足良心起見，公民政府有所諮詢時，可以提出忠告（路12:13-14；約18:36）。

 
第三十二章 論死後情況和死人復活

 一．人死後身體歸於塵土，而見朽壞（創3:19；徒13:36）。但他們的靈魂（既不死也不睡），有不滅的實質，立刻回到那賜與者上帝那裡（路23:43；傳12:7）。義人的靈魂既在那時全然成聖，就被接入高天，得見在榮光中上帝的面，等候身體完全得贖（來12:23；林後5:1，6，8；腓1:23；徒3:21；弗4:10）；而惡人的靈魂則被拋到地獄，留在黑暗痛苦中，直到大日的審判（路16:23，24；徒1:25；猶6，7；彼前3:19）。除此兩處之外，聖經並不承認與身體分離的靈魂，另有所歸。

二．在末日還活著的不會死，卻要改變（帖前4:17；林前15:51，52）；一切死了的人都要復活，帶著原來的身體，性質雖異，但並非別體，這身體與他們的靈魂重新聯合，直到永遠（伯19:26，27；林前15:42－44）。

 三．惡人的身體，要因基督的權能而復活受辱；義人的身體，要靠基督的靈而復活得榮，與基督自己榮耀的身體相似（徒24:15；約5:28，29；林前15 :43；腓3:21）。

 
第三十三章 論末後審判

一．上帝已經指定一日，要藉耶穌基督用公義審判世界（徒17:31），父將一切權柄和審判都賜給了祂（約5:22，27）。當那日，不僅背道的天使要受審判（林前6:3；猶6；彼後2:4），凡曾住在地上的所有人，也都要到基督的審判台前，為自己的心思、言語和行為交帳；按著他們在肉身所行的，或善或惡，而受報（林後5:10；傳12:14；羅2:16；1​​4:10，12；太12:36-37）。

二．上帝指定此日的目的，是為在選民永遠的救恩上，彰顯祂慈愛的榮耀；又在邪惡悖逆的棄民的定罪上，彰顯祂公義的榮耀。因為那時義人要進入永生，領受由主而來的完滿喜樂和愉悅；但那不認識上帝、不順從耶穌基督福音的惡人，要被扔到永遠的痛苦中，離開主的面和祂權能的榮光，受永遠毀滅的刑罰（太25:31-46；羅2:5-6；9:22-23；太25:21；帖後1:7-10；徒3:19）。

 三．基督既要我們確信必有審判日，以阻止人犯罪，也使虔敬者在苦難中得著更多慰藉（彼後3:11，14；林後5:10，11；帖後1:5－ 7；路21:27－28；羅8:23－25），同樣祂也不讓人知道那日，好叫他們擺脫一切屬肉體的安全感，總要警醒，因為他們不知道主來的時辰；而且叫他們時常準備著說，主耶穌啊，願祢快來（太24:36，42－44；可13:35－37；路12:35－36；啟22:20）。阿們。


[1] Philip Schaff, The Creed of Christiandom (New York: Harper & Brothers Publishers, 1877). Vol.I, p.767.

[2] BBWarfield, The Works of Benjamin B.Warfield (Grand Rapids: Baker Books,2003).Vol.VI, p.363.

[3] Ralph Bronkema, The Essence of Puritanism (Holland: Oosterbaan & Le Cointre, 1929), p.136.

[4] GI Williamson, The Westminster Confession of Faith (Phillipsburg: P & R Publishing, 2004), p.345.

[5] 此處原文為the graces，以前的中文譯本都譯為“恩典”，此處當譯為“美德”。

[6]美國版修改如下：三．國家官員不可僭取講道與施行聖禮（代下26：18），或執掌天國鑰匙之權（太16：19；18:17；林前12：28-29；弗4：11-12；林前4：1－2；羅10​​：15；來5：4），亦不可絲毫干涉關乎信仰之事（約18：36；瑪2：7；徒5：29）。然而國家官員如同保育之父一般，有責任保護我們同一個主的教會，不偏待任何一個宗派，以使眾教會人員均可享受那完全的、無限制的、無條件的宗教自由，去履行他們神聖本份的各方面，不受威脅或暴力侵擾（賽49：23）。並且，耶穌基督在祂的教會中既已規定了通常的治理和懲治，它們在按照自己的信念而自願作某一宗派的教友權利的行使，任何國家的法律都不可加以乾涉或阻礙（詩105：15；徒1​​8：14－15）。國家官員當保護所有人的身體和名譽，使人不致因宗教不同或不信宗教，而遭受別人侮辱、暴力、詛罵和傷害；又當制定法規，使宗教和教會的集會得以舉行，不被騷擾（撒下23：3；提前2：1-2；羅13：4）

Confession of Faith

CHAPTER 1
Of the Holy Scripture1. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which maketh the Holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased.

2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:

Of the Old Testament:

GenesisII ChroniclesDanielExodusEzraHoseaLeviticusNehemiahJoelNumbersEstherAmosDeuteronomyJobObadiahJoshuaPsalmsJonahJudgesProverbsMicahRuthEcclesiastesNahumI SamuelThe Song of SongsHabakkukII SamuelIsaiahZephaniahI KingsJeremiahHaggaiII KingsLamentationsZechariahI ChroniclesEzekielMalachi

Of the New Testament:

The Gospels   GalatiansThe Epistle   according to   Ephesians   of James   Matthew   PhilippiansThe first and   Mark   Colossians   second Epistles   Luke   Thessalonians I   of Peter   John   Thessalonians IIThe first, second,The Acts of the   to Timothy I   and third Epistles   Apostles   to Timothy II   of JohnPaul's Epistles   to TitusThe Epistle   to the Romans   to Philemon   of Jude   Corinthians IThe Epistle toThe Revelation   Corinthians II   the Hebrews   of John

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

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

4. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.

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

6. The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.

7. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

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

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

10. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.


CHAPTER 2
Of God, and of the Holy Trinity1. There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal, most just, and terrible in his judgments, hating all sin, and who will by no means clear the guilty.

2. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.

3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.


CHAPTER 3
Of God's Eternal Decree1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

4. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.

5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.

6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.

8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.


CHAPTER 4
Of Creation1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.

2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image; having the law of God written in their hearts, and power to fulfill it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.


CHAPTER 5
Of Providence1. God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.

2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

3. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.

4. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

5. The most wise, righteous, and gracious God doth oftentimes leave, for a season, his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.

6. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, doth blind and harden, from them he not only withholdeth his grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.

7. As the providence of God doth, in general, reach to all creatures; so, after a most special manner, it taketh care of his church, and disposeth all things to the good thereof.


CHAPTER 6
Of the Fall of Man, of Sin, and of the Punishment Thereof1. Our first parents, being seduced by the subtlety and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.

2. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.

3. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.

4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.

6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.


CHAPTER 7
Of God's Covenant with Man1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.

2. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.

3. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ; requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe.

4. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

5. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old testament.

6. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of baptism and the Lord's Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the new testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.


CHAPTER 8
Of Christ the Mediator1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Savior of his church, the Heir of all things, and Judge of the world: unto whom he did from all eternity give a people, to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.

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

3. The Lord Jesus, in his human nature thus united to the divine, was sanctified, and anointed with the Holy Spirit, above measure, having in him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator, and surety. Which office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same.

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

5. The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of his Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.

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

7. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature.

8. To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation.


CHAPTER 9
Of Free Will1. God hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good, or evil.

2. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God; but yet, mutably, so that he might fall from it.

3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.

4. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin; and, by his grace alone, enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.

5. The will of man is made perfectly and immutably free to good alone, in the state of glory only.


CHAPTER 10
Of Effectual Calling1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested.


CHAPTER 11
Of Justification1. Those whom God effectually calleth, he also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness, by faith; which faith they have not of themselves, it is the gift of God.

2. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

3. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's justice in their behalf. Yet, inasmuch as he was given by the Father for them; and his obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice and rich grace of God might be glorified in the justification of sinners.

4. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.

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

6. The justification of believers under the old testament was, in all these respects, one and the same with the justification of believers under the new testament.


CHAPTER 12
Of Adoption1. All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him, as by a father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.


CHAPTER 13
Of Sanctification1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

2. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.

3. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.


CHAPTER 14
Of Saving Faith1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.

2. By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

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


CHAPTER 15
Of Repentance unto Life1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.

2. 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, purposing and endeavoring to walk with him in all the ways of his commandments.

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

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

5. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins, particularly.

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


CHAPTER 16
Of Good Works1. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.

2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life.

3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, 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: 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.

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

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

6. Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblamable and unreprovable in God's sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.

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


CHAPTER 17
Of the Perseverance of the Saints1. They, whom God hath 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.

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

3. 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; and, for a time, continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.


CHAPTER 18
Of the Assurance of Grace and Salvation1. 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 (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

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

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

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the meantime, they are supported from utter despair.


CHAPTER 19
Of the Law of God1. 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.

2. 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: the first four commandments containing our duty towards God; and the other six, our duty to man.

3. Beside 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; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.

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

5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation.

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

7. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done.


CHAPTER 20
Of Christian Liberty, and Liberty of Conscience1. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law. 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; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

3. They who, upon pretense 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.

4. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense 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. 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 hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church.


CHAPTER 21
Of Religious Worship, and the Sabbath Day1. The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture.

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

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

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

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

6. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshiped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by himself; so, more solemnly in the public assemblies, which are not carelessly or willfully to be neglected, or forsaken, when God, by his Word or providence, calleth thereunto.

7. 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 hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord's day, and is to be continued to the end of the world, as the Christian Sabbath.

8. 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, but also are taken up, the whole time, in the public and private exercises of his worship, and in the duties of necessity and mercy.


CHAPTER 22
Of Lawful Oaths and Vows1. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness what he asserteth, or promiseth, and to judge him according to the truth or falsehood of what he sweareth.

2. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath is warranted by the Word of God, under the new testament as well as under the old; so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken.

3. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform.

4. An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man's own hurt. Nor is it to be violated, although made to heretics, or infidels.

5. 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.

6. It is not to be made to any creature, but to God alone: 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.

7. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God. 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.


CHAPTER 23
Of the Civil Magistrate1. God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under him, over the people, for his own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.

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

3. 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; 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 hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. 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.

4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, doth not make void the magistrates' just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath 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 pretense whatsoever.


CHAPTER 24
Of Marriage and Divorce1. 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.

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

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

4. Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word. Nor can such incestuous marriages ever be made lawful by any law of man or consent of parties, so as those persons may live together as man and wife.

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

6. Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage: yet, nothing but adultery, or such willful desertion as can no way be remedied by the church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: 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.


CHAPTER 25
Of the Church1. The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of him that filleth all in all.

2. 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; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

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

4. This catholic church hath been sometimes more, sometimes less visible. 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.

5. The purest churches under heaven are subject both to mixture and error; and some have so degenerated, as to become no churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a church on earth, to worship God according to his will.

6. There is no other head of the church but the Lord Jesus Christ. Nor can the pope of Rome, in any sense, be head thereof.


CHAPTER 26
Of the Communion of Saints1. All saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.

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

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


CHAPTER 27
Of the Sacraments1. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ, and his benefits; and to confirm our interest in him: as also, to put a visible difference between those that belong unto the church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his Word.

2. 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.

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

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

5. The sacraments of the old testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the new.


CHAPTER 28
Of Baptism1. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world.

2. 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.

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

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

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

6. The efficacy of baptism is not tied to that moment of time wherein it is administered; 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 belongeth unto, according to the counsel of God's own will, in his appointed time.

7. The sacrament of baptism is but once to be administered unto any person.


CHAPTER 29
Of the Lord's Supper1. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.

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

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

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

5. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.

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

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

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


CHAPTER 30
Of Church Censures1. The Lord Jesus, as King and Head of his church, hath therein appointed a government, in the hand of church officers, distinct from the civil magistrate.

2. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the gospel; and by absolution from censures, as occasion shall require.

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

4. For the better attaining of these ends, the officers of the church are to proceed by admonition; suspension from the sacrament of the Lord's Supper for a season; and by excommunication from the church; according to the nature of the crime, and demerit of the person.


CHAPTER 31
Of Synods and Councils1. For the better government, and further edification of the church, there ought to be such assemblies as are commonly called synods or councils: and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church.

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

3. All synods or councils, since the Apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.

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


CHAPTER 32
Of the State of Men after Death, and of the Resurrection of the Dead1. The bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them: the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.

2. At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up, with the selfsame bodies, and none other (although with different qualities), which shall be united again to their souls forever.

3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor: the bodies of the just, by his Spirit, unto honor; and be made conformable to his own glorious body.


CHAPTER 33
Of the Last Judgment1. God hath appointed a day, wherein he will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

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

3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.