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WITH SCRIPTURE PROOFS Put forth by the Elders
and Brethren of many Congregations of Christians
"...for with the heart
man believes, resulting in righteousness,
CONTENTS CHAPTER
TITLES
1. Of the Holy
Scriptures
‘I have
thought it right to reprint in a cheap form this excellent list of doctrines,
which were subscribed to by the Baptist Ministers in the year 1689. We
need a banner because of the truth; it may be that this small volume may aid the
cause of the glorious gospel by testifying plainly what are its leading
doctrines . . . May the Lord soon restore unto His Zion a pure language, and may
her watchmen see eye to eye.’ So wrote the young C.H. Spurgeon, then in
the second year of his ministry at New Park Street Chapel, Southwark, in a
preface addressed to All the Household of Faith, who rejoice in the glorious
doctrines of Free Grace with which he prefixed this Confession when he published
it in October, 1855.
CHAPTER 1; OF THE HOLY SCRIPTURES Paragraph 1. The Holy
Scripture is the only sufficient, certain, and infallible rule of all saving
knowledge, faith, and obedience,1 although the light of nature, and the
works of creation and providence do so far manifest the goodness, wisdom, and
power of God, as to leave men inexcusable; yet they are not sufficient to give
that knowledge of God and His will which is necessary unto salvation.2
Therefore it pleased the Lord at sundry times and in diversified manners to
reveal Himself, and to declare (that) His will unto His church;3 and
afterward for the better preserving and propagating of the truth, and for the
more sure establishment and comfort of the church against the corruption of the
flesh, and the malice of Satan, and of the world, to commit the same wholly unto
writing; which makes the Holy Scriptures to be most necessary, those former ways
of God's revealing His will unto His people being now completed.4
Paragraph 2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: OF THE OLD TESTAMENT:
OF THE NEW TESTAMENT:
All of which are given by the
inspiration of God, to be the rule of faith and life.5
Paragraph 3. The books commonly
called Apocrypha, not being of divine inspiration, are no part of the canon or
rule of the Scripture, and, therefore, are of no authority to the church of God,
nor to be any otherwise approved or made use of than other human writings.6
Paragraph 4. The authority of the
Holy Scripture, for which it ought to be believed, depends not upon the
testimony of any man or church, but wholly upon God (who is truth itself), the
author thereof; therefore it is to be received because it is the Word of God.7
Paragraph 5. We may be moved and
induced by the testimony of the church of God to a high and reverent esteem of
the Holy Scriptures; and the heavenliness of the matter, the efficacy of the
doctrine, and the majesty of the style, the consent of all the parts, the scope
of the whole (which is to give all glory to God), the full discovery it makes of
the only way of man's salvation, and many other incomparable excellencies, and
entire perfections thereof, are arguments whereby it does abundantly evidence
itself to be the Word of God; yet notwithstanding, our full persuasion and
assurance of the infallible truth, and divine authority thereof, is from the
inward work of the Holy Spirit bearing witness by and with the Word in our
hearts.8
Paragraph 6. The whole counsel of
God concerning all things necessary for His own glory, man's salvation, faith
and life, is either expressly set down or necessarily contained in the Holy
Scripture: unto which nothing at any time is to be added, whether by new
revelation of the Spirit, or traditions of men.9 Nevertheless, we
acknowledge the inward illumination of the Spirit of God to be necessary for the
saving understanding of such things as are revealed in the Word,10
and that there are some circumstances concerning the worship of God, and
government of the church, common to human actions and societies, which are to be
ordered by the light of nature and Christian prudence, according to the general
rules of the Word, which are always to be observed.11
Paragraph 7. All things in
Scripture are not alike plain in themselves, nor alike clear unto all;12
yet those things which are necessary to be known, believed and observed for
salvation, are so clearly propounded and opened in some place of Scripture or
other, that not only the learned, but the unlearned, in a due use of ordinary
means, may attain to a sufficient understanding of them.13
Paragraph 8. The Old Testament in
Hebrew (which was the native language of the people of God of old),14
and the New Testament in Greek (which at the time of the writing of it was most
generally known to the nations), being immediately inspired by God, and by His
singular care and providence kept pure in all ages, are therefore authentic; so
as in all controversies of religion, the church is finally to appeal to them.15
But because these original tongues are not known to all the people of God, who
have a right unto, and interest in the Scriptures, and are commanded in the fear
of God to read,16 and search them,17 therefore they are to be
translated into the vulgar language of every nation unto which they come,18
that the Word of God dwelling plentifully in all, they may worship Him in an
acceptable manner, and through patience and comfort of the Scriptures may have
hope.19
Paragraph 9. The infallible rule
of interpretation of Scripture is the Scripture itself; and therefore when there
is a question about the true and full sense of any Scripture (which are not
many, but one), it must be searched by other places that speak more clearly.20
Paragraph 10. The supreme judge,
by which all controversies of religion are to be determined, and all decrees of
councils, opinions of ancient writers, doctrines of men, and private spirits,
are to be examined, and in whose sentence we are to rest, can be no other but
the Holy Scripture delivered by the Spirit, into which Scripture so delivered,
our faith is finally resolved.21
CHAPTER 2; OF GOD AND OF THE HOLY TRINITY Paragraph 1. The Lord our God is
but one only living and true God;1 whose subsistence is in and of
Himself,2 infinite in being and perfection; whose essence cannot be
comprehended by any but Himself;3 a most pure spirit,4
invisible, without body, parts, or passions, who only hath immortality, dwelling
in the light which no man can approach unto;5 who is immutable,6
immense,7 eternal,8 incomprehensible, almighty,9 every way
infinite, most holy,10 most wise, most free, most absolute; working all
things according to the counsel of His own immutable and most righteous will,11
for His own glory;12 most loving, gracious, merciful, long-suffering,
abundant in goodness and truth, forgiving iniquity, transgression, and sin; the
rewarder of them that diligently seek Him,13
and withal most just and terrible in His judgments,14 hating all sin,15
and who will by no means clear the guilty.16
Paragraph 2. God, having all life,17
glory,18 goodness,19 blessedness, in and of Himself, is alone in
and unto Himself all-sufficient, not standing in need of any creature which He
hath made, nor deriving any glory from them,20
but only manifesting His own glory in, by, unto, and upon them; He is the alone
fountain of all being, of whom, through whom, and to whom are all things,21
and He hath most sovereign dominion over all creatures, to do by them, for them,
or upon them, whatsoever Himself pleases;22
in His sight all things are open and manifest,23 His knowledge is
infinite, infallible, and independent upon the creature, so as nothing is to Him
contingent or uncertain;24 He is most holy in all His counsels, in all
His works,25 and in all His commands; to Him is due from angels and men,
whatsoever worship,26 service, or obedience, as creatures they owe unto
the Creator, and whatever He is further pleased to require of them.
Paragraph 3. In this divine and
infinite Being there are three subsistences, the Father, the Word or Son, and
Holy Spirit,27 of one substance, power, and eternity, each having the
whole divine essence, yet the essence undivided:28 the Father is of none,
neither begotten nor proceeding; the Son is eternally begotten of the Father;29
the Holy Spirit proceeding from the Father and the Son;30 all infinite,
without beginning, therefore but one God, who is not to be divided in nature and
being, but distinguished by several peculiar relative properties and personal
relations; which doctrine of the Trinity is the foundation of all our communion
with God, and comfortable dependence on Him.
Paragraph 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;1
yet so as thereby is God neither the author of sin nor hath fellowship with any
therein;2 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;3
in which appears His wisdom in disposing all things, and power and faithfulness
in accomplishing His decree.4
Paragraph 2. Although God knoweth
whatsoever may or can come to pass, upon all supposed conditions,5
yet hath He not decreed anything, because He foresaw it as future, or as that
which would come to pass upon such conditions.6
Paragraph 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,7 to the praise of His
glorious grace;8 others being left to act in their sin to their just
condemnation, to the praise of His glorious justice.9
Paragraph 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.10
Paragraph 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,11 without any other thing in the creature as a
condition or cause moving Him thereunto.12
Paragraph 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;13 wherefore they who are
elected, being fallen in Adam, are redeemed by Christ,14
are effectually called unto faith in Christ, by His Spirit working in due
season, are justified, adopted, sanctified,15 and kept by His power
through faith unto salvation;16 neither are any other redeemed by Christ,
or effectually called, justified, adopted, sanctified, and saved, but the elect
only.17
Paragraph 7. The doctrine of the
high mystery of predestination is to be handled with special prudence and care,
that men attending the will of God revealed in His Word, and yielding obedience
thereunto, may, from the certainty of their effectual vocation, be assured of
their eternal election;18 so shall this doctrine afford matter of praise,19
reverence, and admiration of God, and of humility,20 diligence, and
abundant consolation to all that sincerely obey the gospel.21
Paragraph 1. In the beginning it
pleased God the Father, Son, and Holy Spirit,1 for the manifestation of
the glory of His eternal power,2 wisdom, and goodness, to create or make
the world, and all things therein, whether visible or invisible, in the space of
six days, and all very good.3
Paragraph 2. After God had made
all other creatures, He created man, male and female,4 with reasonable
and immortal souls,5 rendering them fit unto that life to God for which
they were created; being made after the image of God, in knowledge,
righteousness, and true holiness;6 having the law of God written in their
hearts,7 and power to fulfill it, and yet under a possibility of
transgressing, being left to the liberty of their own will, which was subject to
change.8
Paragraph 3. Besides the law
written in their hearts, they received a command not to eat of the tree of
knowledge of good and evil,9 which while they kept, they were happy in
their communion with God, and had dominion over the creatures.10
CHAPTER 5; OF DIVINE PROVIDENCE Paragraph 1. God the good Creator
of all things, in His infinite power and wisdom does uphold, direct, dispose,
and govern all creatures and things,1 from the greatest even to the
least,2 by His most wise and holy providence, to the end for the which
they were created, according unto His infallible foreknowledge, and the free and
immutable counsel of His own will; to the praise of the glory of His wisdom,
power, justice, infinite goodness, and mercy.3
Paragraph 2. Although in relation
to the foreknowledge and decree of God, the first cause, all things come to pass
immutably and infallibly;4 so that there is not anything befalls any by
chance, or without His providence;5 yet by the same providence He ordered
them to fall out according to the nature of second causes, either necessarily,
freely, or contingently.6
Paragraph 3. God, in his ordinary
providence makes use of means,7 yet is free to work without,8
above,9 and against them10 at His pleasure.
Paragraph 4. The almighty power,
unsearchable wisdom, and infinite goodness of God, so far manifest themselves in
His providence, that His determinate counsel extends itself even to the first
fall, and all other sinful actions both of angels and men;11 and that not
by a bare permission, which also He most wisely and powerfully binds, and
otherwise orders and governs,12 in a manifold dispensation to His most
holy ends;13 yet so, as the sinfulness of their acts proceeds only from
the creatures, and not from God, who, being most holy and righteous, neither is
nor can be the author or approver of sin.14
Paragraph 5. The most wise,
righteous, and gracious God does often times leave for a season His own children
to manifold temptations and the corruptions of their own hearts, to chastise
them for their former sins, or to discover unto them the hidden strength of
corruption and deceitfulness of their hearts, that they may be humbled; and to
raise them to a more close and constant dependence for their support upon
Himself; and to make them more watchful against all future occasions of sin, and
for other just and holy ends.15 So that whatsoever befalls any of
His elect is by His appointment, for His glory, and their good.16
Paragraph 6. As for those wicked
and ungodly men whom God, as the righteous judge, for former sin does blind and
harden;17 from them He not only withholds His grace, whereby they might
have been enlightened in their understanding, and wrought upon their hearts;18
but sometimes also withdraws the gifts which they had,19 and exposes them
to such objects as their corruption makes occasion of sin;20 and withal,
gives them over to their own lusts, the temptations of the world, and the power
of Satan,21 whereby it comes to pass that they harden themselves, under
those means which God uses for the softening of others.22
Paragraph 7. As the providence of
God does in general reach to all creatures, so after a more special manner it
takes care of His church, and disposes of all things to the good thereof.23
CHAPTER 6; OF THE FALL OF MAN, OF SIN, AND OF THE PUNISHMENT THEREOF Paragraph 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,1
yet he did not long abide in this honor; Satan using the subtlety of the
serpent to subdue Eve, then by her seducing Adam, who, without any compulsion,
did willfully transgress the law of their creation, and the command given to
them, in eating the forbidden fruit,2 which God was pleased, according to
His wise and holy counsel to permit, having purposed to order it to His own
glory.
Paragraph 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:3 all becoming dead in sin,4
and wholly defiled in all the faculties and parts of soul and body.5
Paragraph 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,6 being now
conceived in sin,7 and by nature children of wrath,8
the servants of sin, the subjects of death,9 and all other miseries,
spiritual, temporal, and eternal, unless the Lord Jesus set them free.10
Paragraph 4. From this original
corruption, whereby we are utterly indisposed, disabled, and made opposite to
all good, and wholly inclined to all evil,11 do proceed all actual
transgressions.12
Paragraph 5. The corruption of
nature, during this life, does remain in those that are regenerated;13
and although it be through Christ pardoned and mortified, yet both itself, and
the first motions thereof, are truly and properly sin.14
Paragraph 1. The distance between
God and the creature is so great, that although reasonable creatures do owe
obedience to Him as their creator, yet they could never have attained the reward
of life but by some voluntary condescension on God's part, which He hath been
pleased to express by way of covenant.1
Paragraph 2. Moreover, man having
brought himself under the curse of the law by his fall, it pleased the Lord to
make a covenant of grace,2 wherein He freely offers unto sinners life and
salvation by Jesus Christ, requiring of them faith in Him, that they may be
saved;3 and promising to give unto all those that are ordained unto
eternal life, His Holy Spirit, to make them willing and able to believe.4
Paragraph 3. This covenant is
revealed in the gospel; first of all to Adam in the promise of salvation by the
seed of the woman,5 and afterwards by farther steps, until the full
discovery thereof was completed in the New Testament;6
and it is founded in that eternal covenant transaction that was between the
Father and the Son about the redemption of the elect;7 and it is alone by
the grace of this covenant that all the posterity of fallen Adam that ever were
saved did obtain life and blessed immortality, man being now utterly incapable
of acceptance with God upon those terms on which Adam stood in his state of
innocency.8
CHAPTER 8; OF CHRIST THE MEDIATOR Paragraph 1. It pleased God, in
His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son,
according to the covenant made between them both, to be the mediator between God
and man;1 the prophet,2 priest,3 and king;4
head and savior of the church,5 the heir of all things,6
and judge of the world;7 unto whom He did from all eternity give a people
to be His seed and to be by Him in time redeemed, called, justified, sanctified,
and glorified.8
Paragraph 2. The Son of God, the
second person in the Holy Trinity, being very and eternal God, the brightness of
the Father's glory, of one substance and equal with Him who made the world, who
upholds and governs all things He has made, did, when the fullness of time was
complete, take upon Him man's nature, with all the essential properties and
common infirmities of it,9 yet without sin;10 being conceived by
the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon
her: and the power of the Most High overshadowing her; and so was made of a
woman of the tribe of Judah, of the seed of Abraham and David according to the
Scriptures;11 so that two whole, perfect, and distinct natures were
inseparably joined together in one person, without conversion, composition, or
confusion; which person is very God and very man, yet one Christ, the only
mediator between God and man.12
Paragraph 3. The Lord Jesus, in
His human nature thus united to the divine, in the person of the Son, was
sanctified and anointed with the Holy Spirit above measure,13
having in Him all the treasures of wisdom and knowledge;14 in whom it
pleased the Father that all fullness should dwell,15 to the end that
being holy, harmless, undefiled,16 and full of grace and truth,17
He might be throughly furnished to execute the office of mediator and surety;18
which office He took not upon himself, but was thereunto called by His Father;19
who also put all power and judgement in His hand, and gave Him commandment to
execute the same.20
Paragraph 4. This office the Lord
Jesus did most willingly undertake,21 which that He might discharge He
was made under the law,22 and did perfectly fulfill it, and underwent the
punishment due to us, which we should have born and suffered,23 being
made sin and a curse for us;24 enduring most grievous sorrows in His
soul, and most painful sufferings in His body;25
was crucified, and died, and remained in the state of the dead, yet saw no
corruption:26 on the third day He arose from the dead27
with the same body in which He suffered,28 with which He also ascended
into heaven,29 and there sits at the right hand of His Father making
intercession,30 and shall return to judge men and angels at the end of
the world.31
Paragraph 5. The Lord Jesus, by
His perfect obedience and sacrifice of Himself, which He through the eternal
Spirit once offered up to God, has fully satisfied the justice of God,32
procured reconciliation, and purchased an everlasting inheritance in the kingdom
of heaven, for all those whom the Father has given unto Him.33
Paragraph 6. Although the price of
redemption was not actually paid by Christ until after His incarnation, yet the
virtue, efficacy, and benefit thereof were communicated to the elect in all
ages, successively from the beginning of the world, in and by those promises,
types, and sacrifices wherein He was revealed, and signified to be the seed
which should bruise the serpent's head;34 and the Lamb slain from the
foundation of the world,35 being the same yesterday, and today and for
ever.36
Paragraph 7. Christ, in the work
of mediation, acts according to both natures, by each nature doing that which is
proper to itself; yet by reason of the unity of the person, that which is proper
to one nature is sometimes in Scripture, attributed to the person denominated by
the other nature.37
Paragraph 8. To all those for whom
Christ has obtained eternal redemption, He does certainly and effectually apply
and communicate the same, making intercession for them;38
uniting them to Himself by His Spirit, revealing to them, in and by His Word,
the mystery of salvation, persuading them to believe and obey,39
governing their hearts by His Word and Spirit,40 and overcoming all their
enemies by His almighty power and wisdom,41 in such manner and ways as
are most consonant to His wonderful and unsearchable dispensation; and all of
free and absolute grace, without any condition foreseen in them to procure it.42
Paragraph 9. This office of
mediator between God and man is proper only to Christ, who is the prophet,
priest, and king of the church of God; and may not be either in whole, or any
part thereof, transferred from Him to any other.43
Paragraph 10. This number and
order of offices is necessary; for in respect of our ignorance, we stand in need
of His prophetical office;44 and in respect of our alienation from God,
and imperfection of the best of our services, we need His priestly office to
reconcile us and present us acceptable unto God;45
and in respect to our averseness and utter inability to return to God, and for
our rescue and security from our spiritual adversaries, we need His kingly
office to convince, subdue, draw, uphold, deliver, and preserve us to His
heavenly kingdom.46
Paragraph 1. God has endued the
will of man with that natural liberty and power of acting upon choice, that it
is neither forced, nor by any necessity of nature determined to do good or evil.1
Paragraph 2. Man, in his state of
innocency, had freedom and power to will and to do that which was good and
well-pleasing to God,2 but yet was unstable, so that he might fall from
it.3
Paragraph 3. Man, by his fall into
a state of sin, has wholly lost all ability of will to any spiritual good
accompanying salvation;4 so as a natural man, being altogether averse
from that good, and dead in sin,5 is not able by his own strength to
convert himself, or to prepare himself thereunto.6
Paragraph 4. When God converts a
sinner, and translates him into the state of grace, He frees him from his
natural bondage under sin,7 and by His grace alone enables him freely to
will and to do that which is spiritually good;8 yet so as that by reason
of his remaining corruptions, he does not perfectly, nor only will, that which
is good, but does also will that which is evil.9
Paragraph 5. This will of man is
made perfectly and immutably free to good alone in
CHAPTER 10; OF EFFECTUAL CALLING Paragraph 1. Those whom God hath
predestinated unto life, He is pleased in His appointed, and accepted time,
effectually to call,1 by His Word and Spirit, out of that state of sin
and death in which they are by nature, to grace and salvation by Jesus Christ;2
enlightening their minds spiritually and savingly to understand the things of
God;3 taking away their heart of stone, and giving to them a heart of
flesh;4 renewing their wills, and by His almighty power determining them
to that which is good, and effectually drawing them to Jesus Christ;5 yet
so as they come most freely, being made willing by His grace.6
Paragraph 2. This effectual call
is of God's free and special grace alone, not from anything at all foreseen in
man, nor from any power or agency in the creature,7
being wholly passive therein, being dead in sins and trespasses, until being
quickened and renewed by the Holy Spirit;8 he is thereby enabled to
answer this call, and to embrace the grace offered and conveyed in it, and that
by no less power than that which raised up Christ from the dead.9
Paragraph 3. Elect infants dying
in infancy are regenerated and saved by Christ through the Spirit;10
who works when, and where, and how He pleases;11 so also are all elect
persons, who are incapable of being outwardly called by the ministry of the
Word.
Paragraph 4. Others not elected,
although they may be called by the ministry of the Word, and may have some
common operations of the Spirit,12 yet not being effectually drawn by the
Father, they neither will nor can truly come to Christ, and therefore cannot be
saved:13 much less can men that do not receive the Christian religion be
saved; be they never so diligent to frame their lives according to the light of
nature and the law of that religion they do profess.14
Paragraph 1. Those whom God
effectually calls, he also freely justifies,1 not by infusing
righteousness into them, but by pardoning their sins, and by accounting and
accepting their persons as righteous;2 not for anything wrought in them,
or done by them, but for Christ's sake alone;3 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
by faith,4 which faith they have not of themselves; it is the gift of
God.5
Paragraph 2. Faith thus receiving
and resting on Christ and his righteousness, is the alone instrument of
justification;6 yet is not alone in the person justified, but is ever
accompanied with all other saving graces, and is no dead faith, but works by
love.7
Paragraph 3. Christ, by his
obedience and death, did fully discharge the debt of all those who are
justified; and did, by the sacrifice of himself in the blood of his cross,
undergoing in their stead the penalty due to them, make a proper, real, and full
satisfaction to God’s justice in their behalf;8 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,9
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.10
Paragraph 4. God did from all
eternity decree to justify all the elect,11 and Christ did in the
fullness of time die for their sins, and rise again for their justification;12
nevertheless, they are not justified personally, until the Holy Spirit in time
does actually apply Christ to them.13
Paragraph 5. God continues to
forgive the sins of those that are justified,14 and although they can
never fall from the state of justification,15 yet they may, by their
sins, fall under God’s fatherly displeasure;16 and in that condition they
usually do not have the light of his countenance restored to them, until
they humble themselves, beg pardon, and renew their faith and repentance.17
Paragraph 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.18
Paragraph 1. All those that are
justified, God conferred, in and for the sake of his only Son Jesus Christ, to
make partakers of the grace of adoption,1 by which they are taken into
the number, and enjoy the liberties and privileges of the children of God,2
have his name put on them,3 receive the spirit of adoption,4 have
access to the throne of grace with boldness, are enabled to cry Abba, Father,5
are pitied,6 protected,7
provided for,8 and chastened by him as by a Father,9 yet never
cast off,10 but sealed to the day of redemption,11
and inherit the promises as heirs of everlasting salvation.12
Paragraph 1. They who are united
to Christ, effectually called, and regenerated, having a new heart and a new
spirit created in them through the virtue of Christ's death and resurrection,
are also farther sanctified, really and personally,1
through the same virtue, by his Word and Spirit dwelling in them;2
the dominion of the whole body of sin is destroyed,3 and the several
lusts of it are more and more weakened and mortified,4 and they more and
more quickened and strengthened in all saving graces,5
to the practice of all true holiness, without which no man shall see the Lord.6
Paragraph 2. This sanctification
is throughout the whole man,7 yet imperfect in this life; there abides
still some remnants of corruption in every part,8 wherefrom arises a
continual and irreconcilable war; the flesh lusting against the Spirit, and the
Spirit against the flesh.9
Paragraph 3. In which war,
although the remaining corruption for a time may much prevail,10
yet, through the continual supply of strength from the sanctifying Spirit of
Christ, the regenerate part does overcome;11 and so the saints grow in
grace, perfecting holiness in the fear of God, pressing after an heavenly life,
in evangelical obedience to all the commands which Christ as Head and King, in
his Word has prescribed to them.12
Paragraph 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,1 and is ordinarily wrought
by the ministry of the Word;2 by which also, and by the administration of
baptism and the Lord's supper, prayer, and other means appointed of God, it is
increased and strengthened.3
Paragraph 2. By this faith a
Christian believes to be true whatsoever is revealed in the Word for the
authority of God himself,4 and also apprehends an excellency therein
above all other writings and all things in the world,5 as it bears forth
the glory of God in his attributes, the excellency of Christ in his nature and
offices, and the power and fullness of the Holy Spirit in his workings and
operations: and so is enabled to cast his soul upon the truth consequently
believed;6 and also acts differently upon that which each particular
passage thereof contains; yielding obedience to the commands,7 trembling
at the threatenings,8 and embracing the promises of God for this life and
that which is to come;9 but the principle acts of saving faith have
immediate relation to Christ, accepting, receiving, and resting upon him alone
for justification, sanctification, and eternal life, by virtue of the covenant
of grace.10
Paragraph 3. This faith, although
it be in different stages, and may be weak or strong,11
yet it is in the least degree of it different in the kind or nature of it, as is
all other saving grace, from the faith and common grace of temporary believers;12
and therefore, though it may be many times assailed and weakened, yet it gets
the victory,13 growing up in many to the attainment of a full assurance
through Christ,14 who is both the author and finisher of our faith.15
CHAPTER 15; OF REPENTANCE UNTO LIFE AND SALVATION Paragraph 1. Such of the elect
that are converted at riper years, having sometime lived in the state of nature,
and therein served divers pleasures, God in their effectual calling gives them
repentance to life.1
Paragraph 2. Whereas there is none
that does good and does not sin,2 and the best of men may, through the
power and deceitfulness of their corruption dwelling in them, with the
prevalency of temptation, fall in to great sins and provocations; God has, in
the covenant of grace, mercifully provided that believers so sinning and falling
be renewed through repentance unto salvation.3
Paragraph 3. This saving
repentance is an evangelical grace,4 whereby a person, being by the Holy
Spirit made sensible of the manifold evils of his sin, does, by faith in Christ,
humble himself for it with godly sorrow, detestation of it, and self-abhorrancy,5
praying for pardon and strength of grace, with a purpose and endeavor, by
supplies of the Spirit, to walk before God unto all well-pleasing in all things.6
Paragraph 4. As repentance is to
be continued through the whole course of our lives, upon the account of the body
of death, and the motions thereof, so it is every man’s duty to repent of his
particular known sins particularly.7
Paragraph 5. Such is the provision
which God has made through Christ in the covenant of grace for the preservation
of believers unto salvation, that although there is no sin so small but it
deserves damnation,8 yet there is no sin so great that it shall bring
damnation to them that repent,9 which makes the constant preaching of
repentance necessary.
Paragraph 1. Good works are only
such as God has commanded in his Holy Word,1 and not such as without the
warrant thereof are devised by men out of blind zeal, or upon any pretense of
good intentions.2
Paragraph 2. These good works,
done in obedience to God’s commandments, are the fruits and evidences of a true
and lively faith;3 and by them believers manifest their thankfulness,4
strengthen their assurance,5 edify their brethren, adorn the profession
of the gospel,6 stop the mouths of the adversaries, and glory God,7
whose workmanship they are, created in Christ Jesus thereunto,8
that having their fruit unto holiness they may have the end eternal life.9
Paragraph 3. Their ability to do
good works is not all of themselves, but wholly from the Spirit of Christ;10
and that they may be enabled thereunto, besides the graces they have already
received, there is necessary an actual influence of the same Holy Spirit, to
work in them and to will and to do of his good pleasure;11
yet they are not bound to perform any duty, unless upon a special motion of the
Spirit, but they ought to be diligent in stirring up the grace of God that is in
them.12
Paragraph 4. They who in their
obedience attain to the greatest height which is possible in this life, are so
far from being able to supererogate, and to do more than God requires, as that
they fall short of much which in duty they are bound to do.13
Paragraph 5. We cannot by our best
works merit pardon of sin or eternal life at the hand of God, by reason of the
great disproportion that is between them and the glory to come, and the infinite
distance that is between us and God, whom by them we can neither profit nor
satisfy for the debt of our former sins;14
but when we have done all we can, we have done but our duty, and are
unprofitable servants; and because they are good they proceed from his Spirit,15
and as they are wrought by us they are defiled and mixed with so much weekness
and imperfection, that they cannot endure the severity of God’s punishment.16
Paragraph 6. Yet notwithstanding
the persons of believers being accepted through Christ, their good works also
are accepted in him;17 not as thought they were in this life wholly
unblamable and unreprovable in God’s sight, but that he, looking upon them in
his Son, is pleased to accept and reward that which is sincere, although
accompanied with many weaknesses and imperfection.18
Paragraph 7. Works done by
unregenerate men, although for the matter of them they may things which God
commands, and of good use both to themselves and to others;19
yet because they proceed not from a heart purified by faith,20 nor are
done in a right manner according to the Word,21 nor to a right end, the
glory of God,22 they are therfore sinful, and cannot please God, nor make
a man meet to receive the grace from God,23 and yet their neglect fo them
is more sinful and displeasing to God.24
CHAPTER 17; OF THE PERSEVERANCE OF THE SAINTS Paragraph 1. Those whom God has
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,
from which source he still begets and nourishes in them faith, repentance, love,
joy, hope, and all the graces of the Spirit unto immortality;1 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,2
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
engraved upon the palm of his hands, and their names having been written in the
book of life from all eternity.3
Paragraph 2. This perseverance of
the saints depends not upon their own free will, but upon the immutability of
the decree of election,4 flowing from the free and unchangeable love of
God the Father, upon the efficacy of the merit and intercession of Jesus Christ
and union with him,5 the oath of God,6 the abiding of his Spirit,
and the seed of God within them,7 and the nature of the covenant of
grace;8 from all which ariseth also the certainty and infallibility
thereof.
Paragraph 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,9 whereby they incur God's
displeasure and grieve his Holy Spirit,10 come to have their graces and
comforts impaired,11 have their hearts hardened, and their consciences
wounded,12 hurt and scandalize others, and bring temporal judgments upon
themselves,13 yet shall they renew their repentance and be preserved
through faith in Christ Jesus to the end.14
CHAPTER 18; OF THE ASSURANCE OF GRACE AND SALVATION Paragraph 1. Although temporary
believers and other unregenerate men, may vainly deceive themselves with false
hopes and carnal presumptions of being in the favor of God and in a state of
salvation, which hope of theirs shall perish;1 yet such as truly believe
in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good
conscience before him, may in this life be certainly assured that they are in
the state of grace, and may rejoice in the hope of the glory of God,2
which hope shall never make them ashamed.3
Paragraph 2. This certainty is not
a bare conjectural and probable persuasion grounded upon a fallible hope, but an
infallible assurance of faith,4 founded on the blood and righteousness of
Christ revealed in the Gospel;5 and also upon the inward evidence of
those graces of the Spirit unto which promises are made,6 and on the
testimony of the Spirit of adoption, witnessing with our spirits that we are the
children of God;7 and, as a fruit thereof, keeping the heart both humble
and holy.8
Paragraph 3. This infallible
assurance does not so belong to the essence of faith, but that a true believer
may wait long, and struggle with many difficulties before he be partaker of it;9
yet being enabled by the Spirit to know the things which are freely given him of
God, he may, without extraordinary revelation, in the right use of means, attain
thereunto:10 and therefore it is the duty of every one to give all
diligence to make his calling and election sure, that thereby his heart may be
enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God,
and in strength and cheerfulness in the duties of obedience, the proper fruits
of this assurance;11
-so far is it from inclining men to looseness.12
Paragraph 4. True believers may
have the assurance of their salvation divers ways shaken, diminished, and
intermitted; as by negligence in preserving of it,13 by falling into some
special sin which wounds the conscience and grieves the Spirit;14
by some sudden or vehement temptation,15 by God's withdrawing the light
of his countenance, and suffering even such as fear him to walk in darkness and
to have no light,16 yet are they never destitute of the seed of God17
and life of faith,18 that love of Christ and the brethren, that sincerity
of heart and conscience of duty out of which, by the operation of the Spirit,
this assurance may in due time be revived,19 and by the which, in the
meantime, they are preserved from utter despair.20
Paragraph 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;1
by which he bound him and all his posterity to personal, entire, exact, and
perpetual obedience;2 promised life upon the fulfilling, and threatened
death upon the breach of it, and endued him with power and ability to keep it.3
Paragraph 2. The same law that was
first written in the heart of man continued to be a perfect rule of
righteousness after the fall,4 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.5
Paragraph 3. Besides this law,
commonly called moral, God was pleased to give to the people of Israel
ceremonial laws, containing several typical ordinances, partly of worship,
prefiguring Christ, his graces, actions, sufferings, and benefits;6
and partly holding forth divers instructions of moral duties,7 all which
ceremonial laws being appointed only to the time of reformation, are, by Jesus
Christ the true Messiah and only law-giver, who was furnished with power from
the Father for that end abrogated and taken away.8
Paragraph 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 modern use.9
Paragraph 5. The moral law does
for ever bind all, as well justified persons as others, to the obedience
thereof,10 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;11
neither does Christ in the Gospel any way dissolve, but much strengthen this
obligation.12
Paragraph 6. Although true
believers are not under the law as a covenant of works, to be thereby justified
or condemned,13 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;14 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 rigour 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
encourages to the one and deters from the other, is no evidence of his being
under the law and not under grace.15
Paragraph 7. Neither are the
aforementioned uses of the law contrary to the grace of the Gospel, but do
sweetly comply with it,16 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, requires to be done.17
CHAPTER 20; OF THE GOSPEL AND OF THE EXTENT OF THE GRACE THEREOF Paragraph 1. The covenant of works
being broken by sin, and made unprofitable unto life, God was pleased to give
forth the promise of Christ, the seed of the woman, as the means of calling the
elect, and begetting in them faith and repentance;1
in this promise the gospel, as to the substance of it, was revealed, and [is]
therein effectual for the conversion and salvation of sinners.2
Paragraph 2. This promise of
Christ, and salvation by him, is revealed only by the Word of God;3
neither do the works of creation or providence, with the light of nature, make
discovery of Christ, or of grace by him, so much as in a general or obscure way;4
much less that men destitute of the revelation of Him by the promise or gospel,
should be enabled thereby to attain saving faith or repentance.5
Paragraph 3. The revelation of the
gospel to sinners, made in divers times and by sundry parts, with the addition
of promises and precepts for the obedience required therein, as to the nations
and persons to whom it is granted, is merely of the sovereign will and good
pleasure of God;6 not being annexed by virtue of any promise to the due
improvement of men's natural abilities, by virtue of common light received
without it, which none ever made, or can do so;7
and therefore in all ages, the preaching of the gospel has been granted unto
persons and nations, as to the extent or straitening of it, in great variety,
according to the counsel of the will of God.
Paragraph 4. Although the gospel
be the only outward means of revealing Christ and saving grace, and is, as such,
abundantly sufficient thereunto; yet that men who are dead in trespasses may be
born again, quickened or regenerated, there is moreover necessary an effectual
insuperable work of the Holy Spirit upon the whole soul, for the producing in
them a new spiritual life;8
without which no other means will effect their conversion unto God.9
CHAPTER 21; OF CHRISTIAN LIBERTY AND LIBERTY OF CONSCIENCE Paragraph 1. The liberty which
Christ has purchased for believers under the gospel, consists in their freedom
from the guilt of sin, the condemning wrath of God, the severity and curse of
the law,1 and in their being delivered from this present evil world,2
bondage to Satan,3 and dominion of sin,4
from the evil of afflictions,5 the fear and sting of death, the victory
of the grave,6 and everlasting damnation:7 as also in their free
access to God, and their yielding obedience unto Him, not out of slavish fear,8
but a child-like love and willing mind.9
All which were common also to believers under the law for the substance of them;10
but under the New Testament the liberty of Christians is further enlarged, in
their freedom from the yoke of a ceremonial law, to which the Jewish church was
subjected, and in greater boldness of access to the throne of grace, and in
fuller communications of the free Spirit of God, than believers under the law
did ordinarily partake of.11
Paragraph 2. God alone is Lord of
the conscience,12 and has left it free from the doctrines and
commandments of men which are in any thing contrary to his word, or not
contained in it.13 So that to believe such doctrines, or obey such
commands out of conscience, is to betray true liberty of conscience;14
and the requiring of an implicit faith, an absolute and blind obedience, is to
destroy liberty of conscience and reason also.15
Paragraph 3. They who upon
pretence of Christian liberty do practice any sin, or cherish any sinful lust,
as they do thereby pervert the main design of the grace of the gospel to their
own destruction,16 so they wholly destroy the end of Christian liberty,
which is, that being delivered out of the hands of all our enemies, we might
serve the Lord without fear, in holiness and righeousness before Him, all the
days of our lives.17
CHAPTER 22; OF RELIGIOUS WORSHIP AND THE SABBATH DAY Paragraph 1. The light of nature
shows that there is a God, who has lordship and sovereignty over all; is just,
good and does good to 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.1 But the acceptable way of worshipping the true God, is
instituted by himself,2 and so limited by his own revealed will, that he
may not be worshipped according to the imagination and devices of men, nor the
suggestions of Satan, under any visible representations, or any other way not
prescribed in the Holy Scriptures.3
Paragraph 2. Religious worship is
to be given to God the Father, Son, and Holy Spirit, and to him alone;4
not to angels, saints, or any other creatures;5 and since the fall, not
without a mediator,6 nor in the mediation of any other but Christ alone.7
Paragraph 3. Prayer, with
thanksgiving, being one part of natural worship, is by God required of all men.8
But that it may be accepted, it is to be made in the name of the Son,9 by the
help of the Spirit,10 according to his will;11 with understanding,
reverence, humility, fervency, faith, love, and perseverance; and when with
others, in a known tongue.12
Paragraph 4. Prayer is to be made
for things lawful, and for all sorts of men living, or that shall live
hereafter;13 but not for the dead,14 nor for those of whom it may
be known that they have sinned the sin unto death.15
Paragraph 5. The reading of the
Scriptures,16 preaching, and hearing the Word of God,17
teaching and admonishing one another in psalms, hymns, and spiritual songs,
singing with grace in our hearts to the Lord;18 as also the
administration of baptism,19 and the Lord's supper,20 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,21
and thanksgivings, upon special occasions, ought to be used in an holy and
religious manner.22
Paragraph 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 worshipped everywhere in spirit and in truth;23
as in private families24 daily,25
and in secret each one by himself;26 so more solemnly in the public
assemblies, which are not carelessly nor wilfully to be neglected or forsaken,
when God by his word or providence calls thereunto.27
Paragraph 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 has particularly appointed one day
in seven for a sabbath to be kept holy unto him,28
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:29
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.
Paragraph 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
day, from their own works, words and thoughts, about their worldly employment
and recreations,30 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.31
CHAPTER 23; OF LAWFUL OATHS AND VOWS Paragraph 1. A lawful oath is a
part of religious worship, wherein the person swearing in truth, righteousness,
and judgment, solemnly calls God to witness what he swears,1 and to judge
him according to the truth or falseness thereof.2
Paragraph 2. The name of God only
is that by which men ought to swear; and therein it is to be used, with all holy
fear and reverence; therefore to swear vainly or rashly by that glorious and
dreadful name, or to swear at all by any other thing, is sinful, and to be
abhorred;3 yet as in matter of weight and moment, for confirmation of
truth, and ending all strife, an oath is warranted by the word of God;4
so a lawful oath being imposed by lawful authority in such matters, ought to be
taken.5
Paragraph 3. Whosoever takes an
oath warranted by the word of God, ought duly to consider the weightiness of so
solemn an act, and therein to avouch nothing but what he knows to be truth; for
that by rash, false, and vain oaths, the Lord is provoked, and for them this
land mourns.6
Paragraph 4. An oath is to be
taken in the plain and common sense of the words, without equivocation or mental
reservation.7
Paragraph 5. A vow, which is not
to be made to any creature, but to God alone, is to be made and performed with
all religious care and faithfulness;8 but popish monastical vows of
perpetual single life,9 professed poverty,10
and regular obedience, are so far from being degrees of higher perfection, that
they are superstitious and sinful snares, in which no Christian may entangle
himself.11
CHAPTER 24; OF THE CIVIL MAGISTRATE Paragraph 1. God, the supreme Lord
and King of all the world, has ordained civil magistrates to be under him, over
the people, for his own glory and the public good; and to this end has armed
them with the power of the sword, for defence and encouragement of them that do
good, and for the punishment of evil doers.1
Paragraph 2. It is lawful for
Christians to accept and execute the office of a magistrate when called
thereunto; in the management whereof, as they ought especially to maintain
justice and peace,2 according to the wholesome laws of each kingdom and
commonwealth, so for that end they may lawfully now, under the New Testament,
wage war upon just and necessary occasions.3
Paragraph 3. Civil magistrates
being set up by God for the ends aforesaid; subjection, in all lawful things
commanded by them, ought to be yielded by us in the Lord, not only for wrath,
but for conscience’ sake;4 and we ought to make supplications and prayers
for kings and all that are in authority, that under them we may live a quiet and
peaceable life, in all godliness and honesty.5
Paragraph 1. Marriage is to be
between one man and one woman; neither is it lawful for any man to have more
than one wife, nor for any woman to have more than one husband at the same time.1
Paragraph 2. Marriage was ordained
for the mutual help of husband and wife,2 for the increase of mankind
with a legitimate issue,3 and the preventing of uncleanness.4
Paragraph 3. It is lawful for all
sorts of people to marry, who are able with judgment to give their consent;5
yet it is the duty of Christians to marry in the Lord;6
and therefore such as profess the true religion, should not marry with infidels,
or idolaters; neither should such as are godly, be unequally yoked, by marrying
with such as are wicked in their life, or maintain damnable heresy.7
Paragraph 4. Marriage ought not to
be within the degrees of consanguinity or affinity, forbidden in the Word;8
nor can such incestuous marriages ever be made lawful, by any law of man or
consent of parties, so as those persons may live together as man and wife.9
Paragraph 1. The catholic or
universal church, which (with respect to the internal work of the Spirit and
truth of grace) may be called invisible, consists of the whole number of the
elect, that have been, are, or shall be gathered into one, under Christ, the
head thereof; and is the spouse, the body, the fulness of him that fills all in
all.1
Paragraph 2. All persons
throughout the world, professing the faith of the gospel, and obedience unto God
by Christ according unto it, not destroying their own profession by any errors
everting the foundation, or unholiness of conversation, are and may be called
visible saints;2 and of such ought all particular congregations to be
constituted.3
Paragraph 3. The purest churches
under heaven are subject to mixture and error;4 and some have so
degenerated as to become no churches of Christ, but synagogues of Satan;5
nevertheless Christ always has had, and ever shall have a kingdom in this world,
to the end thereof, of such as believe in him, and make profession of his name.6
Paragraph 4. The Lord Jesus Christ
is the Head of the church, in whom, by the appointment of the Father, all power
for the calling, institution, order or government of the church, is invested in
a supreme and sovereign manner;7 neither can the Pope of Rome in any
sense be head thereof, but is that antichrist, that man of sin, and son of
perdition, that exalts himself in the church against Christ, and all that is
called God; whom the Lord shall destroy with the brightness of his coming.8
Paragraph 5. In the execution of
this power wherewith he is so intrusted, the Lord Jesus calls out of the world
unto himself, through the ministry of his word, by his Spirit, those that are
given unto him by his Father,9 that they may walk before him in all the
ways of obedience, which he prescribes to them in his word.10 Those
thus called, he commands to walk together in particular societies, or churches,
for their mutual edification, and the due performance of that public worship,
which he requires of them in the world.11
Paragraph 6. The members of these
churches are saints by calling, visibly manifesting and evidencing (in and by
their profession and walking) their obedience unto that call of Christ;12
and do willingly consent to walk together, according to the appointment of
Christ; giving up themselves to the Lord, and one to another, by the will of
God, in professed subjection to the ordinances of the Gospel.13
Paragraph 7. To each of these
churches therefore gathered, according to his mind declared in his word, he has
given all that power and authority, which is in any way needful for their
carrying on that order in worship and discipline, which he has instituted for
them to observe; with commands and rules for the due and right exerting, and
executing of that power.14
Paragraph 8. A particular church,
gathered and completely organized according to the mind of Christ, consists of
officers and members; and the officers appointed by Christ to be chosen and set
apart by the church (so called and gathered), for the peculiar administration of
ordinances, and execution of power or duty, which he intrusts them with, or
calls them to, to be continued to the end of the world, are bishops or elders,
and deacons.15
Paragraph 9. The way appointed by
Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto
the office of bishop or elder in a church, is, that he be chosen thereunto by
the common suffrage of the church itself;16
and solemnly set apart by fasting and prayer, with imposition of hands of the
eldership of the church, if there be any before constituted therein;17
and of a deacon that he be chosen by the like suffrage, and set apart by prayer,
and the like imposition of hands.18
Paragraph 10. The work of pastors
being constantly to attend the service of Christ, in his churches, in the
ministry of the word and prayer, with watching for their souls, as they that
must give an account to Him;19 it is incumbent on the churches to whom
they minister, not only to give them all due respect, but also to communicate to
them of all their good things according to their ability,20 so as they
may have a comfortable supply, without being themselves entangled in secular
affairs;21 and may also be capable of exercising hospitality towards
others;22 and this is required by the law of nature, and by the express
order of our Lord Jesus, who has ordained that they that preach the Gospel
should live of the Gospel.23
Paragraph 11. Although it be
incumbent on the bishops or pastors of the churches, to be instant in preaching
the word, by way of office, yet the work of preaching the word is not so
peculiarly confined to them but that others also gifted and fitted by the Holy
Spirit for it, and approved and called by the church, may and ought to perform
it.24
Paragraph 12. As all believers are
bound to join themselves to particular churches, when and where they have
opportunity so to do; so all that are admitted unto the privileges of a church,
are also under the censures and government thereof, according to the rule of
Christ.25
Paragraph 13. No church members,
upon any offence taken by them, having performed their duty required of them
towards the person they are offended at, ought to disturb any church-order, or
absent themselves from the assemblies of the church, or administration of any
ordinances, upon the account of such offence at any of their fellow members, but
to wait upon Christ, in the further proceeding of the church.26
Paragraph 14. As each church, and
all the members of it, are bound to pray continually for the good and prosperity
of all the churches of Christ,27 in all places, and upon all occasions to
further every one within the bounds of their places and callings, in the
exercise of their gifts and graces, so the churches, when planted by the
providence of God, so as they may enjoy opportunity and advantage for it, ought
to hold communion among themselves, for their peace, increase of love, and
mutual edification.28
Paragraph 15. In cases of
difficulties or differences, either in point of doctrine or administration,
wherein either the churches in general are concerned, or any one church, in
their peace, union, and edification; or any member or members of any church are
injured, in or by any proceedings in censures not agreeable to truth and order:
it is according to the mind of Christ, that many churches holding communion
together, do, by their messengers, meet to consider, and give their advice in or
about that matter in difference, to be reported to all the churches concerned;29
howbeit these messengers assembled, are not intrusted with any church-power
properly so called; or with any jurisdiction over the churches themselves, to
exercise any censures either over any churches or persons; or to impose their
determination on the churches or officers.30
CHAPTER 27; OF THE COMMUNION OF THE SAINTS Paragraph 1. All saints that are
united to Jesus Christ, their head, by his Spirit, and faith, although they are
not made thereby one person with him, have fellowship in his graces, sufferings,
death, resurrection, and glory;1 and, being united to one another
in love, they have communion in each others gifts and graces,2
and are obliged to the performance of such duties, public and private, in an
orderly way, as do conduce to their mutual good, both in the inward and outward
man.3
Paragraph 2. Saints by profession
are bound to maintain a holy fellowship and communion in the worship of God, and
in performing such other spiritual services as tend to their mutual edification;4
as also in relieving each other in outward things according to their several
abilities, and necessities;5 which communion, according to the rule of
the gospel, though especially to be exercised by them, in the relation wherein
they stand, whether in families,6
or churches,7 yet, as God offers opportunity, is to be extended to all
the household of faith, even all those who in every place call upon the name of
the Lord Jesus; nevertheless their communion one with another as saints, does
not take away or infringe the title or propriety which each man has in his goods
and possessions.8
CHAPTER 28; OF BAPTISM AND THE LORD’S SUPPER Paragraph 1. Baptism and the
Lord's Supper are ordinances of positive and sovereign institution, appointed by
the Lord Jesus, the only lawgiver, to be continued in his church to the end of
the world.1
Paragraph 2. These holy
appointments are to be administered by those only who are qualified and
thereunto called, according to the commission of Christ.2
Paragraph 1. Baptism is an
ordinance of the New Testament, ordained by Jesus Christ, to be unto the party
baptized, a sign of his fellowship with him, in his death and resurrection; of
his being engrafted into him;3 of remission of sins;4
and of giving up into God, through Jesus Christ, to live and walk in newness of
life.5
Paragraph 2. Those who do actually
profess repentance towards God, faith in, and obedience to, our Lord Jesus
Christ, are the only proper subjects of this ordinance.6
Paragraph 3. The outward element
to be used in this ordinance is water, wherein the party is to be baptized, in
the name of the Father, and of the Son, and of the Holy Spirit.7
Paragraph 4. Immersion, or dipping
of the person in water, is necessary to the due administration of this
ordinance.8
CHAPTER 30; OF THE LORD’S SUPPER Paragraph 1. The supper of the
Lord Jesus was instituted by him the same night wherein he was betrayed, to be
observed in his churches, unto the end of the world, for the perpetual
remembrance, and showing to all the world the sacrifice of himself in his death,1
confirmation of the faith of believers in all the benefits thereof, their
spiritual nourishment, and growth in him, their further engagement in, and to
all duties which they owe to him; and to be a bond and pledge of their communion
with him, and with each other.2
Paragraph 2. In this ordinance
Christ is not offered up to his Father, nor any real sacrifice made at all for
remission of sin of the quick or dead, but only a memorial of that one offering
up of himself by himself upon the cross, once for all;3
and a spiritual oblation of all possible praise unto God for the same.4
So that the popish sacrifice of the mass, as they call it, is most abominable,
injurious to Christ's own sacrifice the alone propitiation for all the sins of
the elect.
Paragraph 3. The Lord Jesus hath,
in this ordinance, appointed his ministers to pray, and bless the elements of
bread and wine, and thereby to set them apart from a common to a holy use, and
to take and break the bread; to take the cup, and, they communicating also
themselves, to give both to the communicants.5
Paragraph 4. The denial of the cup
to the people, worshipping the elements, the lifting them up, or carrying them
about for adoration, and reserving them for any pretended religious use, are all
contrary to the nature of this ordinance, and to the institution of Christ.6
Paragraph 5. The outward elements
in this ordinance, duly set apart to the use ordained by Christ, have such
relation to him crucified, as that truly, although in terms used figuratively,
they are sometimes called by the names of the things they represent, in other
words, the body and blood of Christ,7 albeit, in substance and nature,
they still remain truly and only bread and wine, as they were before.8
Paragraph 6. That doctrine which
maintains a change of the substance of bread and wine, into the substance of
Christ's body and blood, commonly called transubstantiation, by consecration of
a priest, or by any other way, is repugnant not to Scripture alone,9
but even to common sense and reason, overthrows the nature of the ordinance, and
has been, and is, the cause of manifold superstitions, yea, of gross idolatries.10
Paragraph 7. Worthy receivers,
outwardly partaking of the visible elements in this ordinance, do then also
inwardly by faith, really and indeed, yet not carnally and corporally, but
spiritually receive, and feed upon Christ crucified, and all the benefits of his
death; the body and blood of Christ being then not corporally or carnally, but
spiritually present to the faith of believers in that ordinance, as the elements
themselves are to their outward senses.11
Paragraph 8. All ignorant and
ungodly persons, as they are unfit to enjoy communion with Christ, so are they
unworthy of the Lord's table, and cannot, without great sin against him, while
they remain such, partake of these holy mysteries, or be admitted thereunto;12
yea, whosoever shall receive unworthily, are guilty of the body and blood of the
Lord, eating and drinking judgment to themselves.13
CHAPTER 31; OF THE STATE OF MAN AFTER DEATH, AND OF THE RESURRECTION OF THE DEAD Paragraph 1. The bodies of men
after death return to dust, and see corruption;1 but their souls, which
neither die nor sleep, having an immortal subsistence, immediately return to God
who gave them.2 The souls of the righteous being then made perfect
in holiness, are received into paradise, where they are with Christ, and behold
the face of God in light and glory, waiting for the full redemption of their
bodies;3 and the souls of the wicked are cast into hell; where they
remain in torment and utter darkness, reserved to the judgment of the great day;4
besides these two places, for souls separated from their bodies, the Scripture
acknowledgeth none.
Paragraph 2. At the last day, such
of the saints as are found alive, shall not sleep, but be changed;5
and all the dead shall be raised up with the selfsame bodies, and none other;6
although with different qualities, which shall be united again to their souls
forever.7
Paragraph 3. The bodies of the
unjust shall, by the power of Christ, be raised to dishonour; the bodies of the
just, by his Spirit, unto honour, and be made conformable to his own glorious
body.8
CHAPTER 32; OF THE LAST JUDGMENT Paragraph 1. God has appointed a
day wherein he will judge the world in righteousness, by Jesus Christ;1
to whom all power and judgment is given of the Father; in which day, not only
the apostate angels shall be judged,2 but likewise all persons that have
lived upon the earth shall appear before the tribunal of Christ, to give an
account of their thoughts, words, and deeds, and to receive according to what
they have done in the body, whether good or evil.3
Paragraph 2. The end of God's
appointing this day, is for the manifestation of the glory of his mercy, in the
eternal salvation of the elect; and of his justice, in the eternal damnation of
the reprobate, who are wicked and disobedient;4 for then shall the
righteous go into everlasting life, and receive that fulness of joy and glory
with everlasting rewards, in the presence of the Lord; but the wicked, who do
not know God, and do not obey the gospel of Jesus Christ, shall be cast aside
into everlasting torments,5 and punished with everlasting destruction,
from the presence of the Lord, and from the glory of his power.6
Paragraph 3. As Christ would have
us to be certainly persuaded that there shall be a day of judgment, both to
deter all men from sin,7 and for the greater consolation of the godly in
their adversity,8 so will he have the day unknown to men, that they may
shake off all carnal security, and be always watchful, because they know not at
what hour the Lord will come,9 and may ever be prepared to say, Come Lord
Jesus; come quickly.10 Amen.
We the MINISTERS, and MESSENGERS of, and concerned for upwards of, one hundred BAPTIZED CHURCHES, in England and Wales (denying Arminianisim), being met together in London, from the third of the seventh month to the eleventh of the same, 1689, to consider of some things that might be for the glory of God, and the good of these congregations, have thought meet (for the satisfaction of all other Christians that differ from us in the point of Baptism) to recommend to their perusal the confession of our faith, which confession we own, as containing the doctrine of our faith and practice, and do desire that the members of our churches respectively do furnish themselves therewith. Hansard Knollys, Pastor Broken
Wharf, London
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