Justification

Q. What do you believe concerning "the forgiveness of sins"?

A. I believe that God, because of Christ's satisfaction, will no longer remember any of my sins or my sinful nature which I need to struggle against all my life. Rather, by his grace God grants me the righteousness of Christ that I may never come into judgment.

Q. How are you righteous before God?

A. Only by true faith in Jesus Christ. Even though my conscience accuses me of having grievously sinned against all God's commandments, of never having kept any of them, and of still being inclined toward all evil, nevertheless, without any merit of my own, out of sheer grace, God grants and credits to me the perfect satisfaction, righteousness, and holiness of Christ, as if I had never sinned nor been a sinner, and as if I had been as perfectly obedient as Christ was obedient for me— if only I accept this gift with a believing heart.

Q. Who should come to the Lord's table?

A. Those who are displeased with themselves because of their sins, but who nevertheless trust that their sins are pardoned and that their remaining weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and to lead a better life. Hypocrites and those who are unrepentant, however, eat and drink judgment on themselves.

Q. What does the fifth petition mean?

A. "Forgive us our debts, as we forgive our debtors" means: Because of Christ's blood, do not impute to us, poor sinners that we are, any of the transgressions we do or the evil that constantly clings to us. Forgive us just as we are fully determined, as evidence of your grace in us, wholeheartedly to forgive our neighbors.

We believe that by the disobedience of Adam original sin has been spread through the whole human race. It is a corruption of all nature—an inherited depravity which even infects small infants in their mother's womb, and the root which produces in man every sort of sin. It is therefore so vile and enormous in God's sight that it is enough to condemn the human race, and it is not abolished or wholly uprooted even by baptism, seeing that sin constantly boils forth as though from a contaminated spring. Nevertheless, it is not imputed to God's children for their condemnation but is forgiven by his grace and mercy—not to put them to sleep but so that the awareness of this corruption might often make believers groan as they long to be set free from the "body of this death." Therefore we reject the error of the Pelagians who say that this sin is nothing else than a matter of imitation.

We believe that God—who is perfectly merciful and also very just—sent his Son to assume the nature in which the disobedience had been committed, in order to bear in it the punishment of sin by his most bitter passion and death. So God made known his justice toward his Son, who was charged with our sin, and he poured out his goodness and mercy on us, who are guilty and worthy of damnation, giving to us his Son to die, by a most perfect love, and raising him to life for our justification, in order that by him we might have immortality and eternal life.

We believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him. For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then he who has Christ by faith has his salvation entirely. Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God—for it then would follow that Jesus Christ is only half a Savior.

And therefore we justly say with Paul that we are justified "by faith alone" or by faith "apart from works." However, we do not mean, properly speaking, that it is faith itself that justifies us—for faith is only the instrument by which we embrace Christ, our righteousness. But Jesus Christ is our righteousness crediting to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits. When those benefits are made ours they are more than enough to absolve us of our sins.

We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they declare that man blessed to whom God grants righteousness apart from works. And the same apostle says that we are justified "freely" or "by grace" through redemption in Jesus Christ.

And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting only on the obedience of Christ crucified, which is ours when we believe in him. That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first father, Adam, did, who trembled as he tried to cover himself with fig leaves. In fact, if we had to appear before God relying—no matter how little—on ourselves or some other creature, then, alas, we would be swallowed up. Therefore everyone must say with David: "Lord, do not enter into judgment with your servants, for before you no living person shall be justified."

We believe that this true faith, produced in man by the hearing of God's Word and by the work of the Holy Spirit, regenerates him and makes him a "new man," causing him to live the "new life" and freeing him from the slavery of sin. Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned. So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls "faith working through love," which leads a man to do of himself the works that God has commanded in his Word. These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by his grace. Yet they do not count toward our justification—for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place.

So then, we do good works, but not for merit—for what would we merit? Rather, we are indebted to God for the good works we do, and not he to us, since it is he who "works in us both to will and do according to his good pleasure"—thus keeping in mind what is written: "When you have done all that is commanded you, then you shall say, 'We are unworthy servants; we have done what it was our duty to do.'"

Yet we do not wish to deny that God rewards good works—but it is by his grace that he crowns his gifts. Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work. So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.

Election [or choosing] is God's unchangeable purpose by which he did the following:

Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, he chose in Christ to salvation a definite number of particular people out of the entire human race, which had fallen by its own fault from its original innocence into sin and ruin. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery. He did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation.

And so he decided to give the chosen ones to Christ to be saved, and to call and draw them effectively into Christ's fellowship through his Word and Spirit. In other words, he decided to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of his Son, to glorify them.

God did all this in order to demonstrate his mercy, to the praise of the riches of his glorious grace.

As Scripture says, "God chose us in Christ, before the foundation of the world, so that we should be holy and blameless before him with love; he predestined us whom he adopted as his children through Jesus Christ, in himself, according to the good pleasure of his will, to the praise of his glorious grace, by which he freely made us pleasing to himself in his beloved" (Eph. 1:4–6). And elsewhere, "Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified" (Rom. 8:30).

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those

Error I.

Who teach that the will of God to save those who would believe and persevere in faith and in the obedience of faith is the whole and entire decision of election to salvation, and that nothing else concerning this decision has been revealed in God's Word.

For they deceive the simple and plainly contradict Holy Scripture in its testimony that God does not only wish to save those who would believe, but that he has also from eternity chosen certain particular people to whom, rather than to others, he would within time grant faith in Christ and perseverance. As Scripture says, "I have revealed your name to those whom you gave me" (John 17:6). Likewise, "All who were appointed for eternal life believed" (Acts 13:48), and "He chose us before the foundation of the world so that we should be holy" (Eph. 1:4).

Error II.

Who teach that God's election to eternal life is of many kinds: one general and indefinite, the other particular and definite; and the latter in turn either incomplete, revocable, nonperemptory (or conditional), or else complete, irrevocable, and peremptory (or absolute). Likewise, who teach that there is one election to faith and another to salvation, so that there can be an election to justifying faith apart from a peremptory election to salvation.

For this is an invention of the human brain, devised apart from the Scriptures, which distorts the teaching concerning election and breaks up this golden chain of salvation: "Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified" (Rom. 8:30).

Error III.

Who teach that God's good pleasure and purpose, which Scripture mentions in its teaching of election, does not involve God's choosing certain particular people rather than others, but involves God's choosing, out of all possible conditions (including the works of the law) or out of the whole order of things, the intrinsically unworthy act of faith, as well as the imperfect obedience of faith, to be a condition of salvation; and it involves his graciously wishing to count this as perfect obedience and to look upon it as worthy of the reward of eternal life.

For by this pernicious error the good pleasure of God and the merit of Christ are robbed of their effectiveness and people are drawn away, by unprofitable inquiries, from the truth of undeserved justification and from the simplicity of the Scriptures. It also gives the lie to these words of the apostle: "God called us with a holy calling, not in virtue of works, but in virtue of his own purpose and the grace which was given to us in Christ Jesus before the beginning of time" (2 Tim. 1:9).

Error IV.

Who teach that in election to faith a prerequisite condition is that man should rightly use the light of nature, be upright, unassuming, humble, and disposed to eternal life, as though election depended to some extent on these factors.

For this smacks of Pelagius, and it clearly calls into question the words of the apostle: "We lived at one time in the passions of our flesh, following the will of our flesh and thoughts, and we were by nature children of wrath, like everyone else. But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead in transgressions, made us alive with Christ, by whose grace you have been saved. And God raised us up with him and seated us with him in heaven in Christ Jesus, in order that in the coming ages we might show the surpassing riches of his grace, according to his kindness toward us in Christ Jesus. For it is by grace you have been saved, through faith (and this not from yourselves; it is the gift of God) not by works, so that no one can boast" (Eph. 2:3–9).

Error V.

Who teach that the incomplete and nonperemptory election of particular persons to salvation occurred on the basis of a foreseen faith, repentance, holiness, and godliness, which has just begun or continued for some time; but that complete and peremptory election occurred on the basis of a foreseen perseverance to the end in faith, repentance, holiness, and godliness. And that this is the gracious and evangelical worthiness, on account of which the one who is chosen is more worthy than the one who is not chosen. And therefore that faith, the obedience of faith, holiness, godliness, and perseverance are not fruits or effects of an unchangeable election to glory, but indispensable conditions and causes, which are prerequisite in those who are to be chosen in the complete election, and which are foreseen as achieved in them.

This runs counter to the entire Scripture, which throughout impresses upon our ears and hearts these sayings among others: "Election is not by works, but by him who calls" (Rom. 9:11–12); "All who were appointed for eternal life believed" (Acts 13:48); "He chose us in himself so that we should be holy" (Eph. 1:4); "You did not choose me, but I chose you" (John 15:16); "If by grace, not by works" (Rom. 11:6); "In this is love, not that we loved God, but that he loved us and sent his Son" (1 John 4:10).

Error VI.

Who teach that not every election to salvation is unchangeable, but that some of the chosen can perish and do in fact perish eternally, with no decision of God to prevent it.

By this gross error they make God changeable, destroy the comfort of the godly concerning the steadfastness of their election, and contradict the Holy Scriptures, which teach that "the elect cannot be led astray" (Matt. 24:24), that "Christ does not lose those given to him by the Father" (John 6:39), and that "those whom God predestined, called, and justified, he also glorifies" (Rom. 8:30).

Error VII.

Who teach that in this life there is no fruit, no awareness, and no assurance of one's unchangeable election to glory, except as conditional upon something changeable and contingent.

For not only is it absurd to speak of an uncertain assurance, but these things also militate against the experience of the saints, who with the apostle rejoice from an awareness of their election and sing the praises of this gift of God; who, as Christ urged, "rejoice" with his disciples "that their names have been written in heaven" (Luke 10:20); and finally who hold up against the flaming arrows of the devil's temptations the awareness of their election, with the question "Who will bring any charge against those whom God has chosen?" (Rom. 8:33).

Error VIII.

Who teach that it was not on the basis of his just will alone that God decided to leave anyone in the fall of Adam and in the common state of sin and condemnation or to pass anyone by in the imparting of grace necessary for faith and conversion.

For these words stand fast: "He has mercy on whom he wishes, and he hardens whom he wishes" (Rom. 9:18). And also: "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given" (Matt. 13:11). Likewise: "I give glory to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to little children; yes, Father, because that was your pleasure" (Matt. 11:25–26).

Error IX.

Who teach that the cause for God's sending the gospel to one people rather than to another is not merely and solely God's good pleasure, but rather that one people is better and worthier than the other to whom the gospel is not communicated.

For Moses contradicts this when he addresses the people of Israel as follows: "Behold, to Jehovah your God belong the heavens and the highest heavens, the earth and whatever is in it. But Jehovah was inclined in his affection to love your ancestors alone, and chose out their descendants after them, you above all peoples, as at this day" (Deut. 10:14–15). And also Christ: "Woe to you, Korazin! Woe to you, Bethsaida! for if those mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes" (Matt. 11:21).

For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son's costly death should work itself out in all his chosen ones, in order that he might grant justifying faith to them only and thereby lead them without fail to salvation. In other words, it was God's will that Christ through the blood of the cross (by which he confirmed the new covenant) should effectively redeem from every people, tribe, nation, and language all those and only those who were chosen from eternity to salvation and given to him by the Father; that he should grant them faith (which, like the Holy Spirit's other saving gifts, he acquired for them by his death); that he should cleanse them by his blood from all their sins, both original and actual, whether committed before or after their coming to faith; that he should faithfully preserve them to the very end; and that he should finally present them to himself, a glorious people, without spot or wrinkle.

Having set forth the orthodox teaching, the Synod rejects the errors of those

Error I.

Who teach that God the Father appointed his Son to death on the cross without a fixed and definite plan to save anyone by name, so that the necessity, usefulness, and worth of what Christ's death obtained could have stood intact and altogether perfect, complete and whole, even if the redemption that was obtained had never in actual fact been applied to any individual.

For this assertion is an insult to the wisdom of God the Father and to the merit of Jesus Christ, and it is contrary to Scripture. For the Savior speaks as follows: "I lay down my life for the sheep, and I know them" (John 10:15, 27). And Isaiah the prophet says concerning the Savior: "When he shall make himself an offering for sin, he shall see his offspring, he shall prolong his days, and the will of Jehovah shall prosper in his hand" (Isa. 53:10). Finally, this undermines the article of the creed in which we confess what we believe concerning the church.

Error II.

Who teach that the purpose of Christ's death was not to establish in actual fact a new covenant of grace by his blood, but only to acquire for the Father the mere right to enter once more into a covenant with men, whether of grace or of works.

For this conflicts with Scripture, which teaches that Christ "has become the guarantee and mediator" of a better—that is, "a new"—"covenant" (Heb. 7:22; 9:15), and that "a will is in force only when someone has died" (Heb. 9:17).

Error III.

Who teach that Christ, by the satisfaction which he gave, did not certainly merit for anyone salvation itself and the faith by which this satisfaction of Christ is effectively applied to salvation, but only acquired for the Father the authority or plenary will to relate in a new way with men and to impose such new conditions as he chose, and that the satisfying of these conditions depends on the free choice of man; consequently, that it was possible that either all or none would fulfill them.

For they have too low an opinion of the death of Christ, do not at all acknowledge the foremost fruit or benefit which it brings forth, and summon back from hell the Pelagian error.

Error IV.

Who teach that what is involved in the new covenant of grace which God the Father made with men through the intervening of Christ's death is not that we are justified before God and saved through faith, insofar as it accepts Christ's merit, but rather that God, having withdrawn his demand for perfect obedience to the law, counts faith itself, and the imperfect obedience of faith, as perfect obedience to the law, and graciously looks upon this as worthy of the reward of eternal life.

For they contradict Scripture: "They are justified freely by his grace through the redemption that came by Jesus Christ, whom God presented as a sacrifice of atonement, through faith in his blood" (Rom. 3:24–25). And along with the ungodly Socinus, they introduce a new and foreign justification of man before God, against the consensus of the whole church.

Error V.

Who teach that all people have been received into the state of reconciliation and into the grace of the covenant, so that no one on account of original sin is liable to condemnation, or is to be condemned, but that all are free from the guilt of this sin.

For this opinion conflicts with Scripture which asserts that we are by nature children of wrath.

Error VI.

Who make use of the distinction between obtaining and applying in order to instill in the unwary and inexperienced the opinion that God, as far as he is concerned, wished to bestow equally upon all people the benefits which are gained by Christ's death; but that the distinction by which some rather than others come to share in the forgiveness of sins and eternal life depends on their own free choice (which applies itself to the grace offered indiscriminately) but does not depend on the unique gift of mercy which effectively works in them, so that they, rather than others, apply that grace to themselves.

For, while pretending to set forth this distinction in an acceptable sense, they attempt to give the people the deadly poison of Pelagianism.

Error VII.

Who teach that Christ neither could die, nor had to die, nor did die for those whom God so dearly loved and chose to eternal life, since such people do not need the death of Christ.

For they contradict the apostle, who says: "Christ loved me and gave himself up for me" (Gal. 2:20), and likewise: "Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died," that is, for them (Rom. 8:33–34). They also contradict the Savior, who asserts: "I lay down my life for the sheep" (John 10:15), and "My command is this: Love one another as I have loved you. Greater love has no one than this, that one lay down his life for his friends" (John 15:12–13).

For God, who is rich in mercy, according to his unchangeable purpose of election does not take his Holy Spirit from his own completely, even when they fall grievously. Neither does he let them fall down so far that they forfeit the grace of adoption and the state of justification, or commit the sin which leads to death (the sin against the Holy Spirit), and plunge themselves, entirely forsaken by him, into eternal ruin.

Having set forth the orthodox teaching, the Synod rejects the errors of those

Error I.

Who teach that the perseverance of true believers is not an effect of election or a gift of God produced by Christ's death, but a condition of the new covenant which man, before what they call his "peremptory" election and justification, must fulfill by his free will.

For Holy Scripture testifies that perseverance follows from election and is granted to the chosen by virtue of Christ's death, resurrection, and intercession: "The chosen obtained it; the others were hardened" (Rom. 11:7); likewise, "He who did not spare his own Son, but gave him up for us all—how will he not, along with him, grant us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ Jesus who died—more than that, who was raised—who also sits at the right hand of God, and is also interceding for us. Who shall separate us from the love of Christ?" (Rom. 8:32–35).

Error II.

Who teach that God does provide the believer with sufficient strength to persevere and is ready to preserve this strength in him if he performs his duty, but that even with all those things in place which are necessary to persevere in faith and which God is pleased to use to preserve faith, it still always depends on the choice of man's will whether or not he perseveres.

For this view is obviously Pelagian; and though it intends to make men free it makes them sacrilegious. It is against the enduring consensus of evangelical teaching which takes from man all cause for boasting and ascribes the praise for this benefit only to God's grace. It is also against the testimony of the apostle: "It is God who keeps us strong to the end, so that we will be blameless on the day of our Lord Jesus Christ" (1 Cor. 1:8).

Error III.

Who teach that those who truly believe and have been born again not only can forfeit justifying faith as well as grace and salvation totally and to the end, but also in actual fact do often forfeit them and are lost forever.

For this opinion nullifies the very grace of justification and regeneration as well as the continual preservation by Christ, contrary to the plain words of the apostle Paul: "If Christ died for us while we were still sinners, we will therefore much more be saved from God's wrath through him, since we have now been justified by his blood" (Rom. 5:8–9); and contrary to the apostle John: "No one who is born of God is intent on sin, because God's seed remains in him, nor can he sin, because he has been born of God" (1 John 3:9); also contrary to the words of Jesus Christ: "I give eternal life to my sheep, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand" (John 10:28–29).

Error IV.

Who teach that those who truly believe and have been born again can commit the sin that leads to death (the sin against the Holy Spirit).

For the same apostle John, after making mention of those who commit the sin that leads to death and forbidding prayer for them (1 John 5:16–17), immediately adds: "We know that anyone born of God does not commit sin" [that is, that kind of sin], "but the one who was born of God keeps himself safe, and the evil one does not touch him" (v. 18).

Error V.

Who teach that apart from a special revelation no one can have the assurance of future perseverance in this life.

For by this teaching the well-founded consolation of true believers in this life is taken away and the doubting of the Romanists is reintroduced into the church. Holy Scripture, however, in many places derives the assurance not from a special and extraordinary revelation but from the marks peculiar to God's children and from God's completely reliable promises. So especially the apostle Paul: "Nothing in all creation can separate us from the love of God that is in Christ Jesus our Lord" (Rom. 8:39); and John: "They who obey his commands remain in him and he in them. And this is how we know that he remains in us: by the Spirit he gave us" (1 John 3:24).

Error VI.

Who teach that the teaching of the assurance of perseverance and of salvation is by its very nature and character an opiate of the flesh and is harmful to godliness, good morals, prayer, and other holy exercises, but that, on the contrary, to have doubt about this is praiseworthy.

For these people show that they do not know the effective operation of God's grace and the work of the indwelling Holy Spirit, and they contradict the apostle John, who asserts the opposite in plain words: "Dear friends, now we are children of God, but what we will be has not yet been made known. But we know that when he is made known, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure" (1 John 3:2–3). Moreover, they are refuted by the examples of the saints in both the Old and the New Testament, who though assured of their perseverance and salvation yet were constant in prayer and other exercises of godliness.

Error VII.

Who teach that the faith of those who believe only temporarily does not differ from justifying and saving faith except in duration alone.

For Christ himself in Matthew 13:20ff. and Luke 8:13ff. clearly defines these further differences between temporary and true believers: he says that the former receive the seed on rocky ground, and the latter receive it in good ground, or a good heart; the former have no root, and the latter are firmly rooted; the former have no fruit, and the latter produce fruit in varying measure, with steadfastness, or perseverance.

Error VIII.

Who teach that it is not absurd that a person, after losing his former regeneration, should once again, indeed quite often, be reborn.

For by this teaching they deny the imperishable nature of God's seed by which we are born again, contrary to the testimony of the apostle Peter: "Born again, not of perishable seed, but of imperishable" (1 Peter 1:23).

Error IX.

Who teach that Christ nowhere prayed for an unfailing perseverance of believers in faith.

For they contradict Christ himself when he says: "I have prayed for you, Peter, that your faith may not fail" (Luke 22:32); and John the gospel writer when he testifies in John 17 that it was not only for the apostles, but also for all those who were to believe by their message that Christ prayed: "Holy Father, preserve them in your name" (v. 11); and "My prayer is not that you take them out of the world, but that you preserve them from the evil one" (v. 15).

1. 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.

1. Our first parents, being seduced by the subtilty 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.

1. 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.

1. 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.

1. 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.

1. 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.

1. 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.

Q. What benefits do they that are effectually called partake of in this life?

A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.

Q. What is justification?

A. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.

Q. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?

A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.

Q. What do we pray for in the fifth petition?

A. In the fifth petition, which is, And forgive us our debts, as we forgive our debtors, we pray that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.

Q. How was Christ exalted in his resurrection?

A. Christ was exalted in his resurrection, in that, not having seen corruption in death, (of which it was not possible for him to be held,) and having the very same body in which he suffered, with the essential properties thereof, (but without mortality, and other common infirmities belonging to this life,) really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

Q. What is the communion in grace which the members of the invisible church have with Christ?

A. The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.

Q. What is justification?

A. Justification is an act of God's free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for anything wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

Q. How is justification an act of God's free grace?

A. Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God's justice in the behalf of them that are justified; yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.

Q. What is justifying faith?

A. Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.

Q. How doth faith justify a sinner in the sight of God?

A. Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but only as it is an instrument by which he receiveth and applieth Christ and his righteousness.

Q. What is adoption?

A. Adoption is an act of the free grace of God, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.

Q. Wherein do justification and sanctification differ?

A. Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.

Q. What special use is there of the moral law to the regenerate?

A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

Q. What do we pray for in the fifth petition?

A. In the fifth petition, (which is, Forgive us our debts, as we forgive our debtors,) acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.

We undoubtedly believe that in as much as it was impossible that the sorrows of death should retain in bondage the author of life (Acts 2–3), that our Lord Jesus, crucified, died, and buried (Rom. 6), who descended into hell, did rise again for our justification, and destroying him who was author of death brought life again unto us that were subject to death and to the bondage of the same. We know that His resurrection was confirmed by the testimony of His very enemies (Matt. 28), by the resurrection of the dead whose sepulchers did open and they did arise and appeared to many within the city of Jerusalem (Matt. 27). It was also confirmed by the testimony of angels and by the senses and judgments of His apostles and of others (John 20–21), who had conversation and did eat and drink with Him after His resurrection.

We teach that the will of God is set down unto us in the Law of God; to wit, what He would have us to do or not to do, what is good and just, or what is evil and unjust. We, therefore, confess that "The law is good and holy" (Rom. 7:12) and that this Law is by the finger of God, either "written in the hearts of men" (Rom. 2:15) and so is called the law of nature, or engraven in the two tables of stone and more largely expounded in the books of Moses (Ex. 20:1–17; Deut. 5:6–21). For plainness' sake, we divide it into the moral law, which is contained in the commandments, or the two tables expounded in the books of Moses; into the ceremonial, which appoints ceremonies and the worship of God; and into the judicial law, which is occupied about political and domestic affairs.

We believe that the whole will of God, and all necessary precepts for every part of this life, are fully delivered in this Law. For otherwise the Lord would not have forbidden that "any thing should be either added to or taken away from this law" (Deut. 4:2; 12:32); neither would He have commanded us to go straight forward in this and "not to decline out of the way, either to the right hand or to the left" (Josh. 1:7).

We teach that this Law was not given to men that we should be justified by keeping it; but that by the knowledge thereof we might rather acknowledge our infirmity, sin, and condemnation; and so despairing of our own strength, might turn unto Christ by faith. For the apostle says plainly, "The law worketh wrath" (Rom. 4:15) and "By the law cometh the knowledge of sin" (Rom. 3:20) and "If there had been a law given, which could have justified and given us life, surely righteousness should have been by the law: but the scripture (to wit, of the law) hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them which believe" (Gal. 3:21–22). "Therefore, the law was our schoolmaster to bring us to Christ, that we might be justified by faith" (v. 24).

For neither could there ever, nor at this day can any flesh satisfy the law of God, and fulfill it, by reason of the weakness in our flesh, which remains and sticks fast in us, even to our last breath. For the apostle says again, "That which the law could not perform, inasmuch as it was weak through the flesh, that did God perform, sending His own Son in similitude of flesh subject to sin" (Rom. 8:3). Therefore, Christ is the perfecting of the Law, and our fulfilling of it (Rom. 10:4); who as He took away the curse of the Law, when He was made a curse for us (Gal. 3:13) so He communicates unto us by faith His fulfilling thereof, and His righteousness and obedience are imputed unto us.

The law of God, therefore, is thus far abrogated; that is, it does not henceforth condemn neither work wrath in us. "For we are under grace, and not under the law" (Rom. 6:14). Moreover, Christ did fulfill all the figures of the Law. Wherefore, the shadow ceased, when the body came; so that, in Christ, we have now all truth and fullness. Yet we do not therefore disdain or reject the Law. We remember the words of the Lord saying, "I came not to destroy the Law and the prophets, but to fulfill them" (Matt. 5:17). We know that in the Law are described unto us the kinds of virtues and vices. We know that the Scripture of the Law if it is expounded by the gospel is very profitable to the church, and that, therefore, the reading of it is not to be banished out of the church. For although the countenance of Moses was covered with a veil, yet the apostle affirms that the veil is taken away and abolished by Christ (2 Cor. 3:14). We condemn all things which the old or new heretics have taught against the Law of God.

The gospel indeed is opposed to the Law: for the Law works wrath and denounces a curse; but the gospel preaches grace and blessing. John also says, "The law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). Yet notwithstanding, it is most certain that they which were before the Law and under the Law were not altogether destitute of the gospel. For they had notable evangelical promises, such as these: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15). "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18). "The scepter shall not be taken from Judah until Shiloh come" (Gen. 49:10). "The Lord shall raise up a prophet from His own brethren" (Deut. 18:15; Acts 3:22; 7:37).

And we acknowledge that the fathers had two kinds of promises revealed unto them, even as we have. For some of them were of present and transitory things: such as were the promises of the land of Canaan, and of victories; and such as are now-a-days, concerning our daily bread. Some others there were then, and also are now, of heavenly and everlasting things; as of God's favor, remission of sins, and life everlasting through faith in Jesus Christ.

Now the fathers had not only outward or earthly, but spiritual and heavenly promises in Christ. For the apostle Peter says that "The prophets, which prophesied of the grace that should come to us, have searched and inquired of this salvation" (1 Peter 1:10). Whereupon the apostle Paul also says that "The gospel of God, was promised before by the prophets of God in the Holy Scripture" (Rom. 1:1–2). Hereby then it appears evidently that the fathers were not altogether destitute of all the gospel.

And although, after this manner, our fathers had the gospel in the writings of the prophets, by which they attained salvation in Christ through faith, yet the gospel is properly called "glad and happy tidings": wherein, first by John Baptist, then by Christ the Lord Himself, and afterwards by the apostles and their successors, is preached to us in the world, that God has now performed that which He promised from the beginning of the world, and has sent, yes and given unto us, His only Son, and, in Him, reconciliation with the Father, remission of sins, all fullness and everlasting life. The history, therefore, set down by the four evangelists, declaring how these things were done or fulfilled in Christ, and what He taught and did, and that they which believe in Him have all fullness; this, I say, is truly called the gospel. Also the preaching and writings of the apostles, in which they expound unto us how the Son was given us of the Father, and in Him, all things pertaining to life and salvation, is truly called the doctrine of the gospel, so as even at this day it loses not that worthy name, if it is sincere.

The same preaching of the gospel is by the apostle termed the Spirit and "the ministry of the Spirit" (2 Cor. 3:8) because it lives, and works through faith in the ears, yes in the hearts of the faithful, through the illumination of the Holy Spirit. For the letter, which is opposed unto the Spirit, indeed signifies every outward thing, but more especially the doctrine of the Law, which without the Spirit and faith, works wrath, and stirs up sin in the minds of them that do not truly believe. For which cause, it is called by the apostle, "the ministry of death" (2 Cor. 3:7). For hitherto pertains that saying of the apostle, "The letter killeth, but the Spirit giveth life" (v. 6). The false apostles preached the gospel, corrupted by mingling of the Law therewith, as though Christ could not save without the Law. Such also were the Ebionites said to be, which came of Ebion the heretic; and the Nazarites, who formerly were called Mineans. All which we condemn, sincerely preaching the Word, and teaching that believers are justified through the Spirit only, and not through the Law. But of this matter there shall follow a more large discourse under the title of justification.

And although the doctrine of the gospel, compared with the Pharisee's doctrine of the Law, might seem (when it was first preached by Christ) to be a new doctrine (which Jeremiah also prophesied of the New Testament), yet indeed it not only was and as yet is (though the papists call it new, in regard of popish doctrine, which has been received for a long time) an ancient doctrine but also the most ancient in the world. For God from all eternity foreordained to save the world by Christ; and this His predestination and eternal counsel has He opened to the world by the gospel (2 Tim. 1:9–10). Whereby it appears that the evangelical doctrine and religion was the most ancient of all that ever were, are, or ever shall be; wherefore we say that all they err foully, and speak things unworthy of the eternal counsel of God, who term the evangelical doctrine and religion a new startup faith, scarce thirty years old: to whom that saying of Isaiah very well agrees: "Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour" (5:20).

To justify, in the apostle's disputation touching justification, signifies to remit sin, to absolve from the fault and the punishment thereof, to receive into favor, to pronounce a man just. For the apostle says to the Romans, "God is He that justifieth; who is he that can condemn?" (Rom. 8:33–34) where to justify and to condemn are opposed. And in the Acts of the Apostles, the apostle says, "Through Christ is preached unto you forgiveness of sins; and from all things (from which ye could not be justified by the law of Moses) by Him, every one that believeth is justified" (Acts 13:38–39). For in the Law also and in the prophets, we read that "If a controversy were risen amongst any, and they came to judgment, the judge should judge them; that is, justify the righteous, and make wicked, or condemn, the wicked" (Deut. 25:1). And in Isaiah, "Woe to them which justify the wicked for rewards" (5:23).

Now it is most certain that we are all by nature sinners, and before the judgment seat of God convicted of ungodliness and guilty of death. But we are justified, that is, acquitted from sin and death by God the Judge through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain than that which Paul says? "All have sinned, and are destitute of the glory of God, and are justified freely by His grace, through the redemption which is in Christ Jesus" (Rom. 3:23–24). For Christ took upon Himself and bare the sins of the world and satisfied the justice of God. God, therefore, is merciful unto our sins, for Christ alone, that suffered and rose again, and does not impute them unto us. But He imputes the righteousness of Christ unto us for our own: so that now we are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ; yes, and acquitted from sin, death, and condemnation (2 Cor. 5:19–21); finally, we are righteous and heirs of eternal life. To speak properly, then, it is God alone that justifies us, and that only for Christ by not imputing unto us our sins, but imputing Christ's righteousness unto us (Rom. 4:23–25).

But because we receive this justification, not by any works, but by faith in the mercy of God, and in Christ; therefore, we teach and believe with the apostle that sinful man is justified only by faith in Christ, not by the Law, or by any works. For the apostle says, "We conclude that man is justified by faith, without the works of the law" (Rom. 3:28). "If Abraham was justified by works, he hath whereof to boast; but not with God: for what saith the Scripture? Abraham believed God, and it was imputed to him for righteousness, but to him that worketh not, but believeth in Him that justifieth the ungodly his faith is counted for righteousness" (Rom. 4:2–3, 5; Gen. 15:6). And again; "Ye are saved by grace through faith and that not of yourselves, it is the gift of God, not by works lest any might have cause to boast" (Eph. 2:8–9). Therefore, because faith apprehends Christ our righteousness and attributes all to the praise of God in Christ, in this respect justification is attributed to faith, chiefly because of Christ whom it receives, and not because it is a work of ours; for it is the gift of God.

Now that we do receive Christ by faith, the Lord shows at large (John 6:27, 33, 35, 48–58) where He puts eating for believing, and believing for eating. For as by eating we receive meat, so by believing we are made partakers of Christ. Therefore, we do not part the benefit of justification, giving part to the grace of God or to Christ, and part to ourselves, our charity, works or merit; but we attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charity and our works cannot please God, if they are done of such as are not just; wherefore, we must first be just before we can love or do any just works. We are made just (as we have said) through faith in Christ, by the mere grace of God; who does not impute unto us our sins, but imputes unto us the righteousness of Christ; yes, and our faith in Christ He imputes for righteousness unto us. Moreover, the apostle plainly derives love from faith, saying, "The end of the commandment is love, proceeding from a pure heart, a good conscience, and faith unfeigned" (1 Tim. 1:5).

Wherefore, in this matter we speak not of a feigned, vain, or dead faith, but of a lively and quickening faith; which, for Christ (who is life, and gives life) whom it apprehends, both is indeed, and is so called, a lively faith, and proves itself to be lively, by lively works. And, therefore, James does not speak contrary to our doctrine, for he speaks of a vain and dead faith, which certain bragged of but did not have Christ living within them by faith. And James also says that works do justify (2:14–16); yet he is not contrary to Paul (for then he would be rejected), but he shows that Abraham declared his lively and justifying faith by works. And so do all the godly, who yet trust in Christ alone, not to their own works. For the apostle said again, "I live, howbeit not I, but Christ liveth in me. But the life which now I live, in the flesh, I live through the faith of the Son of God, who loved me, and gave Himself for me. I do not despise the grace of God, for if righteousness is by the law, then Christ died in vain" (Gal. 2:20–21).

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.

2. Although God knoweth 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, 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.

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 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.

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.

7. 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.

1. Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof; yet he did not long abide in this honor; Satan using the subtlety of the serpent to seduce Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit; which God was pleased, according to his wise and holy counsel to permit, having purposed to order it, to his own glory.

2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all; all becoming dead in sin, and wholly defiled in all the faculties, and parts, of soul, and body.

3. They being the root, and by God's appointment, standing in the room, and stead of all mankind; the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal and eternal, unless the Lord Jesus set them free.

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. The 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 the first motions thereof, are truly and properly sin.

1. 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; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness, 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 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 justified; and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead, the penalty due unto them: make a proper, real, and full satisfaction to God's justice in their behalf: yet in as much 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 personally, 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 in that condition, they have not usually 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.

1. All those that are justified, God vouchsafed, in and for the sake of 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 children of God, have his name put on 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.

1. God gave to Adam a law of universal obedience, written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; 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. The same law that was first written in the heart of man, continued to be a perfect rule of righteousness after the fall; and was delivered by God upon Mount Sinai, in ten commandments, and written in two tables; the four first containing our duty towards God, and the other six our duty to man.

3. Besides this law commonly called moral, God was pleased to give to the people Israel 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 being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only Lawgiver, who was furnished with power from the Father, for that end, abrogated and taken away.

4. To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only, being of moral use.

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 it is 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 natures, 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 and unallayed rigor thereof. The promises of it likewise show them God's approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man's doing good and refraining from evil, because the law encourageth to the one and detereth from the other, is no evidence of his being under the law and not under grace.

7. Neither are the aforementioned 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.