Put forth by the Elders and Brethren of many Congregations of Chrisans (baptized upon profession of their faith) in London and the Country.
…for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.” Romans 10:10
CHAPTER TITLES FOREWORD THE BAPTIST CONFESSION OF FAITH ENDING STATEMENT AND SIGNATORIES AN APPENDIX
‘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 Chrisans, 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 Revoluon of the previous year, the Ministers and Messengers of the churches were able to meet in more peaceful mes, 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 definive 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 authoritave rule, or code of faith, whereby you are to be feered, 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 relaxaon 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 Congregaonalist 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 . . .’
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 mes and in diversified manners to reveal Himself, and to declare (that) His will unto His church; [3] and afterward for the beer preserving and propagang of the truth, and for the more sure establishment and comfort of the church against the corrupon of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto wring; 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
Under the name of Holy Scripture, or the Word of God wrien, are now contained all the books of the Old and New Testaments, which are these:
| Genesis | 1 Kings | Ecclesiastes | Amos |
| Exodus | 2 Kings | The Song of | Obadiah |
| Levicus | 1 Chronicles | Solomon | Jonah |
| Numbers | 2 Chronicles | Isaiah | Micah |
| Deuteronomy | Ezra | Jeremiah | Nahum |
| Joshua | Nehemiah | Lamentaons | Habakkuk |
| Judges | Ester | Ezekiel | Zephaniah |
| Ruth | Job | Daniel | Haggai |
| 1 Samuel | Psalms | Hosea | Zechariah |
| 2 Samuel | Proverbs | Joel | Malachi |
| Mahew | Ephesians | Hebrews |
| Mark | Philippians | James |
| Luke | Colossians | 1 Peter |
| John | 1 Thessalonians | 2 Peter |
| Acts | 2 Thessalonians | 1 John |
| Romans | 1 Timothy | 2 John |
| 1 Corinthians | 2 Timothy | 3 John |
| 2 Corinthians | Titus | Jude |
| Galatians | Philemon | 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
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 wrings. [6] Luke 24:27,44; Rom. 3:2
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
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 enre perfecons 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
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 me is to be added, whether by new revelaon of the Spirit, or tradions of men. Nevertheless, we acknowledge the inward illuminaon of the Spirit [9] 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 acons and sociees, which are to be ordered by the light of nature and Chrisan 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
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 aain to a sufficient understanding of them. [13]
[12] 2 Pet. 3:16
[13] Ps. 19:7; Psalm 119:130
The Old Testament in Hebrew (which was the nave language of the people of God of old), [14] and the New Testament in Greek (which at the me of the wring of it was most generally known to the naons), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authenc; 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 naon unto which they come, [18] that the Word of God dwelling plenfully in all, they may worship Him in an acceptable manner, and through paence 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
The infallible rule of interpretaon of Scripture is the Scripture itself; and therefore when there is a queson 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
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] Ma. 22:29, 31, 32; Eph. 2:20; Acts 28:23
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 perfecon; 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] hang 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
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 manifesng 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 conngent 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
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 begoen nor proceeding; the Son is eternally begoen 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 properes and personal relaons; which doctrine of the Trinity is the foundaon of all our communion with God, and comfortable dependence on Him.
[27] 1 John 5:7; Ma. 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
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 conngency 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
Although God knoweth whatsoever may or can come to pass, upon all supposed condions, [5] yet hath He not decreed anything, because He foresaw it as future, or as that which would come to pass upon such condions. [6]
[5] Acts 15:18
[6] Rom. 9:11,13,16,18
By the decree of God, for the manifestaon of His glory, some men and angels are predesnated, or foreordained to eternal life through Jesus Christ, [7] to the praise of His glorious grace; [8] others being le to act in their sin to their just condemnaon, to the praise of His glorious jusce. [9]
[7] I Tim. 5:21; Ma. 25:34
[8] Eph. 1:5,6
[9] Rom. 9:22,23; Jude 4
These angels and men thus predesnated and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished. [10]
[10] 10 2 Tim. 2:19; John 13:18
Those of mankind that are predesnated to life, God, before the foundaon 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 everlasng glory, out of His mere free grace and love, [11] without any other thing in the creature as a condion 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
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 jusfied, adopted, sancfied, [15] and kept by His power through faith unto salvation; [16] neither are any other redeemed by Christ, or effectually called, jusfied, adopted, sancfied, 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
The doctrine of the high mystery of predesnaon is to be handled with special prudence and care, that men aending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocaon, be assured of their eternal elecon; [18] so shall this doctrine afford matter of praise, [19] reverence, and admiraon 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
In the beginning it pleased God the Father, Son, and Holy Spirit, [1] for the manifestaon 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
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 wrien in their hearts, [7] and power to fulfill it, and yet under a possibility of transgressing, being le 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
Besides the law wrien 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
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, jusce, infinite goodness, and mercy. [3]
[1] Heb. 1:3; Job 38:11; Isa. 46:10,11; Ps. 135:6
[2] Ma. 10:29-31
[3] Eph. 1:11
Although in relaon 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 conngently. [6]
[4] Acts 2:23
[5] Prov. 16:33
[6] Gen. 8:22
God, in his ordinary providence makes use of means, [7] yet is free to work without, [8] above, [9] and against them [10] at His pleasure.
[7] Acts 27:31, 44; Isa. 55:10, 11
[8] Hosea 1:7
Rom. 4:19-21
9
[10] Dan. 3:27
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 acons 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 dispensaon 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
The most wise, righteous, and gracious God does oen mes leave for a season His own children to manifold temptaons and the corrupons of their own hearts, to chasse them for their former sins, or to discover unto them the hidden strength of corrupon and deceiulness 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
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 somemes also withdraws the gis which they had, [19] and exposes them to such objects as their corrupon makes occasion of sin; [20] and withal, gives them over to their own lusts, the temptaons 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 soening of others. [22]
[17] Rom. 1;24-26,28, 11:7,8
[18] Deut. 29:4
[19] Ma. 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
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
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 eang 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
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 facules 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
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
From this original corrupon, whereby we are uerly 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; Ma. 15:19
The corrupon of nature, during this life, does remain in those that are regenerated; [13] and although it be through Christ pardoned and morfied, yet both itself, and the first moons 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
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 aained 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
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
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, unl the full discovery thereof was completed in the New Testament; [6] and it is founded in that eternal covenant transacon that was between the Father and the Son about the redempon 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 uerly 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
It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begoen 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 me redeemed, called, jusfied, sancfied, 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
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 me was complete, take upon Him man’s nature, with all the essenal properes and common infirmies 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 disnct natures were inseparably joined together in one person, without conversion, composion, 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] Ma. 1:22, 23
[12] Luke 1:27,31,35; Rom. 9:5; 1 Tim. 2:5
The Lord Jesus, in His human nature thus united to the divine, in the person of the Son, was sancfied 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; Ma. 28:18; Acts 2;36
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 corrupon: [26] on the third day He arose from the dead [27] 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; Ma. 3:15
[23] Gal. 3:13; Isa. 53:6; 1 Pet. 3:18
[24] 2 Cor. 5:21
[25] Ma. 26:37,38; Luke 22:44; Ma. 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
The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He through the eternal Spirit once offered up to God, has fully sasfied the jusce of God, [32] procured reconciliaon, and purchased an everlasng 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
Although the price of redempon was not actually paid by Christ unl after His incarnaon, 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 foundaon 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
Christ, in the work of mediaon, 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 somemes in Scripture, aributed to the person denominated by the other nature. [37]
[37] John 3:13; Acts 20:28
To all those for whom Christ has obtained eternal redempon, He does certainly and effectually apply and communicate the same, making intercession for them; [38] uning 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 dispensaon; and all of free and absolute grace, without any condion 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
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
This number and order of offices is necessary; for in respect of our ignorance, we stand in need of His prophecal office; [44] and in respect of our alienaon from God, and imperfecon 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 uer 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
God has endued the will of man with that natural liberty and power of acng upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil. [1]
[1] Ma. 17:12; James 1:14; Deut. 30:19
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
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
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 corrupons, 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
This will of man is made perfectly and immutably free to good alone in the state of glory only. [10]
[10] Eph. 4:13
Those whom God hath predesnated unto life, He is pleased in His appointed, and accepted me, 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
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, unl 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
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
Others not elected, although they may be called by the ministry of the Word, and may have some common operaons 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 Chrisan 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] Ma. 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
Those whom God effectually calls, he also freely jusfies, [1] not by infusing righteousness into them, but by pardoning their sins, and by accounng and accepng their persons as righteous; [2] not for anything wrought in them, or done by them, but for Christ’s sake alone; [3] not by impung faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by impung Christ’s acve 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 gi 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
Faith thus receiving and resng on Christ and his righteousness, is the alone instrument of jusfication; [6] yet is not alone in the person jusfied, 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
Christ, by his obedience and death, did fully discharge the debt of all those who are jusfied; 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 jusce 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 jusfication is only of free grace, that both the exact jusce and rich grace of God might be glorified in the jusfication 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
God did from all eternity decree to jusfy all the elect, [11] and Christ did in the fullness of me die for their sins, and rise again for their jusfication; [12] nevertheless, they are not jusfied personally, unl the Holy Spirit in me 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
God connues to forgive the sins of those that are jusfied, [14] and although they can never fall from the state of jusfication, [15] yet they may, by their sins, fall under God’s fatherly displeasure; [16] and in that condion they usually do not have the light of his countenance restored to them, unl they humble themselves, beg pardon, and renew their faith and repentance. [17]
[14] Ma. 6:12, 1 John 1:7,9
[15] John 10:28
[16] Ps. 89:31-33
[17] Ps. 32:5, Ps. 51, Ma. 26:75
The jusfication of believers under the Old Testament was, in all these respects, one and the same with the jusfication of believers under the New Testament. [18]
[18] Gal. 3:9; Rom. 4:22-24
All those that are jusfied, 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 liberes 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 pied, [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 redempon, [11] and inherit the promises as heirs of everlasng 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
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 resurrecon, are also farther sancfied, 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 morfied, [4] and they more and more quickened and strengthened in all saving graces, [5] to the pracce 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
This sanctification is throughout the whole man, [7] yet imperfect in this life; there abides still some remnants of corrupon in every part, [8] wherefrom arises a connual and irreconcilable war; the flesh lusng 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
In which war, although the remaining corrupon for a me may much prevail, [10] yet, through the connual supply of strength from the sancfying Spirit of Christ, the regenerate part does overcome; [11] and so the saints grow in grace, perfecng 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
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 administraon 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
By this faith a Chrisan 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 wrings and all things in the world, [5] as it bears forth the glory of God in his aributes, the excellency of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his workings and operaons: 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 relaon to Christ, accepng, receiving, and resng upon him alone for jusfication, 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:20; Acts 15:11
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 mes assailed and weakened, yet it gets the victory, [13] growing up in many to the aainment of a full assurance through Christ, [14] who is both the author and finisher of our faith. [15]
[11] Heb. 5:13,14; Ma. 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
Such of the elect that are converted at riper years, having someme 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
Whereas there is none that does good and does not sin, [2] and the best of men may, through the power and deceiulness of their corrupon dwelling in them, with the prevalency of temptaon, fall in to great sins and provocaons; 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
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, detestaon 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
As repentance is to be connued through the whole course of our lives, upon the account of the body of death, and the moons 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
Such is the provision which God has made through Christ in the covenant of grace for the preservaon of believers unto salvation, that although there is no sin so small but it deserves damnaon, [8] yet there is no sin so great that it shall bring damnaon to them that repent, [9] which makes the constant preaching of repentance necessary.
[8] Rom. 6:23
[9] Isa. 1:16-18, 55:7
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 intenons. [2]
[1] Mic. 6:8; Heb. 13:21
[2] Ma. 15:9; Isa. 29:13
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] Ma. 5:16
[7] 1 Tim. 6:1; 1 Pet. 2:15; Phil. 1:11
[8] Eph. 2:10
[9] Rom 6:22
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 moon of the Spirit, but they ought to be diligent in srring 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
They who in their obedience aain 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
We cannot by our best works merit pardon of sin or eternal life at the hand of God, by reason of the great disproporon 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 sasfy 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 imperfecon, 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
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 imperfecon. [18]
[17] Eph. 1:5; 1 Pet. 1:5
[18] Ma. 25:21,23; Heb. 6:10
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] Ma. 6:2,5
[23] Amos 5:21,22; Rom. 9:16; Titus 3:5
[24] Job 21:14,15; Ma. 25:41-43
Those whom God has accepted in the beloved, effectually called and sancfied 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 gis 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 foundaon and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptaons of Satan, the sensible sight of the light and love of God may for a me 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 wrien 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
This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of elecon, [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
And though they may, through the temptaon of Satan and of the world, the prevalency of corrupon remaining in them, and the neglect of means of their preservaon, fall into grievous sins, and for a me connue 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] Ma. 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
Although temporary believers and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumpons 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; Ma. 7:22,23
[2] 1 John 2:3, 3:14,18,19,21,24, 5:13
[3] Rom. 5:2,5
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
This infallible assurance does not so belong to the essence of faith, but that a true believer may wait long, and struggle with many difficules 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 revelaon, in the right use of means, aain thereunto: [10] and therefore it is the duty of every one to give all diligence to make his calling and elecon 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 dues 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
True believers may have the assurance of their salvation divers ways shaken, diminished, and intermied; 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 temptaon, [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 destute of the seed of God [17] 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 operaon of the Spirit, this assurance may in due me be revived, [19] and by the which, in the meanme, they are preserved from uer 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
God gave to Adam a law of universal obedience wrien in his heart, and a particular precept of not eang the fruit of the tree of knowledge of good and evil; [1] by which he bound him and all his posterity to personal, enre, 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
The same law that was first wrien in the heart of man connued to be a perfect rule of righteousness after the fall, [4] and was delivered by God upon Mount Sinai, in ten commandments, and wrien 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
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, acons, sufferings, and benefits; [6] and partly holding forth divers instrucons of moral dues, [7] all which ceremonial laws being appointed only to the me of reformaon, 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
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 instuon; their general equity only being of modern use. [9]
[9] 1 Cor. 9:8-10
The moral law does for ever bind all, as well jusfied 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 obligaon. [12]
[10] Rom. 13:8-10; James 2:8,10-12
[11] James 2:10,11
[12] Ma. 5:17-19; Rom. 3:31
Although true believers are not under the law as a covenant of works, to be thereby jusfied 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 polluons of their natures, hearts, and lives, so as examining themselves thereby, they may come to further convicon of, humiliaon for, and hatred against, sin; [14] together with a clearer sight of the need they have of Christ and the perfecon of his obedience; it is likewise of use to the regenerate to restrain their corrupons, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflicons 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 approbaon 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
Neither are the aforemenoned 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
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 begeng 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
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 destute of the revelaon of Him by the promise or gospel, should be enabled thereby to aain 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
The revelaon of the gospel to sinners, made in divers mes and by sundry parts, with the addion of promises and precepts for the obedience required therein, as to the naons 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 abilies, 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 naons, 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
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
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 afflicons, [5] the fear and sng of death, the victory of the grave, [6] and everlasng damnaon: [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 Chrisans 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 communicaons 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
God alone is Lord of the conscience, [12] and has le 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; Ma. 15:9
[14] Col. 2:20,22,23
[15] 1 Cor. 3:5; 2 Cor. 1:24
They who upon pretence of Chrisan liberty do pracce any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel to their own destrucon, [16] so they wholly destroy the end of Chrisan 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
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 instuted by himself, [2] and so limited by his own revealed will, that he may not be worshipped according to the imaginaon and devices of men, nor the suggesons of Satan, under any visible representaons, 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
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 mediaon of any other but Christ alone. [7]
[4] Ma. 4:9,10; John 6:23; Ma. 28:19
[5] Rom. 1:25; Col. 2:18; Rev. 19:10
[6] John 14:6
[7] 1 Tim. 2:5
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
Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereaer; [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
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 administraon 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 humiliaon, with fasngs, [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] Ma. 28:19,20
[20] 1 Cor. 11:26
[21] Esther 4:16; Joel 2:12
[22] Exod. 15:1-19, Ps. 107
Neither prayer nor any other part of religious worship, is now under the gospel, ed 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 families [24] 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] Ma. 6:11; Ps. 55:17
[26] Ma. 6:6
[27] Heb. 10:25; Acts 2:42
As it is the law of nature, that in general a proporon of me, by God’s appointment, be set apart for the worship of God, so by his Word, in a posive 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 resurrecon of Christ was the last day of the week, and from the resurrecon of Christ was changed into the first day of the week, which is called the Lord’s Day: [29] and is to be connued to the end of the world as the Chrisan Sabbath, the observaon 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
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 me in the public and private exercises of his worship, and in the dues of necessity and mercy. [31]
[30] Isa. 58:13; Neh. 13:15-22
[31] Ma. 12:1-13
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
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] Ma. 5:34,37; James 5:12
[4] Heb. 6:16; 2 Cor. 1:23
[5] Neh. 13:25
Whosoever takes an oath warranted by the word of God, ought duly to consider the weighness 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
An oath is to be taken in the plain and common sense of the words, without equivocaon or mental reservaon. [7]
[7] Ps. 24:4
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 monascal vows of perpetual single life, [9] professed poverty, [10] and regular obedience, are so far from being degrees of higher perfecon, that they are supersous and sinful snares, in which no Chrisan may entangle himself. [11]
[8] Ps. 76:11; Gen. 28:20-22
[9] 1 Cor. 7:2,9
[10] Eph. 4:28
[11] Ma. 19:1
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
It is lawful for Chrisans to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain jusce 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
Civil magistrates being set up by God for the ends aforesaid; subjecon, 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 supplicaons 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
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 me. [1]
[1] Gen. 2:24; Mal. 2:15; Ma. 19:5,6
Marriage was ordained for the mutual help of husband and wife, [2] for the increase of mankind with a legimate issue, [3] and the prevenng of uncleanness. [4]
[2] Gen. 2:18
[3] Gen. 1:28
[4] 1 Cor. 7:2,9
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 Chrisans 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
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 pares, so as those persons may live together as man and wife. [9]
[8] Lev. 18
[9] Mark 6:18; 1 Cor. 5:1
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
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 everng the foundaon, or unholiness of conversaon, are and may be called visible saints; [2] and of such ought all particular congregations to be constuted. [3]
[2] 1 Cor. 1:2; Acts 11:26
[3] Rom. 1:7; Eph. 1:20-22
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] Ma. 16:18; Ps. 72:17, 102:28; Rev. 12:17
The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, instuon, 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 anchrist, that man of sin, and son of perdion, 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; Ma. 28:18-20; Eph. 4:11,12
[8] 2 Thess. 2:2-9
In the execuon 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 sociees, 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] Ma. 28:20
[11] Ma. 18:15-20
The members of these churches are saints by calling, visibly manifesng 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 subjecon 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
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 instuted for them to observe; with commands and rules for the due and right exerng, and execung of that power. [14]
[14] Ma. 18:17, 18; 1 Cor. 5:4, 5, 5:13, 2 Cor. 2:6-8
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 administraon of ordinances, and execuon of power or duty, which he intrusts them with, or calls them to, to be connued to the end of the world, are bishops or elders, and deacons. [15]
[15] Acts 20:17, 28; Phil. 1:1
The way appointed by Christ for the calling of any person, fied and gied 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 fasng and prayer, with imposion of hands of the eldership of the church, if there be any before constuted therein; [17] and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposion of hands. [18]
[16] Acts 14:23
[17] 1 Tim. 4:14
[18] Acts 6:3,5,6
The work of pastors being constantly to aend 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
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 gied and fied 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
As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admied 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
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 administraon 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] Ma. 18:15-17; Eph. 4:2,3
As each church, and all the members of it, are bound to pray connually 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 gis 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
In cases of difficules or differences, either in point of doctrine or administraon, 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 jurisdicon over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determinaon on the churches or officers. [30]
[29] Acts 15:2,4,6,22,23,25
[30] 2 Cor. 1:24; 1 John 4:1
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, resurrecon, and glory; [1] and, being united to one another in love, they have communion in each others gis and graces, [2] and are obliged to the performance of such dues, 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
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 abilies, and necessies; [5] which communion, according to the rule of the gospel, though especially to be exercised by them, in the relaon 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 tle 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
Baptism and the Lord’s Supper are ordinances of posive and sovereign instuon, appointed by the Lord Jesus, the only lawgiver, to be connued in his church to the end of the world. [1]
[1] Ma. 28:19,20; 1 Cor. 11:26
These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ. [2]
[2] Ma. 28:19; 1 Cor. 4:1
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 resurrecon; of his being engraed 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
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
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] Ma. 28:19, 20; Acts 8:38
Immersion, or dipping of the person in water, is necessary to the due administraon of this ordinance. [8]
[8] Ma. 3:16; John 3:23
The supper of the Lord Jesus was instuted 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 dues 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
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 oblaon 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 propiaon for all the sins of the elect.
[3] Heb. 9:25,26,28
[4] 1 Cor. 11:24; Ma. 26:26,27
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 communicang also themselves, to give both to the communicants. [5]
[5] 1 Cor. 11:23-26, etc.
The denial of the cup to the people, worshipping the elements, the liing them up, or carrying them about for adoraon, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the instuon of Christ. [6]
[6] Ma. 26:26-28, 15:9, Exod. 20:4,5
The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relaon to him crucified, as that truly, although in terms used figuravely, they are somemes 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
That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood, commonly called transubstanaon, by consecraon 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 supersons, yea, of gross idolatries. [10]
[9] Acts 3:21; Luke 14:6,39
[10] 1 Cor. 11:24,25
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
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 admied thereunto; [12] yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eang and drinking judgment to themselves. [13]
[12] 2 Cor. 6:14,15
[13] 1 Cor. 11:29; Ma. 7:6
The bodies of men after death return to dust, and see corrupon; but their souls, which neither die nor sleep, having an [1] 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, waing for the full redempon of their bodies; [3] and the souls of the wicked are cast into hell; where they remain in torment and uer 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
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 qualies, 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
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
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; Ma. 12:36; Rom. 14:10,12; Ma. 25:32-46
The end of God’s appoinng this day, is for the manifestaon of the glory of his mercy, in the eternal salvation of the elect; and of his jusce, in the eternal damnaon of the reprobate, who are wicked and disobedient; [4] for then shall the righteous go into everlasng life, and receive that fulness of joy and glory with everlasng 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 everlasng torments, [5] and punished with everlasng destrucon, from the presence of the Lord, and from the glory of his power. [6]
[4] Rom. 9:22,23
[5] Ma. 25:21,34; 2 Tim. 4:8
[6] Ma. 25:46; Mark 9:48; 2 Thess. 1:7-10
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 consolaon 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 Chrisans 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 pracce, and do desire that the members of our churches respecvely 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, Pey 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 Hi, Preacher, Dalwood, Dorset Richard Tidmarsh, Minister, Oxford City, Oxon William Facey, Pastor, Reading, Berks Samuel Buall, 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 Suon, 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.
Whosoever reads, and imparally considers what we have in our forgoing confession declared, may readily perceive, That we do not only concenter with all other true Chrisans on the Word of God (revealed in the Scriptures of truth) as the foundaon and rule of our faith and worship. But that we have also industriously endeavoured to manifest, That in the fundamental Articles of Chrisanity we mind the same things, and have therefore expressed our belief in the same words, that have on the like occasion been spoken by other sociees of Chrisans before us.
This we have done, That those who are desirous to know the principles of Religion which we hold and pracse, may take an esmate from our selves (who jointly concur in this work) and may not be misguided, either by undue reports; or by the ignorance or errors of particular persons, who going under the same name with our selves, may give an occasion of scandalizing the truth we profess.
And although we do differ from our brethren who are Paedobaptists; in the subject and administraon of Baptisme, and such other circumstances as have a necessary dependence on our observance of that Ordinance, and do frequent our own assemblies for our mutual edification, and discharge of those dues, and services which we owe unto God, and in his fear to each other: yet we would not be from hence misconstrued, as if the discharge of our own consciences herein, did any wayes disoblige or alienate our affecons, or conversaon from any others that fear the Lord; but that we may and do as we have opportunity parcipate of the labors of those, whom God hath indued with abilies above our selves, and qualified, and called to the Ministry of the Word, earnestly desiring to approve our selves to be such, as follow after peace with holyness, and therefore we alwaies keep that blessed Irenicum, or healing Word of the Apostle before our eyes; if in any thing ye be otherwise minded, God shall reveal even this unto you; nevertheless whereto we have already aained; let us walk by the same rule, let us mind the same thing, Phil 3. v. 15, 16.
Let it not therefore be judged of us (because much hath been wrien on this subject, and yet we connue this our pracse different from others) that it is out of obsnacy, but rather as the truth is, that we do herein according to the best of our understandings worship God, out of a pure mind yielding obedience to his precept, in that method which we take to be most agreeable to the Scriptures of truth, and primive pracse.
It would not become us to give any such inmaon, as should carry a semblance that what we do in the service of God is with a doubng conscience, or with any such temper of mind that we do thus for the present, with a reservaon that we will do otherwise hereaer upon more mature deliberaon; nor have we any cause so to do, being fully perswaded, that what we do is agreeable to the will of God. Yet we do hearly propose this, that if any of the Servants of our Lord Jesus shall, in the Spirit of meekness, aempt to convince us of any mistake either in judgement or pracse, we shall diligently ponder his arguments; and accompt him our chiefest friend that shall be an instrument to convert us from any error that is in our ways, for we cannot wingly do any thing against the truth, but all things for the truth.
And therefore we have indeavoured seriously to consider, what hath been already offered for our satisfaction in this point; and are loth to say any more lest we should be esteemed desirous of renewed contests thereabout: yet forasmuch as it may justly be expected that we shew some reason, why we cannot acquiesce in what hath been urged against us; we shall with as much brevity as may consist with plainness, endeavour to sasfie the expectaon of those that shall peruse what we now publish in this matter also.
All instuted Worship receives its sancon from the precept, and is to be thereby governed in all the necessary circumstances thereof.
So it was in the Covenant that God made with Abraham and his Seed. The sign whereof was appropriated only to the Male, notwithstanding that the female seed as well as the Male were comprehended in the Covenant and part of the Church of God; neither was this sign to be affixed to any Male Infant ll he was eight dayes old, albeit he was within the Covenant from the first moment of his life; nor could the danger of death, or any other supposed necessity, warrant the circumcising of him before the set me, nor was there any cause for it; the comminaon of being cut off from his people, being only upon the neglect, or contempt of the precept.
Righteous Lot was nearly related to Abraham in the flesh, and contemporary with him, when this Covenant was made; yet inasmuch as he did not descend from his loynes, nor was of his houshold family (although he was of the same houshold of faith with Abraham) yet neither Lot himself nor any of his posterity (because of their descent from him) were signed with the signature of this Covenant that was made with Abraham and his seed.
This may suffice to shew, that where there was both an expresse Covenant, and a sign thereof (such a Covenant as did separate the persons with whom it was made, and all their off-spring from all the rest of the world, as a people holy unto the Lord, and did constute them the visible Church of God, (though not comprehensive of all the faithful in the world) yet the sign of this Covenant was not affixed to all the persons that were within this Covenant, nor to any of them ll the prefixt season; nor to other faithful servants of God, that were not of descent from Abraham. And consequently that it depends purely upon the will of the Law-giver, to determine what shall be the sign of his Covenant, unto whom, at what season, and upon what terms, it shall be affixed.
If our brethren do suppose baptism to be the seal of the Covenant which God makes with every beleiver (of which the Scriptures are altogether silent) it is not our concern to contend with them herein; yet we conceive the seal of that Covenant is the indwelling of the Spirit of Christ in the particular and individual persons in whom he resides, and nothing else, neither do they or we suppose that baptism is in any such manner substuted in the place of circumcision, as to have the same (and no other)
latude, extent, or terms, then circumcision had; for that was suited only for the Male children, baptism is an ordinance suited for every beleiver, whether male, or femal. That extended to all the males that were born in Abrahams house, or bought with his money, equally with the males that proceeded from his own loynes; but baptisme is not so far extended in any true Chrisan Church that we know of, as to be administred to all the poor infidel servants, that the members thereof purchase for their service, and introduce into their families; nor to the children born of them in their house.
But we conceive the same parity of reasoning may hold for the ordinance of baptism as for that of circumcision; Exodus 12.49. viz. one law for the stranger, as for the home born: If any desire to be admied to all the ordinances, and priviledges of Gods house, the door is open; upon the same terms that any one person was ever admied to all, or any of those priviledges, that belong to the Chrisan Church; may all persons of right challenge the like admission.
As for that text of Scripture, Rom. 4. 11. He received circumcision a seal of the righteousness of the faith which he had yet being uncircumcised; we conceive if the Apostles scope in that place be duly aended to, it will appear that no argument can be taken from thence to inforce Infant baptism; and forasmuch as we find a full and fair account of those words given by the learned Dr. Lighfoot (a man not to be suspected of parality in this controversie) in his Hor. Hebrai, on the I Cor. 7. 19. p.42, 43. we shall transcribe his words at large, without any comment of our own upon them.
Circumcision is nothing, if we respect the me, for now it was without use, that end of it being especially fulfilled; for which it had been instuted: this end the Apostle declares in these words, Rom. 4.11 . But I fear that by most translaons they are not sufficiently suited to the end of circumcision, and the scope of the Apostle whilst something of their own is by them inserted.
And after the Doctor hath represented diverse versions of the words agreeing for the most part in sense with that which we have in our Bibles he thus proceeds.
Other versions are to the same purpose; as if circumcision was given to Abraham for a Seal of that Righteousness which he had being yet uncircumcised, which we will not deny to be in some sense true, but we believe that circumcision had chiefly a far different respect.
Give me leave thus to render the words; And he received the sign of circumcision, a seal of the Righteousness of Faith, which was to be in the uncircumcision, Which was to be (I say) not which had been, not that which Abraham had whilst he was yet uncircumcised; but that which his uncircumcised seed should have, that is the Genles, who in me to come should imitate the faith of Abraham.
Now consider well on what occasion circumcision was instuted unto Abraham, seng before thine eyes the history thereof, Gen. 17.
This promise is first made unto him, Thou shalt be the Father of many Naons (in what sense the Apostle explaineth in that chapter) and then there is subjoined a double seal for the confirmation of the thing, to wit, the change of the name Abram into Abraham, and the instuon of circumcision. v4. Behold as for me, my Covenant is with thee, and thou shalt be the Father of many Naons. Wherefore was his name called Abraham? for the sealing of this promise. Thou shalt be the Father of many Naons. And wherefore was circumcision instuted to him? For the sealing of the same promise. Thou shalt be the Father of many Naons. So that this is the sense of the Apostle; most agreeable to the instuon of circumcision; he received the sign of circumcision, a seal of the Righteousness of Faith which in me to come the uncircumcision (or the Genles) should have and obtain.
Abraham had a twofold seed, natural, of the Jews; and faithful, of the believing Genles: his natural seed was signed with the sign of circumcision, first indeed for the distinguishing of them from all other Naons whilst they as yet were not the seed of Abraham, but especially for the memorial of the jusfication of the Genles by faith, when at length they should become his seed. Therefore circumcision was of right to cease, when the Genles were brought in to the faith, forasmuch as then it had obtained its last and chief end, & thenceforth circumcision is nothing.
Thus far he, which we earnestly desire may be seriously weighed, for we plead not his authority, but the evidence of truth in his words.
For although we do not determine posively concerning the Apostles scope in the holiness here menoned, so as to say it is this, or that, and no other thing; Yet it is evident that the Apostle does by it determine not only the lawfulness but the expedience also of a beleivers cohabitaon with an unbeliever, in the state of marriage.
And we do think that although the Apostles asserng of the unbelieving yokefellow to be sancfied by the believer, should carry in it somewhat more then is in the bare marriage of two infidels, because although the marriage covenant have a divine sancon so as to make the wedlock of two unbelievers a lawful acon, and their conjuncon and cohabitaon in that respect undefiled, yet there might be no ground to suppose from thence, that both or either of their persons are thereby sancfied; and the Apostle urges the cohabitaon of a believer with an infidel in the state of wedlock from this ground that the unbelieving husband is sancfied by the believing wife; nevertheless here you have the influence of a believers faith ascending from an inferior to a superior relaon; from the wife to the husband who is her head, before it can descend to their off-spring. And therefore we say, whatever be the nature or extent of the holiness here intended, we conceive it cannot convey to the children an immediate right to baptism; because it would then be of another nature, and of a larger extent, then the root, and original from whence it is derived, for it is clear by the Apostles argument that holiness cannot be derived to the child from the sancty of one parent only, if either father or mother be (in the sense intended by the Apostle) unholy or unclean, so will the child be also, therefore for the producon of an holy seed it is necessary that both the Parents be sancfied; and this the Apostle posively asserts in the first place to be done by the beleiving parent, although the other be an unbeliever; and then consequenally from thence argues, the holiness of their children. Hence it follows, that as the children have no other holiness then what they derive from both their Parents; so neither can they have any right by this holiness to any spiritual priviledge but such as both their Parents did also partake of: and therefore if the unbelieving Parent (though sancfied by the believing Parent) have not thereby a right to baptism, neither can we concieve, that there is any such priviledge, derived to the children by their birth-holiness.
Besides if it had been the usual pracce in the Apostles dayes for the father or mother that did beleive, to bring all their children with them to be bapsed; then the holiness of the beleiving Corinthians children, would not at all have been in queson when this Epistle was wrien; but might have been argued from their passing under that ordinance, which represented their new birth, although they had derived no holiness from their Parents, by their first birth; and would have layen as an excepon against the Apostles inference, else were your Children unclean, &c. But of the sanctification of all the children of every beleiver by this ordinance, or any other way, then what is beforemenoned, the Scripture is altogether silent.
This may also be added; that if this birth holiness do qualifie all the children of every believer, for the ordinance of baptism; why not for all other ordinances? for the Lords Supper as was pracced for a long me together? for if recourse be had to what the Scriptures speak generally of this subject; it will be found, that the same qualies which do intle any person to baptism, do so also for the parcipaon of all the Ordinances, and priviledges of the house of God, that are common to all believers.
Whosoever can and does interrogate his good Conscience towards God when he is bapsed (as every one must do that makes it to himself a sign of salvation) is capable of doing the same thing, in every other act of worship that he performs.
instances to the advantage of their argument: we think it meet (in like manner as in the cases before menoned so in this) to shew the invalidity of such inferences.
Cornelius worshipped God with all his house, the Jaylor, and Crispus the chief ruler of the Synagogue, believed God with each of their houses. The houshold of Stephanus addicted themselves to the Ministry of the Saints: so that thus far Worshipping, and Believing runs parallel with Baptism. And if Lydia, had been a married person, when she believed, it is probable her husband would also have been named by the Apostle, as in like cases, inasmuch as he would have been not only a part, but the head of that bapsed houshold.
Who can assign any probable reason, why the Apostle should make menon of four or five housholds being bapsed and no more? or why he does so oen vary in the method of his salutaons, Rom. 1. 6. somemes menoning only particular persons of great note, other mes such, and the Church in their house? the Saints that were with them; and them belonging to Narcissus, who were in the Lord; thus salung either whole families, or part of families, or only particular persons in families, considered as they were in the Lord, for if it had been an usual pracse to bapze all children, with their parents; there were then many thousands of the Jews which believed, and a great number of the Genles, in most of the principle Cies in the World, and among so many thousands, it is more then probable there would have been some thousands of housholds bapsed; why then should the Apostle in this respect signalize one family of the Jews and three or four of the Genles, as particular instances in a case that was common? whoever supposes that we do willfully debar our children, from the benefit of any promise, or priviledge, that of right belongs to the children of believing parents; they do entertain over severe thoughts of us: to be without natural affecons is one of the characters of the worst of persons; in the worst of mes. Wee do freely confesse our selves guilty before the Lord, in that we have not with more circumspecon and diligence train’d up those that relate to us in the fear of the Lord; and do humbly and earnestly pray, that our omissions herein may be remied, and that they may not redound to the prejudice of our selves, or any of ours: but with respect to that duty that is incumbent on us, we acknowledge our selves obliged by the precepts of God, to bring up our children in the nurture and admonion of the Lord, to teach them his fear, both by instrucon and example; and should we set light by this precept, it would demonstrate that we are more vile then the unnatural Heathen, that like not to retain God in their knowledge, our baptism might then be justly accompted, as no baptism to us.
There are many special promises that do incourage us as well as precepts, that do oblige us to the close pursuit of our duty herein: that God whom we serve, being jealous of his Worship, threatens the vising of the Fathers transgression upon the children to the third and fourth generation of them that hate him: yet does more abundantly extend his mercy, even to thousands (respecng the offspring and succeding generations) of them that love him, and keep his commands.
When our Lord rebuked his disciples for prohibing the access of little children that were brought to him, that he might pray over them, lay his hands upon them, and blesse them, does declare, that of such is the Kingdom of God. And the Apostle Peter in answer to their enquiry, that desired to know what they must do to be saved, does not only instruct them in the necessary duty of repentance and baptism; but does also thereto encourage them, by that promise which had reference both to them, and their children; if our Lord Jesus in the foremenoned place, do not respect the qualies of children (as elsewhere) as to their meekness, humility, and sincerity, and the like; but intend also that those very persons and such like, appertain to the Kingdom of God, and if the Apostle Peter in menoning the aforesaid promise, do respect not only the present and succeeding generations of those Jews, that heard him, (in which sense the same phrase doth occurre in Scripture) but also the immediate off-spring of his auditors; whether the promise relate to the gi of the Holy Spirit, or of eternal life, or any grace, or priviledge tending to the obtaining thereof; it is neither our concerne nor our interest to confine the mercies, and promises of God, to a more narrow, or lesse compasse then he is pleased graously to offer and intend them; nor to have a light esteem of them; but are obliged in duty to God, and affecon to our children; to plead earnestly with God and use our utmost endeavours that both our selves, and our off-spring may be partakers of his Mercies and gracious Promises: yet we cannot from either of these texts collect a sufficient warrant for us to bapze our children before they are instructed in the principles of the Chrisan Religion.
For as to the instance in little children, it seems by the disciples forbidding them, that they were brought upon some other account, not so frequent as Baptism must be supposed to have been, if from the beginning believers children had been admied thereto: and no account is given whether their parents were bapsed believers or not; and as to the instance of the Apostle; if the following words and pracce, may be taken as an interpretaon of the scope of that promise we cannot conceive it does refer to infant baptism, because the text does presently subjoyn; Then they that gladly received the word were bapsed.
That there were some believing children of believing parents in the Apostles dayes is evident from the Scriptures, even such as were then in ther fathers family, and under their parents tuion, and educaon; to whom the Apostle in several of his Epistles to the Churches, giveth commands to obey their parents in the Lord; and does allure their tender years to hearken to this precept, by reminding them that it is the first command with promise.
And it is recorded by him for the praise of Timothy, and encouragement of parents bemes to instaruct, and children early to aend to godly instrucon, that from a child, he had known the holy Scriptures.
The Apostle John rejoyced greatly when he found of the children of the Elect Lady walking in the truth; and the children of her Elect Sister joyn with the Apostle in his salutaon.
But that this was not generally so, that all the children of believers were accounted for believers (as they would have been if they had been all bapsed) may be collected from the character which the Apostle gives of persons fit to be chosen to Eldership in the Church which was not common to all believers; among others this is expressely one, viz. If there be any having believing, or faithful children, not accused of Riot or unruly; and we may from the Apostles wrings on the same subject collect the reason of this qualificaon, viz. That in case the person designed for this office to teach and rule in the house of God, had children capable of it; there might be first a proof of his ability, industry, and successe in this work in his own family; and private capacity, before he was ordained to the exercise of this authority in the Church, in a publick capacity, as a Bishop in the house of God.
These things we have menoned as having a direct reference unto the controversie between our brethren and us; other things that are more abstruse and prolix, which are frequently introduced into this controversie, but do not necessarily concern it, we have purposely avoided; that the distance between us and our brethren may not be by us made more wide; for it is our duty, and concern so far as is possible for us (retaining a good conscience towards God) to seek a more enre agreement and reconciliaon with them.
We are not insenible that as to the order of Gods house, and enre communion therein there are some things wherein we (as well as others) are not at a full accord among our selves, as for instance; the known principle, and state of the consciences of diverse of us, that have agreed in this Confession is such; that we cannot hold Church-communion, with any other then Baptized-believers, and Churches constuted of such; yet some others of us have a greater liberty and freedom in our spirits that way; and therefore we have purposely omied the menon of things of that nature, that we might concurre, in giving this evidence of our agreement, both among our selves, and with other good Chrisans, in those important articles of the Chrisan Religion, mainly insisted on by us: and this notwithstanding we all esteem it our chief concern, both among our selves, and all others that in every place call upon the name of the Lord Jesus Christ our Lord, both theirs and ours, and love him in sincerity, to endeavour to keep the unity of the Spirit, in the bond of peace; and in order thereunto, to exercise all lowliness and meekness, with longsuffering, forbearing one another in love.
And we are perswaded if the same method were introduced into frequent pracce between us and our Chrisan friends who agree with us in all the fundamental articles of the Chrisan faith (though they do not so in the subject and administraon of baptism) it would soon beget a beer understanding, and brotherly affecon between us.
In the beginning of the Chrisan Church, when the doctrine of the baptism of Christ was not universally understood, yet those that knew only the baptism of John, were the Disciples of the Lord Jesus; and Apollos an eminent Minister of the Gospel of Jesus.
In the beginning of the reformaon of the Chrisan Church, and recovery from that Egypan darkness wherein our forefathers for many generations were held in bondage; upon recourse had to the Scriptures of truth, different apprehensions were conceived, which are to this me connued, concerning the pracse of this Ordinance.
Let not our zeal herein be misinterpreted: that God whom we serve is jealous of his worship. By his gracious providence the Law thereof, is connued amongst us; and we are forewarned by what hapned in the Church of the Jews, that it is necessary for every generation, and that frequently in every generation to consult the divine oracle, compare our worship with the rule, and take heed to what doctrines we receive and pracse.
If the ten commands exhibited in the popish Idolatrous service books had been received as the enre law of God, because they agree in number with his ten commands, and also in the substance of nine of them; the second Commandment forbidding Idolatry had been uerly lost.
If Ezra and Nehemiah had not made a diligent search into the particular parts of Gods law, and his worship; the Feast of Tabernacles (which for many centuries of years, had not been duly observed, according to the instuon, though it was retained in the general noon) would not have been kept in due order.
So may it be now as to many things relang to the service of God, which do retain the names proper to them in their first instuon, but yet through inadvertency (where there is no sinister design) may vary in their circumstances, from their first instuon. And if by means of any anent defecon, or of that general corrupon of the service of God, and interrupon of his true worship, and persecution of his servants by the Anchrisan Bishop of Rome, for many generations; those who do consult the Word of God, cannot yet arrive at a full and mutual satisfaction among themselves, what was the pracse of the primive Chrisan Church, in some points relang to the Worship of God: yet inasmuch as these things are not of the essence of Chrisanity, but that we agree in the fundamental doctrines thereof, we do apprehend, there is sufficient ground to lay aside all bierness and prejudice, and in the spirit of love and meekness to imbrace and own each other therein; leaving each other at liberty to perform such other services, (wherein we cannot concur) apart unto God, according to the best of our understanding.