Perseverance

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).

Although that power of God strengthening and preserving true believers in grace is more than a match for the flesh, yet those converted are not always so activated and motivated by God that in certain specific actions they cannot by their own fault depart from the leading of grace, be led astray by the desires of the flesh, and give in to them. For this reason they must constantly watch and pray that they may not be led into temptations. When they fail to do this, not only can they be carried away by the flesh, the world, and Satan into sins, even serious and outrageous ones, but also by God's just permission they sometimes are so carried away—witness the sad cases, described in Scripture, of David, Peter, and other saints falling into sins.

For, in the first place, God preserves in those saints when they fall his imperishable seed from which they have been born again, lest it perish or be dislodged. Secondly, by his Word and Spirit he certainly and effectively renews them to repentance so that they have a heartfelt and godly sorrow for the sins they have committed; seek and obtain, through faith and with a contrite heart, forgiveness in the blood of the Mediator; experience again the grace of a reconciled God; through faith adore his mercies; and from then on more eagerly work out their own salvation with fear and trembling.

Concerning this preservation of those chosen to salvation and concerning the perseverance of true believers in faith, believers themselves can and do become assured in accordance with the measure of their faith, by which they firmly believe that they are and always will remain true and living members of the church, and that they have the forgiveness of sins and eternal life.

Meanwhile, Scripture testifies that believers have to contend in this life with various doubts of the flesh and that under severe temptation they do not always experience this full assurance of faith and certainty of perseverance. But God, the Father of all comfort, "does not let them be tempted beyond what they can bear, but with the temptation he also provides a way out" (1 Cor. 10:13), and by the Holy Spirit revives in them the assurance of their perseverance.

This assurance of perseverance, however, so far from making true believers proud and carnally self-assured, is rather the true root of humility, of childlike respect, of genuine godliness, of endurance in every conflict, of fervent prayers, of steadfastness in crossbearing and in confessing the truth, and of well-founded joy in God. Reflecting on this benefit provides an incentive to a serious and continual practice of thanksgiving and good works, as is evident from the testimonies of Scripture and the examples of the saints.

Neither does the renewed confidence of perseverance produce immorality or lack of concern for godliness in those put back on their feet after a fall, but it produces a much greater concern to observe carefully the ways of the Lord which he prepared in advance. They observe these ways in order that by walking in them they may maintain the assurance of their perseverance, lest, by their abuse of his fatherly goodness, the face of the gracious God (for the godly, looking upon his face is sweeter than life, but its withdrawal is more bitter than death) turn away from them again, with the result that they fall into greater anguish of spirit.

And, just as it has pleased God to begin this work of grace in us by the proclamation of the gospel, so he preserves, continues, and completes his work by the hearing and reading of the gospel, by meditation on it, by its exhortations, threats, and promises, and also by the use of the sacraments.

This teaching about the perseverance of true believers and saints, and about their assurance of it—a teaching which God has very richly revealed in his Word for the glory of his name and for the comfort of the godly and which he impresses on the hearts of believers—is something which the flesh does not understand, Satan hates, the world ridicules, the ignorant and the hypocrites abuse, and the spirits of error attack. The bride of Christ, on the other hand, has always loved this teaching very tenderly and defended it steadfastly as a priceless treasure; and God, against whom no plan can avail and no strength can prevail, will ensure that she will continue to do this. To this God alone, Father, Son, and Holy Spirit, be honor and glory forever. Amen.

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. They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.

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

3. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.

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. May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace?

A. True believers, by reason of the unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.

Q. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?

A. Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God's promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.

The Supper of the Lord (which is also called the Lord's Table, and the Eucharist, that is, a thanksgiving) is, therefore, commonly called a Supper because it was instituted of Christ in His last Supper, and as yet represents the same, and in it the faithful are spiritually fed and nourished. For the author of the Supper of the Lord is not an angel or man, but the very Son of God, our Lord Jesus Christ, who first of all consecrated it to His church. And the same blessing and consecration still remains among all those who celebrate no other but that very Supper which the Lord instituted; and at that recite the words of the Supper of the Lord, and in all things look unto Christ only by a true faith; at whose hands, as it were, they receive that which they do receive by the ministry of the ministers of the church. The Lord by this sacred rite would have that great benefit to be kept in fresh remembrance which He performed for mankind; to wit, that by giving up His body to death and shedding His blood, He has forgiven us all our sins and redeemed us from eternal death and the power of the devil, and now feeds us with His flesh, and gives us His blood to drink: which things, being apprehended spiritually by a true faith, nourish us to life everlasting. And this so great a benefit is renewed so oft as the Supper is celebrated. For the Lord said, "Do this in remembrance of me" (Luke 22:19).

By this holy Supper also it is sealed unto us that the very body of Christ was truly given up for us and His blood shed for the remission of our sins, lest our faith might somewhat waver. And this is outwardly represented unto us by the minister in the sacrament after a visible manner, and, as it were, laid before our eyes to be seen, which is inwardly in the soul invisibly performed by the Holy Ghost. Outwardly bread is offered by the minister and the words of the Lord are heard: "Receive, eat, this is my body; take it, and divide it amongst you: drink ye all of this, this is my blood" (Matt. 26:26–28; Luke 22:17–20). Therefore, the faithful receive that which is given by the minister of the Lord and eat the bread of the Lord, and drink of the Lord's cup. But yet, by the working of Christ, through the Holy Ghost, they receive also the flesh and blood of the Lord and feed on them to life everlasting. For the flesh and blood of Christ is true meat and drink unto everlasting life: yes Christ Himself, in that He was delivered for us, and is our Savior, is that special thing and substance of the Supper; and, therefore, we suffer nothing to be put in His place.

But that it may the better and more plainly be understood how the flesh and blood of Christ are the meat and drink of the faithful, and are received by the faithful to life everlasting, we will add moreover these four things.

Eating is of divers sorts: for there is a corporal eating, whereby meat is taken into a man's mouth, chewed with the teeth, and swallowed down into the belly. After this manner did the Capernaites in times past think that they should eat the flesh of the Lord: but they are confuted by Him (John 6:30–63). For as the flesh of Christ cannot be eaten bodily without great wickedness and cruelty, so is it not meat for the belly, as all men do confess. We, therefore, disapprove that canon in the pope's decrees, Ego Berengarius (De Consecrat., dist. 2). For neither did godly antiquity believe, neither yet do we believe that the body of Christ can be eaten corporally and essentially with a bodily mouth.

There is also a spiritual eating of Christ's body; not such a one whereby it may be thought that the very meat is changed into the spirit, but whereby (the Lord's body and blood remaining in their own essence and property) those things are spiritually communicated unto us, not after a corporal, but after a spiritual manner, through the Holy Ghost, who applies and bestows upon us those things (to wit, remission of sins, deliverance and life everlasting) which are prepared for us by the flesh and blood of our Lord, given for us: so that Christ now lives in us and we live in Him; and causes us to apprehend Him by true faith to this end, that He may become unto us such a spiritual meat and drink, that is to say, our life. For even as corporal meat and drink not only refresh and strengthen our bodies, but also keep them in life; even so the flesh of Christ delivered for us and His blood shed for us, do not only refresh and strengthen our souls, but also preserves them alive, not so far as they are corporally eaten and drunken, but so far as they are communicated unto us spiritually by the Spirit of God: the Lord saying, "The bread which I will give is my flesh, which I will give for the life of the world" (John 6:51); also "The flesh (to wit, corporally eaten) profiteth nothing, it is the Spirit which giveth life: and the words which I speak to you, are Spirit and life" (John 6:63).

And as we must by eating receive the meat into our bodies to the end that it may work in us and show its efficacy in us (because, while it is without us, it profits us not at all); even so it is necessary that we receive Christ by faith, that He may be made ours and that He may live in us and we in Him. For He says, "I am the bread of life; He that cometh to me shall not hunger, and He that believeth in me, shall not thirst any more" (John 6:35); and also, "He that eateth me, shall live through me; and He abideth in me, and I in him" (John 6:56).

By all which it appears manifestly that by spiritual meat we do not mean any imaginary thing, but the very body of our Lord Jesus given to us; which yet is received of the faithful not corporally, but spiritually by faith: in which point we do wholly follow the doctrine of our Lord and Savior Christ in the 6th of John. And this eating of the flesh and drinking of the blood of the Lord is so necessary to salvation that without it no man can be saved. This spiritual eating and drinking is also without the Supper of the Lord; even so often as and where ever a man believes in Christ. To which purpose that sentence of St. Augustine happily belongs: "Why dost thou prepare thy teeth and belly? Believe, and thou hast eaten."

Besides that former spiritual eating, there is a sacramental eating of the body of the Lord; whereby the faithful man not only is partaker spiritually and internally of the true body and blood of the Lord; but also by coming to the Table of the Lord outwardly receives the visible sacraments of the body and blood of the Lord. It is true that the faithful man, by believing, before received the food that gives life, and still receives the same, but yet, when he receives the sacrament, he receives something more. For he goes on in continual communication of the body and blood of the Lord, and his faith is daily more and more kindled, more strengthened and refreshed by the spiritual nourishment. For while we live, faith has continual increasings: and he that outwardly receives the sacraments with a true faith, the same not only receives the sign, but also enjoys (as we have said) the thing itself. Moreover the same man obeys the Lord's institution and commandment, and with a joyful mind gives thanks for his and the redemption of all mankind; and makes a faithful remembrance of the Lord's death, and witnesses the same before the church, of which body he is a member. This also is sealed to those which receive the sacrament, that the body of the Lord was given and His blood shed, not only for men in general, but particularly for every faithful communicant whose meat and drink He is, to life everlasting.

But as for him that without faith comes to this holy Table of the Lord, he is made partaker of the sacrament only; but the matter of the sacrament from whence comes life and salvation, he receives not at all and such men do unworthily eat of the Lord's Table. "Now they which do unworthily eat of the Lord's bread and drink of the Lord's cup, they are guilty of the body and blood of the Lord, and they eat and drink it to their judgment" (1 Cor. 11:26–29). For as they do not approach with true faith, they do despite unto the death of Christ, and, therefore, eat and drink condemnation to themselves.

We do not, therefore, so join the body of the Lord and His blood with the bread and wine, as though we thought that the bread is the body of Christ more than after a sacramental manner; or that the body of Christ lies hidden corporally under the bread, so as it ought to be worshipped under the form of bread; or yet that whoever he is which receives the sign, he receives the thing itself. The body of Christ is in the heavens, at the right hand of His Father: and, therefore, our hearts are to be lifted up on high, and not to be fixed on the bread, neither is the Lord to be worshipped in the bread; though notwithstanding the Lord is not absent from His church when they celebrate the Supper. The sun, being absent from us in the heavens, is yet notwithstanding present among us effectually: how much more Christ, the Sun of Righteousness, though in body He is absent from us in the heavens, yet is present among us, not corporally, but spiritually, by His lively operation; and so as He Himself promised in His last Supper, to be present among us (John 14–16). Whereupon it follows that we have not the Supper without Christ, and yet that we have meanwhile an unbloody and mystical Supper, even as all antiquity called it.

Moreover, we are admonished in the celebration of the Supper of the Lord to be mindful of the body whereof we are made members; and that, therefore, we are at concord with all our brethren that we live holily and not pollute ourselves with wickedness and strange religions; but persevering in the true faith to the end of our life give diligence to excel in holiness of life.

It is, therefore, very requisite that, purposing to come to the Supper of the Lord, we do try ourselves according to the commandment of the apostle: first, with what faith we are endued, whether we believe that Christ is come to save sinners and to call them to repentance, and whether each man believes that he is in the number of them that, being delivered by Christ, are saved; and whether he has purposed to change his wicked life, to live holily, and persevere through God's assistance in true religion and in concord with his brethren, and to give worthy thanks to God for his delivery.

We think that rite, manner, or form of the Supper to be the most simple and excellent which comes nearest to the first institution of the Lord and to the apostles' doctrine: which consists in declaring the Word of God, in godly prayers, in the action itself that the Lord used, and the repeating of it; in the eating of the Lord's body and drinking of His blood; in the wholesome remembrance of the Lord's death and faithful giving of thanks; and in a holy fellowship in the union of the body of the church.

We, therefore, disapprove them which have taken from the faithful one part of the sacrament, to wit, the Lord's cup. For these do very grievously offend against the institution of the Lord, who says, "Drink all of you of this" (Matt. 26:27), which He did not so plainly say of the bread. What manner of mass it was that the fathers used, whether it were tolerable, or intolerable, we do not now dispute. But this we say freely, that the Mass which is now used throughout the Roman Church, which, for brevity's sake, we will not now particularly recite, for many and most just causes is quite abolished out of our churches. Truly we could not like it because of a most wholesome action, they have made a vain spectacle; also because it is made a meritorious matter and is said for money; likewise because in it the priest is said to make the very body of the Lord, and to offer the same really, even for the remission of the sins of the quick and the dead. Add this also; that they do it for the honor, worship, and reverence of the saints in heaven.

1. Those whom God hath accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect unto, can neither totally nor finally fall from the state of grace; but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance (whence he still begets and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality); and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon: notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God, may for a time be clouded, and obscured from them, yet he is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palms of his hands, and their names having been written in the book of life from all eternity.

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

3. And though they may, through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation, fall into grievous sins, and for a time continue therein; whereby they incur God's displeasure, and grieve his Holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves: yet they shall renew their repentance and be preserved through faith in Christ Jesus to the end.

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

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

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

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

5. The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord's Supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon special occasions, ought to be used in an holy and religious manner.

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

7. As it is the law of nature, that in general a proportion of time by God's appointment, be set apart for the worship of God, so by his Word, in a positive moral, and perpetual commandment, binding all men, in all ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ, was the last day of the week; and from the resurrection of Christ, was changed into the first day of the week, which is called the Lord's Day; and is to be continued to the end of the world, as the Christian Sabbath; the observation of the last day of the week being abolished.

8. The Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe a holy rest all the day, from their own works, words and thoughts, about their worldly employment and recreations, but are also taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.