Westminister Confession of Faith with proofs (pt2)
Chapter 22Of Lawful Oaths and Vows Chapter 23Of the Civil Magistrate Chapter 24Of Marriage and Divorce Chapter 25Of the Church Chapter 26Of the Communion of the Saints Chapter 27Of the Sacraments Chapter 28Of Baptism Chapter 29Of the Lord’s Supper Chapter 30Of Church Censures Chapter 31Of Synods and Councils
Chapter 32Of the State of Man After Death, and of the Resurrection of the Dead Chapter 33Of the Last Judgment Chapter 22:
Of Lawful Oaths and Vows
22:1 A lawful oath is part of religious worship (Deuteronomy 10:20), 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 (Exodus 20:7; Leviticus 19:12; 2 Chronicles 6:22, 2 Chronicles 6:23; 2 Corinthians 1:23).
22:2 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 (Deuteronomy 6:13). 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 (Exodus 20:7; Jeremiah 5:7; Matthew 5:34, Matthew 5:37; James 5:12). 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 (Isaiah 66:16; 2 Corinthians 1:23; Hebrews 6:16); so a lawful oath, being imposed by lawful authority, in such matters ought to be taken (1 Kings 8:31; Ezra 10:25; Nehemiah 13:25).
22:3 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 (Exodus 20:7; Jeremiah 4:2). 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 (Genesis 24:2, Genesis 24:3, Genesis 24:5, Genesis 24:6, Genesis 24:8, Genesis 24:9). Yet it is a sin to refuse an oath touching anything that is good and just, being imposed by lawful authority (Exodus 22:7-11; Numbers 5:19, Numbers 5:21; Nehemiah 5:12).
22:4 An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation (Psalms 24:4; Jeremiah 4:2). It cannot oblige to sin: but in anything not sinful, being taken, it binds to performance, although to a man’s own hurt (1 Samuel 25:22, 1 Samuel 25:32-34; Psalms 15:4). Nor is it to be violated, although made to heretics, or infidels (Joshua 9:18, Joshua 9:19, with 2 Samuel 21:1; Ezekiel 17:16, Ezekiel 17:18, Ezekiel 17:19).
22:5 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 (Psalms 61:8; Psalms 66:13, Psalms 66:14; Ecclesiastes 5:4-6; Isaiah 19:21).
22:6 It is not to be made to any creature, but to God alone (Psalms 76:11; Jeremiah 44:25, Jeremiah 44:26): 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 (Genesis 28:20-22; Deuteronomy 23:21, Deuteronomy 23:23; 1 Samuel 1:11; Psalms 50:14; Psalms 66:13, Psalms 66:14; Psalms 132:2-5).
22:7 No man may vow to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his power, and for the performance whereof he hath no promise of ability from God (Numbers 30:5, Numbers 30:8, Numbers 30:12, Numbers 30:13; Mark 6:26; Acts 23:12, Acts 23:14). In which respect 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 (Matthew 19:11, Matthew 19:12; 1 Corinthians 7:2, 1 Corinthians 7:9, 1 Corinthians 7:23; Ephesians 4:28; 1 Peter 4:2).
Chapter 23:
Of the Civil Magistrate
23:1 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 defence and encouragement of them that are good, and for the punishment of evil doers (Romans 13:1-4; 1 Peter 2:13, 1 Peter 2:14).
23:2 It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto (Proverbs 8:15, Proverbs 8:16; Romans 13:1, Romans 13:2, Romans 13:4); in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth (2 Samuel 23:3; Psalms 2:10-12; Psalms 82:3, Psalms 82:4; 1 Timothy 2:2; 1 Peter 2:13); so for that end, they may lawfully now, under the New Testament, wage war, upon just and necessary occasion (Matthew 8:9, Matthew 8:10; Luke 3:14; Acts 10:1, Acts 10:2; Romans 13:4; Revelation 17:14, Revelation 17:16).
23:3 The civil magistrate may not assume to himself the administration of the Word and sacraments, or the power of the keys of the kingdom of heaven (2 Chronicles 26:18 with Matthew 18:17 and Matthew 16:19; Romans 10:15; 1 Corinthians 4:1, 1 Corinthians 4:2; 1 Corinthians 12:28, 1 Corinthians 12:29; Ephesians 4:11, Ephesians 4:12; Hebrews 5:4): yet he hath authority, and it is his duty, to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire; that all blasphemies and heresies be suppressed; all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered, and observed (Leviticus 24:16; Deuteronomy 13:5, Deuteronomy 13:6, Deuteronomy 13:12; 2 Kings 18:4; 2 Kings 23:1-26; 1 Chronicles 13:1-9; 2 Chronicles 15:12, 2 Chronicles 15:13; 2 Chronicles 34:33; Ezra 7:23-28; Psalms 122:9; Isaiah 49:23). For the better effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God (2 Chronicles 19:8-11; 2 Chronicles 29:1-36; 2 Chronicles 30:1-27; Matthew 2:4, Matthew 2:5).
23:4 It is the duty of people to pray for the magistrates (1 Timothy 2:1, 1 Timothy 2:2), to honour their persons (1 Peter 2:17), to pay them tribute and other dues (Romans 13:6, Romans 13:7), to obey their lawful commands, and to be subject to their authority, for conscience’ sake (Romans 13:5; Titus 1:3). 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 (1 Peter 2:13, 1 Peter 2:14, 1 Peter 2:16): from which ecclesiastical persons are not exempted (1 Kings 2:35; Acts 25:9-11; Romans 13:1; 2 Peter 2:1, 2 Peter 2:10, 2 Peter 2:11; Jude 1:8-11), much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretence whatsoever (2 Thessalonians 2:4; Revelation 13:15-17).
Chapter 24:
Of Marriage and Divorce
24:1 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 (Genesis 2:24; Proverbs 2:17; Matthew 19:5, Matthew 19:6).
24:2 Marriage was ordained for the mutual help of husband and wife (Genesis 2:18), for the increase of mankind with a legitimate issue, and of the Church with an holy seed (Malachi 2:15); and for preventing of uncleanness (1 Corinthians 7:2, 1 Corinthians 7:9).
24:3 It is lawful for all sorts of people to marry, who are able with judgment to give their consent (Genesis 24:57, Genesis 24:58; 1 Corinthians 7:36-38; 1 Timothy 4:3; Hebrews 13:4). Yet it is the duty of Christians to marry only in the Lord (1 Corinthians 7:39): 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 (Genesis 34:14; Exodus 34:16; Deuteronomy 7:3, Deuteronomy 7:4; 1 Kings 11:4; Nehemiah 13:25-27; Malachi 2:11, Malachi 2:12; 2 Corinthians 6:14).
24:4 Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word (Leviticus 18:1-30; Amos 2:7; 1 Corinthians 5:1); 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 (Leviticus 18:24-28; Mark 6:18). The man may not marry any of his wife’s kindred nearer in blood than he may of his own; nor the woman of her husband’s kindred nearer in blood than of her own (Leviticus 20:19-21).
24:5 Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract (Matthew 1:18-20). In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce (Matthew 5:31, Matthew 5:32): and, after the divorce, to marry another, as if the offending party were dead (Matthew 19:9; Romans 7:2, Romans 7:3).
24:6 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 (Matthew 19:6, Matthew 19:8, Matthew 19:9; 1 Corinthians 7:15): 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 (Deuteronomy 24:1-4).
Chapter 25:
Of the Church
25:1 The catholic or universal Church which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fulness of Him that filleth all in all (Ephesians 1:10, Ephesians 1:22, Ephesians 1:23; Ephesians 5:23, Ephesians 5:27, Ephesians 5:32; Colossians 1:18).
25:2 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 (Psalms 2:8; Romans 15:9-12; 1 Corinthians 1:2; 1 Corinthians 12:12, 1 Corinthians 12:13; Revelation 7:9); and of their children (Genesis 3:15; Genesis 17:7; Ezekiel 16:20, Ezekiel 16:21; Acts 2:39; Romans 11:16; 1 Corinthians 7:14): and is the kingdom of the Lord Jesus Christ (Isaiah 9:7; Matthew 13:47), the house and family of God (Ephesians 2:19; Ephesians 3:15), out of which there is no ordinary possibility of salvation (Acts 2:47).
25:3 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 (Isaiah 59:21; Matthew 28:19, Matthew 28:20; 1 Corinthians 12:23; Ephesians 4:11-13).
25:4 This catholic Church hath been sometimes more, sometimes less visible (Romans 11:3, Romans 11:4; Revelation 12:6, Revelation 12:14). 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 (1 Corinthians 5:6, 1 Corinthians 5:7; Revelation 2:1-29; Revelation 3:1-22).
25:5 The purest Churches under heaven are subject both to mixture and error (Matthew 13:24-30, Matthew 13:47; 1 Corinthians 13:12; Revelation 2:1-29 and Revelation 3:1-22): and some have so degenerated, as to become no Churches of Christ, but synagogues of Satan (Romans 11:18-22; Revelation 18:2). Nevertheless, there shall be always a Church on earth, to worship God according to His will (Psalms 72:17; Psalms 102:28; Matthew 16:18; Matthew 28:19, Matthew 28:20).
25:6 There is no other head of the Church, but the Lord Jesus Christ (Ephesians 1:22; Colossians 1:18); nor can the Pope of Rome, in any sense, be head thereof; but is that Antichrist, that man of sin, and son of perdition, that exalteth himself, in the Church, against Christ and all that is called God (Matthew 23:8-10; 2 Thessalonians 2:3, 2 Thessalonians 2:4, 2 Thessalonians 2:8, 2 Thessalonians 2:9; Revelation 13:6).
Chapter 26:
Of the Communion of Saints
26:1 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 (John 1:16; Romans 6:5, Romans 6:6; Ephesians 2:5, Ephesians 2:6; Ephesians 3:16-19; Php 3:10; 2 Timothy 2:12; 1 John 1:3): and, being united to one another in love, they have communion in each other’s gifts and graces (1 Corinthians 3:21-23; 1 Corinthians 12:7; Ephesians 4:15, Ephesians 4:16; Colossians 2:19), 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 (Romans 1:11, Romans 1:12, Romans 1:14; Galatians 6:10; 1 Thessalonians 5:11, 1 Thessalonians 5:14; 1 John 3:16-18).
26:2 Saints by profession are bound to maintain a holy fellowship and communion in the worship of God; and in performing such other spiritual services as tend to their mutual edification (Isaiah 2:3; Acts 2:42, Acts 2:46; 1 Corinthians 11:20; Hebrews 10:24, Hebrews 10:25); 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 (Acts 2:44, Acts 2:45; Acts 11:29, Acts 11:30; 2 Corinthians 8:1-24; 2 Corinthians 9:1-15; 1 John 3:17).
26:3 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 (Psalms 45:7 with Hebrews 1:8, Hebrews 1:9; Isaiah 42:8; 1 Corinthians 8:6; Colossians 1:18, Colossians 1:19; 1 Timothy 6:15, 1 Timothy 6:16). 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 (Exodus 20:15; Acts 5:4; Ephesians 4:28).
Chapter 27:
Of the Sacraments
27:1 Sacraments are holy signs and seals of the covenant of grace (Genesis 17:7, Genesis 17:10; Romans 4:11), immediately instituted by God (Matthew 28:19; 1 Corinthians 11:23), to represent Christ and His benefits; and to confirm our interest in Him (Galatians 3:27; 1 Corinthians 10:16; 1 Corinthians 11:25, 1 Corinthians 11:26); as also, to put a visible difference between those that belong unto the Church, and the rest of the world (Genesis 34:14; Exodus 12:48; Romans 15:8); and solemnly to engage them to the service of God in Christ, according to His Word (Romans 6:3, Romans 6:4; 1 Corinthians 10:16, 1 Corinthians 10:21).
27:2 There is, in every sacrament, as spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and the effects of the one are attributed to the other (Genesis 17:10; Matthew 26:27, Matthew 26:28; Titus 3:5).
27:3 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 (Romans 2:28, Romans 2:29; 1 Peter 3:21): but upon the work of the Spirit (Matthew 3:11; 1 Corinthians 12:13), and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers (Matthew 26:27, Matthew 26:28; Matthew 28:19, Matthew 28:20).
27:4 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 (Matthew 28:19; 1 Corinthians 4:1; 1 Corinthians 11:20, 1 Corinthians 11:23; Hebrews 5:4).
27:5 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 (1 Corinthians 10:1-4).
Chapter 28:
Of Baptism
28:1 Baptism is a sacrament of the New Testament, ordained by Jesus Christ (Matthew 28:19), not only for the solemn admission of the party baptized into the visible Church (1 Corinthians 12:13); but also, to be unto him a sign and seal of the covenant of grace (Romans 4:11 with Colossians 2:11, Colossians 2:12), of his ingrafting into Christ (Romans 6:5; Galatians 3:27), of regeneration (Titus 3:5), of remission of sins (Mark 1:4), and of his giving up unto God through Jesus Christ, to walk in newness of life (Romans 6:3, Romans 6:4). Which sacrament is, by Christ’s own appointment, to be continued in His Church until the end of the world (Matthew 28:19, Matthew 28:20).
28:2 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 (Matthew 3:11; Matthew 28:19, Matthew 28:20; John 1:33).
28:3 Dipping of the person into the water is not necessary: but Baptism is rightly administered by pouring or sprinkling water upon the person (Mark 7:4; Acts 2:41; Acts 16:33; Hebrews 9:10, Hebrews 9:19-22).
28:4 Not only those that do actually profess faith in and obedience unto Christ (Mark 16:15, Mark 16:16; Acts 8:37, Acts 8:38), but also the infants of one or both believing parents, are to be baptized (Genesis 17:7, Genesis 17:9 with Galatians 3:9, Galatians 3:14, and Colossians 2:11, Colossians 2:12, and Acts 2:38, Acts 2:39, and Romans 4:11, Romans 4:12; Matthew 28:19; Mark 10:13-16; Luke 18:15; 1 Corinthians 7:14).
28:5 Although it be a great sin to contemn or neglect this ordinance (Luke 7:30 with Exodus 4:24-26), yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it (Acts 10:2, Acts 10:4, Acts 10:22, Acts 10:31, Acts 10:45, Acts 10:47; Romans 4:11); or, that all that are baptized are undoubtedly regenerated (Acts 8:13, Acts 8:23).
28:6 The efficacy of Baptism is not tied to that moment of time wherein it is administered (John 3:5, John 3:8); 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 (Acts 2:38, Acts 2:41; Galatians 3:27; Ephesians 5:25, Ephesians 5:26; Titus 3:5).
28:7 The sacrament of Baptism is but once to be administered unto any person (Titus 3:5).
Chapter 29:
Of the Lord’s Supper
29:1 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 (1 Corinthians 10:16, 1 Corinthians 10:17, 1 Corinthians 10:21; 1 Corinthians 11:23-26; 1 Corinthians 12:13).
29:2 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 the dead (Hebrews 9:22, Hebrews 9:25, Hebrews 9:26, Hebrews 9:28); 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 (Matthew 26:26, Matthew 26:27; 1 Corinthians 11:24-26): 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 (Hebrews 7:23, Hebrews 7:24, Hebrews 7:27; Hebrews 10:11, Hebrews 10:12, Hebrews 10:14, Hebrews 10:18).
29:3 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 a holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants (Matthew 26:26-28, and Mark 14:22-24, and Luke 22:19, Luke 22:20, with 1 Corinthians 11:23-27); but to none who are not then present in the congregation (Acts 20:7; 1 Corinthians 11:20).
29:4 Private masses, or receiving this sacrament by a priest or any other alone (1 Corinthians 10:6); as likewise, the denial of the cup to the people (Mark 4:23; 1 Corinthians 11:25-29), worshipping 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 (Matthew 15:9).
29:5 The outward elements in this sacrament, duly set apart to the uses ordained be 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 (Matthew 26:26-28) albeit in substance and nature they still remain truly and only bread and wine, as they were before (Matthew 26:29; 1 Corinthians 11:26-28).
29:6 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 (Luke 24:6, Luke 24:39; Acts 3:21 with 1 Corinthians 11:24-26).
29:7 Worthy receivers outwardly partaking of the visible elements in this sacrament (1 Corinthians 11:28), 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 (1 Corinthians 10:16).
29:8 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 (1 Corinthians 11:27-29; 2 Corinthians 6:14-16), or be admitted thereunto (Matthew 7:6; 1 Corinthians 5:6, 1 Corinthians 5:7, 1 Corinthians 5:13; 2 Thessalonians 3:6, 2 Thessalonians 3:14, 2 Thessalonians 3:15).
Chapter 30:
Of Church Censures
30:1 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 (Isaiah 9:6, Isaiah 9:7; Matthew 28:18-20; Acts 20:17, Acts 20:28; 1 Corinthians 12:28; 1 Thessalonians 5:12; 1 Timothy 5:17; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24).
30:2 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 (Matthew 16:19; Matthew 18:17, Matthew 18:18; John 20:21-23; 2 Corinthians 2:6-8).
30:3 Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of others from the like offences, for purging out of that leaven which might infect the whole lump, for vindicating the honour 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 (Matthew 7:6; 1 Corinthians 5:1-13; 1 Corinthians 11:27-34 with Jude 1:23; 1 Timothy 1:20; 1 Timothy 5:20).
30:4 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 (Matthew 18:17; 1 Corinthians 5:4, 1 Corinthians 5:5, 1 Corinthians 5:13; 1 Thessalonians 5:12; 2 Thessalonians 3:6, 2 Thessalonians 3:14, 2 Thessalonians 3:15; Titus 3:10).
Chapter 31:
Of Synods and Councils
31:1 For the better government, and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils (Acts 15:2, Acts 15:4, Acts 15:6).
31:2 As magistrates may lawfully call a synod of ministers, and other fit persons, to consult and advise with, about matters of religion (2 Chronicles 19:8-11; all of 2 Chronicles 29:1-36 and 2 Chronicles 30:1-27; Proverbs 11:14; Isaiah 49:23; Matthew 2:4, Matthew 2:5; 1 Timothy 2:1, 1 Timothy 2:2); so, if magistrates be open enemies to the Church, the ministers of Christ of themselves, by virtue of their office, or they, with other fit persons, upon delegation from their Churches, may meet together in such assemblies (Acts 15:2, Acts 15:4, Acts 15:22, Acts 15:23, Acts 15:25).
31:3 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 (Matthew 18:17-20; Acts 15:15, Acts 15:19, Acts 15:24, Acts 15:27-31; Acts 16:4).
31:4 All synods or councils since the Apostles’ times, whether general are 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 an help in both (Acts 17:11; 1 Corinthians 2:5; 2 Corinthians 1:24; Ephesians 2:20).
31:5 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 be the civil magistrate (Luke 12:13, Luke 12:14; John 18:36).
Chapter 32:
Of the State of Men After Death, and of the Resurrection of the Dead
32:1 The bodies of men, after death, return to dust and see corruption (Genesis 3:19; Acts 13:36): but their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them (Ecclesiastes 12:7; Luke 23:43). 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 (2 Corinthians 5:1, 2 Corinthians 5:6, 2 Corinthians 5:8; Php 1:23, with Acts 3:21 and Ephesians 4:10; Hebrews 12:23): 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 (Luke 16:23, Luke 16:24; Acts 1:25; 1 Peter 3:19; Jude 1:6, Jude 1:7). Besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.
32:2 At the last day, such as are found alive shall not die, but be changed (1 Corinthians 15:51, 1 Corinthians 15:52; 1 Thessalonians 4:17): 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 for ever (Job 19:2, Job 19:27; 1 Corinthians 15:42-44).
32:3 The bodies of the unjust shall, by the power of Christ, be raised to dishonour: the bodies of the just, by His Spirit, unto honour; and be made conformable to His own glorious body (John 5:28, John 5:29; Acts 24:15; 1 Corinthians 15:42; Php 3:21).
Chapter 33:
Of the Last Judgment
33:1 God hath appointed a day, wherein He will judge the world in righteousness, by Jesus Christ (Acts 17:31), to whom all power and judgment is given of the Father (John 5:22, John 5:27). In which day, not only the apostate angels shall be judged (1 Corinthians 6:3; 2 Peter 2:4; Jude 1:6), 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 (Ecclesiastes 12:14; Matthew 12:36, Matthew 12:37; Romans 2:16; Romans 14:10, Romans 14:12; 2 Corinthians 5:10).
33:2 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 (Matthew 25:21; Romans 9:23); and of His justice, in the damnation of the reprobate who are wicked and disobedient (Romans 2:5, Romans 2:6; Romans 9:22; 2 Thessalonians 1:7, 2 Thessalonians 1:8). For then shall the righteous go into everlasting life, and receive that fulness of joy and refreshing, which shall come from the presence of the Lord (Matthew 25:31-34; Acts 3:19; 2 Thessalonians 1:1-12): 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 (Matthew 25:41, Matthew 25:46; 2 Thessalonians 1:9).
33:3 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 (Luke 21:27, Luke 21:28; Romans 8:23-25; 2 Corinthians 5:10, 2 Corinthians 5:11; 2 Thessalonians 1:5-7; 2 Peter 3:11, 2 Peter 3:14); 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 (Matthew 24:36, Matthew 24:42-44; Mark 13:35-37; Luke 12:35, Luke 12:36; Revelation 22:20). Amen.
Charles Herle, Prolocutor Cornelius Burges, Assessor.
Herbert Palmer, Assessor Henry Robroughe, Scriba Adoniram Byfield, Scriba