THE CONFESSION OF FAITH PAGE 3

THE CONFESSION OF FAITH

CHAPTER I

OF THE HOLY SCRIPTURES

SECTION I : Although the light of nature and the works of creation and providence do so far manifest the goodness, wisdom, and power of God as to leave men inexcusable,[1] yet they are not sufficient to give that knowledge of God and of his will which is necessary unto salvation;[2] therefore it pleased the Lord, at sundry times and in divers manners, to reveal himself and to declare that his will unto his church[3] 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;[4] which makes the Holy Scripture to be most necessary,[5] those former ways of God's revealing his will unto his people being now ceased.[6]

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

OF THE OLD TESTAMENT

Genesis I Kings Ecclesiastes Amos
Exodus II Kings Song Of Obadiah
Leviticus I Chronicles Solomon Jonah
Numbers II Chronicles Isaiah Micah
Deuteronomy Ezra Jeremiah Nahum
Joshua Nehemiah Lamentations Habakkuk
Judges Esther Ezekiel Zephaniah
Ruth Job Daniel Haggai
I Samuel Psalms Hosea Zechariah
II Samuel Proverbs Joel Malachi

OF THE NEW TESTAMENT

Matthew I Corinthians II Thessalonians I Peter
Mark II Corinthians I Timothy II Peter
Luke Galatians II Timothy I John
John Ephesians Titus II John
Acts of the Philippians Philemon III John
Apostles Colossians Hebrews Jude
Romans I Thessalonians James Revelation

All of which are given by inspiration of God to be the rule of faith and life.[7]

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

SECTION IV : The authority of the Holy Scripture, for which it ought to be believed and obeyed, depends not upon the testimony of any man or Church but wholly upon God (who is truth itself), the author thereof, and, therefore, it is to be received because it is the Word of God.[9]

SECTION V : We may be moved and induced by the testimony of the Church to a high and reverent esteem of the Holy Scripture,[10] 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 does 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.[11]

SECTION VI : The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in scripture or by good and necessary consequence may be deduced from scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men.[12] 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,[13] 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.[14]

SECTION VII : All things in Scripture are not alike plain in themselves nor alike clear unto all,[15] 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.[16]

SECTION VIII : The Old Testament in Hebrew (which was the native language of the people of God of old) and the New Testament in Greek (which at the time of the writing 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,[17] so as in all controversies of religion the Church is finally to appeal unto them.[18] 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,[19] therefore they are to be translated into the vulgar language of every nation unto which they come,[20] that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner[21] and, through patience and comfort of the Scriptures, may have hope.[22]

SECTION IX : The infallible rule of interpretation of Scripture is the Scripture itself, and, therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly.[23]

SECTION X : The Supreme Judge, by whom 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..[24]


CHAPTER 2

OF GOD AND OF THE HOLY TRINITY

SECTION I : There is but one only[1] living and true God,[2] who is infinite in being and perfection,[3] a most pure spirit,[4] invisible,[5] without body, parts,[6] or passions,[7] immutable,[8] immense,[9] eternal,[10] incomprehensible,[11] almighty,[12] most wise,[13] most holy,[14] most free,[15] most absolute,[16] working all things according to the counsel of his own immutable and most righteous will,[17] for his own glory,[18] most loving,[19] gracious, merciful, longsuffering, abundant in goodness and truth; forgiving iniquity, transgression, and sin;[20] the rewarder of them that diligently seek him;[21] and withal most just and terrible in his judgments,[22] hating all sin;[23] and who will by no means clear the guilty.[24]

SECTION II : God has all life,[25] glory,[26] goodness,[27] blessedness,[28] in and of himself, and is alone in and unto himself all sufficient, not standing in need of any creatures which he hath made,[29] not deriving any glory from them,[30] 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;[31] and has most sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleases.[32] In his sight all things are open and manifest;[33] his knowledge is infinite, infallible, and independent upon the creature,[34] so as nothing is to him contingent or uncertain.[35] He is most holy in all his counsels, in all his works, and in all his commands.[36] To him is due from angels and men and every other creature whatsoever worship, service, or obedience he is pleased to require of them.[37]

SECTION III : 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 Spirit.[38] The Father is of none, neither begotton nor proceeding; the Son is eternally begotton of the Father;[39] the Holy Spirit eternally proceeding from the Father and the Son.[40]

CHAPTER 3

OF GOD'S ETERNAL DECREE

SECTION I : God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass:[1] yet so as thereby neither is God the author of sin,[2] nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.[3]

SECTION II : Although God knows whatsoever may or can come to pass upon all supposed conditions,[4] yet has he not decreed anything because he foresaw it as future or as that which would come to pass upon such conditions.[5]

SECTION III : By the decree of God, for the manifestation of his glory, some men and angels[6] are predestinated unto everlasting life and others foreordained to everlasting death.[7]

SECTION IV : These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed, and their number is so certain and definite that it cannot be either increased or diminished.[8]

SECTION V : 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, has chosen in Christ unto everlasting glory,[9] 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,[10] and all to the praise of his glorious grace.[11]

SECTION VI : As God has appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto.[12] Wherefore they who are elected being fallen in Adam are redeemed in Christ,[13] are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified,[14] and kept by his power through faith unto salvation.[15] Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.[16]

SECTION VII : The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extends or withholds mercy as he pleases, 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.[17]

SECTION VIII : The doctrine of this high mystery of predestination is to be handled with special prudence and care,[18] 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.[19] So shall this doctrine afford matter of praise, reverence, and admiration of God;[20] and of humility, diligence, and abundant consolation, to all that sincerely obey the gospel.[21]

CHAPTER 4

OF CREATION

SECTION I : It pleased God the Father, Son, and Holy Spirit,[1] for the manifestation of the glory of his eternal power, wisdom, and goodness,[2] 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.[3]

SECTION II : After God had made all other creatures, he created man, male and female,[4] with reasonable and immortal souls,[5] endued with knowledge, righteousness, and true holiness, after his own image,[6] having the law of God written in their hearts,[7] and power to fulfill it,[8] and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.[9] Besides this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil;[10] which while they kept they were happy in their communion with God and had dominion over the creatures.[11]


CHAPTER 5

OF PROVIDENCE

SECTION I : God, the great Creator of all things, does uphold,[1] direct, dispose, and govern all creatures, actions, and things,[2] from the greatest even to the least,[3] by his most wise and holy providence,[4] according to his infallible foreknowledge[5] and the free and immutable counsel of his own will,[6] to the praise of the glory of his wisdom, power, justice, goodness, and mercy.[7]

SECTION II : Although, in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly;[8] yet by the same providence he orders them to fall out according to the nature of second causes, either necessarily, freely, or contingently.[9]

SECTION III : God in his ordinary providence makes use of means[10] yet is free to work without,[11] above,[12] and against them,[13] at his pleasure.

SECTION IV : The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence that it extends itself even to the first fall and all other sins of angels and men,[14] and that not by bare permission,[15] but such as has joined with it a most wise and powerful bounding[16] and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends;[17] yet so as the sinfulness thereof proceeds 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.[18]