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1. The Holy Scripture is the only sufficient, certain, and infallible
rule of all saving knowledge, faith, and obedience, although the light
of nature, and the works of creation and providence do so far manifest
the goodness, wisdom, and power of God, as to leave men inexcusable; yet
are they not sufficient to give that knowledge of God and 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 afterward 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 makes the Holy Scriptures to be most necessary, those
former ways of God's revealing his will unto his people being now
ceased. ( 2 Tim 3:15-17; Isa 8:20; Luke 16:29, 31; Eph 2:20; Rom
1:19-21; Rom 2:14,15; Ps 19:1-3; Heb 1:1; Prov 22:19-21; Rom 15:4; 2
Peter 1:19,20 )
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: Genesis, Exodus, Leviticus, Numbers,
Deuteronomy, Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II
Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther, Job, Psalms,
Proverbs, Ecclesiastes, The Song of Solomon, Isaiah, Jeremiah,
Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah,
Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi
OF THE NEW TESTAMENT: Matthew, Mark, Luke, John, The Acts of the
Apostles, Paul's Epistle to the Romans, I Corinthians, II Corinthians,
Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II
Thessalonians, I Timothy, II Timothy, To Titus, To Philemon, The Epistle
to the Hebrews, Epistle of James, The first and second Epistles of
Peter, The first, second, and third Epistles of John, The Epistle of
Jude, The Revelation
All of which are given by the inspiration of God, to be the rule of
faith and life. ( 2 Tim 3:16)
3. The books commonly called Apocrypha, not being of divine inspiration,
are no part of the canon or rule of the Scripture, and, therefore, are
of no authority to the church of God, nor to be any otherwise approved
or made use of than other human writings. ( Luke 24:27, 44; Rom 3:2
)
4. The authority of the Holy Scripture, for which it ought to be
believed, depends not upon the testimony of any man or church, but
wholly upon God (who is truth itself), the author thereof; therefore it
is to be received because it is the Word of God. ( 2 Peter
1:19-21; 2 Tim 3:16; 2 Thes 2:13; 1 John 5:9 )
5. We may be moved and induced by the testimony of the church of God to
an high and reverent esteem of the Holy Scriptures; and the heavenliness
of the matter, the efficacy of the doctrine, and 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, and many other incomparable excellencies, and entire
perfections 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. ( John 16:13,14; 1 Cor 2:10-12; 1 John
2:20, 27)
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 or
necessarily contained in the Holy Scripture: unto which nothing at any
time is to be added, whether by new revelation 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. ( 2 Tim
3:15-17; Gal 1:8,9; John 6:45; 1 Cor 2:9-12; 1 Cor 11:13, 14; 1 Cor
14:26,40)
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 ordinary means, may attain to a
sufficient understanding of them. ( 2 Peter 3:16; Ps 19:7; Ps
119:130)
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 authentic; so as in all
controversies of religion, the church is finally to appeal to them. But
because these original tongues are not known to all the people of God,
who have a 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. ( Rom 3:2; Isa 8:20; Acts 15:15;
John 5:39; 1 Cor 14:6, 9, 11, 12, 24, 28; Col 3:16 )
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 by other places that speak more clearly. ( 2 Peter
1:20, 21; Acts 15:15, 16)
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 Scripture
delivered by the Spirit, into which Scripture so delivered, our faith is
finally resolved. ( Matt 22:29, 31, 32; Eph 2:20; Acts 28:23)
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1. The Lord our God is but one only living and true God; whose
subsistence is in and of himself, infinite in being and perfection;
whose essence cannot be comprehended by any but himself; a most pure
spirit, invisible, without body, parts, or passions, who only hath
immortality, dwelling in the light which no man can approach unto; who
is immutable, immense, eternal, incomprehensible, almighty, every way
infinite, most holy, most wise, 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. ( 1 Cor 8:4, 6; Deut
6:4; Jer 10:10; Isa 48:12; Ex 3:14; John 4:24; 1 Tim 1:17; Deut 4:15,
16; Mal 3:6; 1 Kings 8:27; Jer 23:23; Ps 90:2; Gen 17:1; Isa 6:3; Ps
115:3; Isa 46:10; Prov 16:4; Rom 11:36; Ex 34:6, 7; Heb 11:6; Neh 9:32,
33; Ps 5:5, 6; Ex 34:7; Nahum 1:2, 3 )
2. God, having all life, glory, goodness, blessedness, in and of
himself, is alone in and unto himself all-sufficient, not standing in
need of any creature 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 he hath most sovereign dominion over all
creatures, to do by them, for them, or upon them, whatsoever himself
pleases; 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, whatsoever worship, service, or obedience, as creatures
they owe unto the Creator, and whatever he is further pleased to
require of them.
( John 5:26; Ps 148:13; Ps 119:68; Job 22:2, 3; Rom 11:34-36; Dan
4:25, 34, 35; Heb 4:13; Ezek 11:5; Acts 15:18; Ps 145:17; Rev 5:12-14 )
3. In this divine and infinite Being there are three subsistences, the
Father, the Word or Son, and Holy Spirit, of one substance, power, and
eternity, each having the whole divine essence, yet the essence
undivided: the Father is of none, neither begotten nor proceeding; the
Son is eternally begotten of the Father; the Holy Spirit proceeding
from the Father and the Son; all infinite, without beginning, therefore
but one God, who is not to be divided in nature and being, but
distinguished by several peculiar relative properties and personal
relations; which doctrine of the Trinity is the foundation of all our
communion with God, and comfortable dependence on him. ( 1 John
5:7; Matt 28:19; 2 Cor 13:14; Ex 3:14; John 14:11; 1 Cor 8:6; John
1:14,18; John 15:26; Gal 4:6 )
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1. God hath decreed in himself, from all eternity, by the most wise and
holy counsel of his own will, freely and unchangeably, all things,
whatsoever comes to pass; yet so as thereby is God neither the author of
sin nor hath fellowship with any therein; nor is violence offered to the
will of the creature, nor yet is the liberty or contingency of second
causes taken away, but rather established; in which appears his wisdom
in disposing all things, and power and faithfulness in accomplishing his
decree. ( Isa 46:10; Eph 1:11; Heb 6:17; Rom 9:15, 18; James
1:13; 1 John 1:5; Acts 4:27, 28; John 19:11; Nu 23:19; Eph 1:3-5 )
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. ( Acts 15:18; Rom 9:11, 13, 16, 18 )
3. By the decree of God, for the manifestation of his glory, some men
and angels are predestinated, or foreordained to eternal life through
Jesus Christ, to the praise of his glorious grace; others being left to
act in their sin to their just condemnation, to the praise of his
glorious justice. ( 1 Tim 5:21; Matt 25:34; Eph 1:5, 6; Rom
9:22, 23; Jude 4 )
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. ( 2
Tim 2:19; John 13:18 )
5. Those of mankind that are predestinated to 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 other thing in the creature as a condition or cause
moving him thereunto. ( Eph 1:4, 9, 11; Rom 8:30; 2 Tim 1:9; 1
Thes 5:9; Rom 9:13, 16; Eph 2:5, 12 )
6. As God hath appointed the elect unto glory, so he hath, 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, or effectually called, justified, adopted,
sanctified, and saved, but the elect only. ( 1 Peter 1:2; 2
Thes 2:13; 1 Thes 5:9, 10; Rom 8:30; 2 Thes 2:13; 1 Peter 1:5; John
10:26; John 17:9; John 6:64 )
7. The doctrine of the 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. ( 1 Thes 1:4, 5; 2 Peter
1:10; Eph 1:6; Rom 11:33; Rom 11:5, 6, 20; Luke 10:20 )
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1. In the beginning it pleased God the Father, Son, and Holy Spirit, for
the manifestation of the glory of his eternal power, wisdom, and
goodness, to create or make the world, and all things therein, whether
visible or invisible, in the space of six days, and all very good.
( John 1:2, 3; Heb 1:2; Job 26:13; Rom 1:20; Col 1:16; Gen 1:31 )
2. After God had made all other creatures, he created man, male and
female, with reasonable and immortal souls, rendering them fit unto that
life to God for which they were created; being made after the image of
God, in knowledge, righteousness, and true holiness; 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 to change. ( Gen 1:27; Gen 2:7; Eccl
7:29; Gen 1:26; Rom 2:14, 15; Gen 3:6 )
3. Besides the law written in their hearts, they received a command not
to eat of the tree of knowledge of good and evil, which whilst they
kept, they were happy in their communion with God, and had dominion over
the creatures. ( Gen 2:17; Gen 1:26, 28 )
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1. God the good Creator of all things, in his infinite power and wisdom
does uphold, direct, dispose, and govern all creatures and things, from
the greatest even to the least, by his most wise and holy providence, to
the end for the which they were created, according unto his infallible
foreknowledge, and the free and immutable counsel of his own will; to
the praise of the glory of his wisdom, power, justice, infinite
goodness, and mercy. ( Heb 1:3; Job 38:11; Isa 46:10, 11; Ps
135:6; Matt 10:29-31; Eph 1:11 )
2. Although in relation to the foreknowledge and decree of God, the
first cause, all things come to pass immutably and infallibly; so that
there is not anything befalls any by chance, or without his providence;
yet by the same providence he orders them to fall out according to the
nature of second causes, either necessarily, freely, or contingently.
( Acts 2:23; Prov 16:33; Gen 8:22 )
3. God, in his ordinary providence makes use of means, yet is free to
work without, above, and against them at his pleasure. ( Acts
27:31, 44; Isa 55:10, 11; Hosea 1:7; Rom 4:19-21; Dan 3:27 )
4. The almighty power, unsearchable wisdom, and infinite goodness of
God, so far manifest themselves in his providence, that his determinate
counsel extends itself even to the first fall, and all other sinful
actions both of angels and men; and that not by a bare permission, which
also he most wisely and powerfully binds, and otherwise orders and
governs, in a manifold dispensation to his most holy ends; yet so, as
the sinfulness of their acts proceeds only from the creatures, and not
from God, who, being most holy and righteous, neither is nor can be the
author or approver of sin. ( Rom 11:32-34; 2 Sam 24:1, 1 Chron
21:1; 2 Kings 19:28; Ps 76;10; Gen 1:20; Isa 10:6, 7, 12; Ps 1:21; 1
John 2:16 )
5. The most wise, righteous, and gracious God oftentimes leaves for a
season his own children to manifold temptations and the corruptions 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 other just
and holy ends. So that whatsoever befalls any of his elect is by his
appointment, for his glory, and their good. ( 2 Chron 32:25,
26, 31; 2 Cor 12:7-9; Rom 8:28 )
6. As for those wicked and ungodly men whom God, as the righteous judge,
for former sin does blind and harden; from them he not only withholds
his grace, whereby they might have been enlightened in their
understanding, and wrought upon their hearts; but sometimes also
withdraws the gifts which they had, and exposes them to such objects as
their corruption makes occasion 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, under those means
which God uses for the softening of others. ( Rom 1:24-26, 28;
Rom 11:7, 8; Deut 29:4; Matt 13:12; Deut 2:30; 2 Kings 8:12, 13; Ps
81:11, 12; 2 Thes 2:10-12; Ex 8:15, 32; Isa 6:9, 10; 1 Peter 2:7, 8 )
7. As the providence of God in general reaches to all creatures, so
after a more special manner it taketh care of his church, and disposes
of all things to the good thereof. ( 1 Tim 4:10; Amos 9:8, 9;
Isa 43:3-5 )
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