Our Beliefs

THE LONDON BAPTIST CONFESSION OF 1689 

Chapter 1 

Of the Holy Scriptures 

1 The Holy Scripture is the only sufficient, certain, and infallible arule of all saving knowledge, faith, and obedience, although the light bof nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation. cTherefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto dwriting; which maketh the  Holy Scriptures to be most necessary, those former ways of God’s revealing his will unto his people being now ceased.  (a 2Ti 3:15-17; Isa 8:20; Luk 16:29,31; Eph 2:20; b Rom 1:19-21; 2:14-15; Psa 19:1-3; c Heb 1:1; d Pro 22:19-21; Rom 15:4; 2Pe 1:19-20) 

2 Under the name of Holy Scripture, or the Word of God written, are now contained all  the books of the Old and New Testaments, which are these: 

Of the Old Testament: 

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes,  Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. 

Of the New Testament: 

Matthew, Mark, Luke, John, Acts, Romans, 1 & 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 & 2 Thessalonians, 1 & 2 Timothy, Titus, Philemon, Hebrews, James, 1  & 2 Peter,                  1, 2, & 3 John, Jude, Revelation.  

All of which are given by the einspiration of God to be the rule of faith and life. ( e2Ti  3:16) 

3 The books commonly called Apocrypha, not being of fdivine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of  God, nor to be any otherwise approved or made use of than other human writings. (f Luk  24:27,44; Rom 3:2)  

4 The authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any man or church, but wholly upon gGod (who is truth itself),  the author thereof; therefore it is to be received because it is the Word of God. ( g 2Pe  1:19-21; 2Ti 3:16; 2Th 2:13; 1Jo 5:9)  

5 We may be moved and induced by the testimony of the church of God to an high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man’s salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God;  yet notwithstanding, our hfull 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. (h Joh 16:13-14; 1Co 2:10-12; 1Jo 2:20,27)  

6 The whole counsel of God concerning all things inecessary for his own glory, man’s salvation, faith, and life, is either expressly set down or necessarily contained in the Holy  Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward killumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be lordered by the light of nature and Christian prudence, according to the general rules of the Word,  which are always to be observed. (i2Ti 3:15-17; Gal 1:8-9; kJohn 6:45; 1Co 2:9-12; l1Co 11:13-14; 14:26,40)  

7 All things in Scripture are not alike mplain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so nclearly propounded and opened in some place of Scripture or other, that not only the learned but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them. (m2Pe 3:16; n Psa 19:7; 119:130)  

8 The Old Testament in oHebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore pauthentic; so as in all controversies of religion, the church is finally to appeal to them. qBut 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 rand search them, therefore they are to be translated into the vulgar language of every nation unto which they s come, that the Word of God dwelling tplentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope. (oRom 3:2; p Isa 8:20; qAct 15:15; rJoh 5:39; s1Co 14:6,9,11-12,24,28; tCol 3:16)  

9 The infallible rule of interpretation of Scripture is the uScripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly. (u 2Pe  1:20-21; Act 15:15-16)  

10The 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 xScripture so delivered, our faith is finally resolved. (x Mat 22:29,31-32; Eph 2:20; Act 28:23) 

Chapter 2 

Of God and Of the Holy Trinity 

1 The Lord our God is but aone only living and true God; whose bsubsistence is in and of himself, cinfinite in being and perfection; whose essence cannot be comprehended by any but himself; da most pure spirit,einvisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; who is fimmutable, gimmense, heternal, incomprehensible, ialmighty, every way infinite, kmost holy,  most wise, most free, most absolute; lworking all things according to the counsel of his own immutable and most righteous will mfor his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression,  and sin; nthe rewarder of them that diligently seek him, and withal most just oand terrible in his judgments, phating all sin, and who will by no means clear the qguilty. (a 1Co 8:4,6; Deu 6:4; bJer 10:10; Isa 48:12; c Exo 3:14; dJoh 4:24; e1Ti 1:17;  Deu 4:15-16; f Mal 3:6; g 1Ki 8:27; Jer 23:23; h Psa 90:2; iGen 17:1; k Isa 6:3; l Psa 115:3; Isa 46:10; m Pro 16:4; Rom 11:36; n Exo 34:6-7; Heb 11:6; oNeh 9:32-33; p Psa 5:5-6; q Exo 34:7;         Nah 1:2-3) 

2 God, having all rlife, sglory, tgoodness, blessedness, in and of himself, is alone in and unto himself all-sufficient, not ustanding in need of any creature which he hath made,  nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them; he is the alone fountain of all being, xof whom, through whom, and to whom are all things, and he hath most sovereign ydominion over all creatures, to do by them,  for them, or upon them, whatsoever himself pleaseth; in his sight zall things are open and manifest; his knowledge is ainfinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain; he is most holy in all his counsels, in ball his works, and in all his commands; to him is due cfrom angels and men, whatsoever worship, service, or obedience, as creatures they owe unto the Creator, and whatever he is further pleased to require of them. (r Joh 5:26; s Psa 148:13; t Psa 119:68; uJob 22:2-3; x Rom 11:34-36; yDan 4:25,34-35; z Heb 4:13; a Eze 11:5; Act 15:18; b Psa 145:17; c Rev 5:12-14) 

3 In this divine and infinite Being there are three subsistences, dthe Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, eyet the essence undivided: the Father is of none, neither begotten nor proceeding; the Son is feternally begotten of the Father; the Holy Spirit gproceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him. (d1Jo 5:7; Mat 28:19; 2Co 13:14; eExo 3:14; Joh 14:11; 1Co 8:6; fJoh 1:14,18; gJoh 15:26; Gal 4:6)  

Chapter 3 

Of God’s Decree 

1 God hath adecreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things, whatsoever comes to pass; yet so as thereby is God neither the author of sin bnor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather cestablished; in which appears his wisdom in disposing all things, and power and faithfulness din accomplishing his decree. (a Isa 46:10; Eph 1:11; Heb 6:17; Rom 9:15,18; b Jam 1:13; 1Jo 1:5; cAct 4:27-28; Joh 19:11; d Num 23:19; Eph 1:3-5)  

2 Although God knoweth whatsoever may or can come to pass, upon all esupposed conditions, yet hath he not decreed anything, fbecause he foresaw it as future, or as that which would come to pass upon such conditions. (eAct 15:18; f Rom 9:11,13,16,18)  

3 By the decree of God, for the manifestation of his glory, gsome men and angels are predestinated, or foreordained to eternal life through Jesus Christ, to the hpraise of his glorious grace; others being left to act in their sin to their ijust condemnation, to the praise of his glorious justice. (g1Ti 5:21; Mat 25:34; hEph 1:5-6; iRom 9:22-23; Jude 4)  

4 These angels and men thus predestinated and foreordained, are particularly and unchangeably designed, and their knumber so certain and definite, that it cannot be either increased or diminished. (k2Ti 2:19; Joh 13:18)  

5 Those of mankind lthat are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, mwithout any other thing in the creature as a condition or cause moving him thereunto. (l Eph 1:4,9,11; Rom 8:30; 2Ti 1:9;  1Th 5:9; m Rom 9:13,16; Eph  2:5,12)  

6 As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his will, foreordained nall the means thereunto; wherefore they who are elected, being fallen in Adam, oare redeemed by Christ, are effectually pcalled unto faith in  Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith qunto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect ronly. (n1Pe 1:2; 2Th 2:13; o1Th 5:9-10; pRom 8:30; 2Th 2:13; q1Pe 1:5; rJoh 10:26, 17:9, 6:64)  

7 The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of  their seternal election; so shall this doctrine afford matter tof praise, reverence, and admiration of God, and uof humility, diligence, and xabundant consolation to all that sincerely obey the gospel. (s 1Th 1:4-5; 2Pe 1:10; t Eph 1:6; Rom 11:33; u Rom 11:5-6,20; x Luk 10:20) 

Chapter 4 

Of Creation

1 In the beginning it pleased God the Father, aSon, and Holy Spirit, for the manifestation of the glory of bhis eternal power, wisdom, and goodness, to create or make the world, and all things therein, cwhether visible or invisible, in the space of six days, and all very good. (aJoh 1:2-3; Heb 1:2; Job 26:13; bRom 1:20; cCol 1:16; Gen 1:31) 

2 After God had made all other creatures, he created dman, male and female, with ereasonable and immortal souls, rendering them fit unto that life to God for which they were created; being fmade after the image of God, in knowledge, righteousness, and true holiness; having the law of God gwritten in their hearts, and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was hsubject to change. ( dGen 1:27; eGen 2:7; fEcc 7:29; Gen 1:26; gRom 2:14-15; hGen 3:6) 

3 Besides the law written in their hearts, they received ia command not to eat of the tree of knowledge of good and evil, which whilst they kept, they were happy in their communion with God, and had dominion kover the creatures. (iGen 2:17; kGen 1:26-28) 

Chapter 5 

Of Divine Providence 

1 God the good Creator of all things, in his infinite power and wisdom doth auphold,  direct, dispose, and govern all creatures and things, from the greatest even to the bleast,  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 cown will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy. (a Heb 1:3; Job 38:11; Isa 46:10-11; Psa 135:6; bMat 10:29-31; cEph 1:11)  

2 Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass dimmutably and infallibly; so that there is not anything befalls any eby chance, or without his providence; yet by the same providence he ordereth them to fall out according to the nature of second causes, either fnecessarily, freely, or contingently. (dAct 2:23; ePro 16:33; fGen 8:22)  

3 God, in his ordinary providence gmaketh use of means, yet is free hto work without, iabove, and kagainst them at his pleasure. ( gAct 27:31,44; Isa 55:10-11; hHos 1:7; iRom 4:19-21; kDan 3:27)  

4 The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that his determinate counsel lextendeth itself even to the first fall, and all other sinful actions both of angels and men; and that not by a bare permission, which also he most wisely and powerfully mboundeth, and otherwise ordereth and governeth, in a manifold dispensation to his most holy nends; yet so, as the sinfulness of their acts proceedeth only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or oapprover of sin. (lRom 11:32-34; 2Sa 24:1; 1Ch 21:1; m 2Ki 19:28; Psa 76:10; nGen 50:20; Isa 10:6-7,12; oPsa 50:21; 1Jo 2:16)  

5 The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, pthat they may be humbled; and to raise them to a  more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of his elect is by his appointment, for his glory, qand their good. (p2Ch 32:25-26,31; 2Co 12:7-9; qRom 8:28)  

6 As for those wicked and ungodly men whom God, as the righteous judge, for former sin doth rblind and harden; from them he not only withholdeth his sgrace, whereby they might have been enlightened in their understanding, and wrought upon their hearts;  but sometimes also withdraweth tthe gifts which they had, and exposeth them to such uobjects as their corruption makes occasion of sin; and withal, xgives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they yharden themselves, under those means which God useth for the softening of others. (rRom 1:24-26,28; 11:7-8; sDeu 29:4; tMat 13:12; uDeu 2:30; 2Ki 8:12-13; xPsa 81:11-12; 2Th 2:10-12; yExo 8:15,32; Isa 6:9-10; 1Pe 2:7-8)  

7 As the providence of God doth in general reach to all creatures, so after a more special manner it taketh care of his zchurch, and disposeth of all things to the good thereof. (z1Ti 4:10; Amo 9:8-9; Isa 43:3-5) 

Chapter 6

Of the Fall of Man, of Sin, and of the Punishment Thereof

1 Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, aand threatened death upon the breach thereof, yet he did not long abide in this honour; bSatan using the subtlety of the serpent to subdue Eve,  then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit,  which God was pleased, according to his wise and holy counsel to permit, having proposed to order it to his own glory. ( aGen 2:16-17; bGen 3:12-13; 2Co 11:3)  

2 Our first parents, by this sin, fell from their coriginal righteousness and communion with God, and we in them whereby death came upon all: dall becoming dead in sin, and wholly defiled ein all the faculties and parts of soul and body. (cRom 3:23; dRom 5:12, etc. eTi 1:15; Gen 6:5; Jer 17:9; Rom 3:10-19) 

3 They being the froot, and by God’s appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now gconceived in sin,  and by nature children hof wrath, the servants of sin, the subjects iof death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus kset them free. (fRom 5:12-19; 1Co 15:21-22,45,49; gPsa 51:5; Job 14:4; hEph 2:3; iRom 6:20, 5:12; kHeb 2:14-15; 1Th 1:10)  

4 From this original corruption, whereby we are utterly lindisposed, disabled, and made opposite to all good, and wholly inclined to all evil, mdo proceed all actual transgressions. (lRom 8:7; Col 1:21; mJam 1:14-15; Mat 15:19) 

5 The corruption of nature, during this life, doth nremain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly osin. (nRom 7:18,23; Ecc 7:20; 1Jo 1:8; oRom 7:23-25; Gal 5:17) 

Chapter 7 

Of God’s Covenant 

1 The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their creator, yet they could never have attained the reward of life but by some avoluntary condescension on God’s part, which he hath been pleased to express by way of covenant.  (aLuk 17:10; Job 35:7-8) 

2 Moreover, man having brought himself bunder the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners c life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved;  and dpromising to give unto all those that are ordained unto eternal life, his Holy Spirit,  to make them willing and able to believe. (bGen 2:17; Gal 3:10; Rom 3:20-21; c Rom 8:3; Mar 16:15-16; Joh 3:16; d Eze 36:26-27; Joh 6:44-45; Psa 110:3) 

3 This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the eseed of the woman, and afterwards by farther steps, until the full fdiscovery thereof was completed in the New Testament; and it is founded in that *eternal covenant transaction that was between the Father and the Son about the redemption of the elect;  and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were gsaved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency. (eGen 3:15; f Heb 1:1; 2Ti 1:9; Ti 1:2; g Heb 11:6,13; Rom 4:1-2, etc.; Act 4:12; Joh 8:56)  

Chapter 8 

Of Christ the Mediator 

1 It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, ato be the mediator between God and man; the b prophet, cpriest, and dking; head and saviour of the church,  the heir of all things, and judge of the world; unto whom he did from all eternity egive a  people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified. (aIsa 42:1; 1Pe 1:19-20; bAct 3:22; c Heb 5:5-6; d Psa 2:6; Luk 1:33; Eph 1:22-23; Heb 1:2; Act 17:31; e Isa 53:10; Joh 17:6; Rom 8:30)  

2 The Son of God, the second person in the Holy Trinity, being very and eternal God,  the brightness of the Father’s glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, did, when the fullness of time was come, take upon him fman’s nature, with all the essential properties and common infirmities thereof, gyet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the  Most High overshadowing her; hand so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion,  composition, or confusion; which person is very God and very man, yet one iChrist, the only mediator between God and man. (fJoh 1:14; Gal 4:4; g Rom 8:3; Heb 2:14,16-17; 4:15; Mat 1:22-23; hLuk 1:27,31,35; i Rom 9:5; 1Ti 2:5)  

3 The Lord Jesus, in his human nature thus united to the divine, in the person of the  Son, was sanctified and anointed kwith the Holy Spirit above measure, having in Him lall the treasures of wisdom and knowledge; in whom it pleased the Father that mall fullness should dwell, to the end that being nholy, harmless, undefiled, and full oof grace and truth, he might be throughly furnished to execute the office of mediator and psurety;  which office he took not upon himself, but was thereunto qcalled by his Father; who also put rall power and judgement in his hand, and gave him commandment to execute the same. (kPsa 45:7; Act 10:38; Joh 3:34; lCol 2:3; mCol 1:19; n Heb 7:26; oJoh 1:14; p Heb 7:22; q Heb 5:5; r Joh 5:22,27; Mat 28:18; Act 2:36)  

4 This office the Lord Jesus did most swillingly undertake, which that he might discharge he was made under the law, tand did perfectly fulfill it, and underwent the punishment due to us, which we should have borne and suffered, being made xsin and a  curse for us; enduring most grievous sorrows yin his soul, and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead, yet saw no zcorruption: on the athird day he arose from the dead with the same bbody in which he suffered, with which he also cascended into heaven, and there sitteth at the right hand of his  Father dmaking intercession, and shall ereturn to judge men and angels at the end of the world. (sPsa 40:7-8; Heb 10:5-10; Joh 10:18; t Gal 4:4; Mat 3:15; u Gal 3:13; 1Sa 53:6; 1Pe 3:18; x 2Co 5:21; yMat 26:37-38; Luk 22:44; Mat 27:46; zAct 13:37; a 1Co 15:3-4; b Joh 20:25,27; c Mar 16:19; Act 1:9-11; d Rom 8:34; Heb 9:24; eAct 10:42; Rom 14:9-10; Act 1:11; 2Pe 2:4)  

5 The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, fhath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, gfor all those whom the Father hath given unto him. (fHeb 9:14, 10:14; Rom 3:25-26; g Joh 17:2; Heb 9:15)  

6 Although the price of redemption was not actually paid by Christ till after his incarnation, *yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types,  and sacrifices wherein he was revealed, and signified to be the seed which should bruise the serpent’s head; hand the Lamb slain from the foundation of the world,ibeing the same yesterday, and today and forever. (*1Co 10:4; Heb 4:2; 1Pe 1:10-11; h Rev 13:8; i Heb 13:8)  

7 Christ, in the work of mediation, acteth according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture, attributed to the person kdenominated by the other nature. (kJoh 3:13; Act 20:28)  

8 To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually lapply and communicate the same, making intercession for them; uniting them to himself by his Spirit, mrevealing unto them, in and by his Word, the mystery of salvation, persuading them to believe and obey, ngoverning their hearts by his Word and  Spirit, and oovercoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and punsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it. (lJoh 6:37; 10:15-16; 17:9; Rom 5:10; m Joh 17:6; Eph 1:9; 1Jo 5:20; n Rom 8:9,14; oPsa 110:1; 1Co 15:25-26; pJoh 3:8; Eph 1:8)  

9 This office of mediator between God and man is proper qonly 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. (q1Ti 2:5)  

10 This number and order of offices is necessary; for in respect of our rignorance, we stand in need of his prophetical office; and in respect of our alienation from God, sand imperfection of the best of our services, we need his priestly office to reconcile us and present us acceptable unto God; and in respect to our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office tto convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom. (rJoh 1:18; sCol 1:21; Gal 5:17; tJoh 16:8; Psa 110:3; Luk 1:74-75)  

Chapter 9 

Of Free Will 

1 God hath endued the will of man with that natural liberty and power of acting upon choice, that it is aneither forced, nor by any necessity of nature determined to do good or evil. (aMat 17:12; Jam 1:14; Deu 30:19)  

2 Man, in his state of innocency, had freedom and power to will and to do that bwhich was good and well-pleasing to God, but yet cwas mutable, so that he might fall from it. ( bEcc 7:29; cGen 3:6)  

3 Man, by his fall into a state of sin, hath wholly lost dall ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, eand dead in sin, is not able by his own strength to fconvert himself, or to prepare himself thereunto. (dRom 5:6, 8:7; eEph 2:1,5; fTi 3:3-5; Joh 6:44) 

4 When God converts a sinner, and translates him into the state of grace, ghe freeth him from his natural bondage under sin, and by his grace alone enables him hfreely to will and to do that which is spiritually good; yet so as that by reason of his iremaining corruptions, he doth not perfectly, nor only will, that which is good, but doth also will that which is evil. (gCol 1:13; Joh 8:36; hPhi 2:13; i Rom 7:15,18-19,21,23)  

5 This will of man is made kperfectly and immutably free to good alone in the state of glory only. ( k Eph 4:13) 

Chapter 10 

Of Effectual Calling 

1 Those whom God hath predestinated unto life, he is pleased in his appointed and accepted time, aeffectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation bby Jesus Christ; enlightening their minds spiritually and savingly to cunderstand the things of God; taking away their dheart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them eto that which is good, and effectually drawing them to Jesus  Christ; yet so as they come fmost freely, being made willing by his grace. (aRom 8:30; 11:7; Eph 1:10-11; 2Th 2:13-14; b Eph 2:1-6; cAct 26:18; Eph 1:17-18; dEze 36:26; e Deu 30:6; Eze 36:27; Eph 1:19; f Psa 110:3; Song 1:4)  

2 This effectual call is of God’s free and special grace alone, gnot from anything at all foreseen in man, nor from any power or agency in the creature, coworking with his special grace, hthe creature being wholly passive therein, being dead in sins and trespasses,  until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less ipower than that which raised up Christ from the dead. (g2Ti 1:9; Eph 2:8; h 1Co 2:14; Eph 2:5; Joh 5:25; i Eph 1:19-20) 

3 Elect infants dying in infancy are kregenerated and saved by Christ through the Spirit; who worketh when, and where, and lhow he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word. (kJoh 3:3,5-6; lJoh  3:8)  

4 Others not elected, although they may be called by the ministry of the Word, mand may have some common operations of the Spirit, yet not being effectually drawn by the  Father, they neither will nor can truly ncome to Christ, and therefore cannot be saved: much less can men that receive not the Christian religion obe 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.  (mMat 22:14, 13:20-21; Heb 6:4-5; nJoh 6:44-45,65;     1Jo 2:24-25; oAct 4:12; Joh 4:22; 17:3)  

Chapter 11 

Of Justification 

1 Those whom God effectually calleth, he also freely ajustifieth, not by infusing righteousness into them, but by bpardoning their sins, and by accounting and accepting their persons as crighteous; not for anything wrought in them, or done by them, but for  Christ’s sake alone; not by imputing faith itself, the act of believing, or any other devangelical obedience to them, as their righteousness; but by imputing Christ’s active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness, they ereceiving and resting on him and his righteousness, by faith, which faith they have not of themselves; it is the gift of God. (aRom 3:24, 8:30; b Rom 4:5-8; Eph 1:7; c1Co 1:30-31; Rom 5:17-19; dPhi 3:8-9; Eph 2:8-10; e Joh 1:12; Rom 5:17)  

2 Faith thus receiving and resting on Christ and his righteousness, is the falone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, gbut worketh by love. (fRom 3:28; g Gal 5:6; Jam 2:17,22,26)  

3 Christ, by his obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of himself in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction hto God’s justice in their behalf; yet, inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both ifreely, not for anything in them,  their justification is only of free grace, that both the exact justice and rich grace of God might be kglorified in the justification of sinners.  (hHeb 10:14; 1Pe 1:18-19; Isa 53:5-6; i Rom 8:32; 2Co 5:21; k Rom 3:26; Eph 1:6-7, 2:7)  

4 God did from all eternity decree to ljustify all the elect, and Christ did in the fullness of time die for their sins, and rise magain for their justification; nevertheless, they are not justified personally, until the Holy Spirit doth in time due nactually apply Christ unto them. (lGal 3:8; 1Pe 1:2; 1Ti 2:6; m Rom 4:25; n Col 1:21-22; Ti 3:4-7) 

5 God doth continue to oforgive the sins of those that are justified, and although they can never fall from the state of pjustification, yet they may, by their sins, fall under God’s qfatherly displeasure; and in that condition they have not usually the light of his countenance restored unto them, until they rhumble themselves, confess their sins, beg pardon, and renew their faith and repentance. (oMat 6:12; 1Jo 1:7,9; pJoh 10:28; qPsa 89:31-33; r Psa 32:5; Psa 51; Mat 26:75)  

6 The justification of believers under the Old Testament was, in all these respects, sone and the same with the justification of believers under the New Testament.  (sGal 3:9; Rom 4:22-24)  

Chapter 12 

Of Adoption 

All those that are justified, God vouchsafed, in and for the sake of his only Son Jesus  Christ, to make partakers of the grace aof adoption, by which they are taken into the number, and enjoy the liberties and bprivileges of the children of God, have his cname put upon them, dreceive the spirit of adoption, ehave access to the throne of grace with boldness, are enabled to cry “Abba, Father,” are fpitied, gprotected, hprovided for, and i chastened by him as by a Father, yet never kcast off, but sealed lto the day of redemption,  and inherit the promises mas heirs of everlasting salvation. (aEph 1:5; Gal 4:4-5; bJoh 1:12; Rom 8:17; c 2Co 6:18; Rev 3:12; d Rom 8:15; eGal 4:6; Eph 2:18; f Psa 103:13; gPro 14:26; h1Pe 5:7; iHeb 12:6; kIsa 54:8-9; Lam 3:31; lEph 4:30; m Heb 1:14; 6:12) 

Chapter 13 

Of Sanctification 

1 They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also afarther sanctified, really and personally, through the same virtue, bby His  Word and Spirit dwelling in them; cthe dominion of the whole body of sin is destroyed,  dand the several lusts thereof are more and more weakened and mortified, and they more and more quickened and estrengthened in all saving graces, to the fpractice of all true holiness, without which no man shall see the Lord. (aAct 20:32; Rom 6:5-6; bJoh 17:17; Eph 3:16-19; 1Th 5:21-23; c Rom 6:14; dGal 5:24; e Col 1:11; f 2Co 7:1; Heb 12:14) 

2 This sanctification is gthroughout the whole man, yet imperfect hin this life; there abideth still some remnants of corruption in every part, whence ariseth a icontinual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh. (g1Th 5:23; h Rom 7:18,23; i Gal 5:17; 1Pe 2:11)  

3 In which war, although the remaining corruption for a time may much kprevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the lre generate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, mpressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed them. (kRom 7:23; lRom 6:14; m Eph 4:15-16; 2Co 3:18, 7:1)  

Chapter 14 

Of Saving Faith 

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 ain their hearts, and is ordinarily wrought by the ministry of the bWord; by which also, and by the administration of baptism and the  Lord’s Supper, prayer, and other means appointed of God, it is increased cand strengthened. (a 2Co 4:13; Eph 2:8; b Rom 10:14,17; c Luk 17:5; 1Pe 2:2; Act 20:32)  

2 By this faith a Christian believeth to be true *whatsoever is revealed in the Word for the authority of God himself, and also apprehendeth an excellency therein dabove all other writings and all things in the world, as it bears forth the glory of God in his attributes,  the excellency of Christ in his nature and offices, and the power and fullness of the Holy  Spirit in his workings and operations: and so is enabled to ecast his soul upon the truth thus believed; and also acteth differently upon that which each particular passage thereof containeth; yielding obedience to the fcommands, trembling at the gthreatenings, and embracing the hpromises of God for this life and that which is to come; but the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon ihim alone for justification, sanctification, and eternal life, by virtue of the covenant of grace. (*Act 24:14; d Psa 19:7-10; 119:72; e 2Ti 1:12; f Joh 15:14; g Isa 66:2; h Heb 11:13; I Joh 1:12; Act 16:31; Gal 2:20; Act 15:11)  

3 This faith, although it be different in degrees, and maybe weak kor strong, yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace,  from the faith land common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets mthe victory, growing up in many to the attainment of a full nassurance through Christ, who is both the author oand finisher of our faith. (k Heb 5:13-14; Mat 6:30; Rom 4:19-20; l 2Pe 1:1;     m Eph 6:16; 1Jo 5:4-5; n Heb 6:11-12; Col 2:2; o Heb 12:2)  

Chapter 15 

Of Repentance unto Life and Salvation 

1 Such of the elect as are converted at riper years, having asometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life. (aTi 3:2-5) 

2 Whereas there is none that doth good and sinneth bnot, and the best of men may,  through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath, in the covenant of grace, mercifully provided that believers so sinning and falling cbe renewed through repentance unto salvation. (bEcc 7:20; cLuk 22:31-32) 

3 This saving repentance is an devangelical grace, whereby a person, being by the Holy  Spirit made sensible of the manifold evils of his sin, doth, by faith in Christ, humble himself for it with godly sorrow, detestation of it, and self-abhorrency, epraying for pardon and strength of grace, with a purpose and endeavour, by supplies of the Spirit, to fwalk before God unto all well-pleasing in all things. (d Zec 12:10; Act 11:18; e Eze 36:31; 2Co 7:11; fPsa 119:6,128)  

4 As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof, so it is every man’s duty to repent of his gparticular known sins particularly.  (gLuk 19:8; 1Ti 1:13,15)  

5 Such is the provision which God hath made through Christ in the covenant of grace for the preservation of believers unto salvation; that although there is no sin so small but it deserves hdamnation; yet there is no sin so great that it shall bring damnation on them that irepent; which makes the constant preaching of repentance necessary. (hRom 6:23; iIsa 1:16-18, 55:7)

Chapter 16 

Of Good Works 

1 Good works are only such as God hath acommanded in his Holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, bor upon any pretence of good intentions. (aMic 6:8; Heb 13:21; b Mat 15:9; Isa 29:13)  

2 These good works, done in obedience to God’s commandments, are the fruits and evidences cof a true and lively faith; and by them believers manifest their dthankfulness,  strengthen their eassurance, edify their fbrethren, adorn the profession of the gospel,  stop the mouths of the adversaries, and glorify gGod, whose workmanship they are, created in Christ Jesus hthereunto, that having their fruit unto holiness they may have the end ieternal life. (c Jam 2:18,22; d Psa 116:12-13; e 1Jo 2:3,5; 2Pe 1:5-11; f Mat 5:16; g 1Ti 6:1; 1Pe 2:15; Phi 1:11; h Eph 2:10; I Rom 6:22)  

3 Their ability to do good works is not at all of themselves, but wholly from the Spirit kof Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary and lactual influence of the same Holy Spirit, to work in them to will and to do of his good pleasure; yet they are not hereupon to grow negligent,  as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in mstirring up the grace of God that is in them. (k Joh 15:4-5; l 2Co 3:5; Phi 2:13; m Phi 2:12; Heb 6:11-12; Isa 64:7)  

4 They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that nthey fall short of much which in duty they are bound to do. (nJob 9:2-3; Gal 5:17; Luk 17:10) 

5 We cannot by our best works merit pardon of sin or eternal life at the hand of God,  by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our oformer sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because as they are good they proceed from his pSpirit, and as they are wrought by us they are defiled qand mixed with so much weakness and imperfection, that they cannot endure the severity of God’s punishment. (o Rom 3:20; Eph 2:8-9; Rom 4:6; pGal 5:22-23; qIsa 64:6; Psa 143:2) 

6 Yet notwithstanding the persons of believers being accepted through Christ, their good works also are accepted in rhim; not as though they were in this life wholly unblameable and unreprovable in God’s sight, but that he, looking upon them in his Son, is pleased to accept and reward that which is ssincere, although accompanied with many weaknesses and imperfections. (r Eph 1:6; 1Pe 2:5; sMat 25:21,23; Heb 6:10) 

7 Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and tothers; yet because they proceed not from a heart purified by ufaith, nor are done in a right manner according to the xWord, nor to a right end, the yglory of God, they are therefore sinful,  and cannot please God, nor make a man meet to receive grace from zGod, and yet their neglect of them is more sinful and adispleasing to God. (t 2Ki 10:30; 1Ki 21:27,29; uGen 4:5; Heb 11:4,6; x1Co 13:1; yMat 6:2,5; zAmo 5:21-22; Rom 9:16; Ti 3:5; aJob 21:14-15; Mat 25:41-43) 

Chapter 17 

Of the Perseverance of the Saints 

1 Those whom God hath accepted in the beloved, effectually called and sanctified by  his Spirit, and given the precious faith of his elect unto, can neither totally nor finally  fall from the state of grace, abut shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, whence he still  begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the  Spirit unto immortality; and though many storms and floods arise and beat against  them, yet they shall never be able to take them off that foundation and rock which by  faith they are fastened upon; notwithstanding, through unbelief and the temptations of  Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from bthem, yet he is still the same, cand they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book  of life from all eternity. (a Joh 10:28-29; Phi 1:6; 2Ti 2:19; 1Jo 2:19; b Psa 89:31-32; 1Co 11:32; c Mal 3:6)  

2 This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of delection, flowing from the free and unchangeable love of  God the Father, upon the efficacy of the merit and intercession of Jesus Christ eand union with him, the foath of God, the abiding of his Spirit, and the gseed of God within them, and the nature of the hcovenant of grace; from all which ariseth also the certainty and infallibility thereof. ( d Rom 8:30; 9:11,16; e Rom 5:9-10; Joh 14:19; fHeb 6:17-18; g 1Jo 3:9; h Jer 32:40)  

3 And though they may, through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation,  fall into grievous isins, and for a time continue therein, whereby they incur kGod’s displeasure and grieve his Holy Spirit, come to have their graces and lcomforts impaired,  have their hearts hardened, and their consciences wounded, mhurt and scandalize others,  and bring temporal judgments nupon themselves, yet shall they renew their orepentance and be preserved through faith in Christ Jesus to the end. (I Mat 26:70,72,74; kIsa 64:5,9; Eph 4:30; lPsa 51:10,12; m Psa 32:3-4; n 2Sa 12:14; o Luk 22:32,61-62) 

Chapter 18 

Of the Assurance of Grace and Salvation 

1 Although temporary believers, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and state of salvation, awhich hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him,  may in this life be certainly assured bthat they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them cashamed. (a Job 8:13-14; Mat 7:22-23; b1Jo 2:3; 3:14,18-19,21,24; 5:13; c Rom 5:2,5) 

2 This certainty is not a bare conjectural and probable persuasion grounded upon da fallible hope, but an infallible assurance of faith founded on the blood and righteousness of Christ erevealed in the Gospel; and also upon the inward fevidence of those graces of the Spirit unto which promises are made, and on the testimony of the gSpirit of adoption,  witnessing with our spirits that we are the children of God; and, as a fruit thereof, keeping the heart both hhumble and holy. (d Heb 6:11,19; eHeb 6:17-18; f 2Pe 1:4-5,10-11; g Rom 8:15-16; h1Jo 3:1-3)  

3 This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be ipartaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, kattain thereunto: and therefore it is the duty of everyone to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience,  the proper lfruits of this assurance; so far is it mfrom inclining men to looseness. (i Isa 50:10; Psa 88; 77:1-12; k 1Jo 4:13; Heb 6:11-12; l Rom 5:1-2,5; 14:17; Psa 119:32; m Rom 6:1-2; Ti 2:11-12,14)  

4 True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as nby negligence in preserving of it, by ofalling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or pvehement temptation, by God’s withdrawing the qlight of his countenance, and suffering even such as fear him to walk in darkness and to have no light, yet are they never destitute of the rseed of God and life sof faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty out of which, by the operation of the Spirit, this assurance may in due time be trevived, and by the which, in the meantime, they are upreserved from utter despair. (n Song 5:2-3,6; oPsa 51:8,12,14; pPsa 116:11; 77:7-8; 31:22; qPsa 30:7; r 1Jo 3:9; sLuk 22:32; tPsa 42:5,11; uLam 3:26-31)  

Chapter 19 

Of the Law of God 

1 God gave to Adam a law of universal obedience awritten in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which he bound him and all his posterity to personal, entire, exact, and perpetual bobedience;  promised life upon the fulfilling, and cthreatened death upon the breach of it, and endued him with power and ability to keep it. (a Gen 1:27; Ecc 7:29; bRom 10:5; cGal 3:10,12)  

2 The same law that was first written in the heart of man dcontinued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai, in eten commandments, and written in two tables, the four first containing our duty towards  God, and the other six our duty to man. (dRom 2:14-15; eDeu 10:4)  

3 Besides this law, commonly called moral, God was pleased to give to the people of  Israel ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions gof moral duties, all which ceremonial laws being appointed only to the time of reformation, are, by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end, habrogated and taken away. (fHeb 10:1; Col 2:17; g1Co 5:7; hCol 2:14,16-17; Eph 2:14,16)

4 To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general iequity only being of moral use. (i 1Co 9:8-10) 

5 The moral law doth for ever bind all, kas well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the lauthority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, mbut much strengthen this obligation. (k Rom 13:8-10; Jam 2:8,10-12; lJam 2:10-11; mMat 5:17-19; Rom 3:31)  

6 Although true believers be not under the law as a covenant of works, nto be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; odiscovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of his obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them,  although freed from the curse and unallayed rigour thereof. The promises of it likewise shew them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works;  so as man’s doing good and refraining from evil, because the law encourageth to the one and deterreth from the other, is no evidence of his being punder the law and not under grace. (n Rom 6:14; Gal 2:16; Rom 8:1; 10:4; oRom 3:20; 7:7; etc.; pRom 6:12-14; 1Pe 3:8-13)  

7 Neither are the aforementioned uses of the law qcontrary to the grace of the Gospel,  but do sweetly comply with it, the Spirit of Christ subduing rand enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.  (qGal 3:21; rEze 36:27) 

Chapter 20 

Of the Gospel, and Of the Extent of the Grace Thereof 

1 The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, athe seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise the bgospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of sinners. (aGen 3:15; bRev 13:8)  

2 This promise of Christ, and salvation by him, is revealed only by cthe Word of God;  neither do the works of creation or providence, with the light of nature, dmake discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of Him by the promise or gospel, eshould be enabled thereby to attain saving faith or repentance. (c Rom 1:17; dRom 10:14-15,17; ePro 29:18; Isa 25:7; 60:2-3) 

3 The revelation of the gospel unto sinners, made in divers times and by sundry parts,  with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the fsovereign will and good pleasure of God; not being annexed by virtue of any promise to the due improvement of men’s natural abilities, by virtue of common light received without it, which none ever did gmake, or can do so; and therefore in all ages, the preaching of the gospel has been granted unto persons and nations, as to the extent or straitening of it, in great variety,  according to the counsel of the will of God. (f Psa 147:20; Act 16:7; gRom 1:18-32) 

4 Although the gospel be the only outward means of revealing Christ and saving grace,  and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable hwork of the Holy Spirit upon the whole soul, for the producing in them a  new spiritual life; without which no other means will effect itheir conversion unto God. (h Psa 110:3; 1Co 2:14; Eph 1:19-20; iJoh 6:44; 2Co 4:4,6) 

Chapter 21 

Of Christian Liberty and Liberty of Conscience 

1 The liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigour and acurse of the law, and in their being delivered from this present evil bworld, bondage to cSatan,  and dominion dof sin, from the eevil of afflictions, the fear and sting fof death, the victory of the grave, and geverlasting damnation: as also in their hfree access to God, and their yielding obedience unto Him, not out of slavish fear, ibut a child-like love and willing mind. All which were common also to believers under the law kfor the substance of  them; but under the New Testament the liberty of Christians is further enlarged, in their freedom from the yoke of a ceremonial law, to which the Jewish church was subjected,  and in greater boldness of access to the throne of grace, and in fuller communications of the lfree Spirit of God, than believers under the law did ordinarily partake of. (a Gal 3:13; bGal 1:4; cAct 26:18; dRom 8:3; e Rom 8:28; f 1Co 15:54-57;  g 2Th 1:10; h Rom 8:15; i Luk 1:73-75; 1Jo 4:18; k Gal 3:9,14; l Joh 7:38-39; Heb 10:19-21)  

2 God alone is mLord of the conscience, and hath left it free from the doctrines and commandments of men nwhich are in anything contrary to his Word, or not contained in it. So that to believe such doctrines, or obey such commands out of conscience, ois to betray true liberty of conscience; and the requiring of an pimplicit faith, an absolute and blind obedience, is to destroy liberty of conscience and reason also. (m Jam 4:12; Rom 14:4; nAct 4:19; 5:29; 1Co 7:23; Mat 15:9; o Col 2:20,22-23; p1Co 3:5; 2Co 1:24)  

3 They who upon pretence of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel qto their own destruction, so they wholly destroy rthe end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our lives. (qRom 6:1-2; rGal 5:13; 2Pe 2:18,21) 

Chapter 22 

Of Religious Worship and the Sabbath Day 

1 The light of nature shews that there is a God, who hath lordship and sovereignty over all; is just, good and doth good unto all; and is therefore to be feared, loved, praised,  called upon, trusted in, and served, with all the heart and all the soul, aand with all the might. But the acceptable way of worshipping the true God, is binstituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or cany other way not prescribed in the Holy Scriptures. (aJer 10:7; Mar 12:33; bDeu 12:32; cExo 20:4-6)  

2 Religious worship is to be given to God the Father, Son, and Holy Spirit, and to him dalone; not to angels, saints, or any other ecreatures; and since the fall, not without a f mediator, nor in the mediation of any other but gChrist alone. (d Mat 4:9-10; Joh 4:23; Mat 28:19; e Rom 1:25; Col 2:18; Rev 19:10; fJoh 14:6;   g 1Ti 2:5)  

3 Prayer, with thanksgiving, being one part of natural worship, is by God required of  hall men. But that it may be accepted, it is to be made in the iname of the Son, by the  help kof the Spirit, according to lhis will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a mknown tongue. (h Psa 95:1-7; 65:2; i Joh 14:13-14; k Rom 8:26; l 1Jo 5:14; m 1Co 14:16-17) 

4 Prayer is to be made for things lawful, and for all sorts of men living, nor that shall live hereafter; but not ofor the dead, nor for those of whom it may be known that they have sinned pthe sin unto death. (n1Ti 2:1-2; 2Sa 7:29; o 2Sa 12:21-23; p 1Jo 5:16)  

5 The qreading of the Scriptures, preaching, and rhearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to sthe Lord; as also the administration tof baptism, and uthe Lord’s supper,  are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, xwith fastings, and thanksgivings, upon yspecial occasions, ought to be used in an holy and religious manner. (q 1Ti 4:13; r 2Ti 4:2; Luk 8:18; s Col 3:16; Eph 5:19; t Mat 28:19-20; u 1Co 11:26; x Est 4:16; Joel 2:12; y Exo 15:1-19, Psa 107)

6 Neither prayer nor any other part of religious worship, is now, under the gospel, tied unto, or made more acceptable by any place in which it is zperformed, or towards which it is directed; but God is to be worshipped everywhere in spirit and in truth; as in aprivate families bdaily, and cin secret each one by himself; so more solemnly in the public assemblies, which are not carelessly nor wilfully to be dneglected or forsaken, when God by his  Word or providence calleth thereunto. (z Joh 4:21; Mal 1:11; 1Ti 2:8; aAct 10:2; b Mat 6:11; Psa 55:17; c Mat 6:6; d Heb 10:25; Act 2:42)  

7 As it is the law of nature, that in general a proportion of time, by God’s appointment,  be set apart for the worship of God, so by his Word, in a positive moral, and perpetual commandment, binding all men, in all ages, he hath particularly appointed one day in seven for a esabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of  Christ was changed into the first day of the week, fwhich is called the Lord’s Day: and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished. (e Exo 20:8; f 1Co 16:1-2; Act 20:7; Rev 1:10)  

8 The sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy grest all day, from their own works, words and thoughts, about their worldly employment and recreations, but are also taken up the whole time in the public and private exercises of his worship, and in the duties hof necessity and mercy. (g Isa 58:13; Neh 13:15-22; hMat 12:1-13)  

Chapter 23 

Of Lawful Oaths and Vows 

1 A lawful oath is a part of religious worship, awherein the person swearing in truth,  righteousness, and judgement, solemnly calleth God to witness what he sweareth, band to judge him according to the truth or falseness thereof. (a Exo 20:7; Deu 10:20; Jer 4:2; b 2Ch 6:22-23)  

2 The name of God only is that by which men ought to swear; and therein it is to be used, with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be cabhorred;  yet as in matter of weight and moment, for confirmation of truth, dand ending all strife,  an oath is warranted by the Word of God; so a lawful oath being imposed eby lawful authority in such matters, ought to be taken. (c Mat 5:34,37; Jam 5:12; dHeb 6:16, 2Co 1:23; e Neh 13:25)  

3 Whosoever taketh an oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he knoweth to be truth; for that by rash, false, and vain oaths, the fLord is provoked, and for them this land mourns. (f Lev 19:12; Jer 23:10)  

4 An oath is to be taken in the plain and gcommon sense of the words, without equivocation or mental reservation. (gPsa 24:4) 

5 A vow, which is not to be made to any creature, but to God alone, his to be made and performed with all religious care and faithfulness; but popish monastical vows iof perpetual single life, professed kpoverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious land sinful snares, in which no  Christian may entangle himself. (h Psa 76:11; Gen 28:20-22; i1Co 7:2,9; kEph 4:28; lMat  19:11)  

Chapter 24 

Of the Civil Magistrate 

1 God, the supreme Lord and King of all the world, hath ordained civil amagistrates to be under him, over the people, for his own glory and the public good; and to this end hath armed them with the power of the sword, for defence and encouragement of them that do good, and for the punishment of evildoers. (a Rom 13:1-4) 

2 It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain bjustice and peace, according to the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully now, under the New Testament cwage war upon just and necessary occasions. (b2Sa 23:3; Psa 82:3-4; cLuk 3:14)  

3 Civil magistrates being set up by God for the ends aforesaid; subjection, in all lawful  things commanded by them, ought to be yielded by us in the Lord, not only for wrath, d but for conscience sake; and we ought to make supplications and prayers for kings and all  that are in authority, ethat under them we may live a quiet and peaceable life, in all godliness and honesty. (d Rom 13:5-7; 1Pe 2:17; e 1Ti 2:1-2) 

Chapter 25 

Of Marriage 

1 Marriage is to be between one man and one woman; aneither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time. (a Gen 2:24; Mal 2:15; Mat 19:5-6) 

2 Marriage was ordained for the mutual help bof husband and wife, cfor the increase of mankind with a legitimate issue, and the dpreventing of uncleanness. (bGen 2:18; cGen  1:28; d1Co 7:2,9)  

3 It is lawful for eall sorts of people to marry, who are able with judgment to give their consent; yet it is the duty of Christians fto marry in the Lord; and therefore such as profess the true religion, should not marry with infidels, gor idolaters; neither should such as are godly, be unequally yoked, by marrying with such as are wicked in their life, or maintain damnable heresy. (e Heb 13:4; 1Ti 4:3; f1Co 7:39; gNeh 13:25-27) 

4 Marriage ought not to be within the degrees of consanguinity hor affinity, forbidden in the Word; nor can such incestuous marriages ever be made lawful, by any law of man or consent of parties, iso as those persons may live together as man and wife. (h Lev 18; i Mar 6:18; 1Co 5:1)

Chapter 26 

Of the Church 

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 anumber 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 filleth all in all. (a Heb 12:23; Col 1:18;  Eph 1:10,22-23; 5:23,27,32)  

2 All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, bare and may be called visible saints; cand of such ought all particular congregations to be constituted. (b 1Co 1:2; Act 11:26; c Rom 1:7; Eph 1:20-22)  

3 The purest churches under heaven are subject dto mixture and error; and some have so degenerated as to become eno churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a fkingdom in this world, to the end thereof, of such as believe in him, and make profession of his name. (d 1Co 5; Rev 2-3; eRev 18:2; 2Th 2:11-12; fMat 16:18; Psa 72:17; 102:28; Rev 12:17)  

4 The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the  Father, gall power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is hthat antichrist, that man of sin, and son of perdition, that ex alteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming. (g Col 1:18; Mat 28:18-20; Eph 4:11-12; h 2Th 2:2-9)  

5 In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his Word, by his Spirit, ithose that are given unto him by his Father, that they may walk before him in all the kways of obedience, which he prescribeth to them in his Word. Those thus called, he commandeth to walk together in particular societies, or lchurches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world. (i Joh 10:16; k Joh 12:32; Mat 28:20; l Mat 18:15-20) 

6 The members of these churches are msaints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ;  and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, nin professed subjection to the ordinances of the Gospel. (mRom 1:7; 1Co 1:2; n Act 2:41-42; 5:13-14; 2Co  9:13)  

7 To each of these churches thus gathered, according to his mind declared in his  Word, he hath given all that opower and authority, which is in any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power. (oMat 18:17-18; 1Co 5:4-5; 5:13; 2Co 2:6-8) 

8 A particular church, gathered and completely organized according to the mind of  Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are pbishops or elders, and deacons. (pAct 20:17,28; Phi 1:1) 

9 The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common qsuffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the reldership of the church, if there be any before constituted therein; and of a deacon sthat he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands. (qAct 14:23; r1Ti 4:14; sAct 6:3,5-6)  

10 The work of pastors being constantly to attend the service of Christ, in his churches,  in the ministry of the Word and prayer, twith watching for their souls, as they that must give an account to him; it is incumbent on the churches to whom they minister, not only to give them all due respect, ubut also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves xentangled in secular affairs; and may also be capable of exercising yhospitality towards others; and this is required by the zlaw of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the gospel should live of the gospel.  (tAct 6:4; Heb 13:17; u 1Ti 5:17-18; Gal 6:6-7; x 2Ti 2:4; y 1Ti 3:2; z 1Co 9:6-14)  

11Although 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 agifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it. (aAct 11:19-21; 1Pe 4:10- 11)  

12 As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church,  are also bunder the censures and government thereof, according to the rule of Christ. (b 1Th 5:14; 2Th 3:6,14-15)  

13 No church members, upon any offence taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church order, or absent themselves from the assemblies of the church, or administration of any ordinances, upon the account of such offence at any of their fellow members, but to wait upon Christ, cin the further proceeding of the church. (cMat 18:15-17; Eph 4:2-3) 

14 As each church, and all the members of it, are bound to dpray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further everyone within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold ecommunion among themselves, for their peace, increase of love, and mutual edification. (dEph 6:18; Psa 122:6; eRom 16:1-2; 3Jo 8-10)

15 In cases of difficulties or differences, either in point of doctrine or administration,  wherein either the churches in general are concerned, or anyone 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, fand give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or g to impose their determination on the churches or officers. (f Act 15:2,4,6,22-23,25; g 2Co 1:24; 1Jo 4:1)

Chapter 27 

Of the Communion of Saints 

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 afellowship in his graces, sufferings, death, resurrection, and glory; and, being united to one another in love, they bhave communion in each other’s gifts and graces, and are obliged to the performance of such duties, public and private, in an orderly way, cas do conduce to their mutual good, both in the inward and outward man. (a 1Jo 1:3; Joh 1:16; Phi 3:10; Rom 6:5-6; b Eph 4:15-16; 1Co 12:7; 3:21-23; c 1Th 5:11,14; Rom 1:12; 1Jo 3:17-18; Gal 6:10)  

2 Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services das tend to their mutual edification; as also in relieving each other in eoutward things according to their several abilities, and necessities; which communion, according to the rule of the gospel, though especially to be exercised by them, in the relation wherein they stand, whether in ffamilies, or gchurches, yet, as God offereth opportunity, is to be extended to all the household of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as saints, doth not take away or hinfringe the title or propriety which each man hath in his goods and possessions. (d Heb 10:24-25; 3:12-13; eAct 11:29-30; f Eph 6:4; g 1Co 12:14-27; hAct 5:4; Eph 4:28) 

Chapter 28

Of Baptism and the Lord’s Supper

1 Baptism and the Lord’s Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, to be continued in his church ato the end of the world. (a Mat 28:19-20; 1Co 11:26) 

2 These holy appointments are to be administered by those only who are qualified and  thereunto called, according bto the commission of Christ. (b Mat 28:19; 1Co 4:1)  

Chapter 29 

Of Baptism 

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 aand resurrection; of his being engrafted into him; of bremission of sins; and of cgiving up into God, through  Jesus Christ, to live and walk in newness of life. (a Rom 6:3-5; Col 2:12; Gal 3:27; bMar 1:4;  Act 22:16; c Rom 6:4)  

2 Those who do actually profess drepentance towards God, faith in, and obedience to,  our Lord Jesus Christ, are the only proper subjects of this ordinance. (dMar 16:16; Act  8:36-37; 2:41; 8:12; 18:8)  

3 The outward element to be used in this ordinance eis water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit. (eMat 28:19- 20; Act 8:38) 

4 Immersion, or dipping of the person fin water, is necessary to the due administration of this ordinance. (f Mat 3:16; Joh 3:23) 

Chapter 30 

Of the Lord’s Supper 

1 The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, aconfirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in and to all duties which they owe to him; band to be a  bond and pledge of their communion with him, and with each other.  (a 1Co 11:23-26; b1Co 10:16-17,21)  

2 In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that cone offering up of himself by himself upon the cross, once for all; and a spiritual oblation of all dpossible praise unto God for the same. So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ’s own sacrifice the alone propitiation for all the sins of the elect. (c Heb 9:25-26,28; d1Co 11:24; Mat 26:26-27) 

3 The Lord Jesus hath, in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use,  and to take and break the bread; to take the cup, eand, they communicating also themselves, to give both to the communicants. (e 1Co 11:23-26, etc.)  

4 The denial of the cup to the people, worshipping the elements, the lifting them up,  or carrying them about for adoration, and reserving them for any pretended religious use, fare all contrary to the nature of this ordinance, and to the institution of Christ. (f  Mat 26:26-28; 15:9; Exo 20:4-5)  

5 The outward elements in this ordinance, duly set apart to the use ordained by Christ,  have such relation to him crucified, as that truly, although in terms used figuratively,  they are sometimes called by the names of the things they represent, to wit, the gbody and blood of Christ, albeit, in substance and nature, they still remain truly and only hbread and wine, as they were before. (g 1Co 11:27; h1Co 11:26,28)  

6 That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture ialone, but even to common sense and reason, overthroweth the knature of the ordinance, and hath been,  and is, the cause of manifold superstitions, yea, of gross idolatries. (iAct 3:21; Luk 24:6,39; k1Co 11:24-25)  

7 Worthy receivers, outwardly partaking of the visible elements in this ordinance, do  then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, land 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. (l 1Co 10:16; 11:23-26)

8 All ignorant and ungodly persons, as they are unfit to enjoy communion mwith 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, nor be admitted thereunto;  yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord,  eating and drinking judgment to themselves. (m 2Co 6:14-15; n 1Co 11:29; Mat 7:6)  

Chapter 31 

Of the State of Man after Death and Of the Resurrection of the Dead 

1 The bodies of men after death return to dust, aand see corruption; but their souls,  which neither die nor sleep, having an immortal subsistence, immediately breturn to  God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light cand glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell; where they remain in torment and utter darkness, reserved to dthe judgment of the great day; besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none. (a Gen 3:19; Act 13:36; b Ecc 12:7; c Luk 23:43; 2Co 5:1,6,8; Phi 1:23; Heb 12:3; dJude 1:6-7; 1Pe 3:19; Luk 16:23-24)  

2 At the last day, such of the saints as are found alive, shall not sleep, but be echanged;  and all the dead shall be raised up with the selfsame bodies, and fnone other; although with different gqualities, which shall be united again to their souls forever. (e 1Co 15:51-52; 1Th 4:17; f Job 19:26-27; g 1Co 15:42-43)  

3 The bodies of the unjust shall, by the power of Christ, be raised to dishonour; the bodies of the just, by his Spirit, unto honour, hand be made conformable to his own glorious body.  (h Act 24:15; Joh 5:28-29; Phi 3:21)  

Chapter 32 

Of the Last Judgment 

1 God hath appointed a day wherein he will judge the world in righteousness, by aJesus  Christ; to whom all power and judgment is given of the Father; in which day, not only the bapostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, cto 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. (a Act 17:31; Joh 5:22,27; b 1Co 6:3; Jude 1:6; c 2Co 5:10; Ecc 12:14; Mat 12:36; Rom 14:10,12; Mat 25:32-46) 

2 The end of God’s appointing this day, is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; dand of his justice, in the eternal damnation of the reprobate, who are wicked and disobedient; for then shall the righteous go into everlasting life, and receive that fulness of joy and glory with everlasting rewards, in the presence eof the Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast aside into everlasting torments, and fpunished with everlasting destruction, from the presence of the Lord, and from the glory of his power. (d Rom 9:22-23; e Mat 25:21,34; 2Ti 4:8; f Mat 25:46; Mar 9:48; 2Th 1:7-10) 

3 As Christ would have us to be certainly persuaded that there shall be a day of judgment, both gto deter all men from sin, and for the greater hconsolation of the godly in their adversity, so will he have the day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the iLord will come, and may ever be prepared to say, kCome Lord Jesus; come quickly. Amen. (g 2Co 5:10-11; h 2Th 1:5-7; iMar 13:35-37; Luk 12:35-40; k Rev 22:20)  

CONSTITUTION & BY-LAWS

SOVEREIGN GRACE BAPTIST CHURCH, INC.

Forsyth, GEORGIA

Adopted January 2, 2022

PREFACE

Although there are many good reasons for a church to have clearly defined doctrinal positions and articles of faith and practice, it must be acknowledged that these documents, although useful, will have no benefit apart from the presence and power of the Holy Spirit in the Church. It is with this understanding of our absolute dependence upon our gracious and merciful God that this Constitution is set forth.

DECLARATION

We, the members of Sovereign Grace Baptist Church, do ordain and establish the following Articles, to which we voluntarily submit ourselves.

ARTICLE I

NAME

The name of this church shall be Sovereign Grace Baptist Church (hereafter referred to as SGBC). We have chosen this name as descriptive of our doctrinal convictions. Sovereign, because there are no limits to His rule. Grace, for we are saved by His gracious hand. We take the name Baptist, indicating that we are this in organization and practice. 

ARTICLE II

NON-PROFIT STATUS

SGBC is organized and shall be operated exclusively for religious, charitable, and educational purposes within the meaning of Section 501(c)(3) of the Internal Revenue Code of the United States. 

ARTICLE III

MISSION

SGBC exists to glorify God by raising up mature believers in Christ who know God, love God, and obey God.

ARTICLE IV

PURPOSE & DOCTRINE

The purpose of this church is to glorify the God of the Bible. We do this by promoting His worship, both corporately and individually, evangelizing sinners, and by edifying His saints (Philippians 3:3; 1 Peter 2:4; Matthew 28:18-20). We are, therefore, committed to the proclamation of God’s perfect Law and the glorious Gospel of His Grace through all the world to the defense of that “faith which was once delivered unto the saints” (Jude 3).

We believe that the Holy Bible is the inspired, infallible, and inerrant Word of God, and it is the basis for all statements of faith and practice. They are sufficient for all areas of life and practice. They give us guidance to sound doctrine, proper knowledge of God and ourselves, and of the redemption that comes from God and is freely given by His grace alone, through faith alone, by the atonement of Christ alone, for the glory of God alone.

We adopt as the fullest expression of our faith the London Baptist Confession of Faith of 1689. The ultimate authority in all matters of faith, order, and morals are and must be the Bible alone, which truth is clearly set forth in the opening article of the Confession itself. This historic document is, however, an excellent summary of “the things most surely believed among us,” and we find it to be assistance in controversy, a confirmation in faith, and a means of edification in righteousness. In addition to the London Confession, we also accept the Abstract of Principles, the Chicago Statement on Biblical Inerrancy, and the Cambridge Declaration as further and supplemental expressions of our faith and practice.

ARTICLE V

ORDINANCES

The ordinances of SGBC shall be Baptism by immersion and the ordinance of the Lord’s Supper which shall be celebrated on a regular basis as determined by the pastors.

ARTICLE VI

POLITY AND RELATIONSHIPS

We will acknowledge no ecclesiastical authority other than our Lord Jesus Christ, who is the head of the church (Ephesians 1:21-23, 5:23), and who directs the affairs of the church through elders chosen and ordained according to the precepts of Holy Scripture (Acts 14:21-23; 1 Timothy 3:1-7; Titus 1:5-9). The elders themselves at all times and in all their activities stand under the authority of the Holy Scriptures (Acts 16:4; 1 Corinthians 7:17; 2 Timothy 3:16-17). The church may and does cooperate with other like-minded churches in matters of special concern to us (2 Corinthians 8:18-24), but the decision of no other church or group of churches shall at any time be acknowledged as binding of this church. One special kind of fellowship and cooperation with other churches is formal membership in an association of churches. Upon recommendation of the Elders, such affiliations may be entered into and withdrawn from with the expressed consent and approval of the congregation. The Elders shall review annually such affiliations entered and shall, based on their findings recommend continuation or withdrawal from such affiliations.

ARTICLE VII

CHURCH GOVERNMENT

The Lord Jesus Christ is the Lord and head of His Church. He governs His Church by the Word of God. His government is exercised in particular churches through the leadership of elders who have been set apart by the church to teach the Word of God and to lead the flock (1 Timothy 5:17; Titus 1:9; Hebrews 13:17; Acts 6:4).

The government of SGBC shall be an elder rule with authority invested in the Board of Elders. The Board of Elders, as under-shepherds to the Great Shepherd of the sheep, are to govern according to His Word, by His Spirit, and to His glory and for the edification of His people. Deacons are appointed to care for the administrative and practical affairs of the church (1 Tim. 3:8-10; Acts 6:1-4). 

If SGBC, through the providence of God comes to have no elders, then the deacons shall assume leadership in order to seek out a  like-minded church with an established plurality of elders. Once this relationship is established, the selected church shall assist SGBC in the selection of elder(s) for SGBC. This relationship between the churches should be maintained until such time as elder(s) are again appointed. 

ARTICLE VIII

CHURCH OFFICERS

Section 1: Church Officers 

The officers of SGBC shall consist of elders and deacons. The Board of Elders shall submit nominations for all officers to the congregation. The Board of Elders must first approach the potential candidate for office and give him sufficient time to make a prayerful and thoughtful decision. Upon gaining his assent for the responsibility, the Board of Elders shall then present his nomination to the congregation for their evaluation at least three weeks before the Board of Elders meets to vote for confirmation or denial. This interlude gives the congregation adequate time for giving feedback to the Board of Elders and the candidate. Only such men qualify who can and will conscientiously affirm and uphold the Scriptures and the Constitution and By-Laws of SGBC. 

The corporate officers of SGBC shall be church officers. 

The SGBC Treasurer shall be appointed by the elders. They shall serve under the authority of the elder board. It shall be the duty of the SGBC Treasurer to receive, bank, and disburse all church funds as authorized by the Board of Elders; make a report to the congregation at the annual business meeting and additional reports as requested by the Board of Elders, and render the account of the church as called for by the Board of Elders. They shall be willing to submit the books for auditing each year and shall turn them over to the Board of Deacons, as directed by them or to the successor when elected, all monies, documents (electronic or paper), and papers belonging to the church.

Section 2: Elders 

Elders shall be men who meet the qualifications of God’s Word as found in 1 Timothy 3 and Titus 1, who wholeheartedly subscribe to the LBCF, and are able to do the work of the ministry as under-shepherds of Christ. Within the Board of Elders, parity (equality of rank) and mutual respect of each elder’s authority will be practiced so that the Board of Elders speaks with unity to the congregation (1 Peter 5:1-3; Acts 20:28). There should be mutual subjection among them and they should function together in harmony. Within the plurality of the Board of Elders, the men possess gifts that differ (Rom. 12:6; 1 Cor. 12:4). These gifts will be considered by the Board of Elders in assigning responsibilities. 

The pastor or pastors are the ordained elders of SGBC who, in response to God’s call, have devoted their lives to the ministry of the Word and prayer in the service of the church of Christ. They shall receive an appropriate monetary remuneration by the congregation as is fitting for those who live by the gospel (1 Cor. 9:1-12; 1 Tim. 5:17). It is the responsibility of the pastor(s) to give leadership to the Board and to fill the pulpit and feed the flock from God’s Word. 

An elder may step down from his office due to providential circumstances or be removed due to the discipline of the church. 

Elders may be added, according to the confirmation procedure in Section 1, as the Board of Elders sees fit to carry on the ministry to SGBC. However, every effort shall be made to maintain a minimum of three men serving on the Board of Elders as long as there are available men both qualified and willing to serve. 

Section 3: Deacons 

Deacons shall be men who meet the qualifications given in God’s Word in 1 Timothy 3:8-13, who wholeheartedly subscribe to the LBCF and have the heart to do the work of this ministry. The Board of Elders will either receive nominations for deacon from the Board of Deacons, and either confirm or deny the candidate for deacon after due process. Upon Elder approval, the Board of Elders shall then present those nominations to the congregation for their evaluation at least three weeks before the Board of Elders meet to vote for confirmation or denial. They can be installed as deacons after their confirmation, as soon as convenient. Additions to the Board of Deacons can be made as the need arises as determined by the Board of Deacons upon approval by the Board of Elders. The Board of Elders shall appoint one of the deacons as Chairman of the Board of Deacons whose responsibility it will be to give leadership to the deacons. As in the case of the elders, every effort shall be made to maintain a minimum of three deacons as long as there are available men both qualified and willing to serve. 

A deacon may step down from his office due to providential circumstances or be removed due to the discipline of the church.

ARTICLE IX

BOARD OF ELDERS

Section 1: Board of Elders 

The Board of Elders shall consist of all the duly confirmed elders of SGBC. Every Elder is a pastor. The chairman of the Board of Elders shall be what is commonly referred to as “the first among equals.” Generally speaking, he would be known as the Senior Pastor.

Section 2: Responsibility of the Board of Elders 

The Board of Elders shall have the general oversight of all SGBC affairs. The conduct of all church business and the work of all church organizations shall be subject to its supervision and government. 

Section 3: Membership and Discipline 

The Board of Elders shall interview applicants for church membership and apply discipline to offending members. The Elders shall watch over the souls of the flock as “those who must give an account” (Hebrews 13:17). They must be persistent in prayer for, visitation of, and instruction of the membership and its families. 

Section 4: Pulpit Supply 

It shall be the duty of the Board of Elders to supply the pulpit with men whose ministry to SGBC shall be consistent with the Scripture and hold to the SGBC Statement of Faith. 

Section 5: Grievances or Suggestions 

The Board of Elders shall receive, consider and deal with any grievance, suggestion, or recommendation by any member or group within SGBC.

ARTICLE X

BOARD OF DEACONS

Section 1: Board of Deacons 

The Board of Deacons shall consist of all duly confirmed deacons of SGBC. The Board of Deacons shall be subject to the Board of Elders and shall work with the Elders in its assigned duties. 

Section 2: Ministry of Mercy 

The ministry of mercy in our church and community is a special responsibility of the deacons. They shall minister the Word of God, administer the church’s benevolence funds, and give counsel to those in need of help. The Board of Deacons shall see that the sick, the sorrowing, the aged, the impaired, widows, and orphans receive spiritual and physical comfort. They shall be on the lookout for opportunities to minister and serve, especially to those who are of the body of Christ. 

Section 3:General Affairs 

The duty of caring for and maintaining the church’s properties shall belong to this Board. The deacon who is tasked with all building and maintenance has the ability to spend the appropriate monies to complete the tasks at hand provided it is in the approved budget, there is money to be utilized, and he has notified the appropriate Elder.

Section 4: Representation at Meetings 

The Board of Deacons shall inform the Board of Elders of all their meetings so a representative from the elders may be present if so desired by the elders. 

Section 5: Officers of the Board of Deacons 

The two officers of the Board of Deacons are the Chairman, who is appointed from the Board of Deacons by the Board of Elders, and a clerk. The clerk’s duties will be to take the official minutes of the deacon’s meetings. 

ARTICLE XI

CHURCH MEMBERSHIP

The members of SGBC shall be made up of those who profess repentance toward God and faith in our Lord Jesus Christ (Acts 2:37-42, 5:14, 8:12), manifest a transformed life by the power of Christ (1 Corinthians 1:1-2, 6:11), are scripturally baptized upon profession of faith (Matthew 18:18-20), and are willing to submit to the teaching, government, and discipline of the church (1 Corinthians 1:10; Hebrews 13:17). 

Specific Requirements:

1. Credible testimony of repentance toward God and faith in the Lord Jesus Christ as one’s only hope of salvation.

2. Belief in every point (as far as one understands) of the Abstract of Principles, which is the minimal statement of belief for membership.

3. A complete reading of the 1689 London Baptist Confession of Faith, informing the elders of any questions or disagreements.

4. A completed reading of the Constitution and a willingness to submit to it.

5. Evidence of good standing with a previous church in case of transfers.

6. In cases of professions of faith in Christ, submit to baptism by immersion at the first opportunity.

7. Agreement to make diligent use of the means of Christian growth (see Article XII - Responsibilities of Members)

Receiving Members: 

1. Petition for Membership: Any person desiring membership must petition the Elders in writing (using the form supplied).

2. Interview with Elders: Having reviewed the petition for membership, the Elders will interview the candidate to answer any questions the candidate may have and to ensure that the candidate has a credible profession of faith and is in agreement with the beliefs and practices of the church.

3. Approval of the Congregation: If the elders are satisfied that the candidate meets all membership requirements, they will present the candidate to the church for approval. The members of the congregation will have two weeks to voice any concerns or ask any questions concerning the candidate. Such concerns and questions are to be presented to the Elders for consideration. If questions and/or concerns are raised, the candidate will not be received into the membership of the church until the elders are satisfied that the questions and/or concerns are resolved and the candidate is suitable for membership.

Releasing Members:

Any partner shall cease to be a member of this church for any of the following reasons:

1. By Death: When a member of the church is removed from our midst by death, their name shall be transferred to the file of former members.

2. By Transfer:

   1. In Good Standing: If a church member in good standing whose conduct does not warrant corrective discipline desires to leave the membership of this church, he is strongly urged to leave in an orderly way by privately indicating that desire to the Elders along with their reasons for leaving. The Elders will provide for a transitional period which will allow the departing member to decide where the letter should be transferred. Such a transitional status will be allowed to continue as long as the departing member maintains regular contact with the Elders, does not unnecessarily prolong the transitional process, and does not engage in conduct requiring the exercise of church discipline.

   2. Letter: When it is so requested, the elders may transfer a departing member of good standing to the fellowship of another church. A letter of transfer will be sent to the appropriate officer(s) of the church to which the member wishes to transfer. No such letter may be given to a member who is at the time under the corrective discipline of this church. The elders may refuse to grant a letter of transfer to any church which is in their judgment disloyal to “the faith which was once for all delivered unto the saints” or which does not exercise godly care over its members.

   3. Exclusion: If a member ceases to faithfully attend the stated meetings of the church without showing just cause, or if upon relocation ceases to maintain a vital connection with the church, they may be excluded from the membership at the discretion of the elders. In such cases, the elders shall try to contact the person to rectify and resolve the situation (Hebrews 13:17). If these efforts are ineffective, the elders shall inform that person (when possible) and the congregation that they are no longer a member. If a person is not guilty of heresy, scandalous immorality, or divisiveness, either renounce his/her commitment to keep any of the requirements of membership listed in “Responsibilities of Members - Article XII”, or ceases, without just cause, to participate any of them as a pattern of life, and yet wishes to remain in membership, refusing to resign voluntarily, they may be excluded, but only after repeated admonitions from the elders (2 Timothy 2:24-26). In such cases the elders announce to the congregation at a stated meeting their intention to exclude the person. Time will be allowed for objections or questions to be raised privately with the elders by any member. If no objection is raised which the elders consider valid, the person will be excluded by action of the elders. The congregation and the person shall be informed of this action.

   4. Resignation: Membership in this church is entered into and initiated jointly, by voluntary commitment from the individual applicant and acceptance by the church. Accordingly, members cannot terminate their membership unilaterally under all circumstances. As a general rule, a member may voluntarily resign from membership in this church. A resignation offered to frustrate or thwart the procedures of corrective discipline is not valid, and the church may proceed with public censure, imposition of strictures, or excommunication in accordance with the procedures outlined in Article 13 and the Appendix.

   5. Excommunication: (also see Article 13 and the Appendix). According to the teaching of the Bible, a congregation must cut off from its fellowship any person(s) who:

      1. Teachers and/or persistently holds false heretical doctrine.

      2. Blatantly and persistently conducts himself in a way inconsistent with his Christian profession.

      3. Persists in disturbing the unity or peace of the church.

      4. Persists in neglecting his membership responsibilities.

Records of Membership:

The Elders shall keep a file of all past and present members. This file shall have two divisions: members and former members. The file of former members shall include a date and reason church membership was terminated, as well as any other necessary information.

ARTICLE XII

RESPONSIBILITIES OF MEMBERS

All who come into the membership of this church are expected to walk worthy of the Lord, that His Name is not blasphemed but rather His excellencies be displayed through us, and that the good name of the church is not damaged but rather enhanced. Therefore, every member is expected to cultivate godliness in the following areas:

Section 1: Growing in Grace

Each member is expected to walk personally with the Lord, making use of all the public and private means of grace available to him, including daily and habitual prayer (Psalm 55:17; 88:9; Daniel 6:10; Matthew 6:5-11; Colossians 4:2), daily and habitual reading and meditating on God’s Word (Psalm 1:2; 119:11,97), continual maintenance of a good conscience with judgment day honesty (Acts 24:16; 1 Timothy 1:19; Hebrews 10:22; 13:18), periodic and wholesome self-examination, prayerfully conducted by the standard of God’s Word (Psalm 139:23,24; 2 Corinthians 13:5; 2 Peter 1: 10, 11; 1 John 5:13), and careful and spiritual observance of the Lord’s Day (Genesis 2:1-3; Exodus 20:8-11; Isaiah 58:13,14; Acts 20:7; 1 Corinthians 16:2; Revelation 1:10).

Section 2: Financial Support

Because it is clearly taught in the Scriptures that Christians should financially support the work of the Lord by systematic, sacrificial, cheerful, and proportionate giving through the local church, all the members of this church are expected to conform to this rule of Scripture.

Section 3: Christ-like Attitude

Inasmuch as the church is represented in Scripture as a body having many members, each of the members having its own function and yet having a concern for the health and protection of the whole, this church expects that each of its members will strive for the good of the entire body. As members of this church, we must actively seek to cultivate acquaintance with one another and maintain mutual transparency and honesty so that we may be better able to pray for one another, love, comfort, and encourage one another, and help one another materially as necessity may require. In addition, we must discreetly confess our faults one to another, faithfully admonish and encourage one another, and refrain from all backbiting and gossip. The Elders may determine that some matters of congregational business are so sensitive that the members may be expected to keep such matters confidential.

Section 4: Support of and Submission to the Leadership

Members will be expected to recognize, support, and submit to the Elders of the church. Supporting God’s servants requires praying for them, cultivating personal acquaintances with them, loving and standing by them, and not forsaking them, and defending them rather than prejudicing or damaging their good name. Submitting to Gods servants requires imitating their Christian graces, faith and godly principles as they also imitate Christ, receiving their teaching with all readiness of mind and teachableness of spirit, yet with ultimate allegiance to the Word of God, humbly heeding their Scriptural rebukes and warnings as form that appointed to watch for the souls entrusted to them and committed to labor to present them complete and mature in Christ, seeking and carefully considering their counsel as being from those counted faithful by the Lord, and lovingly embracing and abiding by their decisions regarding corporate policy in God’s house, which is His church, without creating division even when personally differing from their judgment. This submission will include willingly scheduling pastoral visit with an Elder(s) when requested.

Section 5: Family Life

The church expects its members to obey the teachings of the Scriptures concerning family life and the government of the home. As the God-appointed head of the family, the husband must rule over the household with gentleness and love, but also

wisdom and firmness (Ephesians 5:22; 1 Timothy 3:4-5). The wife must also be in subjection to her husband in all things according to the rule of Scripture (Ephesians 5:22-24; 1 Peter 3:1). The husband with the wife must nurture their children in the chastening and admonition of the Lord (Ephesians 6:2), by setting a godly example before them, by leading them in family worship, by instructing them consistently in the Scriptures (Genesis 18:19; Deuteronomy 6:7), by praying for them (1 Chronicles 29:19), and by wise and firm discipline, including corporal punishment when it is needed (Proverbs 13:24; 22:15; 29:15; Hebrews 12:7).

Section 6: Personal Evangelism

Not all Christians have the same God-given ability to communicate the Gospel (1 Corinthians 12:4-7, 11, 14-20, 27-30), nor the same opportunity (Acts 4:33). At the same time, evangelism is not restricted to experts or professionals (Acts 11:19; 2 Corinthians 4:13). All Christians should be deeply concerned for the glory of God, the eternal welfare of lost men, and the prosperity of the church (Psalm 90:16-17; Matthew 10:32-33; Romans 9:1-3; Ephesians 3:20-21). Therefore, members are expected to pray for the extension of the Kingdom of God throughout the entire world (Ephesians 6:18-20; 2 Thessalonians 3:1-2; 1 Timothy 2:1-8), and to seek to recognize and seize every opportunity to bear witness to his faith in Christ both by consistent Christian conduct and by the testimony of the lips (Romans 1:16-17; Philippians 2:14-16; I Peter 3:14-16).

Section 7: Christian Liberty

Each member of the church is required to render in his daily life loyal obedience to all the moral precepts established by the Word of God (Romans 8:3-4). If God has not condemned or forbidden a practice in His Word, a Christian is at liberty to

participate in it. The exercise of Christian liberty, however, must at all times be governed by an earnest desire to walk in the fear of God and to glorify Him in all things (1 Corinthians 10:31; 1 Peter 1:17), loving regard for the consciences of weaker brethren

(Romans 15:1-3; 1 Corinthians 8:9), compassion for the lost (1 Corinthians 9:19-22), and zealous regard for the health of one’s own soul (Romans 13:14; 1 Peter 2:16).

ARTICLE XIII

CHURCH DISCIPLINE (also see Appendix)

Church Discipline is both formative and corrective:

• Formative discipline is primarily positive through the teaching of God’s Word, the example of Christian living, and the mutual ministry of the several members of the body of Christ. It has as its objective the instruction of disciples, the transformation of their lives, and their edification in love. (Ephesians 4:11-13; Romans 12:16; 1 Corinthians 12:4-27; Acts 5:29) 

• Corrective discipline is applied when any member is consistently neglectful of his or her duties or guilty of any conduct by which the name of our Lord Jesus Christ may be dishonored, so opposing the welfare of the church. He or she may then be subject to the admonition of the elders and/or the discipline of the gathered church according to the principles of Scripture. (Matthew 18:15-17; Galatians 6:1-5; 1 Corinthians 5:4-5; 1 Thessalonians 5:14; 2 Thessalonians 3:14-15; 1 Timothy 5:19-20) 

The reasons for church discipline are as follows: 

1. To glorify God by obedience to the commands of Scripture (Hebrews 12:6; 1 Corinthians 5:1-13; Matthew 18:17-18; Titus 3:10; 2 Thessalonians 3:6-15; 1 Timothy 5:20; 2 Corinthians 2:6).

2. To promote and guard the honor of Christ and his gospel in the watching world (1 Peter 1:14-16; 2:11- 18; 3:8-16; 4:1-4; 4:13-19).

3. To maintain the purity of the church and her worship (1 Corinthians 5:6-8; 11:27).

4. To seek the recovery and reconciliation of the offending brother or sister to Christ and His church. Thus, church discipline is an act of love and the motivation is love (Matthew 18:15; Galatians 6:1-2; Hebrews 12:10-13; James 5:20; 2 Thessalonians 3:14- 15).

5. To promote the sanctification and growth in the grace of those who seek to retrieve sinning brothers or sisters (Matthew 7:1-5; 2 Timothy 2:24-26; Galatians 6:1-2).

6. To protect Christ’s church from “wolves in sheep’s clothing” and to warn her members of the importance of pursuing holiness in the fear of the Lord (1 Peter 1:14-16; 1 Timothy 5:20; Joshua 7; Revelation 2:14- 25). 

7. To prevent giving cause for God to set himself against a local church (Revelation 2:14-25).

8. To provide instruction in righteousness for the good of the body and as an example to them (Prov. 13:20; Rom. 15:14; 1 Cor. 5:11; 15:33; Col. 3:16; 1 Thess. 5:14; 1 Tim. 5:20; Titus 1:11; Heb. 10:24-25).

ARTICLE XIV

CONGREGATIONAL BUSINESS MEETINGS

There shall be an annual business meeting of the church for the hearing of reports and the transaction of such other business as may be brought before the meeting. The church year shall renew annually each January, at which time this meeting shall be held. At this annual meeting, the yearly budget shall be presented for the church membership to approve. Special business meetings may be called at other times at the discretion of the elders.

The decisions made by SGBC are entrusted to the elders and the body of believers who make up the membership.  All Membership Meetings shall be scheduled for furthering the progress of the church and conducting the business of the church. Membership meetings may be scheduled by the leadership, comprised of the elders, on an as-needed basis.  The church’s by-laws, statement of faith (confession), and policy and procedures will further stipulate the intricacies of polity and policy.

Section 1: Notice of the Meetings

1. Notice of all the congregational meetings shall be given at regular worship services. A minimum of seven days notice shall be given for any meeting at which official church business is to be conducted. However, in the case of an emergency, a meeting may be called on shorter notice by notifying each regular member by email or telephone of the date, time, place, and purpose of the meeting.

2. Meetings for the hearing of special reports or for seeking the counsel of the congregation may be called on shorter notice, but no vote may be taken or other business transacted at such meetings.

Section 2: Quorum

The regular members present at any properly convened congregational meeting shall constitute a quorum for the transaction of business.

Section 3: Chairmanship

As a general rule, the chairman of the elders/Senior Pastor shall preside at business meetings. In the case of his absence or inability to serve, the elders shall appoint another member of the Board of Elders, or, if necessary, the Board of Deacons.

Section 4: Secretary

The clerk of session, chosen by the elders, shall record the minutes and attendance of each congregational business meeting, as well as maintain the membership roll.

Section 5: Voting

All regular members who have reached eighteen years of age and are in good standing in the church may vote on any question properly brought before the congregation. All voting members should regard their presence at a duly called church meeting with the same seriousness with which they would regard their attendance at a stated service of worship. The Elders shall determine whether absentee votes will be permitted on a case-by-case basis as members make known their reason for absence. The unanimity of heart and mind under God shall at all times be sought and prayed for (Acts 6:5), but when unanimity is not realized, not less than a two-thirds majority of the members present and voting shall be required to make any resolution valid. In other matters wherein the Constitution requires a different proportionate vote, the express statements of the Constitution regarding those categories of business will override this two-thirds figure.

ARTICLE XV

ORDINANCE

There are two ordinances of special significance that our Lord has commanded us to observe, namely, baptism and the Lord’s Supper. Neither of them has merit, nor is any grace imparted to the recipient through the water of baptism or through the bread and the cup of the supper. These ordinances are not means of “special grace,” but they are special “means of grace” and powerful aids to the faith of the believers who participate in them.

Baptism

1. Candidates: Only confessed disciples of our Lord Jesus Christ are proper candidates for baptism, and all such persons should be baptized and joined to the church.

2. Necessity for Membership: Believing that baptism in water is the God-ordained sign of the one’s personal union with Christ in His death, burial, and resurrection, and the door of entrance into the visible community of the people of God, we shall receive into the membership of the church only those who have been baptized as believers “in the name of the Father and of the Son and of the Holy Spirit.”

3. Mode: Immersion in water is the biblical mode of baptism, is necessary for its due administration, and is the only mode to be administered by this church.

The Lord’s Supper

Whereas baptism is the initiatory ordinance by which one enters the visible church and should be observed only once by each believer, the Lord’s Supper should be celebrated frequently by the assembled church. While this is a most holy ordinance and should be observed with solemnity and dignity, the bread and the cup of the supper are and remain only symbols of the broken body and the shed blood of our Lord Jesus Christ. In order to maintain the purity of this ordinance, the Elders will faithfully seek to ensure that only true believers are admitted to the table.

ARTICLE XVI

CONSTITUTIONAL AUTHORITY

Extent

The Constitution, as with any other non-inspired document, is not infallible. It does, however, reflect an earnest and sincere attempt to apply the Scriptures in ordering the life of this local church. Furthermore, we as members of this church, including the Elders, have solemnly committed ourselves to follow this Constitution in ordering the life of this church. Therefore, the demands of the ninth commandment, and the sanctity of truth in general, require that the Elders and all other members of this church abide by our mutual commitment.

Limitations

Only when we must obey God rather than the provisions of this Constitution may its requirements be disregarded (Acts 5:29). If at any time a member of this church becomes aware that adherence to this Constitution would violate biblical principle he should make it known to the Elders. If the Elders conclude that biblical principle requires disregarding a provision of this Constitution, they are obligated to communicate this together with the reason(s) for their conclusion to the church within one month at a duly called meeting of the church. Furthermore, relevant amendments to this Constitution must be submitted to the church and acted upon in accordance with the provision of Article 14 within one year following this information meeting.

Amendments

If it does not infringe upon the doctrinal position of SGBC, the Constitution may be changed or amended at a duly announced meeting of the congregation providing the proposed alteration has been announced in the bulletin and/or announced from the pulpit for a period of three consecutive Sundays preceding the said meeting. Amendments must be passed by a majority of the members eligible to vote

ARTICLE XVI

STATEMENTS OF POSITION

From time to time, the Board of Elders may find it necessary to issue statements of position for SGBC concerning issues affecting the body of Christ locally or universally. Such positional statements will be issued after a thorough and prayerful study of the Scriptures and a unanimous vote of the Board of Elders. These statements of position are intended to guide the church as the best understanding the elders of the church possess as to the mind of Christ on the issue in question. The elders will be open to further illumination by the Holy Spirit of the Word of God on these issues.

APPENDIX

Church Discipline Procedures

Public Reproof or Censure

Public reproof consists of a pastoral effort, before the gathered church, to call an impenitent church member to repentance for sin too serious to be covered with a blanket of love; or to deal with serious sin even where there may have been repentance. The Elders may administer public censure whenever, in their judgment either public misconduct, patterns of sin, or serious doctrinal error pose a significant threat to the godliness, unity, or testimony of the congregation. Those who humbly receive the word of public reproof, own and confess their sin, and manifest a transformed life shall afterward be publicly commended for their godly repentance. If the reproof is not heeded, further discipline may be imposed.

Suspension of Privileges

Some misconduct on the part of a member is so detrimental to the unity, holiness, and testimony of the church that the Lord required public reproof to be accompanied with the suspension of some of the privileges of membership according to the nature and gravity of the offense. In all cases of suspension, the offending person is still regarded as a brother in Christ and as a member of the church. Severe reproof is to be expressed and the suspension is to be enforced by the entire church, and not merely by the Elders representing the church. Therefore, when appropriate, the Elders shall, at a duly convened business meeting of the church, inform the church of the member’s suspension. The Elders shall specify the grounds of the discipline, the privileges to be revoked, and the stricture to be imposed. In the interest of maintaining a climate of holiness and peace, the Elders shall have the right to their sole discretion, to impose a temporary suspension upon a member during the brief interval between their determination to suspend the member and formal notification of the church. A member under suspension shall be treated by the congregation according to the specific applications of the general principle of social avoidance determined by the Elders. Those who humbly submit to the imposed discipline shall afterward be forgiven, have their privileges restored, and be publicly received back into the full fellowship of the church. The general categories of sin which require suspension are as follows:

1. A Stubborn Private Offender: When a private offense remains unresolved even after the method prescribed by our Lord in Matthew 18:15-16 has been graciously and prayerfully followed, it is considered an aggravated offense. The brethren involved shall bring the matter to the Elders who, if they judge the matter to be serious and cannot persuade the brother to repent, shall suspend the brother and report the situation to the church. If even after a period of suspension, the person remains adamant in his sin, he may be excommunicated.

2. Divisive Teaching or Behavior: When a member deliberately persists in the propagation of serious doctrinal error contrary to the Scripture or our Confession, or attempts to sow discord among the membership contrary to the Scripture or this Constitution, he may be suspended as a factious man. Since every member is responsible to help preserve the unity of the Spirit, no one is to conceal such divisive behavior, but rather to reprove it, and disclose it to the Elders. Whenever the Elders become aware of such divisive behavior, they are to confront it meekly and patiently according to the Word of God. If, even after receiving repeated admonition from the Elders, a member persists in such behavior, the Elders shall suspend the divisive brother and report the situation to the church. If, even after a period of suspension, the person remains impenitent, he may be excommunicated.

3. Disorderly Behavior: Some kinds of conduct and doctrine are categorized as disorderly. If a member deliberately persists in conduct which displays a flagrant or public disregard for the order appointed by God for all mankind in the creation ordinance, namely: work, Sabbath, and marriage, he may be suspended as a disorderly man. Similarly, a member may be suspended as a disorderly man if he deliberately persists in conduct contrary to the order established by Christ for His church in Scripture as recognized by our church in this Constitution. Whenever the Elders become aware that in spite of the admonitions of formative disciple a member is behaving disorderly, they are to confront them meekly and patiently according to the Word of God. Disorderly conduct is to be distinguished from traitorous conduct. A disorderly member is not immediately to be excommunicated. Rather hs is to be suspended in accordance with the directions of 2 Thessalonians 3:6-15 and not regarded as an enemy but admonished as a brother. However, if even after receiving such admonition from the Elders, a member persists in this behavior, the Elders shall suspend the disorderly brother and report the situation to the church. If, even after the period of suspension, the person remains impenitent, he may be excommunicated.

4. Scandalous Sin: If a member has sinned scandalously but shows hopeful signs of repentance, including submission to the Elders, excommunication would be unwarranted. However, it may still be prudent to suspend him for a time so that he may realize the gravity of the offense and clearly manifest repentance so that reproach not be brought upon the Name of Christ and the church, and so that others may not be emboldened to sin. If fruits worthy of repentance are not forthcoming, the Elders may recommend to the church at a later date that this person be excommunicated.

5. Contempt of Church Discipline: If a person is accused or suspected of an offense requiring corrective discipline, yet absents himself from the meetings of the church, or refuses to meet with the Elders so that the matter may be investigated, such a person may be suspended. The Elders may recommend to the church at a later date that this person be excommunicated.

Excommunication

Occasions Requiring: In addition to the excommunication of those who have previously suspended, some expressions of sin (ethical or doctrinal) are so gross and heinous in nature that preliminary actions like public reproof and suspension are inappropriate. In such cases, the guilty member may be immediately excommunicated by the church. This severe measure is to be employed when both aggravated lawlessness is discovered, and there are no hopeful signs of repentance. This severe measure is designed to purge the lawbreaker of his lethal attachment to his sin, unto a sincere and enduring repentance.  The Elders, therefore, having made earnest but unsuccessful efforts to bring the offender to true repentance and reformation, shall report the same to the church and recommend that the offender be excommunicated.

Church Affirmation: To be valid, an act of excommunication must be affirmed by the church at a duly convened business meeting where the elders present the necessary facts of the case and seek church affirmation. The accused member and other members of the congregation will be given the opportunity to publicly state any biblical reasons why the accused member should not be excommunicated. If the elders determine that no biblical reasons have been given, it will be assumed that the church has affirmed the elders’ decision and will be expected to uphold its biblical responsibilities in the execution of discipline. If, however, the elders determine that biblical reasons have been given and that these reasons require further investigation, the elders are to reconsider the case, and in one week report back to the congregation with their recommendation.

Restoration: The purpose of church discipline are to restore a fallen brother or sister and to keep the church pure. Therefore, it is the duty of the church to forgive and to restore to full membership a suspended or excommunicated member who gives satisfactory evidence of his repentance. This shall be done in a duly convened business meeting of the church.

Teaching Positions on Various Current Issues Within Our Society

Below are a variety of “hot topic” issues arranged in alphabetical order that visitors often ask about when searching for a church. The statements below are not meant to be biblical defenses, but merely summary statements of what people can expect to be taught from the pulpit at SGBC over the course of time. Those who desire to become members do not need to hold to all the teaching positions below, but they must agree not to teach contrary to them, so that unity can be maintained in the church.  

Biblical Counseling/Discipleship 

We believe biblical counseling is focused on discipleship. The elders should set the example in giving wise biblical counsel to those in need, but all Christians are called upon to help and encourage each other in obeying God’s Word through accurate interpretation and application of the Scriptures.  

Church Discipline 

When needed we practice church discipline for members and regular attenders because we desire:  

1. to obey and show love to Christ, 

2. to show love to those in unrepentant sin, 

3. restore people living in unrepentant sin to obedience to God’s Word, 

4. to encourage a holy fear of sinning in the entire congregation, 

5. to maintain purity in the church, and 

6. be a God-glorifying testimony to unbelievers in the world. 

Church Leadership 

We believe the terms elders, pastors, and overseers are used interchangeably to describe those who lead the church. Elder-qualified men must be godly, mature, gifted, trained, and meet all the biblical criteria for elders. Elders are called to lead, feed, protect, manage, and oversee the church as under-shepherds of Jesus Christ. The church is required to submit to its elders. Those appointed to the office of elder must already demonstrate a high level of commitment to the local church, be gifted teachers, be discipling, be practicing hospitality, and leading the church in prayer. Elders are not merely decision-makers, but active shepherds and teachers of God’s Word. Deacons are faithful, godly men, appointed by the elders to assist the elders in shepherding the local church but are not required to be gifted teachers.  

Expository Preaching 

Expository preaching uses objective Bible study principles to extract from biblical texts what the original author meant for his original audience to understand by what he wrote i.e., the interpretation of a text. The expository preacher seeks to package truth that is objectively taken from a text of  Scripture and then proclaim the truth to his listeners clearly and accurately, so God can speak to  His people. We believe sequential expository preaching through books of the Bible is, in general,  the best approach. Though other kinds of preaching have been used by God and are sometimes necessary, sequential, expository preaching through books of the Bible allows God to speak most clearly, comprehensively, and objectively to His people.  

Gospel Ministry Versus the Social Gospel 

We believe all ministry must fall under at least one of three distinct areas: 

1. worshiping God in spirit and truth, 

2. equipping the saints for the work of the ministry, or 

3. evangelizing the lost. 

If at least one of these areas of ministry is not present, then the activity isn’t a ministry, but an attempt to do good deeds, give money, support charitable causes, feed the poor, etc. The social gospel cannot be biblical ministry if it leaves out preaching the gospel and calling sinners to repentance. The church does not exist to make sinners comfortable on their way to hell, but to love them by preaching the gospel of Jesus Christ to them as well as meeting physical needs. We believe the Bible makes a clear distinction between and gives different instructions to, Christians about how they are to treat “the poor,” those who want to work, but are prevented because of sickness or circumstances, and those who are lazy, indolent, idle, and sluggardly.

Immorality and Sexual Sins 

Any sexual thoughts and activity contrary to the Scriptures and outside of biblically defined marriage comprised of a single biological male and female is sin, e.g., fornication, adultery,  polygamy, polyandry, homosexuality, lesbianism, bestiality, pornography, etc. The Bible says repeatedly that those who practice sexual sin will not inherit the kingdom of God, which means they cannot be Christians though they may profess otherwise. A life of unrepentant immorality reveals a person has never repented of their sin and been born again by God’s grace. Though  Christians commit sexual sins, they do not continue to live in unrepentant immorality. True believers keep confessing, repenting, turning from sexual sin to pursue holiness. Sexual intimacy is designed by God to be enjoyed in the context of marriage only. Christians are required by God to submit all their sexual passions to the Word of God and are able to do so by His all-sufficient grace.  

Interpreting the Scriptures 

We believe in the redemptive, historical method of interpreting the Bible. This includes understanding a passage's context and grammar, as well as understanding that Scripture contains progressive revelation, therefore, the New Testament explains and reveals the Old Testament. Because God's Word says that it is sufficient, Scripture is to be utilized to explain and understand Scripture, so, those texts which are more easily understood on a matter are to be used to explain those that are more difficult. Spiritual maturity, training in how to study the Bible, our understanding of systematic theology, spiritual giftedness, and time spent in study, prayer, and meditation on the Word make a huge difference when trying to understand the meaning of the biblical text. Yet there are no “elite” interpreters of the  Bible, who alone can discover the meaning of certain texts which other believers cannot discover.  

Legalism and Lawlessness (Antinomianism)  

We strive to avoid the extremes of legalism and antinomianism. Legalism appears in the Bible in several forms: 

1. 1. elevating man-made tradition to the same authority as Scripture and condemning others as sinning for not adhering to our traditions, 

   2. trying to be saved, justified, or earn God’s favor by our works instead of by grace through faith in Jesus Christ, and 

   3. practicing a cold, dead,  orthodoxy, i.e., doing all the right things, yet mechanically and not from the heart out of love to  God. 

We desire to avoid all forms of legalism. We also reject lawlessness or antinomianism, which is the false idea that because we are saved and sanctified by grace, we don’t need to obey God and that if we try to obey God, we are sinning, living in the flesh, or legalists. We teach that Christians must obey all of God’s Word either directly or in principle. We must walk in the Spirit, trusting in  God’s grace to obey. We believe that obeying the Bible by God’s grace, for His glory, out of love for  Christ, is not merely acceptable, but mandatory for all who call themselves Christians.

Marriage 

God created and defines marriage in His Word. Genesis 2:24 teaches us that marriage requires: 

1. 1.  one biological man and one biological woman; 

   2. the formation of a new family unit that takes  priority over all other relationships; 

   3. the public declaration and willingness on the part of both the man and the woman to be married and 

   4. physical consummation of the marriage in sexual intimacy. 

People or governments do not have the authority to change the biblical definition of marriage. God does not acknowledge “same-sex marriage,” “homosexual marriage,” “lesbian marriage,” etc., as marriage, but as sexual sin and perversion. 

Obeying the Governing Authorities

The Bible teaches that governing authorities are established by God. Christians are repeatedly told in the New Testament to submit to and obey the governing authorities, even wicked governing authorities like those of the first-century Roman government. Civil disobedience is only acceptable when the governing authorities tell Christians that they must sin against clear biblical mandates. In that case, the Christian must obey God rather than men. Yet even in the rare instances where civil disobedience is necessary, the Christian must display the fruit of the spirit, live in humility, and be willing to suffer the consequences for disobeying the governing authorities in order to obey God. 

Racism 

The concept of racism is faulty because racism implies that a person of one race is prejudiced against a person of another race. The Bible, however, teaches there is only one race, the human race, and that all people are blood relatives descended from Adam and Eve. Biblically “racism” is the sin of hating your fellow man because they look, act, speak, or have different cultural or personal preferences than you do. People hate other people for many reasons, but the core sin is  failing to obey the second great commandment “to love your neighbor as yourself.” The lie of “racism” is the evil offspring of the greater lie of Darwinian evolution. Darwin taught that the reason some people groups look different is that they are different races and that some “races” are superior to others.

Roles of Men and Women in the Home and Church 

We take a complementarian view of men and women in both the home and church. We believe men and women are equal in value and in salvation, but that God made men and women physically and emotionally different. God assigns to men and women different, but complementary roles in the home and church. In the home, men are called to lovingly lead their wives,  submitting to God’s instructions to them as husbands. Wives are required to submit to and support their husband’s leadership in the home as the Word of God instructs them. In the church, biblically qualified men, who are appointed to the office of elder are called to lead the church. Women are never to teach, lead, or exercise authority over men in the church.  

Social Justice, Intersectionality, and Critical Race Theory 

The Bible teaches that there is one human race, that we are all blood relatives of Adam and Eve, and that all of mankind is corrupt, depraved, and in need of salvation by grace through faith in  Jesus Christ. God created mankind to give Him glory. We glorify God by loving God and obeying His Word. Social justice, intersectionality, and critical race theory are unbiblical and worldly theoretical frameworks that can only exist where false doctrine, pride, bitterness, greed, and lack of forgiveness exist. Christians are commanded to love their neighbor, forgive those who sin against them, knowing that all men have intrinsic value because they are all created in God’s image. 

Transgenderism 

We believe people are assigned their gender by God at conception and it never changes. Neither surgeries, hormone therapy, seeking to change one’s behavior or apparel can change a person’s  God-given gender. Those who try to change their gender are confused, deceived, miserable, and sinning. Transgenderism is a lie with harmful consequences for all who engage in it. 

Women Pastors or Elders 

We believe the Bible forbids women from teaching or exercising authority over men in the church.  Women are given spiritual gifts to serve the church in many ways. They can serve children, women, and men, as long as they don’t teach or exercise authority over men in the church. Women can never hold or be appointed to the office of elder, pastor, shepherd, or overseer. 

Worship and Music 

The entire life of a Christian is to be an act of worship. Music is not worship, but one of the many ways God has given that facilitates worship. Music doesn’t worship, people worship. All acts of worship must be in accordance with the Word of God. God seeks true worshipers who worship Him in spirit, from the heart, and in truth, according to the Scriptures. It is significant that in the Pastoral  Epistles, letters written to local church leaders about how Christians are to conduct themselves in the household of God, music is never mentioned. The Old Testament has much to say about worship in the Psalms, I Chronicles, and II Chronicles. The most significant New Testament text that  addresses singing in the church is Col. 3:16, which teaches us the purpose of music and singing is to  “teach and admonish one another with songs, hymns, and spiritual songs.” Though there are different music styles, it is the goal of SGBC to have music and singing that encourages the greatest number of people in the congregation to focus on what the Bible says about the Father, Son, and Holy Spirit, God’s works, God’s will for our lives, God’s plan for the future, and sound doctrine. Listening to the Word of God preached is the highest and most frequently mentioned form of corporate worship in the New Testament. When the Word of God is faithfully and accurately preached, God speaks to His Church.

Baptist Catechism

What is a Reformed Baptist Church (Theology in Particular discussion)

The Abstract of Principles

Chicago Statement of Biblical Inerrancy

Cambridge Declaration

Dallas Statement