CHAPTER TITLES
FOREWORD
THE BAPTIST CONFESSION OF FAITH
ENDING STATEMENT AND SIGNATORIES
1. Of the Holy Scriptures
2. Of God and the Holy Trinity
3. Of God's Decree
4. Of Creation
5. Of Divine Providence
6. Of the Fall of Man, of Sin, and of the Punishment
thereof
7. Of God's Covenant
8. Of Christ the Mediator
9. Of Free Will
10. Of Effectual Calling
11. Of Justification
12. Of Adoption
13. Of Sanctification
14. Of Saving Faith
15. Of Repentance unto Life and Salvation
16. Of Good Works
17. Of the Perseverance of the Saints
18. Of the Assurance of Grace and Salvation
19. Of the Law of God
20. Of the Gospel and the Extent of Grace thereof
21. Of Christian Liberty and Liberty of Conscience
22. Of Religious Worship and the Sabbath Day
23. Of Lawful Oaths and Vows
24. Of the Civil Magistrate
25. Of Marriage
26. Of the Church
27. Of the Communion of Saints
28. Of Baptism and the Lord's Supper
29. Of Baptism
30. Of the Lord's Supper
31. Of the State of Man after Death, and of the
Resurrection of the Dead
32. Of the Last Judgment
‘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.
The Confession itself was first compiled by the Elders
and Brethren of many congregations of Christians, baptized upon their
profession of faith, in London and the country (as they then described
themselves) in the year 1677. It was based upon, and drew its
inspiration from the Confession drawn up by the Westminster Assembly of
Divines a generation earlier, and indeed differs only from it in its
teaching upon those matters, such as baptism, the Lord's Supper, and church
government, upon which among the Reformed churches the Baptists differ from
the Presbyterians. For fear of persecution, the compilers of the 1677
Confession did not subscribe their names to it, but when, in September,
1689, following the Revolution of the previous year, the Ministers and
Messengers of the churches were able to meet in more peaceful times,
thirty-seven of them, including all the most eminent Baptist ministers of
the day, set their names to the recommendation with which it was circulated
among the churches. Thereafter for between 150 and 200 years it
remained the definitive Confession of Faith of the Particular (or
Calvinistic) Baptist churches of england and Wales.
Mr. Spurgeon did not, however, when he republished this
Confession, merely preface it with certain words of general commendation.
He also addressed to his own church at New Park Street some practical words
of advice as to how they should use the Confession. These are still
relevant today.
‘This little volume,’ he wrote, ‘is not issued as an
authoritative rule, or code of faith, whereby you are to be fettered, but as
an assistance to you in controversy, a confirmation in faith, and a means of
edification in righteousness. Here the younger members of our church
will have a body of divinity in small compass, and by means of the
scriptural proofs, will be ready to give a reason for the hope that is in
them.
Be not ashamed of your faith; remember it is the
ancient gospel of the martyrs, confessors, reformers, and saints.
Above all, it is the truth of God, against which all the gates of Hell
cannot prevail. Let your lives adorn your faith, let your example
adorn your creed. Above all live in Christ Jesus, and walk in Him,
giving credence to no teaching but that which is manifestly approved of Him,
and owned by the Holy Spirit. Cleave fast to the Word of God which is
here mapped out for you.’ This new edition of the Confession is sent
out as a private venture by a small group of Baptists who are convinced that
it has a message for this generation and believe its publication to be long
overdue. They hope it will achieve a wide circulation among the
churches, and receive the close study which they believe it will richly
repay.
In England during the 1630’s and the 1640’s
Congregationalists and Baptists of Calvinistic persuasion emerged from the
Church of England. Their early existence was marked by repeated cycles
of persecution at the hands of the established religion of crown and
Parliament. The infamous Clarendon Code was adopted in the 1660’s to
crush all dissent from the official religion of the state. Periods of
rigorous application and intervals of relaxation of these coercive acts
haunted Presbyterians, Congregationalists, and Baptists alike.
Presbyterians and Congregationalists suffered less than
did Baptists under this harassment. No little reason for their
relative success in resisting government tyranny was their united front of
doctrinal agreement. All Presbyterians stood by their Westminster
Confession of 1646. Congregationalists adopted virtually the same
articles of faith in the Savoy Confession of 1658. Feeling their
substantial unity with paedobaptists suffering under the same cruel
injustice, Calvinistic Baptists met to publish their substantial harmony
with them in doctrine.
A circular letter was sent to particular Baptist
churches in England and Wales asking each assembly to send representatives
to a meeting in London in 1677. A confession consciously modeled after
the Westminster Confession of Faith was approved and published. It has
ever since born the name of the Second London Confession. The First
London Confession had been issued by seven Baptist congregations of London
in 1644. That first document had been drawn up to distinguish newly
organized Calvinistic Baptists from the Arminian Baptists and the
Anabaptists. Because this second London Confession was drawn up in
dark hours of oppression, it was issued anonymously.
A preface to the original publication of 1677 says in
part: “. . . It is now many years since diverse of us . . . did conceive
ourselves under a necessity of publishing a Confession of our Faith, for the
information and satisfaction of those that did not thoroughly understand
what our principles were, of had entertained prejudices against our
profession . . . This was first put forth about the year 1643, in the
name of seven congregations then gathered in London . . .” (These
early Baptists were conscious that the 1644 Calvinistic Baptist Confession
predated the 1646 Presbyterian Confession and the 1658 Congregationalist
Confession).
“Forasmuch as this confession is not now commonly to be
had; and also that many others have since embraced the same truth which is
owned therein; it was judged necessary by us to join together in giving a
testimony to the world of our firm adhering to those wholesome principles .
. .”
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
1 2 Tim. 3:15-17; Isa. 8:20; Luke 16:29,31; Eph. 2:20
2 Rom. 1:19-21, 2:14,15; Psalm 19:1-3
3 Heb. 1:1
4 Prov. 22:19-21; Rom. 15:4; 2 Pet. 1:19,20
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:
|
Genesis |
1 Kings |
Ecclesiastes |
Amos |
OF THE NEW TESTAMENT:
| Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians |
Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon |
Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation |
All of which are given by the inspiration of God, to be the rule of faith
and life.5
5 2 Tim. 3:16
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
6 Luke 24:27,44; Rom. 3:2
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
7 2 Pet. 1:19-21; 2 Tim. 3:16; 2 Thess. 2:13; 1 John 5:9
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
8 John 16:13,14; 1 Cor. 2:10-12; 1 John 2:20,27
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
9 2 Tim. 3:15-17; Gal. 1:8,9
10 John 6:45; 1 Cor. 2:9-12
11 1 Cor. 11:13,14; 1 Cor. 14:26,40
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
12 2 Pet. 3:16
13 Ps. 19:7; Psalm 119:130
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
14 Rom. 3:2
15 Isa. 8:20
16 Acts 15:15
17 John 5:39
18 1 Cor. 14:6,9,11,12,24,28
19 Col. 3:16
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
20 2 Pet. 1:20, 21; Acts 15:15, 16
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
21 Matt. 22:29, 31, 32; Eph. 2:20; Acts 28:23
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
1 1 Cor. 8:4,6; Deut. 6:4
2 Jer. 10:10; Isa. 48:12
3 Exod. 3:14
4 John 4:24
5 1 Tim. 1:17; Deut. 4:15,16
6 Mal. 3:6
7 1 Kings 8:27; Jer. 23:23
8 Ps. 90:2
9 Gen. 17:1
10 Isa. 6:3
11 Ps. 115:3; Isa. 46:10
12 Prov. 16:4; Rom. 11:36
13 Exod. 34:6,7; Heb. 11:6
14 Neh. 9:32,33
15 Ps. 5:5,6
16 Exod. 34:7; Nahum 1:2,3
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.
17 John 5:26
18 Ps. 148:13
19 Ps. 119:68
20 Job 22:2,3
21 Rom. 11:34-36
22 Dan. 4:25,34,35
23 Heb. 4:13
24 Ezek. 11:5; Acts 15:18
25 Ps. 145:17
26 Rev. 5:12-14
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.
27 1 John 5:7; Matt. 28:19; 2 Cor. 13:14
28 Exod. 3:14; John 14:11; I Cor. 8:6
29 John 1:14,18
30 John 15:26; Gal. 4:6
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
1 Isa. 46:10; Eph. 1:11; Heb. 6:17; Rom. 9:15,18
2 James 1:13; 1 John 1:5
3 Acts 4:27,28; John 19:11
4 Num. 23:19; Eph. 1:3-5
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
5 Acts 15:18
6 Rom. 9:11,13,16,18
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
7 I Tim. 5:21; Matt. 25:34
8 Eph. 1:5,6
9 Rom. 9:22,23; Jude 4
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
10 2 Tim. 2:19; John 13:18
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
11 Eph. 1:4, 9, 11; Rom. 8:30; 2 Tim. 1:9; I Thess. 5:9
12 Rom. 9:13,16; Eph. 2:5,12
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
13 1 Pet. 1:2; 2; Thess. 2:13
14 1 Thess. 5:9, 10
15 Rom. 8:30; 2 Thess. 2:13
16 1 Pet. 1:5
17 John 10:26, 17:9, 6:64
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
18 1 Thess. 1:4,5; 2 Pet. 1:10
19 Eph. 1:6; Rom. 11:33
20 Rom. 11:5,6,20
21 Luke 10:20
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
1 John 1:2,3; Heb. 1:2; Job 26:13
2 Rom. 1:20
3 Col. 1:16; Gen. 1:31
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
4 Gen. 1:27
5 Gen. 2:7
6 Eccles. 7:29; Gen. 1;26
7 Rom. 2:14,15
8 Gen. 3:6
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
9 Gen. 2:17
10 Gen. 1:26,28
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
1 Heb. 1:3; Job 38:11; Isa. 46:10,11; Ps. 135:6
2 Matt. 10:29-31
3 Eph. 1;11
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
4 Acts 2:23
5 Prov. 16:33
6 Gen. 8:22
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.
7 Acts 27:31, 44; Isa. 55:10, 11
8 Hosea 1:7
9 Rom. 4:19-21
10 Dan. 3:27
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
11 Rom. 11:32-34; 2 Sam. 24:1; 1 Chron. 21:1
12 2 Kings 19:28; Ps. 76:10
13 Gen. 1:20; Isa. 10:6,7,12
14 Ps. 1;21; 1 John 2:16
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
15 2 Chron. 32:25,26,31; 2 Cor. 12:7-9
16 Rom. 8:28
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
17 Rom. 1;24-26,28, 11:7,8
18 Deut. 29:4
19 Matt. 13:12
20 Deut. 2:30; 2 Kings 8:12,13
21 Ps. 81:11,12; 2 Thess. 2:10-12
22 Exod. 8:15,32; Isa. 6:9,10; 1 Pet. 2:7,8
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
23 1 Tim. 4:10; Amos 9:8,9; Isa. 43:3-5
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.
1 Gen. 2:16,17
2 Gen. 3:12,13; 2 Cor. 11:3
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
3 Rom. 3:23
4 Rom 5:12, etc.
5 Titus 1:15; Gen. 6:5; Jer. 17:9; Rom. 3:10-19
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
6 Rom. 5:12-19; 1 Cor. 15:21,22,45,49
7 Ps. 51:5; Job 14:4
8 Eph. 2:3
9 Rom. 6:20, 5:12
10 Heb. 2:14,15; 1 Thess. 1:10
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
11 Rom. 8:7; Col. 1:21
12 James 1:14,15; Matt. 15:19
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
13 Rom. 7:18,23; Eccles. 7:20; 1 John 1:8
14 Rom. 7:23-25; Gal. 5:17
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
1 Luke 17:10; Job 35:7,8
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
2 Gen. 2:17; Gal. 3:10; Rom. 3:20,21
3 Rom. 8:3; Mark 16:15,16; John 3:16;
4 Ezek. 36:26,27; John 6:44,45; Ps. 110:3
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
5 Gen. 3:15
6 Heb. 1:1
7 2 Tim. 1:9; Titus 1:2
8 Heb. 11;6,13; Rom. 4:1,2, &c.; Acts 4:12; John 8:56
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
1 Isa. 42:1; 1 Pet. 1:19,20
2 Acts 3:22
3 Heb. 5:5,6
4 Ps. 2:6; Luke 1:33
5 Eph. 1:22,23
6 Heb. 1:2
7 Acts 17:31
8 Isa. 53:10; John 17:6; Rom. 8:30
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
9 John 1:14; Gal. 4;4
10 Rom. 8:3; Heb. 2:14,16,17, 4:15
11 Matt. 1:22, 23
12 Luke 1:27,31,35; Rom. 9:5; 1 Tim. 2:5
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
13 Ps. 45:7; Acts 10:38; John 3:34
14 Col. 2:3
15 Col. 1:19
16 Heb. 7:26
17 John 1:14
18 Heb. 7:22
19 Heb. 5:5
20 John 5:22,27; Matt. 28:18; Acts 2;36
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
21 Ps. 40:7,8; Heb. 10:5-10; John 10:18
22 Gal 4:4; Matt. 3:15
23 Gal. 3:13; Isa. 53:6; 1 Pet. 3:18
24 2 Cor. 5:21
25 Matt. 26:37,38; Luke 22:44; Matt. 27:46
26 Acts 13:37
27 1 Cor. 15:3,4
28 John 20:25,27
29 Mark 16:19; Acts 1:9-11
30 Rom. 8:34; Heb. 9:24
31 Acts 10:42; Rom. 14:9,10; Acts 1:11; 2 Pet. 2:4
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
32 Heb. 9:14, 10:14; Rom. 3:25,26
33 John 17:2; Heb. 9:15
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
34 1 Cor. 4:10; Heb. 4:2; 1 Pet. 1:10, 11
35 Rev. 13:8
36 Heb. 13:8
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
37 John 3:13; Acts 20:28
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
38 John 6:37, 10:15,16, 17:9; Rom. 5:10
39 John 17:6; Eph. 1:9; 1 John 5:20
40 Rom. 8:9,14
41 Ps. 110:1; 1 Cor. 15:25,26
42 John 3:8; Eph. 1:8
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
43 Tim. 2:5
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
44 John 1:18
45 Col. 1:21; Gal. 5:17
46 John 16:8; Ps. 110:3; Luke 1:74,75
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
1 Matt. 17:12; James 1:14; Deut. 30:19
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
2 Eccles. 7:29
3 Gen. 3:6
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
4 Rom. 5:6, 8:7
5 Eph. 2:1,5
6 Titus 3:3-5; John 6:44
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
7 Col. 1:13; John 8:36
8 Phil. 2:13
9 Rom. 7:15,18,19,21,23
Paragraph 5. This will of man is made perfectly and immutably free to
good alone in
the state of glory only.10
10 Eph. 4:13
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
1 Rom. 8:30, 11:7; Eph. 1:10,11; 2 Thess. 2:13,14
2 Eph. 2:1-6
3 Acts 26:18; Eph. 1:17,18
4 Ezek. 36:26
5 Deut. 30:6; Ezek. 36:27; Eph. 1:19
6 Ps. 110:3; Cant. 1:4
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
7 2 Tim. 1:9; Eph. 2:8
8 1 Cor. 2:14; Eph. 2:5; John 5:25
9 Eph. 1:19, 20
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.
10 John 3:3, 5, 6
11 John 3:8
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
12 Matt. 22:14, 13:20,21; Heb 6:4,5
13 John 6:44,45,65; 1 John 2:24,25
14 Acts 4:12; John 4:22, 17:3
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
1 Rom. 3:24, 8:30
2 Rom. 4:5-8, Eph. 1:7
3 1 Cor. 1:30,31, Rom. 5:17-19
4 Phil. 3:8,9; Eph. 2:8-10
5 John 1:12, Rom. 5:17
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
6 Rom. 3:28
7 Gal.5:6, James 2:17,22,26
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
8 Heb. 10:14; 1 Pet. 1:18,19; Isa. 53:5,6
9 Rom. 8:32; 2 Cor. 5:21
10 Rom. 3:26; Eph. 1:6,7, 2:7
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
11 Gal. 3:8, 1 Pet. 1:2, 1 Tim. 2:6
12 Rom. 4:25
13 Col. 1:21,22, Titus 3:4-7
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
14 Matt. 6:12, 1 John 1:7,9
15 John 10:28
16 Ps. 89:31-33
17 Ps. 32:5, Ps. 51, Matt. 26:75
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
18 Gal. 3:9; Rom. 4:22-24
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
1 Eph. 1:5; Gal. 4:4,5
2 John 1:12; Rom. 8:17
3 2 Cor. 6:18; Rev. 3:12
4 Rom. 8:15
5 Gal. 4:6; Eph. 2:18
6 Ps. 103:13
7 Prov. 14:26; 1 Pet. 5:7
8 Heb. 12:6
9 Isa. 54:8, 9
10 Lam. 3:31
11 Eph. 4:30
12 Heb. 1:14, 6:12
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
1 Acts 20:32; Rom. 6:5,6
2 John 17:17; Eph. 3:16-19; 1 Thess. 5:21-23
3 Rom. 6:14
4 Gal. 5:24
5 Col. 1:11
6 2 Cor. 7:1; Heb. 12:14
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
7 1 Thess. 5:23
8 Rom. 7:18, 23
9 Gal. 5:17; 1 Pet. 2:11
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
10 Rom. 7:23
11 Rom. 6:14
12 Eph. 4:15,16; 2 Cor. 3:18, 7:1
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
1 2 Cor. 4:13; Eph. 2:8
2 Rom. 10:14,17
3 Luke 17:5; 1 Pet. 2:2; Acts 20:32
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
4 Acts 24:14
5 Ps. 19:7-10, 69:72
6 2 Tim. 1:12
7 John 15:14
8 Isa. 116:2
9 Heb. 11:13
10 John 1:12; Acts 16:31; Gal 2:20; Acts 15:11
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
11 Heb. 5:13,14; Matt. 6:30; Rom. 4:19,20
12 2 Pet. 1:1
13 Eph. 6:16; 1 John 5:4,5
14 Heb. 6:11,12; Col. 2:2
15 Heb. 12:2
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
1 Titus 3:2-5
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
2 Eccles. 7:20
3 Luke 22:31,32
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
4 Zech. 12:10; Acts 11:18
5 Ezek. 36:31; 2 Cor. 7:11
6 Ps. 119:6,128
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
7 Luke 19:8; 1 Tim. 1:13,15
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.
8 Rom. 6:23
9 Isa. 1:16-18, 55:7
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
1 Mic. 6:8; Heb. 13:21
2 Matt. 15:9; Isa. 29:13
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
3 James 2:18,22
4 Ps. 116:12,13
5 1 John 2:3,5; 2 Pet. 1:5-11
6 Matt. 5:16
7 1 Tim. 6:1; 1 Pet. 2:15; Phil. 1:11
8 Eph. 2:10
9 Rom 6:22
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
10 John 15:4,5
11 2 Cor. 3:5; Phil. 2:13
12 Phil. 2:12; Heb. 6:11,12; Isa. 64:7
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
13 Job 9:2, 3; Gal. 5:17; Luke 17:10
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
14 Rom. 3:20; Eph. 2:8,9; Rom. 4:6
15 Gal. 5:22,23
16 Isa. 64:6; Ps. 43:2
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
17 Eph. 1:5; 1 Pet. 1:5
18 Matt. 25:21,23; Heb. 6:10
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
19 2 Kings 10:30; 1 Kings 21:27,29
20 Gen. 4:5; Heb. 11:4,6
21 1 Cor. 13:1
22 Matt. 6:2,5
23 Amos 5:21,22; Rom. 9:16; Titus 3:5
24 Job 21:14,15; Matt. 25:41-43
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
1 John 10:28,29; Phil. 1:6; 2 Tim. 2:19; 1 John 2:19
2 Ps. 89:31,32; 1 Cor. 11:32
3 Mal. 3:6
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.
4 Rom. 8:30, 9:11,16
5 Rom. 5:9, 10; John 14:19
6 Heb. 6:17,18
7 1 John 3:9
8 Jer. 32:40
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
9 Matt. 26:70,72,74
10 Isa. 64:5,9; Eph. 4:30
11 Ps. 51:10,12
12 Ps. 32:3,4
13 2 Sam. 12:14
14 Luke 22:32,61,62
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
1 Job 8:13,14; Matt. 7:22,23
2 1 John 2:3, 3:14,18,19,21,24, 5:13
3 Rom. 5:2,5
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
4 Heb. 6:11,19
5 Heb. 6:17,18
6 2 Pet. 1:4,5,10,11
7 Rom. 8:15,16
8 1 John 3:1-3
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
9 Isa. 50:10; Ps. 88; Ps. 77:1-12
10 1 John 4:13; Heb. 6:11,12
11 Rom. 5:1,2,5, 14:17; Ps. 119:32
12 Rom. 6:1,2; Titus 2:11,12,14
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
13 Cant. 5:2,3,6
14 Ps. 51:8,12,14
15 Ps. 116:11; 77:7,8, 31:22
16 Ps. 30:7
17 1 John 3:9
18 Luke 22:32
19 Ps. 42:5,11
20 Lam. 3:26-31
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
1 Gen. 1:27; Eccles. 7:29
2 Rom. 10:5
3 Gal. 3:10,12
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
4 Rom. 2:14,15
5 Deut. 10:4
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
6 Heb. 10:1; Col. 2:17
7 1 Cor. 5:7
8 Col. 2:14,16,17; Eph. 2:14,16
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
9 1 Cor. 9:8-10
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
10 Rom. 13:8-10; James 2:8,10-12
11 James 2:10,11
12 Matt. 5:17-19; Rom. 3:31
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
13 Rom. 6:14; Gal. 2:16; Rom. 8:1, 10:4
14 Rom. 3:20, 7:7, etc.
15 Rom. 6:12-14; 1 Pet. 3:8-13
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
16 Gal. 3:21
17 Ezek. 36:27
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
1 Gen. 3:15
2 Rev. 13:8
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
3 Rom. 1;17
4 Rom. 10:14,15,17
5 Prov. 29:18; Isa. 25:7; 60:2,3
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.
6 Ps. 147:20; Acts 16:7
7 Rom. 1:18-32
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
8 Ps. 110:3; 1 Cor. 2:14; Eph. 1:19,20
9 John 6:44; 2 Cor. 4:4,6
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
1 Gal. 3:13
2 Gal. 1:4
3 Acts 26:18
4 Rom. 8:3
5 Rom. 8:28
6 1 Cor. 15:54-57
7 2 Thess. 1:10
8 Rom. 8:15;
9 Luke 1:73-75; 1 John 4:18
10 Gal. 3;9,14
11 John 7:38,39; Heb. 10:19-21
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
12 James 4:12; Rom. 14:4
13 Acts 4:19,29; 1 Cor. 7:23; Matt. 15:9
14 Col. 2:20,22,23
15 1 Cor. 3:5; 2 Cor. 1:24
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
16 Rom. 6:1,2
17 Gal. 5:13; 2 Pet. 2:18,21
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
1 Jer. 10:7; Mark 12:33
2 Deut. 12:32
3 Exod. 20:4-6
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
4 Matt. 4:9,10; John 6:23; Matt. 28:19
5 Rom. 1:25; Col. 2:18; Rev. 19:10
6 John 14:6
7 1 Tim. 2:5
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
8 Ps. 95:1-7, 65:2
9 John 14:13,14
10 Rom. 8:26
11 1 John 5:14
12 1 Cor. 14:16,17
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
13 1 Tim. 2:1,2; 2 Sam. 7:29
14 2 Sam. 12:21-23
15 1 John 5:16
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
16 1 Tim. 4:13
17 2 Tim. 4:2; Luke 8:18
18 Col. 3:16; Eph. 5:19
19 Matt. 28:19,20
20 1 Cor. 11:26
21 Esther 4:16; Joel 2:12
22 Exod. 15:1-19, Ps. 107
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
23 John 4:21; Mal. 1:11; 1 Tim. 2:8
24 Acts 10:2
25 Matt. 6:11; Ps. 55:17
26 Matt. 6:6
27 Heb. 10:25; Acts 2:42
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.
28 Exod. 20:8
29 1 Cor. 16:1,2; Acts 20:7; Rev. 1:10
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
30 Isa. 58:13; Neh. 13:15-22
31 Matt. 12:1-13
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
1 Exod. 20:7; Deut. 10:20; Jer. 4:2
2 2 Chron. 6:22, 23
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
3 Matt. 5:34,37; James 5:12
4 Heb. 6:16; 2 Cor. 1:23
5 Neh. 13:25
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
6 Lev. 19:12; Jer. 23:10
Paragraph 4. An oath is to be taken in the plain and common sense of the
words, without equivocation or mental reservation.7
7 Ps. 24:4
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
8 Ps. 76:11; Gen. 28:20-22
9 1 Cor. 7:2,9
10 Eph. 4:28
11 Matt. 19:1
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
1 Rom. 13:1-4
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
2 2 Sam. 23:3; Ps. 82:3,4
3 Luke 3:14
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
4 Rom. 13:5-7; 1 Pet. 2:17
5 1 Tim. 2:1,2
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
1 Gen. 2:24; Mal. 2:15; Matt. 19:5,6
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
2 Gen. 2:18
3 Gen. 1:28
4 1 Cor. 7:2,9
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
5 Heb. 13:4; 1 Tim. 4:3
6 1 Cor. 7:39
7 Neh. 13:25-27
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
8 Lev. 18
9 Mark 6:18; 1 Cor. 5:1
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
1 Heb. 12:23; Col. 1:18; Eph. 1:10,22,23, 5:23,27,32
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
2 1 Cor. 1:2; Acts 11:26
3 Rom. 1:7; Eph. 1:20-22
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
4 1 Cor. 5; Rev. 2,3
5 Rev. 18:2; 2 Thess. 2:11,12
6 Matt. 16:18; Ps. 72:17, 102:28; Rev. 12:17
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
7 Col. 1:18; Matt. 28:18-20; Eph. 4:11,12
8 2 Thess. 2:2-9
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
9 John 10:16; John 12:32
10 Matt. 28:20
11 Matt. 18:15-20
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
12 Rom. 1:7; 1 Cor. 1:2
13 Acts 2:41,42, 5:13,14; 2 Cor. 9:13
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
14 Matt. 18:17, 18; 1 Cor. 5:4, 5, 5:13, 2 Cor. 2:6-8
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
15 Acts 20:17, 28; Phil. 1:1
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
16 Acts 14:23
17 1 Tim. 4:14
18 Acts 6:3,5,6
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
19 Acts 6:4; Heb. 13:17
20 1 Tim. 5:17,18; Gal. 6:6,7
21 2 Tim. 2:4
22 1 Tim. 3:2
23 1 Cor. 9:6-14
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
24 Acts 11:19-21; 1 Pet. 4:10,11
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
25 1 Thess. 5:14; 2 Thess. 3:6,14,15
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
26 Matt. 18:15-17; Eph. 4:2,3
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
27 Eph. 6:18; Ps. 122:6
28 Rom. 16:1,2; 3 John 8-10
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
29 Acts 15:2,4,6,22,23,25
30 2 Cor. 1:24; 1 John 4:1
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
1 1 John 1:3; John 1:16; Phil. 3:10; Rom. 6:5,6
2 Eph. 4:15,16; 1 Cor. 12:7; 3:21-23
3 1 Thess. 5:11,14; Rom. 1:12; 1 John 3:17,18; Gal. 6:10
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
4 Heb. 10:24,25, 3:12,13
5 Acts 11:29,30
6 Eph. 6:4
7 1 Cor. 12:14-27
8 Acts 5:4; Eph. 4:28
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
1 Matt. 28:19,20; 1 Cor. 11:26
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
2 Matt. 28:19; 1 Cor. 4:1
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
3 Rom. 6:3-5; Col. 2:12; Gal. 3:27
4 Mark 1:4; Acts 22:16
5 Rom. 6:4
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
6 Mark 16:16; Acts 8:36,37, 2:41, 8:12, 18:8
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
7 Matt. 28:19, 20; Acts 8:38
Paragraph 4. Immersion, or dipping of the person in water, is necessary
to the due administration of this ordinance.8
8 Matt. 3:16; John 3:23
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
1 1 Cor. 11:23-26
2 1 Cor. 10:16,17,21
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.
3 Heb. 9:25,26,28
4 1 Cor. 11:24; Matt. 26:26,27
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
5 1 Cor. 11:23-26, etc.
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
6 Matt. 26:26-28, 15:9, Exod. 20:4,5
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
7 1 Cor. 11:27
8 1 Cor. 11:26-28
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
9 Acts 3:21; Luke 14:6,39
10 1 Cor. 11:24,25
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
11 1 Cor. 10:16, 11:23-26
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
12 2 Cor. 6:14,15
13 1 Cor. 11:29; Matt. 7:6
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.
1 Gen. 3:19; Acts 13:36
2 Eccles. 12:7
3 Luke 23:43; 2 Cor. 5:1,6,8; Phil. 1:23; Heb. 12:23
4 Jude 6, 7; 1 Peter 3:19; Luke 16:23,24
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
5 1 Cor. 15:51,52; 1 Thess. 4:17
6 Job 19:26,27
7 1 Cor. 15:42,43
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
8 Acts 24:15; John 5:28,29; Phil. 3:21
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
1 Acts 17:31; John 5:22,27
2 1 Cor. 6:3; Jude 6
3 2 Cor. 5:10; Eccles. 12:14; Matt. 12:36; Rom. 14:10,12;
Matt. 25:32-46
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
4 Rom. 9:22,23
5 Matt. 25:21,34; 2 Tim. 4:8
6 Matt. 25:46; Mark 9:48; 2 Thess. 1:7-10
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.
7 2 Cor. 5:10,11
8 2 Thess. 1:5-7
9 Mark 13:35-37; Luke 12:35-40
10 Rev. 22:20
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
William Kiffin, Pastor Devonshire-square, London
John Harris, Pastor, Joiner's Hall, London
William Collins, Pastor, Petty France, London
Hurcules Collins, Pastor, Wapping, London
Robert Steed, Pastor, Broken Wharf, London
Leonard Harrison,Pastor, Limehouse, London
George Barret, Pastor, Mile End Green, London
Isaac Lamb, Pastor, Pennington-street, London
Richard Adams, Minister, Shad Thames, Southwark
Benjamin Keach, Pastor, Horse-lie-down, Southwark
Andrew Gifford, Pastor, Bristol, Fryars, Som. & Glouc.
Thomas Vaux, Pastor, Broadmead, Som. & Glouc.
Thomas Winnel, Pastor, Taunton, Som. & Glouc.
James Hitt, Preacher, Dalwood, Dorset
Richard Tidmarsh, Minister, Oxford City, Oxon
William Facey, Pastor, Reading, Berks
Samuel Buttall, Minister, Plymouth, Devon
Christopher Price, Minister, Abergayenny, Monmouth
Daniel Finch, Minister, Kingsworth, Herts
John Ball, Minister, Tiverton, Devon
Edmond White, Pastor, Evershall, Bedford
William Prichard, Pastor, Blaenau, Monmouth
Paul Fruin, Minister, Warwick, Warwick
Richard Ring, Pastor, Southhampton, Hants
John Tomkins, Minister, Abingdon, Berks
Toby Willes, Pastor, Bridgewater, Somerset
John Carter, Pastor, Steventon, Bedford
James Webb, Pastor, Devizes, Wilts
Richard Sutton, Pastor, Tring, Herts
Robert Knight, Pastor, Stukeley, Bucks
Edward Price, Pastor, Hereford City, Hereford
William Phipps, Pastor, Exon, Devon
William Hawkins, Pastor, Dimmock, Gloucester
Samuel Ewer, Pastor, Hemstead, Herts
Edward Man, Pastor, Houndsditch, London
Charles Archer, Pastor, Hock-Norton, Oxon
In the name of and on the behalf of the whole assembly.