| THE BAPTIST CONFESSION OF FAITH | |
| THIRTY-TWO ARTICLES OF CHRISTIAN FAITH AND PRACTICE
1689
Chapter 1: 1. The Holy Scripture is the only sufficient, certain,
and infallible rule of all saving knowledge, faith, and obedience, 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 are they not sufficient to give that knowledge of God and his will
which is necessary unto salvation. Therefore it pleased the Lord at sundry
times and in divers manners to reveal himself, and to declare that his
will unto his church; 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 maketh the Holy Scriptures
to be most necessary, those former ways of God's revealing his will unto
his people being now ceased. 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 II Chronicles Daniel
Matthew Galatians The Epistle to the All of which are given by the inspiration of God to be
the rule of faith and life. 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 oth-erwise approved
or made use of than other human writings. 4 The authority of the Holy Scripture, for which it ought
to be believed, dependeth 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. 5 We may be moved and induced by the testimony of the
church of God to an 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 doth 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. 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. 7 All things in Scripture are not alike plain in themselves,
nor alike clear unto all; 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. 8 The Old Testament in Hebrew (which was the native language
of the people of God of old), 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. 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 and search them; therefore they are to be translated into
the vulgar language of every nation unto which they come, 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. 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 is not manifold, but one),
it must be searched by other places that speak more clearly. 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. Chapter 2: 1. The Lord our God is but one only living and true God;
whose subsistence is in and of himself, infinite in being and perfection;
whose essence cannot be comprehended by any but himself; a most pure spirit,
invisible, without body, parts, or passions, who only hath immortality,
dwelling in the light which no man can approach unto; who is immutable,
immense, eternal, incomprehensible, almighty, every way infinite, most
holy, most wise, most free, most absolute; working all things according
to the counsel of his own immutable and most righteous will for his own
glory; most loving, gracious, merciful, long-suffering, abundant in goodness
and truth, forgiving iniquity, transgression, and sin; the rewarder of
them that diligently seek him, and withal most just and terrible in his
judgments, hating all sin, and who will by no means clear the guilty. 2. God, having all life, glory, goodness, 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, 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, and he hath most sovereign dominion over all creatures,
to do by them, for them, or upon them, whatsoever himself pleaseth; in
his sight all things are open and manifest, his knowledge is infinite,
infallible, and independent upon the creature, so as nothing is to him
contingent or uncertain; he is most holy in all his counsels, in all his
works, and in all his commands; to him is due from angels and men, whatsoever
worship, service, or obedience, as creatures they owe unto the Creator,
and whatever he is further pleased to require of them. 3. In this divine and infinite Being there are three
subsistences, the Father, the Word or Son, and Holy Spirit, of one substance,
power, and eternity, each having the whole divine essence, yet the essence
undivided: the Father is of none, neither begotten nor proceeding; the
Son is eternally begotten of the Father; the Holy Spirit proceeding from
the Father and the Son; 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. Chapter 3: 1. God hath decreed in himself, from all eternity, by
the most wise and holy counsel of his own will, freely and unchangeably,
all things, whatsoever comes to pass; yet so as thereby is God neither
the author of sin nor hath fellowship with any therein; nor is violence
offered to the will of the creature, nor yet is the liberty or contingency
of second causes taken away, but rather established; in which appears
his wisdom in disposing all things, and power and faithfulness in accomplishing
his decree. 2. Although God knoweth whatsoever may or can come to
pass, upon all supposed conditions, yet hath he not decreed anything,
because he foresaw it as future, or as that which would come to pass upon
such conditions. 3. By the decree of God, for the manifestation of his
glory, some men and angels are predestinated, or foreordained to eternal
life through Jesus Christ, to the praise of his glorious grace; others
being left to act in their sin to their just condemnation, to the praise
of his glorious justice. 4. These angels and men thus predestinated and foreordained,
are particularly and unchangeably designed, and their number so certain
and definite, that it cannot be either increased or diminished. 5. Those of mankind that are predestinated to life, God,
before the foundation of the world was laid, according to his eternal
and immutable purpose, and the secret counsel and good pleasure of his
will, hath chosen in Christ unto everlasting glory, out of his mere free
grace and love, without any other thing in the creature as a condition
or cause moving him thereunto. 6. As God hath appointed the elect unto glory, so he
hath, by the eternal and most free purpose of his will, foreordained all
the means thereunto; wherefore they who are elected, being fallen in Adam,
are redeemed by Christ, are effectually called unto faith in Christ, by
his Spirit working in due season, are justified, adopted, sanctified,
and kept by his power through faith unto salvation; neither are any other
redeemed by Christ, or effectually called, justified, adopted, sanctified,
and saved, but the elect only. 7. The doctrine of this high mystery of predestination
is to be handled with special prudence and care, that men attending the
will of God revealed in his Word, and yielding obedience thereunto, may,
from the certainty of their effectual vocation, be assured of their eternal
election; so shall this doctrine afford matter of praise, reverence, and
admiration of God, and of humility, diligence, and abundant consolation
to all that sincerely obey the gospel.
2. After God had made all other creatures, he created
man, male and female, with reasonable and immortal souls, 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; having
the law of God written in their hearts, and power to fulfil it, and yet
under a possibility of transgressing, being left to the liberty of their
own will, which was subject to change. 3. Besides the law written in their hearts, they received
a command not to eat of the tree of knowledge of good and evil, which
whilst they kept, they were happy in their communion with God, and had
dominion over the creatures. Chapter 5: 1. God the good Creator of all things, in his infinite
power and wisdom doth uphold, direct, dispose, and govern all creatures
and things, from the greatest even to the least, 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. 2. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls any by chance, or without his providence; yet by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently. (Acts 2:23; Prov. 16:33; Gen. 8:22) 3. God, in his ordinary providence maketh use of means,
yet is free to work without, above, and against them at his pleasure. 4. The almighty power, unsearchable wisdom, and infinite
goodness of God, so far manifest themselves in his providence, that his
determinate counsel extendeth itself even to the first fall, and all other
sinful actions both of angels and men; and that not by a bare permission,
which also he most wisely and powerfully boundeth, and otherwise ordereth
and governeth, in a manifold dispensation to his most holy ends; yet so,
as the sinfulness of their acts proceedeth 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. 5. The most wise, righteous, and gracious God doth oftentimes
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. So that whatsoever befalls any of his elect is by his appointment,
for his glory, and their good. 6. As for those wicked and ungodly men whom God, as the
righteous judge, for former sin doth blind and harden; from them he not
only withholdeth his grace, whereby they might have been enlightened in
their understanding, and wrought upon their hearts; but sometimes also
withdraweth the gifts which they had, and exposeth them to such objects
as their corruption makes occasion of sin; and withal, gives them over
to their own lusts, the temptations of the world, and the power of Satan,
whereby it comes to pass that they harden themselves, under those means
which God useth for the softening of others. 7. As the providence of God doth in general reach to
all creatures, so after a more special manner it taketh care of his church,
and disposeth of all things to the good thereof. Chapter 6: 1. Although God created man upright and perfect, and
gave him a righteous law, which had been unto life had he kept it, and
threatened death upon the breach thereof, yet he did not long abide in
this honour; 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 unto them, in eating
the forbidden fruit, which God was pleased, according to his wise and
holy counsel to permit, having purposed to order it to his own glory. 2. Our first parents, by this sin, fell from their original
righteousness and communion with God, and we in them whereby death came
upon all: all becoming dead in sin, and wholly defiled in all the faculties
and parts of soul and body. 3. They being the root, and by God's appointment, standing
in the room and stead of all mankind, the guilt of the sin was imputed,
and corrupted nature conveyed, to all their posterity descending from
them by ordinary generation, being now conceived in sin, and by nature
children of wrath, the servants of sin, the subjects of death, and all
other miseries, spiritual, temporal, and eternal, unless the Lord Jesus
set them free. 4. From this original corruption, whereby we are utterly
indisposed, disabled, and made opposite to all good, and wholly inclined
to all evil, do proceed all actual transgressions. 5. The corruption of nature, during this life, doth remain
in those that are regenerated; and although it be through Christ pardoned
and mortified, yet both itself, and the first motions thereof, are truly
and properly sin. Chapter 7: 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. 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,
wherein he freely offereth unto sinners life and salvation by Jesus Christ,
requiring of them faith in him, that they may be saved; and promising
to give unto all those that are ordained unto eternal life, his Holy Spirit,
to make them willing and able to believe. 3. This covenant is revealed in the gospel; first of
all to Adam in the promise of salvation by the seed of the woman, and
afterwards by farther steps, until the full discovery thereof was completed
in the New Testa-ment; and it is founded in that eternal covenant transaction
that was between the Father and the Son about the redemption of the elect;
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.
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; the prophet,
priest, and king; head and saviour of the church, the heir of all things,
and judge of the world; 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. 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 upholdeth and governeth
all things he hath made, did, when the fullness of time was come, take
upon him man's nature, with all the essential properties and common infirmities
thereof, yet without sin; 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;
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. 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, having in Him all the treasures of wisdom
and knowledge; in whom it pleased the Father that all fullness should
dwell, to the end that being holy, harmless, undefiled, and full of grace
and truth, he might be throughly furnished to execute the office of mediator
and surety; which office he took not upon himself, but was thereunto called
by his Father; who also put all power and judgement in his hand, and gave
him commandment to execute the same. 4. This office the Lord Jesus did most willingly undertake,
which that he might discharge he was made under the law, and did perfectly
fulfil it, and underwent the punishment due to us, which we should have
borne and suffered, being made sin and a curse for us; enduring most grievous
sorrows in his soul, and most painful sufferings in his body; was crucified,
and died, and remained in the state of the dead, yet saw no corruption:
on the third day he arose from the dead with the same body in which he
suffered, with which he also ascended into heaven, and there sitteth at
the right hand of his Father making intercession, and shall return to
judge men and angels at the end of the world. 5. The Lord Jesus, by his perfect obedience and sacrifice
of himself, which he through the eternal Spirit once offered up unto God,
hath fully satisfied the justice of God, procured reconciliation, and
purchased an everlasting inheritance in the kingdom of heaven, for all
those whom the Father hath given unto Him. 6. Although the price of redemption was not actually
paid by Christ till 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; and the Lamb slain from the foundation
of the world, being the same yesterday, and today and for ever. 7. Christ, in the work of mediation, acteth 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. 8. To all those for whom Christ hath obtained eternal
redemption, he doth certainly and effectually apply and communicate the
same, making intercession for them; uniting them to himself by his Spirit,
revealing unto them, in and by his Word, the mystery of salvation, persuading
them to believe and obey, governing their hearts by his Word and Spirit,
and overcoming all their enemies by his almighty power and wisdom, 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. 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. 10. This number and order of offices is necessary; for
in respect of our ignorance, we stand in need of his prophetical office;
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; 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. Chapter 9: 1. God hath 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. 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, but yet
was unstable, so that he might fall from it. 3. Man, by his fall into a state of sin, hath wholly
lost all ability of will to any spiritual good accompanying salvation;
so as a natural man, being altogether averse from that good, and dead
in sin, is not able by his own strength to convert himself, or to prepare
himself thereunto. 4. When God converts a sinner, and translates him into
the state of grace, he freeth him from his natural bondage under sin,
and by his grace alone enables him freely to will and to do that which
is spiritually good; yet so as that by reason of his remaining corruptions,
he doth not perfectly, nor only will, that which is good, but doth also
will that which is evil. 5. This will of man is made perfectly and immutably free
to good alone in the state of glory only.
1. Those whom God hath predestinated unto life, he is
pleased in his appointed, and accepted time, effectually to call, 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; enlightening their
minds spiritually and savingly to understand the things of God; taking
away their heart of stone, and giving unto them a heart of flesh; renewing
their wills, and by his almighty power determining them to that which
is good, and effectually drawing them to Jesus Christ; yet so as they
come most freely, being made willing by his grace. 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, being wholly passive therein, being dead in sins
and trespasses, until being quickened and renewed by the Holy Spirit;
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. 3. Elect infants dying in infancy are regenerated and
saved by Christ through the Spirit; who worketh when, and where, and how
he pleases; so also are all elect persons, who are incapable of being
outwardly called by the ministry of the Word. 4. Others not elected, although they may be called by
the ministry of the Word, and may have some common operations of the Spirit,
yet not being effectually drawn by the Father, they neither will nor can
truly come to Christ, and therefore cannot be saved: much less can men
that receive not 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. Chapter 11: 1. Those whom God effectually calleth, he also freely
justifieth, not by infusing righteousness into them, but by pardoning
their sins, and by accounting and accepting their persons as righteous;
not for anything wrought in them, or done by them, but for Christ's sake
alone; not by imputing faith itself, the act of believing, or any other
evangelical obedience to them, as their righteousness; but by imputing
Christ's active obedience unto the whole law, and passive obedience in
his death for their whole and sole righteousness by faith, which faith
they have not of themselves; it is the gift of God. 2. Faith thus receiving and resting on Christ and his
righteousness, is the alone instrument of justification; yet it is not
alone in the person justified, but is ever accompanied with all other
saving graces, and is no dead faith, but worketh by love. 3. Christ, by his obedience and death, did fully discharge
the debt of all those that are justified; and did, by the sacrifice of
himself in the blood of his cross, undergoing in their stead the penalty
due unto them, make a proper, real, and full satisfaction to God's justice
in their behalf; yet, inasmuch as he was given by the Father for them,
and his obedience and satisfaction accepted in their stead, and both freely,
not for anything in them, their justification is only of free grace, that
both the exact justice and rich grace of God might be glorified in the
justification of sinners. 4. God did from all eternity decree to justify all the
elect, and Christ did in the fullness of time die for their sins, and
rise again for their justification; nevertheless, they are not justified
personally, until the Holy Spirit doth in time due actually apply Christ
unto them. 5. God doth continue to forgive the sins of those that
are justified, and although they can never fall from the state of justification,
yet they may, by their sins, fall under God's fatherly displeasure; and
in that condition they have not usually the light of his countenance restored
unto them, until they humble themselves, confess their sins, beg pardon,
and renew their faith and repentance. 6. The justification of believers under the Old Testament
was, in all these respects, one and the same with the justification of
believers under the New Testament. Chapter 12: All those that are justified, God vouchsafed, in and
for the sake of his only Son Jesus Christ, to make partakers of the grace
of adoption, by which they are taken into the number, and enjoy the liberties
and privileges of the children of God, have his name put upon them, receive
the spirit of adoption, have access to the throne of grace with boldness,
are enabled to cry Abba, Father, are pitied, protected, provided for,
and chastened by him as by a Father, yet never cast off, but sealed to
the day of redemption, and inherit the promises as heirs of everlasting
salvation.
Chapter 13: 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, through the same virtue, by His Word and Spirit
dwelling in them; the dominion of the whole body of sin is destroyed,
and the several lusts thereof are more and more weakened and mortified,
and they more and more quickened and strengthened in all saving graces,
to the practice of all true holiness, without which no man shall see the
Lord. 2. This sanctification is throughout the whole man, yet
imperfect in this life; there abideth still some remnants of corruption
in every part, whence ariseth a continual and irreconcilable war; the
flesh lusting against the Spirit, and the Spirit against the flesh. 3. In which war, although the remaining corruption for
a time may much prevail, yet through the continual supply of strength
from the sanctifying Spirit of Christ, the regenerate part doth overcome;
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 hath prescribed them. Chapter 14: 1. The grace of faith, whereby the elect are enabled
to believe to the saving of their souls, is the work of the Spirit of
Christ in their hearts, and is ordinarily wrought by the ministry of the
Word; by which also, and by the administration of baptism and the Lord's
supper, prayer, and other means appointed of God, it is increased and
strengthened. 2. By this faith a Christian believeth to be true whatsoever
is revealed in the Word for the authority of God himself, and also apprehendeth
an excellency therein above all other writings and all things in the world,
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 thus believed; and also acteth differently upon that which
each particular passage thereof containeth; yielding obedience to the
commands, trembling at the threatenings, and embracing the promises of
God for this life and that which is to come; but the principal acts of
saving faith 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. 3. This faith, although it be different in degrees, and
may be weak or strong, 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; and therefore, though it may
be many times assailed and weakened, yet it gets the victory, growing
up in many to the attainment of a full assurance through Christ, who is
both the author and finisher of our faith. Chapter 15: 1. Such of the elect as are converted at riper years,
having sometime lived in the state of nature, and therein served divers
lusts and pleasures, God in their effectual calling giveth them repentance
unto life. 2. Whereas there is none that doth good and sinneth not,
and the best of men may, through the power and deceitfulness of their
corruption dwelling in them, with the prevalency of temptation, fall into
great sins and provocations; God hath, in the covenant of grace, mercifully
provided that believers so sinning and falling be renewed through repentance
unto salvation. 3. This saving repentance is an evangelical grace, whereby
a person, being by the Holy Spirit made sensible of the manifold evils
of his sin, doth, by faith in Christ, humble himself for it with godly
sorrow, detestation of it, and self-abhorrency, praying for pardon and
strength of grace, with a purpose and endeavour, by supplies of the Spirit,
to walk before God unto all well-pleasing in all things. 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. 5. Such is the provision which God hath 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;
yet there is no sin so great that it shall bring damnation on them that
repent; which makes the constant preaching of repentance necessary. Chapter 16: 1. Good works are only such as God hath commanded in
his Holy Word, and not such as without the warrant thereof are devised
by men out of blind zeal, or upon any pretence of good intentions. 2. These good works, done in obedience to God's commandments,
are the fruits and evidences of a true and lively faith; and by them believers
manifest their thankfulness, strengthen their assurance, edify their brethren,
adorn the profession of the gospel, stop the mouths of the adversaries,
and glorify God, whose workmanship they are, created in Christ Jesus thereunto,
that having their fruit unto holiness they may have the end eternal life. 3. Their ability to do good works is not at all of themselves,
but wholly from the Spirit of Christ; 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 to will and to do of
his good pleasure; yet they are not hereupon to grow negligent, as if
they were 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. 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. 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; but when we have done all we can, we
have done but our duty, and are unprofitable servants; and because as
they are good they proceed from his Spirit, and as they are wrought by
us they are defiled and mixed with so much weakness and imperfection,
that they cannot endure the severity of God's punishment. 6. Yet notwithstanding the persons of believers being
accepted through Christ, their good works also are accepted in him; not
as though they were in this life wholly unblameable 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 imperfections. 7. Works done by unregenerate men, although for the matter
of them they may be things which God commands, and of good use both to
themselves and others; yet because they proceed not from a heart purified
by faith, nor are done in a right manner according to the word, nor to
a right end, the glory of God, they are therefore sinful, and cannot please
God, nor make a man meet to receive grace from God, and yet their neglect
of them is more sinful and displeasing to God. Chapter 17: 1. Those whom God hath accepted in the beloved, effectually
called and sanctified by his Spirit, and given the precious faith of his
elect unto, can neither totally nor finally fall from the state of grace,
but shall certainly persevere therein to the end, and be eternally saved,
seeing the gifts and callings of God are without repentance, whence he
still begets and nourisheth in them faith, repentance, love, joy, hope,
and all the graces of the Spirit unto immortality; and though many storms
and floods arise and beat against them, yet they shall never be able to
take them off that foundation and rock which by faith they are fastened
upon; notwithstanding, through unbelief and the temptations of Satan,
the sensible sight of the light and love of God may for a time be clouded
and obscured from them, yet he is still the same, and they shall be sure
to be kept by the power of God unto salvation, where they shall enjoy
their purchased possession, they being engraven upon the palm of his hands,
and their names having been written in the book of life from all eternity.
- 2. This perseverance of the saints depends not upon their
own free will, but upon the immutability of the decree of election, flowing
from the free and unchangeable love of God the Father, upon the efficacy
of the merit and intercession of Jesus Christ and union with him, the
oath of God, the abiding of his Spirit, and the seed of God within them,
and the nature of the covenant of grace; from all which ariseth also the
certainty and infallibility thereof. Chapter 18: 1. Although temporary believers, and other unregenerate
men, may vainly deceive themselves with false hopes and carnal presumptions
of being in the favour of God and state of salvation, which hope of theirs
shall perish; 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, which hope shall never
make them ashamed. 2. This certainty is not a bare conjectural and probable
persuasiong rounded upon a fallible hope, but an infallible assurance
of faith founded on the blood and righteousness of Christ revealed in
the Gospel; and also upon the inward evidence of those graces of the Spirit
unto which promises are made, and on the testimony of the Spirit of adoption,
witnessing with our spirits that we are the children of God; and, as a
fruit thereof, keeping the heart both humble and holy. 3. This infallible assurance doth not so belong to the
essence of faith, but that a true believer may wait long, and conflict
with many difficulties before he be partaker of it; 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: 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; so far is it from inclining men to looseness. 4. True believers may have the assurance of their salvation
divers ways shaken, diminished, and intermitted; as by negligence in preserving
of it, by falling into some special sin which woundeth the conscience
and grieveth the Spirit; by some sudden or vehement temptation, 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, yet are they never destitute
of the seed of God and life of faith, 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, and by the which,
in the meantime, they are preserved from utter despair. Chapter 19: 1. God gave to Adam a law of universal obedience written
in his heart, and a particular precept of not eating the fruit of the
tree of knowledge of good and evil; by which he bound him and all his
posterity to personal, entire, exact, and perpetual obedience; promised
life upon the fulfilling, and threatened death upon the breach of it,
and endued him with power and ability to keep it. 2. The same law that was first written in the heart of
man continued to be a perfect rule of righteousness after the fall, and
was delivered by God upon Mount Sinai, in ten commandments, and written
in two tables, the four first containing our duty towards God, and the
other six, our duty to man. 3. Besides this law, commonly called moral, God was pleased
to give to the people of Israel ceremonial laws, containing several typical
ordinances, partly of worship, prefiguring Christ, his graces, actions,
sufferings, and benefits; and partly holding forth divers instructions
of moral duties, all which ceremonial laws being appointed only to the
time of reformation, are, by Jesus Christ the true Messiah and only lawgiver,
who was furnished with power from the Father for that end abrogated and
taken away. 4. To them also he gave sundry judicial laws, which expired
together with the state of that people, not obliging any now by virtue
of that institution; their general equity only being of modern use. 5. The moral law doth for ever bind all, as well justified
persons as others, to the obedience thereof, and that not only in regard
of the matter contained in it, but also in respect of the authority of
God the Creator, who gave it; neither doth Christ in the Gospel any way
dissolve, but much strengthen this obligation. 6. Although true believers be not under the law as a
covenant of works, to be thereby justified or condemned, yet it is of
great use to them as well as to others, in that as a rule of life, informing
them of the will of God and their duty, it directs and binds them to walk
accordingly; discovering also the sinful pollutions of their natures,
hearts, and lives, so as examining themselves thereby, they may come to
further conviction of, humiliation for, and hatred against, sin; together
with a clearer sight of the need they have of Christ and the perfection
of his obedience; it is likewise of use to the regenerate to restrain
their corruptions, in that it forbids sin; and the threatenings of it
serve to shew 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 shew them God's approbation
of obedience, and what blessings they may expect upon the performance
thereof, though not as due to them by the law as a covenant of works;
so as man's doing good and refraining from evil, because the law encourageth
to the one and deterreth from the other, is no evidence of his being under
the law and not under grace. 7. Neither are the aforementioned uses of the law contrary
to the grace of the Gospel, but do sweetly comply with it, the Spirit
of Christ subduing and enabling the will of man to do that freely and
cheerfully which the will of God, revealed in the law, requireth to be
done. Chapter 20: 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; 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. This promise of Christ, and salvation by him, is revealed
only by the Word of God; 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; 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. 3. The revelation of the gospel unto 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;
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 did make, or can do so; 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. 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; without which no other means will effect their conversion
unto God. Chapter 21: 1. The liberty which Christ hath purchased for believers
under the gospel, consists in their freedom from the guilt of sin, the
condemning wrath of God, the rigour and curse of the law, and in their
being delivered from this present evil world, bondage to Satan, and dominion
of sin, from the evil of afflictions, the fear and sting of death, the
victory of the grave, and everlasting damnation: as also in their free
access to God, and their yielding obedience unto Him, not out of slavish
fear, but a child-like love and willing mind. All which were common also
to believers under the law for the substance of them; 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. 2. God alone is Lord of the conscience, and hath left
it free from the doctrines and commandments of men which are in any thing
contrary to his word, or not contained in it. So that to believe such
doctrines, or obey such commands out of conscience, is to betray true
liberty of conscience; and the requiring of an implicit faith, an absolute
and blind obedience, is to destroy liberty of conscience and reason also. 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, 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. Chapter 22: 1. The light of nature shews that there is a God, who
hath lordship and sovereignty over all; is just, good and doth good unto
all; and is therefore to be feared, loved, praised, called upon, trusted
in, and served, with all the heart and all the soul, and with all the
might. But the acceptable way of worshipping the true God, is instituted
by himself, 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. 2. Religious worship is to be given to God the Father,
Son, and Holy Spirit, and to him alone: not to angels, saints, or any
other creatures; and since the fall, not without a mediator, nor in the
mediation of any other but Christ alone. 3. Prayer, with thanksgiving, being one part of natural
worship, is by God required of all men. But that it may be accepted, it
is to be made in the name of the Son, by the help of the Spirit, according
to his will; with understanding, reverence, humility, fervency, faith,
love, and perseverance; and when with others, in a known tongue. 4. Prayer is to be made for things lawful, and for all
sorts of men living, or that shall live hereafter; but not for the dead,
nor for those of whom it may be known that they have sinned the sin unto
death. 5. The reading of the Scriptures, preaching, and hearing
the Word of God, teaching and admonishing one another in psalms, hymns,
and spiritual songs, singing with grace in our hearts to the Lord; as
also the administration of baptism, and the Lord's supper, are all parts
of religious worship of God, to be performed in obedience to him, with
understanding, faith, reverence, and godly fear; moreover, solemn humiliation,
with fastings, and thanksgivings, upon special occasions, ought to be
used in an holy and religious manner. 6. Neither prayer nor any other part of religious worship,
is now under the gospel, tied unto, or made more acceptable by any place
in which it is performed, or towards which it is directed; but God is
to be worshipped everywhere in spirit and in truth; as in private families
daily, and in secret each one by himself; so more solemnly in the public
assemblies, which are not carelessly nor wilfully to be neglected or forsaken,
when God by his word or providence calleth thereunto. 7. As it is the law of nature, that in general a proportion
of time, by God's appointment, be set apart for the worship of God, so
by his Word, in a positive moral, and perpetual commandment, binding all
men, in all ages, he hath particularly appointed one day in seven for
a sabbath to be kept holy unto him, which from the beginning of the world
to the resurrection of Christ was the last day of the week, and from the
resurrection of Christ was changed into the first day of the week, which
is called the Lord's day: and is to be continued to the end of the world
as the Christian Sabbath, the observation of the last day of the week
being abolished. 8. The sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy rest all day, from their own works, words and thoughts, about their worldly employment and recreations, but are also taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy. (Isa. 58:13; Neh. 13:15-22; Matt. 12:1-13) Chapter 23: 1. A lawful oath is a part of religious worship, wherein
the person swearing in truth, righteousness, and judgement, solemnly calleth
God to witness what he sweareth, and to judge him according to the truth
or falseness thereof. 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;
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: so a lawful
oath being imposed by lawful authority in such matters, ought to be taken. 3. Whosoever taketh 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 knoweth to be truth; for that by rash, false,
and vain oaths, the Lord is provoked, and for them this land mourns. 4. An oath is to be taken in the plain and common sense
of the words, without equivocation or mental reservation. 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; but popish monastical vows of perpetual single life, professed
poverty, and regular obedience, are so far from being degrees of higher
perfection, that they are superstitious and sinful snares, in which no
Christian may entangle himself. Chapter 24: 1. God, the supreme Lord and King of all the world, hath
ordained civil magistrates to be under him, over the people, for his own
glory and the public good; and to this end hath armed them with the power
of the sword, for defence and encouragement of them that do good, and
for the punishment of evil doers. 2. It is lawful for Christians to accept and execute
the office of a magistrate when called there unto; in the management whereof,
as they ought especially to maintain justice and peace, 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. 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;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. Chapter 25: 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.
Chapter 26:
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; and
of such ought all particular congregations to be constituted. 3. The purest churches under heaven are subject to mixture
and error; and some have so degenerated as to become no churches of Christ,
but synagogues of Satan; nevertheless Christ always hath 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. 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; 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 exalteth
himself in the church against Christ, and all that is called God; whom
the Lord shall destroy with the brightness of his coming. 5. In the execution of this power wherewith he is so
intrusted, the Lord Jesus calleth out of the world unto himself, through
the ministry of his word, by his Spirit, those that are given unto him
by his Father, that they may walk before him in all the ways of obedience,
which he prescribeth to them in his word. Those thus called, he commandeth
to walk together in particular societies, or churches, for their mutual
edification, and the due performance of that public worship, which he
requireth of them in the world. 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; 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. 7. To each of these churches thus gathered, according
to his mind declared in his word, he hath given all that power and authority,
which is in any way needful for their carrying on that order in worship
and discipline, which he hath instituted for them to observe; with commands
and rules for the due and right exerting, and executing of that power. 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. 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; 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; and of a deacon that he be chosen by the like suffrage,
and set apart by prayer, and the like imposition of hands. 10. The work of pastors being constantly to attend the
service of Christ, in his churches, in tile ministry of the word and prayer,
with watching for their souls, as they that must give an account to Him;
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, so as they may have a comfortable supply,
without being themselves entangled in secular affairs; and may also be
capable of exercising hospitality towards others; and this is required
by the law of nature, and by the express order of our Lord Jesus, who
hath ordained that they that preach the Gospel should live of the Gospel. 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. 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. 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. (Matt. 18:15-17; Eph. 4:2, 3) 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, 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. 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 com-munion 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; 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. Chapter 27: 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; and, being united to one another in love, they have communion
in each others gifts and graces, 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. 2. Saints by profession are bound to maintain an holy
fellowship and communion in the worship of God, and in performing such
other spiritual services as tend to their mutual edification; as also
in relieving each other in outward things according to their several abilities,
and necessities; 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, or churches, yet, as God offereth 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, doth not take away or infringe the title or
propriety which each man hath in his goods and possessions. Chapter 28:
2. These holy appointments are to be administered by
those only who are qualified and thereunto called, according to the commission
of Christ.
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;
of remission of sins; and of giving up into God, through Jesus Christ,
to live and walk in newness of life. 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. 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. 4. Immersion, or dipping of the person in water, is necessary
to the due administration of this ordinance.
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 shewing forth the sacrifice of himself in his death, 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. (1 Cor. 11:23-26; 1 Cor. 10:16, 17,21) 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; and a spiritual oblation of all
possible praise unto God for the same. 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. 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. 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. 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, to wit, the body and blood
of Christ, albeit, in substance and nature, they still remain truly and
only bread and wine, as they were before. 6. That doctrine which maintains a change of the substance
of bread and wine, into the substance of Christ's body. and blood, commonly
called transubstantiation, by consecration of a priest, or by any other
way, is repugnant not to Scripture alone, but even to common sense and
reason, overthroweth the nature of the ordinance, and hath been, and is,
the cause of manifold superstitions, yea, of gross idolatries. 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. 8. All ignorant and ungodly persons, as they are unfit
to enjoy com-munion 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; yea, whosoever shall
receive unworthily, are guilty of the body and blood of the Lord, eating
and drinking judgment to themselves. Chapter 31: 1. The bodies of men after death return to dust, and
see corruption; but their souls, which neither die nor sleep, having an
immortal subsistence, immediately return to God who gave them. 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; 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; besides these two
places, for souls separated from their bodies, the Scripture acknowledgeth
none. 2. At the last day, such of the saints as are found alive,
shall not sleep, but be changed; and all the dead shall be raised up with
the self-same bodies, and none other; although with different qualities,
which shall be united again to their souls forever. 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. 1. God hath appointed a day wherein he will judge the
world in righteousness, by Jesus Christ; to whom all power and judgment
is given of the Father; in which day, not only the apostate angels shall
be judged, 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. 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; 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 know not God, and obey not
the gospel of Jesus Christ, shall be cast aside into everlasting torments,
and punished with everlasting destruction, from the presence of the Lord,
and from the glory of his power. 3. As Christ would have us to be certainly persuaded
that there shall be a day of judgment, both to deter all men from sin,
and for the greater consolation of the godly in their adversity, 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, and may ever be prepared to say, Come Lord Jesus; come quickly.
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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