Creedal statements:
Table of Contents
Denominations, Evangelists and Institutions1
Source: Wikipedia, http://hirr.hartsem.edu/denom/homepages.html &
http://www.worldchristiandatabase.org/wcd/bot/list.asp?list=denomination
http://en.wikipedia.org/wiki/Wikipedia:WikiProject_Religion/New_religious_movements_work_group/Categorization_scheme
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3 Strands Christian Church | Greenville SC
3 Strands Community Church | Washington DC
7 Thunders | Kansas City KS
7th Day Oak Grove Community Church | Gadsen AL
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A21 Campaign, The 2
Aaron House Christian Fellowship | Courtenay, BC
Aaronic Order renamed House of Aaron (M III.2.1)
ABBA Church of Renewed Faith | Chicago IL3
Abba Ministries of Canada | Halifax NS
Abba Worldwide Ministries
AbbaChurch.com aka AbbaWorldChurch.com aka AbbaFatherGod Church.com aka Abba-FatherGod-Online-Intl-Christian-Gospel-Church-Services
Abba’s House | Hixson TN
Abbeyhill Baptist Church | Edinburgh Scotland
ALCC4: Abbott Loop Community Church | Anchorage AK
Abecedarians (defunct)
Aberdeen Christian Fellowship | Aberdeen Scotland
Aberdeen Christian Fellowship | Aberdeen SD
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1
See classification scheme of Melton for the meaning of “(M n.n.n)”
Red arrow means added after edit pass – new and/or not editted
3
Member of Illinois Council of Community Churches
4
Standard abbreviation given only when an occurrence of its use has been found.
2
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Aberdeen Primitive Baptist Church | Aberdeen, MS (M II.3.2)
Aberdeen Tamil Christian Fellowship5 | Aberdeen Scotland
Abilene Baptist Church | Martinez GA
Abilene Bible Baptist Church | Abilene KS
Abilene church of Christ | Statesville NC6
Abrahamic Faith see Church of God General Conference (Abrahamic Faith) or Church of the
Blessed Hope (M II.5.1)
Absolute Maori Established Church of Aotearoa
ALC: Abundant Life Center
Abundant Life Christian Center
Abundant Life Christian Centre
ALCF: Abundant Life Christian Fellowship | Bay Shore FL
Abundant Life Christian Fellowship (Crystal River)
Abundant Life Christian Fellowship (Lubbock)
ALCF: Abundant Life Christian Fellowship (Mountain View)
Abundant Life Christian Fellowship (Orange)
Abundant Life Christian Fellowship (Pete Samra Ministries)
Abundant Life Church renamed LIFE Church UK
Abundant Life Fellowship (Brunswick)
ALF: Abundant Life Fellowship (Roseville)
Abundant Living Christian Fellowship (Kingsport, TN)7: Deliverance Pentecostal (M II.1.3)
ALFC: Abundant Living Faith Center
ALFC: Abundant Living Family Church
Acção Bíblica (Acção Bíblica do Brasil, Ação Bíblica em Portugal, Ação Bíblica em Roma, Ação
Bíblica na França, Ação Bíblica na Suiça, Action Biblique Suisse)
Acción Misionera Iglesia de Dios8
Achang Church9
Achewa Baptist Church10
AMF or AAA: L'Action Apostolique Africaine
Action Biblique see Acção Bíblica
Acts 2911
Acts 29 Ministries
Acts 29 Network
Acts Mission Church of South Africa12
Facebook presence
Black arrow means all preceding entries have passed the final edit (unless marked with a red arrow)
7
Creed available in Melton
8
In Santo Domingo
9
New Testament has been translated into Achang language; evangelical church in North Burma, South China
10
African see: Identity by Dissociation. A History of the Achewa Providence Industrial Mission by H. H. Longwe
11
Intentional community of young adults run by the Office of Catholic Youth Ministry, Diocese of Providence (RI)
12
Founded 1975 as an independent charismatic church in Cape Town
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13
Acts of Apostles Christ Church Nigeria13
Adamites aka Adamians (defunct)
Adamites (English dissenters)
AC: Advent Christian Church aka Advent Christian General Conference
Advent Christian Conference of Japan see Advent Christian Church
ACCoNZ: Advent Christian Conference of New Zealand
AICC: Advent International Catholic Church
Advent Old Catholic Church (renamed)
IAP: Adventist Church of Promise aka Igreja Adventista da Promessa
Adventist Connections
Adventists of the True Remnant14
Aetherius Society (M III.5.4)
APCI: Affirming Pentecostal Church International
ACM: Africa Continent Mission15
Africa Evangelical Church
Africa Evangelical Church of Malawi
AEPC: Africa Evangelical Presbyterian Church
Africa Gospel Church
Africa Gospel Unity Church
AIC: Africa Inland Church Kenya
AIC: Africa Inland Church Sudan
AIM: Africa Inland Mission International (Branches: Australia, Brazil, Canada, Europe, Hong
Kong, Korea, New Zealand, South Africa, United States of America)
Africa Light Church
Africa Protestant Church
African Abraham Church
African Apostolic Church of Johane Maranke
African Apostolic Church of Johane Masowe
African Apostolic Church of Nigeria & Benin
African Apostolic Church St Simon & St Johane
African Apostolic Faith Mission
African Assemblies of God renamed Cross Life Church
African Baptist Assembly Malawi
African Born Full Gospel Apostolic Church
African Brotherhood Church
African Catholic Church
African Christian Church & Schools
African Christians Fellowship
Benjamin Beit-Hallahmi, The Illustrated Encyclopedia of Active New religions, Sects, and Cults, 1993 per
http://en.wikipedia.org/wiki/Wikipedia:WikiProject_Religion/New_religious_movements_work_group/Categorizat
ion_scheme
14
Aka Reform Adventist an underground Russian Adventist group formed circa 1926 out of refusal to cooperate
with Soviet religious restrictions.
15
Founded by C.Y. Kim; affiliated with Immanuel International Bible College
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African Church, The
African Church Mission
African Church of Jesus Christ in Kenya
African Church of the Holy Spirit
African Church Planting Network
African Congregational Church
African Covenant Church
African Disciples of Christ
African Divine Church
African Evangelical Church
African Evangelical Presbyterian Church
African Faith Tabernacle Church
African Free Presbyterian Church of Zimbabwe
African Full Gospel Church
African Gospel Church
African Holy Zionist Church
African Independent Church of Kenya
African Independent Pentecostal Church of Africa
African Interior Church
African International Church
African Israel Church Nineveh
African Methodist Church in Zimbabwe
AMEC: African Methodist Episcopal Church
AMEZC: African Methodist Episcopal Zion Church
African Mission of Holy Ghost Church
African National Church
African National/International Church
African New Life Ministries
African Orthodox Church
African Reformed Coptic Church of God
African Salvation Army Church
African Union First Colored MP Ch
Afrikaans Baptist Church
Afrikaans Protestant Church
Agape Fellowship
Agape Ministries International
Akha Church
Aladura Internat Church UK & Overseas
Alaph Divine Temple
Albanian Byzantine Catholic Church
Aliança Biblica do Brasil
Aliança Cristã e Missionária
Aliança das Igrejas Cristãs Ev do Brasil
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Alianca Ev C&MA
Alianca Evangelica Missionaria
Alianza Cristiana Pentecostal
Alianza Cristiana y Misionera
Alianza Cristiana y Misionera del U
All for Jesus Church
All One in Christ Fellowship
Allegheny Wesleyan Methodist Connection
C&MA: Alliance, The (The Christian and Missionary Alliance)
AB or AOB: Alliance of Baptists
Alliance Baptiste Ev de Paris E et N
Alliance Church in South Africa
Alliance Church of Swaziland
Alliance Church of Zimbabwe
Alliance des Eglises Chrétiennes Miss
Alliance des Eglises Evangéliques
Alliance des Egls Ev Indépendantes
Alliance Ev Chr et Missionnaire
Alliance for Renewal Churches
Alliance of Christian Churches
Alliance of Mennonite Evangelical Congregations
Alliance of Reformed Churches
Alliance of Renewal Churches
Alliance Spirituelle et Fraternelle
All-Ukrainian Union of Assocs of ECBs
Alofa Tunoa Pentecostal Church
Alpha & Omega Christian Church
Alt-Katholische Kirche in Deutschland
Alt-Katholische Kirche in Österreich
Altreformierte Kirchen in Deutschland
Amana Church Society
American Anglican Catholic Church
American Association of Lutheran Churches, The
American Baptist Association
American Baptist Churches USA
ACCUS: American Catholic Church in the United States
American Episcopal Church of N America
American Ev Christian Churches
American Evangelistic Association
American Heritage Girls
ALC: American Lutheran Church (merged)
ANCC: American National Catholic Church
ARW: American Rescue Workers
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AUC: American Unitarian Conference
Amis du Charpentier
Amish see:
Amuri Free Church
Anchor Bay Evangelistic Assoc of the P
Anchor Bay Evangelistic Association
Ancient Church of the East
Ancient Church of the East: P Baghdad
Ancient Holy Apostolic Catholic Church of the East
Andhra Evangelical Lutheran Church
Angkola Christian Protestant Church
Anglican Catholic Church
Anglican Catholic Church in Australia
Anglican Catholic Church in N America
Anglican Catholic Church of Canada
Anglican Church in America
Anglican Church in Aotearoa, New Zealand and Polynesia
IARCA: Iglesia Anglicana de la Region Central de America Aka Anglican Church in Central America
Anglican Church in North America
ACPT: Anglican Church in the Philippines (Traditional)
Anglican Church of Australia
Anglican Church of Burundi
Anglican Church of Canada
Anglican Church of India
Anglican Church of Kenya
Anglican Church of Korea
Anglican Church of Mexico
Anglican Church of Papua New Guinea
Anglican Church of Southern Africa
Anglican Church of Tanzania
Anglican Church of the Southern Cone of America
Anglican Communion
Anglican Episcopal Church (USA)
Anglican Episcopal Church of Brazil
AMiA: Anglican Mission in the Americas
Anglican Orthodox Church
Anglican Orthodox Church of N America
Anglican Orthodox Church of Zimbabwe
Anglican Orthodox Church: D Pakistan
Anglican Orthodox Free Church
Anglican Province of America
Anglican Province of Christ the King
ALCC: Anglo-Lutheran Catholic Church (renamed)
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Anglo-West-Indian Assembly
AiG: Answers in Genesis
Anthroposophical Society of Rudolf Steiner
Antigua Barbuda Baptist Association
Antioch Bible Church
Antioch Baptist Church
Antioch Ministries
Antioch Ministries International
Antioch Network of Churches & Ministries
Antioch of Calvary Chapel
Antioch Zionist Church
ACCA: Antiochian Catholic Church in America (in Syriac Orthodox tradition)
Antiochian Orthodox Christian Archdiocese of North America
Ap Commission of Christ Church Ministries
Apatani Christian Fellowship
Apocalyptists
Apos Ministers Conf of Philadelphia
Apostelamt Jesu Christi
Apostelamt Juda
Apostle Miracle Church of South Africa
Apostles & Christian Brethren Church of SA
Apostles Gospel Outreach Fellowship Int
Apostles in Zion Church
Apostles of Johane Marauke
Apostles Revelation Society
Apostolic Assemblies of Christ
Apostolic Assembly of the Faith in Christ Jesus
Apostolic Bible Christian Church
Apostolic Brethren
ACC: Apostolic Catholic Church
ACC: Apostolic Catholic Church (Phillippians)
ACOC: Apostolic Catholic Orthodox Church (in Old Catholic tradition)
Apostolic Christian Assembly
Apostolic Christian Church (in Amish tradition)
Apostolic Christian Church (Nazarean)
Apostolic Christian Church of America
Apostolic Christian Churches International
Apostolic Church
Apostolic Church (Apostle Unity)
Apostolic Church (GB)
Apostolic Church (Primitive Chr Brethren)
Apostolic Church Ghana
Apostolic Church in Canada
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Apostolic Church in Denmark
Apostolic Church in the Netherlands
Apostolic Church in Zambia
Apostolic Church of Australia & NZ
Apostolic Church of Christ
Apostolic Church of God
Apostolic Church of God Christians
Apostolic Church of God in Christ
Apostolic Church of Great Britain
Apostolic Church of Jesus Christ
Apostolic Church of Johane Maranke
Apostolic Church of Light
Apostolic Church of Nigeria
Apostolic Church of Pakistan
Apostolic Church of Pentecost
Apostolic Church of Pentecost in Canada
Apostolic Church of Pentecost in India
Apostolic Church of Pentecost of Malawi
Apostolic Church of Pentecost of Z
Apostolic Church of Queensland
Apostolic Church of Singapore
Apostolic Church of the Slovak Rep
Apostolic Divine Church of Ghana
Apostolic Door of Faith
Apostolic Episcopal Church
Apostolic Faith
Apostolic Faith & Acts Church
Apostolic Faith (Born Again) Church
Apostolic Faith Church
Apostolic Faith Holy Gospel Church
Apostolic Faith Mission
Apostolic Faith Mission Church of God
Apostolic Faith Mission of Africa
Apostolic Faith Mission of Canada
Apostolic Faith Mission of Malawi
Apostolic Faith Mission of South Africa
Apostolic Faith Mission of Zambia
Apostolic Faith of Africa
Apostolic Faith Star Church
Apostolic Fellowship Association
Apostolic Fellowship Tabernacle (Ind)
Apostolic God of Mercy Church
Apostolic Gospel Church of Jesus Christ
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Apostolic Hierarchy Church
Apostolic Holy Zion Mission of SA
Apostolic Independent Missions
Apostolic Life Mission Church
Apostolic Lutheran Church of America
Apostolic Overcoming Holy Church of God
Apostolic Pentecostal Church India
Apostolic Reformed Church of Ghana
Apostolic Society
Apostolic Temple Church of Nigeria
Apostolic United Brethren
Apostolische Gemeinschaft
Apostolische Kirche in Deutschland
Arab Evangelical Church
Arab Evangelical Church of São Paulo
Arab indigenous churches
Arb Mennonitischer Brudergemeinden
AGUM: Arbeitsgemeinschaft zur geistlichen Unterstützung in Mennonitengemeinden
Arbol de la Vida
Arca de Salvación
Archeosophical Society of Tommaso Palamidessi
Arcot Lutheran Church
Argentine Catholic Apostolic Church
Arian Catholic Church
Arianism
Armée de Salut
Armée du Christ
Armée du Salut
Armenian Apostolic Church
Armenian Catholic Church
Armenian Closed Brethren
Armenian Ev Spiritual Brethren
Armenian Ev Union of Churches
Armenian Evangelical Church
Armenian Patriarchate of Jerusalem
Armenian Patriarchate of Constantinople
Armenian Pentecostal Church
Armstrongism
Army of the Cross of Christ Church
Asamblea Cristiana
Asamblea Cristiana (Italiana)
Asamblea Cristiana Cultural
Asamblea Cristiana de Argentina
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Asamblea Cristiana Nueva Vida
Asamblea Cristiana Unida
Asamblea de Dios
Asamblea de Iglesias Cristianas
Asamblea de los Hermanos
Asamblea del Señor
Asamblea Ev de Dios (Riberalta)
Asambleas Biblicas
Asambleas de Deus nacionales
Asambleas de Dios
Asambleas de Dios (Sueca)
Asambleas de Dios (USA)
Asambleas de Dios Autónomas
Asambleas de Dios Bolivianas
Asambleas de Dios de Bolivia
Asambleas de Dios de Colombia
Asambleas de Dios de España
Asambleas de Dios de México
Asambleas de Dios del Perú
Asambleas de Dios en Chilé
Asambleas de Dios en el Ecuador
Asambleas de Dios en el Paraguay
Asambleas de Dios en Guatemela
Asambleas de Dios en Venezuela
Asambleas de Dios Noruega
Asambleas de Hermanos
Asambleas de Hermanos en Cristo
Asambleas de Igls Cristianas
Asambleas de Jéhova
Asambleas del Senor JC de Argentina
Asambleas des Iglesias Cristianas
Asambleas Locales
Asambleas Pentecostales de España
Ascension Fellowships International
Asia Evangelistic Fellowship
Asian Outreach Churches
Asoc Bautista para la Ev del Mondo
Asoc Bautistas para Ev Mundial
Asoc Concilio Iglesias Ev Nacionales
Asoc Conv Bautista de Cuba Occidental
Asoc Convención Bautista de Costa Rica
Asoc Cristiana La Nueva Jerusalém
Asoc de Igl Ev Bautistas Independent de E
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Asoc de Iglesias Bautistas Biblicas
Asoc de Iglesias Ev de C del Oriente
Asoc de Iglesias Ev del Magdalena
Asoc de Iglesias Ev del Oriente
Asoc de Iglesias Ev Interamericanas
Asoc de Iglesias Evangélicas de V
Asoc de Iglesias Pentecostales Peniel
Asoc de Igls Bíblicas Costarricenses
Asoc de Igls Ev Hispanoamericanas
Asoc de Igs Bíblicas Ev de Lima
Asoc de Igs Ev Cristianas
Asoc de Igs Ev del Nor-Oriente Peruano
Asoc de Igs Ev Libres del Peru
Asoc de Igs Pentecostales Autonomas
Asoc de Igs Pentecostales Bautistas
Asoc de lg Apostolica Unida
Asoc de lg Maranatha Pentecostes
Asoc Ev Ig Guaymi
Asoc Evangelistica Peniel El que Vive
Asoc Ig Biblica Bautista Fund de CR
Asoc Ig Evan El Calvaro
Asoc Igl Congregacional Pentecostes
Asoc Iglesia Ap de Fe en Cristo Jesus
Asoc Iglesia Evangélica Aguaruna
Asoc Igls Alianza Cristiana y Misioners
Asoc la Iglesia de Dios
Asoc Misiones Transmundiales de CR
Asoc Monte Basan de Igs Evangélicas
Asoc Nacional de Iglesias Cristianas
Asociación Asambleas Elim
Asociación Bautista
Asociación Bautista de El Salvador
Asociación Bautista de Mosquito
Asociacion Bautista Islas Bay
Asociación Bautista Maranatha
Asociacion Bautista Misionera Hebron
Asociacion Cristiana Roca del Pedernel
Asociación de Cristianos Unidos
Asociación de Igl de Dios Reformadas
Asociación de Iglesias Cristianas
Asociación de Iglesias Ev del Caribe
Asociación de Iglesias Ev del Oriente
Asociación de Iglesias Reformadas
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Asociación de Igls Cristianas Ev en M
Asociacion de Igls Ev Centroamericanas
Asociación de Igls Pente Peniel Libre
Asociación del Iglesias Misioneras
Asociación Emanual (Guatemala)
Asociacion Ev Bautista Española
Asociación Evangélica de Cuba
Asociacion Ig Manantias de Vida
Asociación Iglesia de Cristo
Asociacion Iglesias ‘Casa de Banqueté’
Asociación Misionera Ev Nacional
Asociacón Ev Verbo de Dios
Ass dos Batistas Evangelismo Mundial
Ass Ev de Catequese dos Indios Caiuas
Assam Baptist Convention
Assemblea Evangelica Battista
Assemblée Chrétienne Evangélique
Assemblée Chrétienne Missionnaire
Assemblée des Béguins
Assemblée des Frères
Assemblee di Dio in Italia
Assemblée Evangélique
Assemblée Evangélique Italienne
Assemblée Pentecôtiste Ev d’Afrique
Assemblées Chrétiennes du Tchad
Assemblées de Dieu
Assemblées de Dieu (USA)
Assemblées de Dieu de Belgique
Assemblées de Dieu de Nouméa
Assemblées de Dieu de Pentecôte
Assemblées de Dieu e Guinée
Assemblées de Dieu en BF
Assemblées de Dieu en France
Assemblées des Frères
Assemblées des Frères (Darbystes)
Assemblées des Frères Alexandre
Assemblées des Frères Darbystes
Assemblées Ev de Suisse Romande
Assemblées Ev Frères
Assemblées Locales
Assembleias de Deus
Assembleias de Deus Africanas
Assembleias de Deus em Portugal
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Assembleias de Deus Internacionales
Assembleias Ev de Deus Pentecostales
Assembleias Locales
Assemblia de lg Cristianas
Assemblies (El Shaddai)
Assemblies (Jehova Shammah)
Assemblies of Brethren
Assemblies of Christ Church
Assemblies of Christians
A/G: Assemblies of God
Assemblies of God (Apostolic Ch)
Assemblies of God (Assyrian)
Assemblies of God (Back to God)
Assemblies of God (Filadelfia)
Assemblies of God (North & South India)
Assemblies of God (Spanish)
Assemblies of God Fellowship
Assemblies of God Fellowship Int
Assemblies of God in Australia
Assemblies of God in Botswana
Assemblies of God in Egypt
Assemblies of God in GB & Ireland
Assemblies of God in Ghana
Assemblies of God in Guyana
Assemblies of God in Lesotho
Assemblies of God in Malawi
Assemblies of God in New Zealand
Assemblies of God in Nigeria
Assemblies of God in S & Central Africa
Assemblies of God in Samoa
Assemblies of God in Sri Lanka
Assemblies of God in the Bahamas
Assemblies of God in Viet Nam
Assemblies of God in Zimbabwe
Assemblies of God International
Assemblies of God of Fiji
Assemblies of God of Myanmar
Assemblies of God of Tonga
Assemblies of God USA
Assemblies of Jesus Christ
Assemblies of the First-Born
Assemblies of the Lord Jesus Christ
Assembly Church of JC Full Gospel
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Assembly Hall Churches
Assembly of Christian Churches
Assembly of Yahweh
Associate Reformed Presbyterian Church
Associate Reformed Presbyterian Church of Mexico
Associated Baptist Churches
Associated Brotherhood of Christians
Associated Christian Church of Kenya
Associated Churches of Christ in NZ
Associated Churches of God
Associated Gospel Assemblies
Associated Gospel Churches
Associated Gospel Churches of Canada AGC
Associated Mission Churches of Australia
Associated Presb Churches of Scotland
Association Baptiste
Association Culturelle Antoiniste
Association das Igs Congregaçionais Biblicas
Association das lgs Menonitas
Association de Batistas para Ev Mundial
Association de Igrejas Batistas Portuguesas
Association de la Convention Baptiste en BF
Association des Egl Bapt Ev Centrafricaines
Association des Egl Ev de Pentecôte en RCA
Association des Eglises Baptistes du Nord
Association des Eglises Baptistes du R
Association des Eglises de Pentecôte du R
Association des Eglises Ev Baptistes
Association des Eglises Ev Mennonites de F
Association des Eglises Evangéliques
Association des Egls Ev de Pentecôte en BF
Association Ev des Egls Baptistes Françaises
Association Evangélique des Egls Baptistes
AGNT: Association for Global New Thought | Santa Barbara CA
Association Geral das Igs Batistas Regulares
Association of Baptist Churches in Ireland
ABCLVM: Association of Baptist Churches in Luzon Visayas Mindanao
Association of Baptists for World Evangelism
Association of Bible Churches of the Philippines
Association of Evangelical Churches, Inc., The
Association of Free Lutheran Congregations
Association of Fundamental Baptist Churches in P
Association of Independent Churches in Africa
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Association of Independent Holiness Churches
Association of Independent Methodists, The Churches
Association of Reformed Baptist Churches of America
Association of Regular Baptist
Association of Vineyard Churches
Assyrian Church of the East
Assyrian Evangelical Churches
Atos Igreja Crista
Augustana Catholic Church, The (in Lutheran tradition)
Aumônerie Générale Indép Mixte
Australian Aborigines Evangelical Mission
Australian and New Zealand Unitarian Universalist Association
Australian Baptist Missionary Society
Australian Indigenous Ministries Chs
Authentic Old Calendar Orthodox Ch
Autocephalic GOC of America & Aust
Autocephalous Greek Orthodox Ch
Azione Biblica
Azusa Pacific University
Azusa Street Revival
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Baptist Bible Fellowship International
Baptist Bible Hour
Baptist Conference of the Philippines
Baptist Convention of Ontario and Quebec
Baptist Convention of Western Cuba
Baptist General Conference (Sweden)
Baptist General Conference of Canada
Baptist General Convention of Texas
Baptist Missionary Association of America
Baptist Union of Australia
Baptist Union of Great Britain
Baptist Union of New Zealand
Baptist Union of Scotland
Baptist Union of Western Canada
Baptist World Alliance
Barnabas Fund
Barrowists
Batak Christian Protestant Church
Bathgate Baptist Church (Scotland)
Beachy Amish
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Beanite Quakerism
Beghards
Beguines
Behmenists
Beit Messiah Messianic Synagogue (Seattle)
Belarusian Catholic Church
Believers Church
Believers' Church in India
Bellshill Baptist Church (Scotland)
Bethel Christian Ministries formerly Bethel Temple (Seattle) merged 2003 with The City Church
(Kirkland)
Bethel Fellowship International (remains of Bethel Temple)
Bethel Mission Outreach | Morrow GA
Bible Christian Mission
Bible Fellowship Church
Bible Holiness Movement Bible Presbyterian Church
Bible Way Church of Our Lord Jesus Christ
Biblie Ouverte
Bo’ness Baptist Church (Scotland)
Bogomils (defunct)
Born Again Movement
Bosnian Church (defunct)
Bound4Life16
Bound4Life | Chicago17
Brahmavar (Goan) Orthodox Church(located in Karnataka, India)
Branch Davidians (not considered Adventist by other Adventist movements)
ICAB: Igreja Católica Apostólica Brasileira aka Brazilian Catholic Apostolic Church
Breakaway Catholic Churches
Brethren Church, The (Ashland Brethren)
BIC: Brethren in Christ Church
Brethren in Christ Church Society
Brethren of the Free Spirit
Brethren Reformed Church
Bridge of Don Baptist Church (Scotland)
Britain Yearly Meeting
British Methodist Episcopal Church
British-Israel-World Federation
Broughty Ferry Baptist Church (Scotland)
Brownists
Brownsville Revival
Broxburn Baptist Church (Scotland)
Web presence
Web presence (local chapter)
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Bruderhof Communities
Buckhaven Baptist Church
Bulgarian Greek Catholic Church
Bulgarian Orthodox Church
Byzantine Church of Croatia, Serbia and Montenegro
Byzantine Discalced Carmelites
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C3 Church Global
Call, The
Calvary Chapel
Calvary Holiness Church Canadian and American Reformed Churches
Cambrian Episcopal Church of the Grail, The
Canadian Baptist Ministries
Canadian Conference of Mennonite Brethren Churches
Canadian Convention of Southern Baptists
Canadian Council of Churches
Canadian Unitarian Council
Candomblé
Carpocratianism
Catholic Apostolic Church
Catholic Apostolic Church of Antioch
Catholic Apostolic Church in North America
Catholic Charismatic Church of Canada
Catholic Church
Celestial Church of Christ
Celtic Catholic Church
Celtic Orthodox Christian Church
Celtic Orthodox Church
Central Baptist Association
Central Canada Baptist Conference
Central Yearly Meeting of Friends
Chaldean Catholic Church
ChangePoint
Chapel, The (Ohio)
Charisma Christian Church
Charismatic Episcopal Church
CEF: Child Evangelism Fellowship
Children of God aka Family International
China Christian Council
Chinese Orthodox Church
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Chinese Patriotic Catholic Association
Chortitzer Mennonite Conference
Chosen People Ministries
Chrislam
Christ Apostolic Church
Christ Catholic Church
Christ Church - Trivalley
Christ Community Church
Christ Gospel Churches International
Christ Resurrection Gospel Glory Church (Nigeria)
Christadelphians
Christian Alliance (merged)
Christian and Missionary Alliance
CARM: Christian Apologetics and Research Ministry
Christian Baptist Church of God
Christian Church (Disciples of Christ)
Christian Church of North America
Christian Churches Together in the USA
Christian City Churches
Christian Congregation in the United States
Christian Conventions (a.k.a. Two by Twos, The Truth, The Way, etc.)
Christian Episcopal Church
Christian Gnosticism
CHP: Christian Holiness Partnership
CHOP: Christian House of Prayer (The Cathedral of Central Texas)
Christian Israelite Church
Christian Methodist Episcopal Church
Christian Millennial Fellowship
Christian Outreach Centre
Christian Reformed Church in North America
Christian Reformed Church in Sierra Leone
Christian Reformed Church in South Africa
Christian Reformed Church of Nigeria
Christian Reformed Churches
Christian Reformed Churches of Australia
Christian Revival Crusade
Christian Unity Baptist Association
Christian Universalist Association
Christianity Today
Christ's Assembly, The
Christ's Sanctified Holy Church
Church in the Province of the West Indies
Church in Wales
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Church of Bangladesh
Church of Central Africa Presbyterian
Church of Christ - name changed in 1838 by Joseph Smith to the Church of Jesus Christ of Latter
Day Saints
Church of Christ (Holiness) U.S.A.
Church of Christ (Temple Lot) (Hedrickites)
Church of Christ with the Elijah Message
Church of Christ, Instrumental (Kelleyites)
Church of Christ Arizona
Church of Christ, Scientist
Church of Denmark
Church of Divine Science
Church of England
Church of England (Continuing)
Church of England in South Africa
Church of God (7th Day)
Church of God (Anderson)
Church of God (Charleston, Tennessee)
Church of God (Chattanooga)
Church of God (Cleveland, Tennessee) aka Full Gospel Church of God
Church of God (Full Gospel) in India
Church of God (Holiness)
Church of God (Huntsville, Alabama)
Church of God, The (Jerusalem Acres)
Church of God (Restoration)
Church of God (Seventh-Day)
Church of God (Seventh-Day)
Church of God by Faith
Church of God for All Nations, The
Church of God General Conference (Abrahamic Faith)
Church of God in Christ
Church of God in Christ, Mennonite (Holdeman Mennonites)
Church of God International (USA)
Church of God Mountain Assembly
Church of God of Prophecy
Church of God of the Original Mountain Assembly
Church of God of the Union Assembly
Church of God with Signs Following
Church of God, House of Prayer
Church of Greece
Church of Iceland
Church of Ireland
Church of Jesus Christ (Bickertonite)
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Church of Jesus Christ (Cutlerite)
Church of Jesus Christ of Latter-day Saints, The (LDS Church)
Church of Jesus Christ of Latter Day Saints (Strangite)
Church of Jesus Christ-Christian (Aryan Nations)
Church of Nigeria
Church of Niue
Church of North India
Church of Norway
Church of Our Lord Jesus Christ of the Apostolic Faith
Church of Pakistan
Church of Scotland
Church of South India
Church of Sweden
Church of the Blessed Hope (aka Church of God of the Abrahamic Faith)
Church of the Brethren
Church of the Faroe Islands
Church of the Foursquare Gospel
Church of the Little Children of Jesus Christ
Church of the Lord (Aladura)
Church of the Lutheran Brethren of America
Church of the Lutheran Confession
Church of the Nazarene, The (Wesleyan-holiness)
Church of the Province of Central Africa
Church of the Province of Melanesia
Church of the Province of Myanmar
Church of the Province of Rwanda
Church of the Province of South East Asia
Church of the Province of the Indian Ocean
Church of the Province of West Africa
Church of the Truth
Church of the United Brethren in Christ
Church of Tuvalu
Church of Uganda
Church on the Rock- International
Church World Service
Churches of Christ
Churches of Christ (non-institutional)
Churches of Christ in Australia
Churches of Christ in Christian Union
Churches of God General Conference (Winebrenner).
Churches of Jesus Christ International
Churches Together in Britain and Ireland
Churches Together in England
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Churches Uniting In Christ
Cincinnati Primitive Baptist Church
City Harvest Church
City on the Hill | Boulder CO
Clinton church of Christ | Clinton IL
CEVAA: Communauté Évangélique D'action Apostolique
Communion of Christ the Redeemer
Communion of Evangelical Episcopal Churches,lkb
Communion of Reformed Evangelical Churches
Community of Aidan and Hilda, The
Community of Christ - formerly called the Reorganized Church of Jesus Christ of Latter-day
Saints (RLDS)
Comstock Church of Christ | Kalamazoo MI
Concordia Lutheran Conference
Conference of the Mennonite Brethren Churches in India
Confessional Evangelical Lutheran Conference
Congregational Christian Church in American Samoa
Congregational Christian Church in Samoa
Congregational Christian Churches (merged)
Congregational Christian Churches in Canada
Congregational Federation (United Kingdom)
Congregational Federation of Australia
Congregational Holiness Church
Congregational Methodist Church
Congregational Union of Ireland
Congregational Union of New Zealand
Conservative Baptist Association
Conservative Baptist Association of America
Conservative Congregational Christian Conference (America)
Conservative Friends
Conservative Grace Brethren Churches, International
Conservative Mennonite Conference
Conservative Presbyterian Church in Brazil
Continental Baptist Churches
Continued Reformed Churches in the Netherlands
Convención Nacional Bautista de Mexico
Convention of Atlantic Baptist Churches
Convention of Baptist Churches of Northern Circars
Cook Islands Christian Church
Cooneyites (not to be confused with Christian Conventions, above)
Cooperative Baptist Fellowship
Coptic Catholic Church
Costa Rican Evangelical Presbyterian Church
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Council of Baptist Churches in Northeast India
Council of Baptist Churches in Northern India
Covenant Presbyterian Church
Covenant Primitive Baptist Church
Covenant, The Sword, and the Arm of the Lord, The
CRC Churches International
Creation Seventh Day Adventist Church
Creation Ministries International
Creek Crossing Harvest Church | Mesquite TX
Crossing Church, The
Cru (Campus Crusade for Christ in the United States)
Cumberland Presbyterian Church
Cumberland Presbyterian Church in America
Cypriot Orthodox Church
Czech and Slovak Orthodox Church
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Dallas House of Prayer (see House of Zerubbabel)
Davidian Seventh-day Adventists
Dawn Bible Students Association
Deeper Life Bible Church
Deeper Life Bible Church
Department of Christian Defense
Destiny Church
Destiny Church Groningen
Deutsche Unitarier Religionsgemeinschaft
Diggers
Diocese of the Great Lakes
Diocese of the Holy Cross
Doukhobors ("Spirit-Wrestlers")
Doulos for Christ World Harvest Ministry | Manila
Duluth church of Christ | Duluth, GA
Dunkard Brethren
Dutch Reformed Church
Dutch Reformed Church in Botswana
Dutch Reformed Church in South Africa - NG Church
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Eastern Orthodox Church
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Ebionites
Ecumenical Catholic Communion, The
Ecumenical Patriarchate of Constantinople
Eglise Evangélique Action Biblique de Meinier
Elim Pentecostal Church
Emmanuel Gospel Church
English Adamites
English Independents
Enlightened Life Fellowship Church
Enthusiasts
Ephrata Cloister
Episcopal Church (in the United States and elsewhere)
Episcopal Church in Jerusalem and the Middle East
Episcopal Church in the Philippines
Episcopal Church of Cuba
Episcopal Church of the Sudan
Episcopal Missionary Church
Eritrean Orthodox Tewahedo Church
Estonian Apostolic Orthodox Church (autonomy not universally recognized
Estonian Evangelical Lutheran Church
Estonian Orthodox Church of Moscow Patriarchate (semi-autonomous; not universally
recognized)
Eternal Sacred Order of Cherubim and Seraphim
Ethiopian Catholic Church
European Baptist Convention
European Baptist Federation
ECMI: European Christian Mission International (branches: Australia & NewZealand, Brazil,
Britain, Ireland, Netherlands, USA, France, Spain & Latin America)
European Unitarian Universalists
Evangelical and Reformed Church (merged)
Evangelical and Reformed Church in Honduras
Evangelical Baptist Mission of South Haiti
Evangelical Catholic Church
Evangelical Christian Church
Evangelical Christian Church in Canada (Christian Disciples)
Evangelical Church in Germany
Evangelical Church of America
Evangelical Church of Czech Brethren
Evangelical Church of North America
Evangelical Church of the Augsburg Confession in Slovakia
Evangelical Church of the Dominican Republic
Evangelical Church of West Africa
ECCL: Evangelical Community Church- Lutheran
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Evangelical Congregational Church in Angola
Evangelical Connexion of the Free Church of England
Evangelical Council for Financial Accountability
Evangelical Covenant Church of America ("Swedish Evangelical Mission Covenant")
Evangelical Covenant Order of Presbyterians
Evangelical Fellowship of Congregational Churches (United Kingdom)
Evangelical Fellowship of Missions Agencies
Evangelical Free Baptist Church
EFCA: Evangelical Free Church in America aka Evangelical Free Church of America
Evangelical Free Church of Canada
Evangelical Friends Church - Eastern Region
Evangelical Friends International
Evangelical Lutheran Church - Synod of France and Belgium
Evangelical Lutheran Church "Concord" (Russia)
Evangelical Lutheran Church in America
Evangelical Lutheran Church in Canada
Evangelical Lutheran Church in Madhya Pradesh
Evangelical Lutheran Church in Southern Africa
Evangelical Lutheran Church in Tanzania
Evangelical Lutheran Church in the Himalayan States
Evangelical Lutheran Church of Brazil
Evangelical Lutheran Church of England
Evangelical Lutheran Church of Finland
Evangelical Lutheran Church of Finland
Evangelical Lutheran Church of Latvia
Evangelical Lutheran Church of Papua New Guinea
Evangelical Lutheran Diocese of North America
Evangelical Lutheran Free Church (Germany)
Evangelical Lutheran Free Church of Norway (associate member)
Evangelical Lutheran Synod (United States)
Evangelical Mennonite Church
Evangelical Mennonite Conference
Evangelical Mennonite Mission Conference
Evangelical Methodist Church
Evangelical Missionary Alliance (merged)
Evangelical Missionary Church
Evangelical Pentecostal Church of Besançon
Evangelical Presbyterian Church (Australia)
Evangelical Presbyterian Church (United States)
Evangelical Presbyterian Church in England and Wales
Evangelical Presbyterian Church of Malawi
Evangelical Presbyterian Church of Ukraine
Evangelical Reformed Church in Bavaria and Northwestern Germany
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Evangelical Reformed Church of Christ
Evangelical Reformed Presbyterian Church
Every Nation
Exclusive Brethren
Exodus Cry18 | Grandview MO
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Faith Christian Fellowship International
Familists
Family International a.k.a. "The Family International", "Family of Love", "The Family", “Children
of God”
Federation of Swiss Protestant Churches
FGFCMI: Fellowship, The aka Full Gospel Fellowship of Churches and Ministers, International
Fellowship of Congregational Churches (Australia)
Fellowship of Evangelical Baptist Churches in Canada
Fellowship of Evangelical Bible Churches (formerly Evangelical Mennonite Brethren)
Fellowship of Fundamental Bible Churches
Fellowship of Grace Brethren Churches
Fellowship of Independent Evangelical Churches
Fellowship of Independent Evangelical Churches
Fifth Monarchists
Finnish Orthodox Church
Fire Baptized Holiness Church of God of the Americas
First Congregational Methodist Church
Fraternité Notre-Dame
Free Apostolic Church of Pentecost
Free Catholic Church
Free Christians
Free Church of England
Free Church of Scotland
Free Church of Scotland (Continuing)
Free Evangelical Churches
Free Methodist Church
Free Presbyterian Church (Australia)
Free Presbyterian Church of North America
Free Presbyterian Church of Scotland
Free Presbyterian Church of Ulster
Free Protestant Episcopal Church
Free Reformed Churches of Australia
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Web presence
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Free Reformed Churches of North America
Free Reformed Churches of South Africa
Free Will Baptist Church
Freedom Centre International
Friends General Conference
Friends of Man
Friends United Meeting
Full Gospel
Full Gospel Church & Christian Centre | Rushden
FGBMFA: Full Gospel Business Men’s Fellowship in America
FGBMFI: Full Gospel Business Men's Fellowship International
FGCI: Full Gospel Churches International
Fundamental Baptist Fellowship of America
Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS)
Fundamentalist Presbyterian Church in Brazil
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Gadsden Primitive Baptist Church 19
General Assembly of Unitarian and Free Christian Churches
General Association of Baptists
General Association of General Baptists
General Association of Regular Baptist Churches
General Church of the New Jerusalem
General Conference of the Evangelical Baptist Church, Inc.
General Six-Principle Baptists
Georgian Orthodox and Apostolic Church
Gereja Pantekosta di Indonesia
Gideons Warriors
Global Wesleyan Alliance
Glory House of Prayer
God is Love Pentecostal Church
Gospel Standard Strict Baptists
Gossner Evangelical Lutheran Church in Chotanagpur and Assam
Grace Fellowship | Saskatoon
Grace Fellowship Church | Nashua NH
Grace Movement Churches
Grace Presbyterian Church of New Zealand
GTHOP: Grand Transverse House of Prayer
Great Commission Association
G
19
Domain down but recent newspaper articles exist
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Greek Byzantine Catholic Church
Greek Evangelical Church
Greek Old Calendarists
Greek Orthodox Church of Alexandria
Greek Orthodox Church of Antioch
Greek Orthodox Church of Jerusalem
Grindletonians
Gutnius Lutheran Church
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Harvest Bible Chapel
Heritage Primitive Baptist Church
Heritage Reformed Congregations
Hills Church of Christ, The | North Richland Hills TX
Hillsong Church
Holiness Baptist Association
Holy Catholic Church--Western Rite
Home of Truth
Honavar Mission Church(located in Karnataka, India)
Hong Kong Sheng Kung Hui
House of Aaron
House of David (commune)
House of Prayer(Haslett, MI)
House of Prayer (Tucson, AZ)
House of Yahweh
HOZ: House of Zerubbabel aka Dallas House of Prayer
Huguenots (virtually extinct as a modern and distinct group)
Hungarian Byzantine Catholic Church
Hussites
Hutterites
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Iglesia ni Cristo (Church of Christ)
Imani Temple African-American Catholic Congregation
In Focus Church
Independent Anglican Church Canada Synod
Independent Assemblies of God, International
Independent Baptist
Independent Baptist Church of America
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Independent Baptist Fellowship International
Independent Baptist Fellowship of North America
Independent Catholic Christian Church
Independent Catholic Church International
Independent Catholic Church of North America
Independent Christian Churches/Churches of Christ
Independent Evangelical-Lutheran Church
Independent Old Catholic Church of the Americas, The
Indian (Malankara) Orthodox Church(located in Kerala, India)
Indian Brethren
Indian Evangelical Lutheran Church
Indian Pentecostal Church of God
Indian Shakers
Infinite Way, The
Institut Biblique de Genève
Intercontinental Church of God, The
IAM: International Aboriginal Ministries
International Christian Church
International Churches of Christ
International Circle of Faith
ICCC: International Communion of Charismatic Churches
ICCC: International Council of Community Churches
International Council of Unitarians and Universalists
Interational Gospel Outreach
IHOPKC: International House of Prayer | Kansas City MO
International House of Prayer Mission Base of Kansas City
IHOPU: International House of Prayer University | Grandview MO
International Lutheran Council
International Messianic Jewish Alliance
International Pentecostal Church of Christ
International Pentecostal Holiness Church
Interstate & Foreign Landmark Missionary Baptist Association
Ireland Yearly Meeting
Italo-Albanian Catholic Church ; a.k.a. Italo-Greek Catholic Church
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Jacobite Syrian Christian Church (located in Kerala, India)
Japan Immanuel General Mission
Japan Lutheran Church
Japan Mennonite Brethren Conference
Japanese Orthodox Church (autonomy not universally recognized)
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Jehovah's Witnesses
Jeshua Harvester Church
Jesus Army
Jesus Movement
Jews for Jesus
Jeypore Evangelical Lutheran Church
JHOP DC: Justice House of Prayer
JHOP SD: Justice House of Prayer San Diego
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KHM: Kenneth Hagin Ministries (RHEMA)
Kerait (split with Nestorian Church during the reign of Gregory (Nestorian Patriarch))
Kerala Brethren
Kimbanguist Church
Kingdom Identity Ministries
Kiribati Protestant Church
Knanaya Jacobites(located in Kerala, India)
Kosovo Protestant Evangelical Church
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Laestadian Lutheran Church
Lakeland Revival (Florida Outpouring)
Landmark Baptist Church
Lanka Lutheran Church
LaPorte Church of Christ
Latin Church
Latter Day Church of Christ (Kingston Clan)
Latvian Evangelical Lutheran Church in America
Latvian Orthodox Church (semi-autonomous)
Laymen's Home Missionary Movement
Lectorium Rosicrucianum of Jan van Rijckenborgh/Catharose de Petri
Liberal Catholic Church
Liberty Baptist Fellowship
LIFE Church UK
Lindisfarne Community
Lisnadill Full Gospel Church
Lithuanian Evangelical Reformed Church
Living Church of God
Livrarias "Maison de la Bible"
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Lord's New Church Which Is Nova Hierosolyma
Lusitanian Catholic Apostolic Evangelical Church (in Portugal)
Lutheran Church of Australia (associate member)
Lutheran Church of Australia (associate member)
Lutheran Church of Central Africa Malawi Conference
Lutheran Church of Central Africa Zambia Conference
Lutheran Church of China (no longer in existence)
Lutheran Church—Canada
Lutheran Church—Hong Kong Synod
Lutheran Church-International
Lutheran Church – Missouri Synod
Lutheran Congregations in Mission for Christ (United States)
Lutheran Evangelical Protestant Church (United States)
Lutheran Ministerium and Synod - USA
Lutheran World Federation
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Macedonian Catholic Church
Macedonian Orthodox Church
Macedonian Orthodox Church (autonomy not universally recognized)
Maison de la Bible, La – Suiça
Makuya
Malabar Independent Syrian Church (located in Kerala, India)
Malagasy Lutheran Church
Malankara Marthoma Syrian Church
Manipur Baptist Convention
Mar Thoma Church
Mariavite Church
Markham-Waterloo Mennonite Conference
Maronite Catholic Church
Mars Hill Bible Church
Martinism of Louis Claude de Saint-Martin et al.
Melbourne Indigenous Church Fellowship
Melkite Catholic Church
Members Church of God International
Mennonite Brethren Churches
Mennonite Church Canada
Mennonite Church in the Netherlands
Mennonite Church USA
Mennonites
Messianic Israel Alliance
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Messianic Jewish Alliance of America
Methernitha
Methodist Church of Fiji and Rotuma
Methodist Church of Great Britain
Methodist Church of Malaysia
Methodist Church of New Zealand
Methodist Church of Southern Africa
Metropolis of Bessarabia
Metropolitan Community Churches
Mike Bickle.org20
Ministries of His Glory
Ministries Without Borders
Mission Exchange (formerly the Evangelical Fellowship of Missions Agencies)
Mission of Full Gospel - Christian Open Door
Missionary Church (North Central District)
Moldovan Orthodox Church (autonomy not universally recognized)
Molokans (began with 16th century Protestants from 11th century partial Kerait reunion with
Nestorian Church)
Montenegrin Orthodox Church
Moravian Church
Mosaic House of Prayer
Most Holy Church of God in Christ Jesus
Mount Zion Christian Church | Durham, NC
Mout Zion Primitive Baptist Church | Crown Point IN
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Nagaland Baptist Church Council
National Association of Congregational Christian Churches (America)
National Association of Evangelicals
National Association of Free Will Baptists
National Baptist Convention of America, Inc.
National Baptist Convention, USA, Inc.
National Baptist Evangelical Life and Soul Saving Assembly of the U.S.A.
National Camp Meeting Association for Christian Holiness (renamed)
National Catholic Church of America
National Council of Churches
National Council of the Churches of Christ in the USA
National Evangelical Presbyterian Church of Guatemala
National Holiness Association (renamed)
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2020
Web presence; also see International House of Prayer – Kansas City and International House of Prayer
Univeristy
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National Missionary Baptist Convention of America
National Presbyterian Church in Chile
National Presbyterian Church in Mexico
National Primitive Baptist Convention of the U.S.A.
National Union of Independent Reformed Evangelical Churches of France
Native American Church
Nauru Congregational Church
Navigators, The
Nebraska Amish
Netherlands Reformed Churches
Netherlands Reformed Congregations
New Apostolic Church
New Creation Church | Craig CO
New England Evangelical Baptist Fellowship
New Foundation Fellowship
New Frontiers
New Frontiers (formerly New Frontiers International)
New Life Churches
New Life Fellowship Association
New Monasticism related Communities
Nigeria Reformed Church
Nigerian Baptist Convention
Nippon Sei Ko Kai (Japan)
North American Baptist Conference
North Bank Baptist Christian Association
Northern Evangelical Lutheran Church
Northumbrian Community
Norwegian Baptist Union
Norwegian-Danish Evangelical Free Church Association (merged)
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Old Apostolic Church
Old Baptist Union
Old Catholic Church
Old Catholic Church in Europe
Old Catholic Church of America
Old Catholic Church in Germany (part of Anglican communion since 1931)
Old Catholic Communion Of North America, The
Old Catholic Mariavite Church
Old Catholic Union of Utrecht
Old German Baptist Brethren
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Old Order Amish
Old Order German Baptist Brethren
Old Order Mennonites
Old Order River Brethren
Old Regular Baptist
Old Roman Catholic Church in America
Old School Baptist aka Primitive Baptist
Old Time Missionary Baptist
OMF International formerly Overseas Missionary Fellowship formerly China Inland Mission
One Purpose Ministry – COOL Ministries (Christ Our Only Lord)
Open Bible Standard Churches
Open Brethren
Order of Corporate Reunion
Orthodox Anglican Church
Orthodox Autocephalous Church of Albania (Albanian Orthodox Church)
Orthodox-Catholic Church of America
Orthodox Christian Reformed Church
Orthodox Church in America (autocephaly not universally recognized)
Orthodox Ohrid Archbishopric
Orthodox Presbyterian Church
Oxford Bible Church
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Palmarian Catholic Church
Panacea Society
Parkway House of Prayer
Pastoral Bible Institute
Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe
PHC: Patrick Henry College
Pentecostal Assemblies of Canada
Pentecostal Assemblies of Canada
Pentecostal Assemblies of the World
Pentecostal Charismatic Peace Fellowship
Pentecostal Church of God
Pentecostal Free Will Baptist Church
Pentecostal Mission, The
Philadelphia Church of God
Philadelphians
Philippine Independent Church
Picards
Pilgrims of Arès
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Plymouth Brethren
Polish Brethren (extinct as a modern and distinct group)
Polish National Catholic Church
Polish Orthodox Church
Polish Reformed Church
Polskojęzyczny Kościół w Edynburgu
Pontifical Council for Promoting Christian Unity
Potter's House Christian Fellowship
Prairie Centre for Ecumenism
Prayer Furnace, The | Chicago IL
Presbyterian Church (USA)
Presbyterian Church in America
Presbyterian Church in Canada
Presbyterian Church in Chile
Presbyterian Church in Honduras
Presbyterian Church in Ireland
Presbyterian Church in Korea (HapDong)
Presbyterian Church in Korea (Koshin)
Presbyterian Church in Korea (TongHap)
Presbyterian Church in Liberia
Presbyterian Church in Malaysia
Presbyterian Church in Singapore
Presbyterian Church in Sudan
Presbyterian Church in Taiwan
Presbyterian Church in Uganda
Presbyterian Church of Africa
Presbyterian Church of Aotearoa New Zealand
Presbyterian Church of Australia
Presbyterian Church of Belize
Presbyterian Church of Brazil
Presbyterian Church of East Africa
Presbyterian Church of Eastern Australia
Presbyterian Church of Ghana
Presbyterian Church of India
Presbyterian Church of Mozambique
Presbyterian Church of Nigeria
Presbyterian Church of Pakistan
Presbyterian Church of Wales (also a Methodist church)
Presbyterian Reformed Church (Australia)
Presbyterian Reformed Church (North America)
Primitive Advent Christian Church
Primitive Baptist
Primitive Baptist Web Station
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Primitive Methodist Church
Process Church of The Final Judgment, The (The Process)
Progressive Baptist
Progressive National Baptist Convention
Protestant Church in the Netherlands
Protestant Reformed Christian Church in Croatia
Protestant Reformed Church of Luxembourg
Protestant Reformed Churches in America
Province de L'Eglise Anglicane Du Congo
Puritans
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Qua Iboe Church
Quakers
Quemoy Christian Church of Christ
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Ranters
Rastafari movement
Rātana Church see Te Haahi Rātana
Redeemed Christian Church of God
Reformed Baptist
Reformed Christian Church in Croatia
Reformed Christian Church in Serbia
Reformed Church in America
Reformed Church in Austria
Reformed Church in Hungary
Reformed Church in Latvia
Reformed Church in Romania
Reformed Church in the United States
Reformed Church in Transcarpathia
Reformed Church of Christ in Nigeria
Reformed Church of East Africa
Reformed Church of France
Reformed Churches in the Netherlands
Reformed Churches in the Netherlands (Liberated)
Reformed Churches of New Zealand
Reformed Churches of New Zealand
Reformed Congregational Churches (Marshall Islands)
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Reformed Episcopal Church
Reformed Evangelical Church in Myanmar
Reformed Mennonite
Reformed Presbyterian Church – Hanover Presbytery
Reformed Presbyterian Church General Assembly
Reformed Presbyterian Church in the United States
Reformed Presbyterian Church of Australia
Reformed Presbyterian Church of Ireland
Reformed Presbyterian Church of Malawi
Reformed Presbyterian Church of North America
Reformed Presbyterian Church of Scotland
Reformed Synod of Denmark
Regular Baptist
Regular Baptist Churches, General Association of
Religious Science
Remnant Church of Jesus Christ of Latter Day Saints
Renewed Presbyterian Church in Brazil
Renovate Life Church | Lytham St Annes Lancashire
Restoration Church of Jesus Christ
Restoration Church of Jesus Christ of Latter Day Saints
Restored Apostolic Mission Church
Restored Church of Jesus Christ (Eugene O. Walton)
Restored Reformed Church
Revival Centres International
Revival Fellowship, The
River Brethren
River Mennonites
River of Life Fellowship
Romanian Catholic Church
Romanian Orthodox Church
Ron Phillips Ministries21
Rosicrucian Fellowship of Max Heindel, The
Russian Catholic Church
Russian Old Believers
Russian Orthodox Church
Russian Orthodox Church Outside Russia (semi-autonomous; not universally recognized)
Ruthenian Catholic Church ; usually called the "Byzantine Catholic Church" in the United States
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Web presence; also see Abba’s House | Hixson TN
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Sabbatarians
Sabbath Rest Advent Church
Saddleback Church
Saint Catherine's Monastery (considered autocephalous by some)
St. John XXIII Independent Catholic Church
Salvation Army, The (USA)
Salvation Army, The (Canada & Bermuda)
Samavesam of Telugu Baptist Churches
Santería
Santo Daime
Schwarzenau Brethren
Schwenkfelder Church
Scottish Episcopal Church
Seekers
Seicho-no-Ie
Separate Baptist
Separate Baptists in Christ
Serbian Orthodox Church
Seven Circles Revival of Prayer Ministries
Seventh Day Adventist Reform Movement
Seventh Day Baptist
Seventh Day Christians - Norway (Syvende dags Kristne)
Seventh-day Adventist Church
Seventh-Day Evangelist Church
Seventh-Day Mennonites
Shakers (United Society of Shakers in Maine, USA)
Shiloh Youth Revival Centers
Shorter University
Simalungun Protestant Christian Church
Skyway Church (Goodyear)
Slovak Greek Catholic Church
Social Brethren
Societas Rosicruciana by Masons
Society of Ordained Scientists
Socinianism (extinct as a modern and distinct group)
Some Quakers
South Andhra Lutheran Church
SCC: South China Church
Southeast Conservative Baptist
Southern Baptist Convention
Southern Baptists of Texas
Southern Episcopal Church
Southern Methodist Church
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Southern Presbyterian Church (Australia)
Southside Church of Christ | Lebanon OR
Sovereign Grace Baptists
Sovereign Grace Ministries
Spanish Reformed Episcopal Church
Spiritual Baptist
St. Thomas Evangelical Church
Stonebriar Community Church | Frisco TX
Strict Baptists
Strigolniki
Subbotniks (split from Molokan Faith)
Sudan Evangelical Presbyterian Church
Swartzentruber Amish
Swedenborgian Church of North America
Swedish Evangelical Free Church (merged)
Swiss Mennonite Conference
Syriac Catholic Church
Syriac Orthodox Church
Syro-Malabar Catholic Church
Syro-Malankara Catholic Church
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Taborites
Taizé Community
Tamil Evangelical Lutheran Church
Te Haahi Rātana aka The Rātana Church
Tearfund
Toronto Blessing
True and Living Church of Jesus Christ of Saints of the Last Days, The
True Catholic Church
True Jesus Church
Turlupins
Two by Twos ("Christian Conventions")
Two-Seed-in-the-Spirit Predestinarian Baptists
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Ukrainian Autoceph Orth Ch in A & NZ
Ukrainian Autocephalous Orthodox Ch
Ukrainian Ev Baptist Convention
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Ukrainian Greek Catholic Church
Ukrainian Greek-Orthodox Church of C
Ukrainian Lutheran Church
Ukrainian Orthodox Church (Moscow Patriarchate)
Ukrainian Orthodox Church of the USA
Umbanda
Unification Church
Union d'Églises baptistes françaises au Canada
Union of Evangelical Congregational Churches in Brazil
Union of Evangelical Congregational Churches in Bulgaria
Union of Messianic Jewish Congregations
Union of Nazarene Yisraelite Congregations
Unitarian Christian Emerging Church
Unitarian Universalist Association
Unitarian Universalist Society of Spain
Unitarisk Kirkesamfund
United American Free Will Baptist Church
United American Free Will Baptist Conference
United Apostolic Church
United Baptist
United Baptist Convention of the Atlantic Provinces
United Christian Church
United Church in Jamaica and the Cayman Islands
United Church in Papua New Guinea and the Solomon Islands
United Church in the Solomon Islands
United Church of Canada
UCC: United Church of Christ
United Church of Christ in the Philippines
United Church of Christ-Congregational in the Marshall Islands
United Church of God
United Congregational Church of Southern Africa
United Episcopal Church of North America
United Free Church of Scotland
United Free Will Baptist
United Gospel Tabernacles
United Holy Church of America
United House of Prayer for All People (of the Church on the Rock of the Apostolic Faith)
United Methodist Church
United Pentecostal Church International
United Pentecostal Church International
United Presbyterian Church of North America
United Presbyterian Church of Pakistan
United Reformed Church
United Reformed Church in Congo
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United Reformed Churches in North America
United Seventh-Day Brethren
US Conference of Mennonite Brethren Churches
US Mennonite Brethren
United Zion Church
Uniting Church in Australia
Uniting Presbyterian Church in Southern Africa
Uniting Reformed Church in Southern Africa
Unity Church
Unity Gospel House of Prayer
Unity of the Brethren
Universal Alliance
Universal Foundation for Better Living
Universal Life Church World Headquarters | Boca Raton FL
Universalist Church
Upper Cumberland Presbyterian Church
Utraquists
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Valentinianism
Verband B-W-B Mennonitengemeinden
Vereinigte Pfingstkirche
Vereinigung Apostolischer Christen
Vereinigung der D Mennonitengemeinden
Vereinigung Freier Missionsgemeinden
Vertical Church
Victorious Church of God
Victory Christian Centers
Victory Christian Fellowship
Victory Chs of Africa Inter
Victory Fellowship
Victory Fellowship of Ministries
Victory Outreach International
Victory Protestant Church
Viet Nam Baptist Church
Vietnam Christ's Church
Vietnamese Church
Viña del Señor
Vineyard Churches UK and Ireland
Vineyard USA
Visayan Associated Gospel Chs of the P
Visión del Futuro
Vision Full Gospel Churches
Vodou
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Voice Ministries | Elkhart IN
Voice of Christ Full Gospel Church
Voice of Daniel
Voice of Deliverance Church
Voice of Healing movement
Voice of Prophecy Church
Voice of Salvation & Healing Church
Voice of the Nazarene Assoc of ICs
Volksmission
Volksmission Entschiedener Christen
Volunteers of America
Voz de Aclamación
Voz de Deserto
Vrai Eglise Catholique
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Wa Churches
Wabag (Gudnius/Good News) Lutheran Church
Waldensian Evangelical Church
Walking Barefoot Ministries
Warriors of Christ Church
Watchman Healing Mission
Way International, The
Way of Salvation Church of the P
Way of the Cross Church of Christ
Welsh Calvinistic Methodist Church
Welsh Methodist revival
Welsh Revival
Wengerites
Wesleyan Church, The
Wesleyan Church in Guyana
Wesleyan Church of India
Wesleyan Church of Indonesia
Wesleyan Church of Sierra Leone
Wesleyan Church of the Philippines
Wesleyan Holiness Assoc of Chs
Wesleyan Holiness Church
Wesleyan Holiness Consortium
Wesleyan Holiness Study Project
Wesleyan Methodist Ch of America in C
Wesleyan Methodist Ch of India
Wesleyan Reform Union
West African Methodist Church
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West African Mission Church
West China Evangelistic Band
West Indian C I Apostolic Fellowship
West Indies Inland Missions
West Indies Spiritual Baptist Churches
West Japan Evangelical Lutheran Ch
West Kalimantan Christian Church
Westboro Baptist Church
Westminster Presbyterian Church in the United States
Westminster Presbyterian Church of Australia
Wheaton College
White Cross Society
Wilderness Christians
Willow Creek Association of Churches
Willow Creek Community Church
Wisconsin Evangelical Lutheran Synod (United States)
Wokofu (Salvation) African Church
Word Fellowship of Ministers
Word Made Flesh
Word of Faith Christian Fellowship
Word of Faith Fellowship/Ministries
Word of Faith Ministries
Word of Faith movement
Word of Life
Word of Life Church
Word of Life Evangelical Church
Word of Life Worship Center | Gypsum CO
World Alliance of Reformed Churches
World Baptist Fellowship
World Bible Way Fellowship
World Christian Soldiers Church
World Communion of Reformed Churches
World Council of Churches
World Council of Independent Christian Churches
World Evangelical Alliance
World Evangelical Crusaders in Christ
World Evangelical Mission of Korea
World Evangelism Fellowship
World Gospel Mission
World Harvest Ministerial Alliance
World Impact
World Methodist Council
World Ministry Fellowship
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World Mission Fellowship
World Mission Society Church of God
World Missionary Association
World Missionary Church
World Missionary Evangelism
World Missions
World Outreach Fellowship
World Outreach Team Action
World Pantheism
World Salt
World Student Christian Federation
World Wide Pentecostal Church of Christ
Worldwide Church of God
Worldwide Churches of Deliverance
WCCAC: Worldwide Council of Catholic Apostolic Churches
Worldwide European Fellowship
Worldwide Evangelization Crusade
Worldwide Missionary Evangelism
World-Wide Missions
World-Wide Missions of Barbados
World-Wide Missions of Bermuda
World-Wide Missions of Ghana
World-Wide Missions of India
World-Wide Missions of Indonesia
World-Wide Missions of Jamaica
World-Wide Missions of Korea
World-Wide Missions of Liberia
World-Wide Missions of Malaysia
World-Wide Missions of Nigeria
World-Wide Missions of Thailand
Worldwide/Last Churches
Worship Centre
Wycliffe Bible Translators
Wyldewood Baptist Church
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Xenos Chistian Fellowship
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Yamato (Zama) Christian Church
Yaqui Church
Yehowists (aka Yehowists-Ilyinites, Russian Jehovists
Yeshua Harvester Church | Quezon City Philippines
Yeshua’s Harvest Ministries | Woodland Hills CA
Yi Churches
Yoido Full Gospel Church of Korea
Yoruba independent churches
Young Rite, The
Youth with a Mission
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Zambesi Evangelical Church
Zeme Baptist Church Council
Zen Zion Coptic Orthodox of Reformed Rastafarianism
Zeugen Jehovas
Zigeunerische Kirche
Zimbabwe Assemblies of God Africa
Zimbabwe Christian Fellowship
ZCC: Zimbabwe Council of Churches
Zion Apostolic Church of South Africa
Zion Apostolic Churches
Zion Apostolic Faith Mission
Zion Apostolic in Jerusalem Church
Zion Christian Church
Zion Christian Church (Arlington Heights, IL)
Zion Christian Church (Pittsburg, PA)
ZCC: Zion Christian Church (South Africa)
Zion Christian Church (Troy, MI)
Zion Christian Church Zimbabwe
Zion Christian Community Church
Zion Church in South Africa
Zion City Apostolic Church of South Africa
Zion Evangelistic Fellowship
Zion Foundation Church of Lesotho
Zion Methodist Church in Nigeria
Zion Mission Church of South Africa
Zion Presbyterian Church of Christ
Zion Primitive Baptist Church
Zion Rest Primitive Baptist Church
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Ziwezano Church22
ZCC: Zo Christian Church23
Zoe Bible Church
Zulu Congregational Church
Zulu Jerusalem Church in South Africa
J. Gordon Melton’s Classification Scheme24
1. Volume I
1.1. Ancient Creeds of the Christian Church
1.2. Western Liturgical Family
1.2.1.Roman (Latin) Catholic Church
1.2.2.Old Catholicism
1.2.3.Anglican
1.3. Eastern and Oriental Liturgical Family
1.3.1.Orthodoxy
1.3.2.Non-Chalcedonian Orthodoxy
1.4. Lutheran Family
1.5. Reformed-Presbyterian Family
1.5.1.Reformed
1.5.2.Presbyterian
1.5.3.Congregationalism
1.6. Pietist-Methodist Family
1.6.1.Scandinavian Pietism
1.6.2.United Methodism
1.6.3.Non-Episcopal Methodism
1.6.4.Black Methodism
1.6.5.German Methodism
1.6.6.British Methodism
1.7. Holiness Family
1.7.1.Nineteenth-Century Holiness
1.7.2.Twentieth-Century Holiness
1.7.3.Black Holiness
1.7.4.Glenn Griffth Movement
2. Volume II
2.1. Pentecostal Family
2.1.1.White Trinitarian Holiness Pentecostal
2.1.2.White Trinitarian Pentecostal
2.1.3.Deliverance Pentcostal
22
African indigenous church with Methodist roots, founded 1960 http://relzim.org/major-religionszimbabwe/african-indigenous/
23
Christian Church (Dicisples of Christ) church with services in Zo, a Burmese language
24
From American Religious Creeds, New York, NY: Triumph Books. 1988
2.1.4.Apostolic Pentecostal
2.1.5.Black Trinitarian Pentcostal
2.1.6.Spanish-Speaking Pentecostal
2.1.7.Miscellaneous Pentecostal
2.2. European Free-Church Family
2.2.1.German Mennonite-Amish
2.2.2.Russian Mennonites
2.2.3.Brethren
2.2.4.Quakers (Friends)
2.2.5.Miscellaneous European Free
2.3. Baptist
2.3.1.Calvinist Missionary Baptist
2.3.2.Primitive Baptist
2.3.3.General Baptist
2.3.4.Seventh-Day Baptist
2.3.5.Christian Church
2.4. Independent Fundamentalist Family
2.4.1.Fundamentalism/Evangelicalism
2.4.2.Grace Gospel Movement
2.4.3.Miscellaneous Bible Student
2.5. Adventist Family
2.5.1.Sunday Adventist
2.5.2.Seventh-Day Adventist
2.5.3.Church of God Adventist
2.5.4.Sacred Name Groups
2.5.5.Jehovah’s Witnesses Groups
2.5.6.Southcotties
2.5.7.British Israelism
3. Volume III
3.1. Liberal Family
3.1.1.Liberal
3.1.2.Mail Order Churches
3.2. Latter-Day Saints Family
3.2.1.Utah Mormons
3.2.2.Polygany-Practicing Mormons
3.2.3.Missouri Mormons
3.2.4.Miscellaneous Mormons
3.3. Communal Family
3.3.1.Communal – Before 1960
3.3.2.Communal – After 1960
3.4. Christian Science – Metaphysical Family
3.4.1.Christian Science
3.4.2.New Thought
3.5. Spiritualist, Psychic and New Age Family
3.5.1.Swedenborgian Groups
3.5.2.Spiritualism
3.5.3.Teaching Spiritualism (Channeling)
3.5.4.Flying Saucer Groups
3.5.5.Drug-Related Groups
3.5.6.Miscellaneous Psychic New Age Groups
3.6. Ancient Wisdom Family
3.6.1.Rosicrucianism
3.6.2.Occult Orders
3.6.3.Theosophy
3.6.4.Alice Bailey Groups
3.6.5.Libral Catholic Churches
3.6.6.“I AM” Groups
3.6.7.Miscellaneous Theosophical Groups
3.7. Magick Family
3.7.1.Ritual Magick
3.7.2.Witchcraft and Neo-Paganism
3.7.3.Satanism
3.8. Middle Eastern Family
3.8.1.Main Line Judaism
3.8.2.Black Judaism
3.8.3.Miscellaneous Jewish Groups
3.8.4.Islam
3.8.5.Sufism
3.8.6.Black Islam
3.8.7.Zoroastrianism
3.8.8.Bahaism
3.9. Eastern Family
3.9.1.Hinduism
3.9.2.Sikhism
3.9.3.Buddhism
3.9.4.Theravada Buddhism
3.9.5.Japanese Buddhism
3.9.6.Chinese Buddhism
3.9.7.Tibetan Buddhism
3.9.8.Shinto and the Japanese New Religions
3.10. Unclassified Christian Churches
3.10.1.
Homosexually Oriented Churches
3.11. Unclassified Religious Groups
Select index
Birmingham Amended Statement of Faith (1917), 222
Document
95 Theses of Luther (1517)
text, 63
Abstract of Principles for Southern Baptist Seminary (1858)
text, 207
Affirmation of St. Louis (1977), 425
text, 418
Anglican Communion Covenant (2009), 432
text, 269
Apostles' Creed, 314
Polish text, 663
Apostles’ Creed, 61, 75, 271, 318, 319, 338, 382, 388, 405, 420, 425, 426, 427, 428, 432, 435, 441, 579,
699, 848
catechism, 695, 737, 759
text, 54, 583, 691
Athanasian Creed, 388, 420, 425, 426
text, 583
Baptismal Formula
text, 51, 386
Baptist Faith & Message (2000)
text, 245, 330
Barmen Declaration
text, 751
Basis of Union (Congregational Christian Churches and Evangelical and Reformed Church)
text, 754
Birmingham Amended Statement of Faith (1898), 318
text, 213
Birmingham Amended Statement of Faith (1917), 504
text, 217
Campus Crusade for Christ Statement of Faith
text, 301
Campus Crusade for Christ Statement of Faith:, 318
Cardinal Principles of the Christian Church
text 5 principles, 734
text 6 principles, 733
Chalcedon Statement, 579
Chicago Statement on Biblical Hermeneutics (1982), 848
text, 233
Chicago Statement on Biblical Inerrancy (1978), 848
text, 225
Confession of Nathaniel
text, 52, 386
Confession of the Eunuch
text, 52
Confession of the Holy Spirit
text, 52
Confession of the Isrealites
text, 51
Confession of the jailer
text, 52, 387
Confession of the Spirits
text, 53
Confession of Thomas
text, 52, 386
Confessions of Peter
text, 51, 386
Declaration of Principle of the Baptist Union of Scotland (2008), 450, 455, 459, 475
text, 264
Declaration of Utrecht (1889), 441, 639
text, 212
Definition of the Council of Chalcedon
text, 692
Easter’s Earliest Creed
text, 52
EFCA Statement of Faith (1950), 318
text, 224
EFCA Statement of Faith (2008)
text, 264
Elementary Articles
text, 53
Evangelical Catechism
text, 736
Four Articles of Prague (1420), 683
text, 62
Fourteen Theses of the Old Catholic Union Conference at Bonn (1874), 441, 639
text, 210
God’s Plan of Salvation
text, 52, 690
Heidelberg Catechism
text, 700
House of Prayer Statement of Faith, 575
text, 580
Jesus Christ is Head of the Church
text, 53, 689
Kansas City Statement of Faith
text, 734
Lausanne Covenant, 379
London Baptist Confession (1644), 328
text, 77
London Baptist Confession (1646), 328
text, 92
London Baptist Confession (1689), 328
London Baptist Confession of Faith (1689), 644
London Confession of Faith (1644), 329
London Confession of Faith (1646), 329
London Confession of Faith (1689), 148, 329
Lord’s Prayer
catechism, 696, 748, 794
Martin Luther's Small Catechism
text, 693
Mystery of Godliness
text, 53, 387
New Hampshire Baptist Confession (1833), 328, 329
text, 196
New Hampshire Baptist Confession (1853), 328, 329
text, 202
Nicene- Constantinopolitan Creed. See Document:Nicene Creed
Nicene Creed, 271, 314, 318, 382, 388, 418, 420, 425, 426, 427, 428, 432, 441, 579, 639, 848
Polish text, 663
text, 413, 438, 582, 691
Nicene Creed (32
text, 59
Nicene-Constantinople Creed
Polish text, 663
Old Catholic Agreement on the Filioque Controversy, 441
One God and One Lord
text, 52, 387
Schleitheim Confession of Faith (1527)
text, 67
Shema
text, 51, 386
Social Creed for the 21st Century
text, 439
Song of the Self-Emptying of Christ
text, 53, 688
Statement of Faith of The Church of the Blessed Hope, 504
Statement of Union (1911), 441
Study Catechism 1998 of the Presbyterian Church (U.S.A.)
text, 758
Ten Commandments
Catechism, 693
text needed, 59, 67, 441, 447, 460
Waldenses Confession of Faith (1544)
text, 74
Westminster Confession, 579
Westminster Confession of Faith (1646), 406
text, 104, 584
Westminster Larger Catechism (1647), 148, 406
Westminster Shorter Catechism (1646-7), 148, 406
Wismar Articles (1554)
text, 75
text needed, 683
General Documents
Biblical Creeds25
The Shema
Deuteronomy 6:4-9, 11:13-21; Numbers 15:37-41
{{dtext ref=Dt 6:4-9 | filter=bible-text-and-verses-paragraphed}}
{{dtext ref=Dt 11:13-21 | filter=bible-text-and-verses-paragraphed}}
{{dtext ref=Nm 15:37-41 | filter=bible-text-and-verses-paragraphed}}
The Confession of the Isrealites
1 Kings 18:39
{{dtext ref=1 Kgs 18:39 | filter=bible-text-and-verses-paragraphed}}
The Confession of Peter
Matthew 16:16; John 6:68-69
{{dtext ref=Mt 16:16 | filter=bible-text-and-verses-paragraphed}}
{{dtext ref=Jn 6:68 | filter=bible-text-and-verses-paragraphed}}
The Baptismal Formula
Matthew 28:19
{{dtext ref=Mt 28:19 | filter=bible-text-and-verses-paragraphed}}
Jesus Creed26
Basis: Deuteronomy 6:4-9; Leviticus 19:18
Creed: Mark 12:29-31
{{dtext ref=Mk 12:29-31 | filter=bible-text-and-verses-paragraphed}}
25
26
Source: http://www.creeds.net/ancient/bible.htm
Popularized by Scott Mcknight
The Confession of Nathaniel
John 1:49
{{dtext ref=Jn 1:49 | filter=bible-text-and-verses-paragraphed}}
The Confession of Thomas
John 20:28
{{dtext ref=Jn 20:28| filter=bible-text-and-verses-paragraphed}}
The Confession of the Eunuch
Acts 8:36-37
{{dtext ref=Ac 8:36-37 | filter=bible-text-and-verses-paragraphed}}
The Confession of the Jailer
Acts 16:31
{{dtext ref=Ac 16:31 | filter=bible-text-and-verses-paragraphed}}
One God and One Lord
1 Corinthians 8:6
{{dtext ref=1 Co 8:6 | filter=bible-text-and-verses-paragraphed}}
The Confession of the Holy Spirit
1 Corinthians 12:3
{{dtext ref=1 Co 12:3 | filter=bible-text-and-verses-paragraphed}}
Easter’s Earliest Creed
1 Corinthians 15:3-8
{{dtext ref=1 Cor 15:3-8 | filter=bible-text-and-verses-paragraphed}}
God’s Plan of Salvation
Ephesians 1:3-14
{{dtext ref=Eph 1:3-14 | filter=bible-text-and-verses-paragraphed}}
Song of the Self-Emptying of Christ
Philippians 2:1-11
{{dtext ref=Phil 2:1-11 | filter=bible-text-and-verses-paragraphed}}
Jesus Christ is Head of the Church
Colossians 1:15-20
{{dtext ref=Colossians-1:15-20 | filter=bible-text-and-verses-paragraphed}}
The Mystery of Godliness
1 Timothy 3:16
{{dtext ref=1 Tim 3:16 | filter=bible-text-and-verses-paragraphed}}
The Elementary Articles
Hebrews 6:1-2
{{dtext ref=Heb 6:1-2 | filter=bible-text-and-verses-paragraphed}}
The Confession of the Spirits
1 John 4:2
{{dtext ref=1 John 4:2 | filter=bible-text-and-verses-paragraphed}}
c. 60-150 The Didache
107 Epistola ad Trallianos
c. 150 The Creed of Polycarp of Smyrma
155 The Creeds of Justin Martyr
c. 170-236 The Creeds of Hippolytus
c. 180-200 Confession of the Presbyters of Smyrna against Noetus
c. 182-188 Irenaeus of Lyons: Rule of Faith
200 Tertullian and the Rule of Faith
2nd century Old Roman (Early Apostles’ Creed)
text 1: The Old Roman Creed
Source: http://www.spurgeon.org/~phil/creeds/apostles.htm 20-May-2009
I believe in God almighty [the Father almighty—(Rufinus)]
And in Christ Jesus, his only Son, our Lord
Who was born of the Holy Spirit and the Virgin Mary
Who was crucified under Pontius Pilate and was buried
And the third day rose from the dead
Who ascended into heaven
And sitteth on the right hand of the Father
Whence he cometh to judge the living and the dead.
And in the Holy Spirit
The holy church
The remission of sins
The resurrection of the flesh
The life everlasting. [Rufinus omits this line.]
2nd-7th century The Apostles’ Creed aka Symbolum Apostolorum aka Roman
Symbol
earliest written version of the creed is perhaps the Interrogatory Creed of Hippolytus (ca. A.D. 215)
current form is first found in the writings of Caesarius of Arles (d 542)
text 1: Latin circa 700
Source: http://64.33.81.65/ancient/apostles.htm accessed 23-Apr-2009
Credo in Deum Patrem omnipotentem; Creatorem coeli et terrae.
Et in Jesum Christum, Filium ejus unicum, Dominum nostrum; qui conceptus est de Spiritu Sancto, natus
ex Maria virgine; passus sub Pontio Pilato, crucifixus, mortuus, et sepultus; descendit ad inferna; tertia die
resurrexit a mortuis; ascendit ad coelos; sedet ad dexteram Dei Patris omnipotentis; inde venturus (est)
judicare vivos et mortuos.
Credo in Spiritum Sanctum; sanctam ecclesiam catholicam; sanctorum communionem; remissionem
peccatorum; carnis resurrectionem; vitam oeternam. Amen.
text 2: Greek
Source: http://64.33.81.65/ancient/apostles.htm accessed 23-Apr-2009
Πιστεύω εις Θεον Πατερα, παντοκράτορα, ποιητην ουρανου και γης.
Και (εις) `Ιησουν Χριστον, υίον αυτου τον μονογενη, τον κύριον ήμων, τον συλληφθέντα εκ πνεύματοσ
άγίου, γεννηθέντα εκ Μαρίας της παρθένου, παθόντα επι Ποντίου Πιλάτου, σταυρωθέντα, θανόντα, και
ταφέντα, κατελθόντα εις τα κατώτατα, τη τρίτη `ημέρα `αναστάντα `απο των νεκρων, `ανελθόντα εις τους
ουρανούς, καθεζόμενον εν δεξια θεου πατρος παντο δυνάμου, εκειθεν ερχόμενον κρϊναι ζωντας και
νεκρούς.
Πιστεύω εις το Πνυμα το `Αγιον, αγίαν καθολικην εκκλησίαν, αγίων κοινωνίαν, άφεσιν αμαρτιων, σαρκος
ανάστασιν, ξωήν αιώνιον. Αμήν.
text 3: traditional English
Source: http://64.33.81.65/ancient/apostles.htm accessed 23-Apr-2009
I believe in God the Father Almighty, Maker of heaven and earth.
And in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary,
suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he
rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father
Almighty; from thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the
resurrection of the body; and the life everlasting. AMEN.
text 4: modern English
Source: http://64.33.81.65/ancient/apostles.htm accessed 23-Apr-2009
I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, God's only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to the dead.
On the third day he rose again;
he ascended into heaven,
he is seated at the right hand of the Father,
and he will come again to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. AMEN.
text 5: French Le Symbole des Apôtres
Source: http://64.33.81.65/ancient/apostles.htm accessed 23-Apr-2009
Je crois en Dieu, le Père tout-puissant, créateur du ciel et de la terre.
Et en Jésus-Christ, son Fils unique, notre Seigneur, qui a été conçu de Saint-Esprit, et qui est né de la Vierge
Marie. Il a souffert sous Ponce Pilate, il a été crucifié, il est mort, il a été enseveli, il est descendu aux
enfers. Le troisième jour il est ressuscité des morts, il est monté aux cieux, il siège à la droite de Dieu. Il
viendra de là pour juger les vivants et les morts.
Je crois en l'Esprit-Saint. Je crois la Sainte Eglise catholique, la communion des saints, la rémission des
péchés, la résurrection de la chair, et la vie éternelle. Amen
text 6: Sixth-century Gallican version
Source: http://www.spurgeon.org/~phil/creeds/apostles.htm 20-May-2009
I believe in God the Father almighty,
I also believe in Jesus Christ his only Son, our Lord,
conceived of the Holy Spirit, born of the Virgin Mary.
suffered under Pontius Pilate, crucified, dead and buried; he descended into hell,
rose again the third day,
ascended into heaven,
sat down at the right hand of the Father,
thence he is to come to judge the living and the dead.
I believe in the Holy Ghost,
the holy catholic Church, the communion of saints,
the remission of sins,
the resurrection of the flesh and life eternal.
Text 7 original Greek with translation
Source: New Schaff-Herzog Encyclopedia of Religious Knowledge
Πιστεύω εἰς θεὸν πατέρα παντοκράτορα· καὶ εἰς Χριστὸν Ἰησοῦν (τὸν) ὑιὸν αὐτοῦ τὸν μονογενῆ, τὸν
κύριον ἡμῶν, τὸν γεννηθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου, τὸν ἐπὶ Ποντίου Πιλάτου
σταυρωθέντα καὶ ταφέντα, τῇ τρίτῃ ἡμέρᾳ ἀναστάντα ἐκ (τῶν) νεκρῶν, ἀναβάντα εἰς τοὺς οὐρανους,
καθήμενον ἐν δεξιᾷ τοῦ πατρὸς ὅθεν ἔρχεται κρῖναι ζῶντας καὶ νεκρους· καὶ εἰς πνεῦμα ἅγιον, ἁγίαν
ἐκκλησίαν, ἄφεσιν ἁμαρτιῶν, σαρκὸς ἀνάστασιν.
"I believe in God the Father Almighty and in Christ Jesus, his only-begotten Son, our Lord, born of the Holy
Ghost and of Mary, the Virgin, who was crucified under Pontius Pilate and buried; on the third day he rose
from the dead, ascended into heaven, sitteth on the right hand of the Father from whence he shall come
to judge the quick and the dead; and in the Holy Ghost, the holy church, the remission of sins, the
resurrection of the flesh."
Text 8 modern English (AbbaChurch27)
Source: http://www.abbachurch.com/OurFaithStatements.htm 28 December 2013
I believe in God, The Father Almighty,
Creator of Heaven and Earth;
and in Jesus Christ, His Only Son,
Our Lord, Who was conceived by the Holy Spirit,
Born of the Virgin Mary,
Suffered under Pontius Pilate,
was Crucified, Died and was Buried.
He descended among the dead;
on the third day He rose again from the dead.
He ascended into Heaven, and is seated at
the Right Hand of God, the Father Almighty.
From thence He shall come to judge the Living and the Dead.
I believe in the Holy Spirit,
the Holy Catholic Church,
the Communion of Saints,
the Forgiveness of Sins,
the Resurrection of the Body,
and Life Everlasting.
Amen.
27
Secondary source primary source not yet identified
Text 9 modern English (Abba’s House28)
Source: http://www.abbashouse.com/pages/page.asp?page_id=294176 30 December 2013
I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.
2nd century The Creed of Aristides of Athens
c. 200-350 The Dêr Balyzeh Papyrus
c. 250 Cyprian, Bishop of Carthage: Epistle to Magnus
c. 250 Novatian of Rome
c. 270 Gregory Thaumaturgus of Neocaesarea
c. 270 Origen of Alexandria
28
Secondary source primary source not yet identified
300 Lucian of Antioch
4th-5th century The Testamentum Domini
c. 307-309 Rufunus on the Creed of Aquileia
c. 320 Private Creed of Arius
c. 321-324 The Creed of Alexander of Alexandria text needed
324 Constantine of Alexander and Arius
325 Nicene Creed
Text 1:modern English
Source: http://www.abbachurch.com/OurFaithStatements.htm 28 December 2013
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God
of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father,
by whom all things were made.
Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the
virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was
buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits
on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead;
whose kingdom shall have no end.
And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father [and the Son];
who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.
And I believe one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins;
and I look for the resurrection of the dead, and the life of the world to come. Amen.
325 Eusebius of Caesarea
325 First Synod of Antioch
c. 328 Creeds of Arius and Euzoius
before 341 Apostles’ Creed: Old Roman
341 Second Synod of Antioch
343 The Western Creed of Sardica
344 Fifth Arian Confession (Macrostich)
c. 350 The Baptismal Creed of Jerusalem
c. 350 Cyril of Jerusalem
c. 350-380 Apostolic Constitutions
c. 350-428 The Creed of Theodore of Mopsuestia
c. 350 Apostle’s Creed: Old Italian
351 Sixth Arian Confession (First Sirmium Confession)
1120 Waldenses Confession of Faith
Source: http://www.pb.org/articles/walden.html (reproducing Jone’s Church History)
1. We believe and firmly maintain all that is contained in the twelve articles of the symbol, commonly
called the apostles’ creed, and we regard as heretical whatever is inconsistent with the said twelve
articles.
2. We believe that there is one God - the Father, Son, and Holy Spirit.
3. We acknowledge for sacred canonical scriptures the books of the Holy Bible. (Here follows the title of
each, exactly conformable to our received canon, but which it is deemed, on that account, quite
unnecessary to particularize.)
4. The books above-mentioned teach us: That there is one GOD, almighty, unbounded in wisdom, and
infinite in goodness, and who, in His goodness, has made all things. For He created Adam after His own
image and likeness. But through the enmity of the Devil, and his own disobedience, Adam fell, sin entered
into the world, and we became transgressors in and by Adam.
5. That Christ had been promised to the fathers who received the law, to the end that, knowing their sin
by the law, and their unrighteousness and insufficiency, they might desire the coming of Christ to make
satisfaction for their sins, and to accomplish the law by Himself.
6. That at the time appointed of the Father, Christ was born - a time when iniquity everywhere abounded,
to make it manifest that it was not for the sake of any good in ourselves, for all were sinners, but that He,
who is true, might display His grace and mercy towards us.
7. That Christ is our life, and truth, and peace, and righteousness - our shepherd and advocate, our sacrifice
and priest, who died for the salvation of all who should believe, and rose again for their justification.
8. And we also firmly believe, that there is no other mediator, or advocate with God the Father, but Jesus
Christ. And as to the Virgin Mary, she was holy, humble, and full of grace; and this we also believe
concerning all other saints, namely, that they are waiting in heaven for the resurrection of their bodies at
the day of judgment.
9. We also believe, that, after this life, there are but two places - one for those that are saved, the other
for the damned, which [two] we call paradise and hell, wholly denying that imaginary purgatory of
Antichrist, invented in opposition to the truth.
10. Moreover, we have ever regarded all the inventions of men [in the affairs of religion] as an
unspeakable abomination before God; such as the festival days and vigils of saints, and what is called holywater, the abstaining from flesh on certain days, and such like things, but above all, the masses.
11. We hold in abhorrence all human inventions, as proceeding from Antichrist, which produce distress
(Alluding probably to the voluntary penances and mortification imposed by the Catholics on themselves),
and are prejudicial to the liberty of the mind.
12 We consider the Sacraments as signs of holy things, or as the visible emblems of invisible blessings. We
regard it as proper and even necessary that believers use these symbols or visible forms when it can be
done. Notwithstanding which, we maintain that believers may be saved without these signs, when they
have neither place nor opportunity of observing them.
13. We acknowledge no sacraments [as of divine appointment] but baptism and the Lord's supper.
14. We honour the secular powers, with subjection, obedience, promptitude, and payment.
1420 Four Articles of Prague
Source: Johann Karl Ludwig Gieseler, A Compendium of Ecclesiastical History, Volume 5 (Google book)
with [] from Emil Reich, Select Documents Illustrating Mediaeval and Modern History.
Text 1: Latin
Notum sit omnibus Christifidelibus, quod fideles in regno Bohemiae instant, et Domino juvante instare
proponent sive per mortem, sive per vitam, quantum est cis possibile, pro articulis infra scriptis:
Primo, quod verbum Dei per regnum Bohemiae libere et sine impedimento ordinate a sacrdotibus
Domini praedicetur [et nuncietur].
Secundo, quod Sacramentum divinissimae Eucharistiae sub utraque specie, scilicet panis et vini,
omnibus Christifidelibus nullo peccato mortali indispositis libere ministretur juxta sententiam et
institutionem Salvatorus.
Tertio, quod dominium saeculare super divitiis et bonis temporalibus, quod contra praeceptum Christi
Clerus occupat in praejudicium sui officii et damnum brachii saecularis, ab ipso auferatur et tollatur, et
ipse Clerus ad regulam evangelicam et vitam apostolicam, qua Christus vixit cum suis Apostolis,
reducatur.
Quarto, quod Omnia peccata mortalia, et speciatim publica, aliaeque deordinationes legi Dei contrariae
in quolibet statu rite et rationabiliter per eos, ad quos spectat, prohibeantur et destruantur. Quae qui
agunt, digni sunt morte, no solum qui ea faciunt, sed qui consentiunt facientibus, ut sunt in populo
fornications, comessationes etc.
In Clero autem sunt simoniacae haereses et exactiones pecuniarum a baptismo etc. – moresque impii et
injusti, ut sunt impudici concubinatus, -- irae, rixae, contentiones, frivolae citationes, et hominum
simplicium pro lubitu vexations et spoliations etc.
Quod si aliquis ultra hanc piam nostrum et sanctam intentionem aliqua nobis adscribat impudica et
enormia, tanquam falsus et iniquus testis a Christifidelibus habeatur etc.
Text 2: Bohemian
Text 3: German
Text 4: English translation
Text 5: English paraphrase/summary
Source: Wikipedia http://en.wikipedia.org/wiki/Four_articles_of_prague#The_Four_Articles_of_Prague
1.
2.
3.
4.
Freedom to preach the Word of God.
Celebration of the Lord's Supper in both kinds (bread and wine to priests and laity alike).
No secular power for the clergy.
Equal punishment for the mortal sins without considering the social position of the criminal
Text 6: Peace agreement of 5 July 1436 based on the articles of Prague
Source: Wikipedia http://en.wikipedia.org/wiki/Hussite_Wars
I. The Holy Sacrament is to be given freely in both kinds to all Christians in Bohemia and Moravia, and to
those elsewhere who adhere to the faith of these two countries.
2. All mortal sins shall be punished and extirpated by those whose office it is so to do.
3. The word of God is to be freely and truthfully preached by the priests of the Lord, and by worthy
deacons.
4. The priests in the time of the law of grace shall claim no ownership of worldly possessions.
1517 95 Theses of Luther aka Disputatio pro Declaratione Virtutis Indulgentiarum
Latin text
Source: http://www9.georgetown.edu/faculty/jod/texts/95.theses.html from D. Martin Luthers Werke:
Kritische Gesammtausgabe 1. Band (Weimar: Hermann Boehlau, 1883). pp. 233-238.
Amore et studio elucidande veritatis hec subscripta disputabuntur Wittenberge, Presidente R. P. Martino
Lutther, Artium et S. Theologie Magistro eiusdemque ibidem lectore Ordinario. Quare petit, ut qui non
possunt verbis presentes nobiscum disceptare agant id literis absentes. In nomine domini nostri Hiesu
Christi. Amen.
1. Dominus et magister noster Iesus Christus dicendo `Penitentiam agite &c.' omnem vitam fidelium
penitentiam esse voluit.
2. Quod verbum de penitentia sacramentali (id est confessionis et satisfactionis, que sacerdotum
ministerio celebratur) non potest intelligi.
3. Non tamen solam intendit interiorem, immo interior nulla est, nisi foris operetur varias carnis
mortificationes.
4. Manet itaque pena, donec manet odium sui (id est penitentia vera intus), scilicet usque ad introitum
regni celorum.
5. Papa non vult nec potest ullas penas remittere preter eas, quas arbitrio vel suo vel canonum imposuit.
6. Papa non potest remittere ullam culpam nisi declarando, et approbando remissam a deo Aut certe
remittendo casus reservatos sibi, quibus contemptis culpa prorsus remaneret.
7. Nulli prorus remittit deus culpam, quin simul eum subiiciat humiliatum in omnibus sacerdoti suo vicario.
8. Canones penitentiales solum viventibus sunt impositi nihilque morituris secundum eosdem debet
imponi.
9. Inde bene nobis facit spiritus sanctus in papa excipiendo in suis decretis semper articulum mortis et
necessitatis.
10. Indocte et male faciunt sacerdotes ii, qui morituris penitentias canonicas in purgatorium reservant.
11. Zizania illa de mutanda pena Canonica in penam purgatorii videntur certe dormientibus episcopis
seminata.
12. Olim pene canonice non post, sed ante absolutionem imponebantur tanquam tentamenta vere
contritionis.
13. Morituri per mortem omnia solvunt et legibus canonum mortui iam sunt, habentes iure earum
relaxationem.
14. Imperfecta sanitas seu charitas morituri necessario secum fert magnum timorem, tantoque maiorem,
quanto minor fuerit ipsa.
15. Hic timor et horror satis est se solo (ut alia taceam) facere penam purgatorii, cum sit proximus
desperationis horrori.
16. Videntur infernus, purgaturium, celum differre, sicut desperatio, prope desperatio, securitas differunt.
17. Necessarium videtur animabus in purgatorio sicut minni horrorem ita augeri charitatem.
18. Nec probatum videtur ullis aut rationibus aut scripturis, quod sint extra statum meriti seu augende
charitatis.
19. Nec hoc probatum esse videtur, quod sint de sua beatitudine certe et secure, saltem omnes, licet nos
certissimi simus.
20. Igitur papa per remissionem plenariam omnium penarum non simpliciter omnium intelligit, sed a
seipso tantummodo impositarum.
21. Errant itaque indulgentiarum predicatores ii, qui dicunt per pape indulgentias hominem ab omni pena
solvi et salvari.
22. Quin nullam remittit animabus in purgatorio, quam in hac vita debuissent secundum Canones solvere.
23. Si remissio ulla omnium omnino penarum potest alicui dari, certum est eam non nisi perfectissimis,
i.e. paucissimis, dari.
24. Falli ob id necesse est maiorem partem populi per indifferentem illam et magnificam pene solute
promissionem.
25. Qualem potestatem habet papa in purgatorium generaliter, talem habet quilibet Episcopus et Curatus
in sua diocesi et parochia specialiter.
1. [26] Optime facit papa, quod non potestate clavis (quam nullam habet) sed per modum suffragii dat
animabus remissionem.
2. [27] Hominem predicant, qui statim ut iactus nummus in cistam tinnierit evolare dicunt animam.
3. [28] Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem
ecclesie est in arbitrio dei solius.
4. [29] Quis scit, si omnes anime in purgatorio velint redimi, sicut de s. Severino et Paschali factum
narratur.
5. [30] Nullus securus est de veritate sue contritionis, multominus de consecutione plenarie remissionis.
6. [31] Quam rarus est vere penitens, tam rarus est vere indulgentias redimens, i. e. rarissimus.
7. [32] Damnabuntur ineternum cum suis magistris, qui per literas veniarum securos sese credunt de sua
salute.
8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum esse illud dei inestimabile, quo reconciliatur
homo deo.
9. [34] Gratie enim ille veniales tantum respiciunt penas satisfactionis sacramentalis ab homine
constitutas.
10. [35] Non christiana predicant, qui docent, quod redempturis animas vel confessionalia non sit
necessaria contritio.
11. [36] Quilibet christianus vere compunctus habet remissionem plenariam a pena et culpa etiam sine
literis veniarum sibi debitam.
12. [37] Quilibet versus christianus, sive vivus sive mortuus, habet participationem omnium bonorum
Christi et Ecclesie etiam sine literis veniarum a deo sibi datam.
13. [38] Remissio tamen et participatio Pape nullo modo est contemnenda, quia (ut dixi) est declaratio
remissionis divine.
14. [39] Difficillimum est etiam doctissimis Theologis simul extollere veniarum largitatem et contritionis
veritatem coram populo.
15. [40] Contritionis veritas penas querit et amat, Veniarum autem largitas relaxat et odisse facit, saltem
occasione.
16. [41] Caute sunt venie apostolice predicande, ne populus false intelligat eas preferri ceteris bonis
operibus charitatis.
17. [42] Docendi sunt christiani, quod Pape mens non est, redemptionem veniarum ulla ex parte
comparandam esse operibus misericordie.
18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans egenti melius facit quam si venias
redimereet.
19. [44] Quia per opus charitatis crescit charitas et fit homo melior, sed per venias non fit melior sed
tantummodo a pena liberior.
20. [45] Docendi sunt christiani, quod, qui videt egenum et neglecto eo dat pro veniis, non idulgentias
Pape sed indignationem dei sibi vendicat.
21. [46] Docendi sunt christiani, quod nisi superfluis abundent necessaria tenentur domui sue retinere et
nequaquam propter venias effundere.
22. [47] Docendi sunt christiani, quod redemptio veniarum est libera, non precepta.
23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita magis optat in veniis dandis pro se devotam
orationem quam promptam pecuniam.
24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si non in cas confidant, Sed nocentissime, si
timorem dei per eas amittant.
25. [50] Docendi sunt christiani, quod si Papa nosset exactiones venialium predicatorum, mallet Basilicam
s. Petri in cineres ire quam edificari cute, carne et ossibus ovium suarum.
1. [51] Docendi sunt christiani, quod Papa sicut debet ita vellet, etiam vendita (si opus sit) Basilicam s.
Petri, de suis pecuniis dare illis, a quorum plurimis quidam concionatores veniarum pecuniam eliciunt.
2. [52] Vana est fiducia salutis per literas veniarum, etiam si Commissarius, immo Papa ipse suam animam
pro illis impigneraret.
3. [53] Hostes Christi et Pape sunt ii, qui propter venias predicandas verbum dei in aliis ecclesiis penitus
silere iubent.
4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel longius tempus impenditur veniis quam illi.
5. [55] Mens Pape necessario est, quod, si venie (quod minimum est) una campana, unis pompis et
ceremoniis celebrantur, Euangelium (quod maximum est) centum campanis, centum pompis, centum
ceremoniis predicetur.
6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis nominati sunt neque cogniti apud
populum Christi.
7. [57] Temporales certe non esse patet, quod non tam facile eos profundunt, sed tantummodo colligunt
multi concionatorum.
8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine Papa operantur gratiam hominis
interioris et crucem, mortem infernumque exterioris.
9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes ecclesie, sed locutus est usu vocabuli suo
tempore.
10. [60] Sine temeritate dicimus claves ecclesie (merito Christi donatas) esse thesaurum istum.
11. [61] Clarum est enim, quod ad remissionem penarum et casuum sola sufficit potestas Pape.
12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium glorie et gratie dei.
13. [63] Hic autem est merito odiosissimus, quia ex primis facit novissimos.
14. [64] Thesaurus autem indulgentiarum merito est gratissimus, quia ex novissimis facit primos.
15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim piscabantur viros divitiarum.
16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc piscantur divitias virorum.
17. [67] Indulgentie, quas concionatores vociferantur maximas gratias, intelliguntur vere tales quoad
questum promovendum.
18. [68] Sunt tamen re vera minime ad gratiam dei et crucis pietatem comparate.
19. [69] Tenentur Episcopi et Curati veniarum apostolicarum Commissarios cum omni reverentia
admittere.
20. [70] Sed magis tenentur omnibus oculis intendere, omnibus auribus advertere, ne pro commissione
Pape sua illi somnia predicent.
21. [71] Contra veniarum apostolicarum veritatem qui loquitur, sit ille anathema et maledictus.
22. [72] Qui vero, contra libidinem ac licentiam verborum Concionatoris veniarum curam agit, sit ille
benedictus.
23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii veniarum quacunque arte machinantur,
24. [74] Multomagnis fulminare intendit eos, qui per veniarum pretextum in fraudem sancte charitatis et
veritatis machinantur,
25. [75] Opinari venias papales tantas esse, ut solvere possint hominem, etiam si quis per impossibile dei
genitricem violasset, Est insanire.
1. [76] Dicimus contra, quod venie papales nec minimum venialium peccatorum tollere possint quo ad
culpam.
2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores gratias donare posset, est blasphemia in
sanctum Petrum et Papam.
3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores habet, scilicet Euangelium, virtutes,
gratias, curationum &c. ut 1. Co. XII.
4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci Christi equivalere, blasphemia est.
5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales sermones in populum licere sinunt.
6. [81] Facit hec licentiosa veniarum predicatio, ut nec reverentiam Pape facile sit etiam doctis viris
redimere a calumniis aut certe argutis questionibus laicorm.
7. [82] Scilicet. Cur Papa non evacuat purgatorium propter sanctissimam charitatem et summam
animarum necessitatem ut causam omnium iustissimam, Si infinitas animas redimit propter pecuniam
funestissimam ad structuram Basilice ut causam levissimam?
8. [83] Item. Cur permanent exequie et anniversaria defunctorum et non reddit aut recipi permittit
beneficia pro illis instituta, cum iam sit iniuria pro redemptis orare?
9. [84] Item. Que illa nova pietas Dei et Pape, quod impio et inimico propter pecuniam concedunt animam
piam et amicam dei redimere, Et tamen propter necessitatem ipsius met pie et dilecte anime non
redimunt eam gratuita charitate?
10. [85] Item. Cur Canones penitentiales re ipsa et non usu iam diu in semet abrogati et mortui adhuc
tamen pecuniis redimuntur per concessionem indulgentiarum tanquam vivacissimi?
11. [86] Item. Cur Papa, cuius opes hodie sunt opulentissimis Crassis crassiores, non de suis pecuniis magis
quam pauperum fidelium struit unam tantummodo Basilicam sancti Petri?
12. [87] Item. Quid remittit aut participat Papa iis, qui per contritionem perfectam ius habent plenarie
remissionis et participationis?
13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa, sicut semel facit, ita centies in die cuilibet
fidelium has remissiones et participationes tribueret?
14. [89] Ex quo Papa salutem querit animarum per venias magis quam pecunias, Cur suspendit literas et
venias iam olim concessas, cum sint eque efficaces?
15. [90] Hec scrupulosissima laicorum argumenta sola potestate compescere nec reddita ratione diluere,
Est ecclesiam et Papam hostibus ridendos exponere et infelices christianos facere.
16. [91] Si ergo venie secundum spiritum et mentem Pape predicarentur, facile illa omnia solverentur,
immo non essent.
17. [92] Valeant itaque omnes illi prophete, qui dicunt populo Christi `Pax pax,' et non est pax.
18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi `Crux crux,' et non est crux.
19. [94] Exhortandi sunt Christiani, ut caput suum Christum per penas, mortes infernosque sequi studeant,
20. [95] Ac sic magis per multas tribulationes intrare celum quam per securitatem pacis confidant.
1524 The Evangelical Counsel of Ansbach text needed
1527 The Schleitheim Confession of Faith aka Brüderliche Vereinigung aka The
Schleitheim Brotherly Union
Translation of J. C. Wenger
Source: http://courses.washington.edu/hist112/SCHLEITHEIM%20CONFESSION%20OF%20FAITH.htm, a
reprint of The Mennonite Quarterly Review, XIX, 4 (October, 1945), 247-253.
Beloved brethren and sisters in the Lord: First and supremely we are always concerned for your
consolation and the assurance of your conscience (which was previously misled) so that ... you may turn
again to the true implanted members of Christ, who have been armed through patience and knowledge
of themselves, and have therefore again been united with us in the strength of a godly Christian spirit and
zeal for God. ...
Dear brethren and sisters, we who have been assembled in the Lord at Schleitheim on the Border, make
known in points and articles to all who love God that as concerns us we are of one mind to abide in the
Lord as God's obedient children, [His] sons and daughters, we who have been and shall be separated from
the world in everything, [and] completely at peace. To God alone be praise and glory without the
contradiction of any brethren. In this we have perceived the oneness of the Spirit of our Father and of our
common Christ with us. For the Lord is the Lord of peace and not of quarreling, as Paul points out. That
you may understand in what articles this has been formulated you should observe and note [the
following]....
The articles which we discussed and on which we were of one mind are these:
1. Baptism
2. The Ban [Excommunication]
3. Breaking of Bread
4. Separation from the Abomination
5. Pastors in the Church
6. The Sword
7. The Oath.
First. Observe concerning baptism: Baptism shall be given to all those who have learned repentance and
amendment of life, and who believe truly that their sins are taken away by Christ, and to all those who
walk in the resurrection of Jesus Christ, and wish to be buried with Him in death, so that they may be
resurrected with Him, and to all those who with this significance request it [baptism] of us and demand it
for themselves. This excludes all infant baptism, the highest and chief abomination of the pope. In this
you have the foundation and testimony of the apostles. Mt. 28, Mk. 16, Acts 2, 8, 16, 19. This we wish to
hold simply, yet firmly and with assurance.
Second. On the Ban [Excommunication]. We are agreed as follows The ban shall be employed with all
those who have given themselves to the Lord, to walk in His commandments, and with all those who are
baptized into the one body of Christ and who are called brethren or sisters, and yet who slip sometimes
and fall into error and sin, being inadvertently overtaken. The same shall be admonished twice in secret
and the third time openly disciplined or banned according to the command of Christ. Mt. 18. But this shall
be done according to the regulation of the Spirit (Mt. 5) before the breaking of bread, so that we may
break and eat one bread, with one mind and in one love, and may drink of one cup.
Third. Eucharist or Communion: In the breaking of bread we are of one mind and are agreed [as follows]:
All those who wish to break one bread in remembrance of the broken body of Christ, and all who wish to
drink of one drink as a remembrance of the shed blood of Christ, shall be united beforehand by baptism
in one body of Christ which is the church of God and whose Head is Christ. For as Paul points out we
cannot at the same time be partakers of the Lord's table and the table of devils; we cannot at the same
time drink the cup of the Lord and the cup of the devil. That is, all those who have fellowship with the
dead works of darkness have no part in the light Therefore all who follow the devil and the world have no
part with those who are called unto God out of the world. All who lie in evil have no part in the good.
Therefore it is and must be [thus]: Whoever has not been called by one God to one faith, to one baptism,
to one Spirit, to one body, with all the children of God's church, cannot be made [into] one bread with
them, as indeed must be done if one is truly to break bread according to the command of Christ.
Fourth. On separation of the saved: A separation shall be made from the evil and from the wickedness
which the devil planted in the world; in this manner, simply that we shall not have fellowship with them
[the wicked] and not run with them in the multitude of their abominations. This is the way it is: Since all
who do not walk in the obedience of faith, and have not united themselves with God so that they wish to
do His will, are a great abomination before God, it is not possible for anything to grow or issue from them
except abominable things. For truly all creatures are in but two classes, good and bad, believing and
unbelieving, darkness and light, the world and those who [have come] out of the world, God's temple and
idols, Christ and Belial; and none can have part with the other.
To us then the command of the Lord is clear when He calls upon us to be separate from the evil and thus
He will be our God and we shall be His sons and daughters. He further admonishes us to withdraw from
Babylon and the earthly Egypt that we may not be partakers of the pain and suffering which the Lord will
bring upon them. From this we should learn that everything which is not united with our God and Christ
cannot be other than an abomination which we should shun and flee from. By this is meant all popish and
antipopish works and church services, meetings and church attendance, drinking houses, civic affairs, the
commitments [made in] unbelief and other things of that kind, which are highly regarded by the world
and yet are carried on in flat contradiction to the command of God, in accordance with all the
unrighteouness which is in the world. From all these things we shall be separated and have no part with
them for they are nothing but an abomination, and they are the cause of our being hated before our Christ
Jesus, Who has set us free from the slavery of the flesh and fitted us for the service of God through the
Spirit Whom He has given us.
Therefore there will also unquestionably fall from us the unchristian, devilish weapons of force -- such as
sword, armor and the like, and all their use [either] for friends or against one's enemies I would like the
records -- by virtue of the word of Christ, Resist not [him that is] evil.
Fifth. on pastors in the church of God: The pastor in the church of God shall, as Paul has prescribed, be
one who out-and-out has a good report of those who are outside the faith. This office shall be to read, to
admonish and teach, to warn, to discipline, to ban in the church, to lead out in prayer for the advancement
of all the brethren and sisters, to lift up the bread when it is to be broken, and in all things to see to the
care of the body of Christ, in order that it may be built up and developed, and the mouth of the slanderer
be stopped.
This one moreover shall be supported of the church which has chosen him, wherein he may be in need,
so that he who serves the Gospel may live of the Gospel as the Lord has ordained. But if a pastor should
do something requiring discipline, he shall not be dealt with except [on the testimony of] two or three
witnesses. And when they sin they shall be disciplined before all in order that the others may fear.
But should it happen that through the cross this pastor should be banished or led to the Lord [through
martyrdom] another shall be ordained in his place in the same hour so that God's little flock and people
may not be destroyed.
Sixth. concerning the sword: The sword is ordained of God outside the perfection of Christ. It punishes
and puts to death the wicked, and guards and protects the good. In the Law the sword was ordained for
the punishment of the wicked and for their death, and the same [sword] is [now] ordained to be used by
the worldly magistrates. In the perfection of Christ, however, only the ban is used for a warning and for
the excommunication of the one who has sinned, without putting the flesh to death, -- simply the warning
and the command to sin no more.
Now it will be asked by many who do not recognize [this as] the will of Christ for us, whether a Christian
may or should employ the sword against the wicked for the defence and protection of the good, or for
the sake of love.
Our reply is unanimously as follows: Christ teaches and commands us to learn of Him, for He is meek and
lowly in heart and so shall we find rest to our souls. Also Christ says to the heathenish woman who was
taken in adultery, not that one should stone her according to the law of His Father (and yet He says, As
the Father has commanded me, thus I do), hut in mercy and forgiveness and warning, to sin no more.
Such [an attitude] we also ought to take completely according to the rule of the ban.
Secondly, it will be asked, whether a Christian shall pass sentence in worldly disputes and strife such as
unbelievers have with one another. This is our united answer: Christ did not wish to decide or pass
judgment between brother and brother in the case of the inheritance, but refused to do so. Therefore we
should do likewise.
Thirdly, it will be asked concerning the sword, Shall one be a magistrate if one should be chosen as such?
The answer is as follows: They wished to make Christ king, but He fled and did not view it as the
arrangement of His Father. Thus shall we do as He did, and follow Him, and so shall we not walk in
darkness. For He Himself says, He who wishes to come after me, let him deny himself and take up his cross
and follow me. Also, He Himself forbids the [employment of] the force of the sword saying, The worldly
princes lord it over them, etc., but not so shall it be with you. Further, Paul says, Whom God did foreknow
He also did predestinate to be conformed to the image of His Son, etc. Also Peter says, Christ has suffered
(not ruled) and left us an example, that ye should follow His steps.
Finally it will be observed that it is not appropriate for a Christian to serve as a magistrate because of these
points: The government magistracy is according to the flesh, but the Christians' is according to the Spirit;
their houses and dwelling remain in this world, but the Christians' are in heaven; their citizenship is in this
world, but the Christians' citizenship is in heaven; the weapons of their conflict and war are carnal and
against the flesh only, but the Christians' weapons are spiritual, against the fortification of the devil. The
worldlings are armed with steel and iron, but the Christians are armed with the armor of God, with truth,
righteousness, peace, faith, salvation and the Word of God. ...
Seventh Concerning the oath: The oath is a confirmation among those who are quarreling or making
promises. In the Law it is commanded to be performed in God's Name, but only in truth, not falsely. Christ,
who teaches the perfection of the Law, prohibits all swearing to His [followers], whether true or false, -neither by heaven, nor by the earth, nor by Jerusalem, nor by our head, -- and that for the reason which
He shortly thereafter gives, For you are not able to make one hair white or black. So you see it is for this
reason that all swearing is forbidden: we cannot fulfill that which we promise when we swear, for we
cannot change [even] the very least thing on us.
Christ also taught us along the same line when He said, Let your communication be Yea, yea; Nay, nay; for
whatsoever is more than these cometh of evil. He says, Your speech or word shall be yea and nay.
[However] when one does not wish to understand, he remains closed to the meaning. Christ is simply Yea
and Nay, and all those who seek Him simply will understand His Word. Amen.
Translation unattributed
Source: http://www.anabaptists.org/history/the-schleitheim-confession.html printed by Rod and Staff
Publishers, Inc., Crockett, KY Sixth Printing, 1985
Adopted by a Swiss Brethren Conference, February 24, 1527
Brotherly Union of a Number of Children of God concerning Seven Articles
The articles which we discussed and on which we were of one mind are these:
Baptism;
The Ban (Excommunication);
Breaking of Bread;
Separation from the Abomination;
Pastors in the Church;
The Sword;
The Oath.
I. Observe concerning baptism: Baptism shall be given to all those who have learned repentance and
amendment of life, and who believe truly that their sins are taken away by Christ, and to all those who
walk in the resurrection of Jesus Christ, and wish to be buried with Him in death, so that they may be
resurrected with Him and to all those who with this significance request it (baptism) of us and demand it
for themselves. This excludes all infant baptism, the highest and chief abomination of the Pope. In this
you have the foundation and testimony of the apostles. Matt. 28, Mark 16, Acts 2, 8, 16, 19. This we wish
to hold simply, yet firmly and with assurance.
II. We are agreed as follows on the ban: The ban shall be employed with all those who have given
themselves to the Lord, to walk in His commandments, and with all those who are baptized into the one
body of Christ and who are called brethren or sisters, and yet who slip sometimes and fall into error and
sin, being inadvertently overtaken. The same shall be admonished twice in secret and the third time
openly disciplined or banned according to the command of Christ. Matt. 18. But this shall be done
according to the regulation of the Spirit (Matt. 5) before the breaking of bread, so that we may break and
eat one bread, with one mind and in one love, and may drink of one cup.
III. In the breaking of bread we are of one mind and are agreed (as follows): All those who wish to break
one bread in remembrance of the broken body of Christ, and all who wish to drink of one drink as a
remembrance of the shed blood of Christ, shall be united beforehand by baptism in one body of Christ
which is the church of God and whose Head is Christ. For as Paul points out, we cannot at the same time
drink the cup of the Lord and the cup of the devil. That is, all those who have fellowship with the dead
works of darkness have no part in the light. Therefore all who follow the devil and the world have no part
with those who are called unto God out of the world. All who lie in evil have no part in the good.
Therefore it is and must be (thus): Whoever has not been called by one God to one faith, to one baptism,
to one Spirit, to one body, with all the children of God's church, cannot be made (into) one bread with
them, as indeed must be done if one is truly to break bread according to the command of Christ.
IV. We are agreed (as follows) on separation: A separation shall be made from the evil and from the
wickedness which the devil planted in the world; in this manner, simply that we shall not have fellowship
with them (the wicked) and not run with them in the multitude of their abominations. This is the way it
is: Since all who do not walk in the obedience of faith, and have not united themselves with God so that
they wish to do His will, are a great abomination before God, it is not possible for anything to grow or
issue from them except abominable things. For truly all creatures are in but two classes, good and bad,
believing and unbelieving, darkness and light, the world and those who (have come) out of the world,
God's temple and idols, Christ and Belial; and none can have part with the other.
To us then the command of the Lord is clear when He calls upon us to be separate from the evil and thus
He will be our God and we shall be His sons and daughters.
He further admonishes us to withdraw from Babylon and earthly Egypt that we may not be partakers of
the pain and suffering which the Lord will bring upon them.
From this we should learn that everything which is not united with our God and Christ cannot be other
than an abomination which we should shun and flee from. By this is meant all Catholic and Protestant
works and church services, meetings and church attendance, drinking houses, civic affairs, the oaths
sworn in unbelief and other things of that kind, which are highly regarded by the world and yet are carried
on in flat contradiction to the command of God, in accordance with all the unrighteousness which is in the
world. From all these things we shall be separated and have no part with them for they are nothing but
an abomination, and they are the cause of our being hated before our Christ Jesus, Who has set us free
from the slavery of the flesh and fitted us for the service of God through the Spirit Whom He has given us.
Therefore there will also unquestionably fall from us the unchristian, devilish weapons of force - such as
sword, armor and the like, and all their use (either) for friends or against one's enemies - by virtue of the
Word of Christ. Resist not (him that is) evil.
V. We are agreed as follows on pastors in the church of God: The pastor in the church of God shall, as
Paul has prescribed, be one who out-and-out has a good report of those who are outside the faith. This
office shall be to read, to admonish and teach, to warn, to discipline, to ban in the church, to lead out in
prayer for the advancement of all the brethren and sisters, to lift up the bread when it is to be broken,
and in all things to see to the care of the body of Christ, in order that it may be built up and developed,
and the mouth of the slanderer be stopped.
This one moreover shall be supported of the church which has chosen him, wherein he may be in need,
so that he who serves the Gospel may live of the Gospel as the Lord has ordained. But if a pastor should
do something requiring discipline, he shall not be dealt with except (on the testimony of) two or three
witnesses. And when they sin they shall be disciplined before all in order that the others may fear.
But should it happen that through the cross this pastor should be banished or led to the Lord (through
martyrdom) another shall be ordained in his place in the same hour so that God's little flock and people
may not be destroyed.
VI. We are agreed as follows concerning the sword: The sword is ordained of God outside the perfection
of Christ. It punishes and puts to death the wicked, and guards and protects the good. In the Law the
sword was ordained for the punishment of the wicked and for their death, and the same (sword) is (now)
ordained to be used by the worldly magistrates.
In the perfection of Christ, however, only the ban is used for a warning and for the excommunication of
the one who has sinned, without putting the flesh to death - simply the warning and the command to sin
no more.
Now it will be asked by many who do not recognize (this as) the will of Christ for us, whether a Christian
may or should employ the sword against the wicked for the defense and protection of the good, or for
the sake of love.
Our reply is unanimously as follows: Christ teaches and commands us to learn of Him, for He is meek and
lowly in heart and so shall we find rest to our souls. Also Christ says to the heathenish woman who was
taken in adultery, not that one should stone her according to the Law of His Father (and yet He says, As
the Father has commanded me, thus I do), but in mercy and forgiveness and warning, to sin no more.
Such (an attitude) we also ought to take completely according to the rule of the ban.
Secondly, it will be asked concerning the sword, whether a Christian shall pass sentence in worldly
disputes and strife such as unbelievers have with one another. This is our united answer. Christ did not
wish to decide or pass judgment between brother and brother in the case of the inheritance, but refused
to do so. Therefore we should do likewise.
Thirdly, it will be asked concerning the sword, Shall one be a magistrate if one should be chosen as such?
The answer is as follows: They wished to make Christ king, but He fled and did not view it as the
arrangement of His Father. Thus shall we do as He did, and follow Him, and so shall we not walk in
darkness. For He Himself says, He who wishes to come after Me, let him deny himself and take up his
cross and follow Me. Also, He Himself forbids the (employment of) the force of the sword saying, The
worldly princes lord it over them, etc., but not so shall it be with you. Further, Paul says, Whom God did
foreknow He also did predestinate to be conformed to the image of His Son, etc. Also Peter says, Christ
has suffered (not ruled) and left us an example, that ye should follow His steps.
Finally it will be observed that it is not appropriate for a Christian to serve as a magistrate because of these
points: The government magistracy is according to the flesh, but the Christian's is according to the Spirit;
their houses and dwelling remain in this world, but the Christian's are in heaven; their citizenship is in this
world, but the Christian's citizenship is in heaven; the weapons of their conflict and war are carnal and
against the flesh only, but the Christian's weapons are spiritual, against the fortification of the devil. The
worldlings are armed with steel and iron, but the Christians are armed with the armor of God, with truth,
righteousness, peace, faith, salvation and the Word of God. In brief, as in the mind of God toward us, so
shall the mind of the members of the body of Christ be through Him in all things, that there may be no
schism in the body through which it would be destroyed. For every kingdom divided against itself will be
destroyed. Now since Christ is as it is written of Him, His members must also be the same, that His body
may remain complete and united to its own advancement and upbuilding.
VII. We are agreed as follows concerning the oath: The oath is a confirmation among those who are
quarreling or making promises. In the Law it is commanded to be performed in God's Name, but only in
truth, not falsely. Christ, who teaches the perfection of the Law, prohibits all swearing to His (followers),
whether true or false - neither by heaven, nor by the earth, nor by Jerusalem, nor by our head - and that
for the reason He shortly thereafter gives, For you are not able to make one hair white or black. So you
see it is for this reason that all swearing is forbidden: we cannot fulfill that which we promise when we
swear, for we cannot change (even) the very least thing on us.
Now there are some who do not give credence to the simple command of God, but object with this
question: Well now, did not God swear to Abraham by Himself (since He was God) when He promised him
that He would be with him and that He would be his God if he would keep His commandments, - why then
should I not also swear when I promise to someone? Answer: Hear what the Scripture says: God, since He
wished more abundantly to show unto the heirs the immutability of His counsel, inserted an oath, that by
two immutable things (in which it is impossible for God to lie) we might have a strong consolation. Observe
the meaning of this Scripture: What God forbids you to do, He has power to do, for everything is possible
for Him. God swore an oath to Abraham, says the Scripture, so that He might show that His counsel is
immutable. That is, no one can withstand nor thwart His will; therefore He can keep His oath. But we can
do nothing, as is said above by Christ, to keep or perform (our oaths): therefore we shall not swear at all
(nichts schweren).
Then others further say as follows: It is not forbidden of God to swear in the New Testament, when it is
actually commanded in the Old, but it is forbidden only to swear by heaven, earth, Jerusalem and our
head. Answer: Hear the Scripture, He who swears by heaven swears by God's throne and by Him who
sitteth thereon. Observe: it is forbidden to swear by heaven, which is only the throne of God: how much
more is it forbidden (to swear) by God Himself! Ye fools and blind, which is greater, the throne or Him
that sitteth thereon?
Further some say, Because evil is now (in the world, and) because man needs God for (the establishment
of) the truth, so did the apostles Peter and Paul also swear. Answer: Peter and Paul only testify of that
which God promised to Abraham with the oath. They themselves promise nothing, as the example
indicates clearly. Testifying and swearing are two different things. For when a person swears he is in the
first place promising future things, as Christ was promised to Abraham. Whom we a long time afterwards
received. But when a person bears testimony he is testifying about the present, whether it is good or evil,
as Simeon spoke to Mary about Christ and testified, Behold this (child) is set for the fall and rising of many
in Israel, and for a sign which shall be spoken against.
Christ also taught us along the same line when He said, Let your communication be Yea, yea; Nay, nay; for
whatsoever is more than these cometh of evil. He says, Your speech or word shall be yea and nay.
(However) when one does not wish to understand, he remains closed to the meaning. Christ is simply Yea
and Nay, and all those who seek Him simply will understand His Word. Amen.
The Seven Articles of Schleitheim
Canton Schaffhausen, Switzerland,
February 24, 1527
1531 The Apology of the Augsburg Confession
1544 Waldenses Confession of Faith
Translation of Jone’s Church History
Source: http://www.pb.org/articles/walden.html
1. We believe that there is but one God, who is a Spirit - the Creator of all things - the Father of all, who is
above all, and through all, and in us all; who is to be worshipped in spirit and in truth - upon whom we are
continually dependent, and to whom we ascribe praise for our life, food, raiment, health, sickness,
prosperity, and adversity. We love him as the source of all goodness; and reverence him as that sublime
being, who searches the reins and trieth the hearts of the children of men.
2. We believe that Jesus Christ is the Son and image of the Father - that in Him all the fullness of the
Godhead dwells, and that by Him alone we know the Father. He is our Mediator and advocate; nor is there
any other name given under heaven by which we can be saved. In His name alone we call upon the Father,
using no other prayers than those contained in the Holy Scriptures, or such as are in substance agreeable
thereunto.
3. We believe in the Holy Spirit as the Comforter, proceeding from the Father, and from the Son; by whose
inspiration we are taught to pray; being by Him renewed in the spirit of our minds; who creates us anew
unto good works, and from whom we receive the knowledge of the truth.
4. We believe that there is one holy church, comprising the whole assembly of the elect and faithful, that
have existed from the beginning of the world, or that shall be to the end thereof. Of this church the Lord
Jesus Christ is the head - it is governed by His word and guided by the Holy Spirit. In the church it behooves
all Christians to have fellowship. For her He [Christ] prays incessantly, and His prayer for it is most
acceptable to God, without which indeed their could be no salvation.
5. We hold that the ministers of the church ought to be unblameable both in life and doctrine; and if found
otherwise, that they ought to be deposed from their office, and others substituted in their stead; and that
no person ought to presume to take that honour unto himself but he who is called of God as was Aaron that the duties of such are to feed the flock of God, not for filthy lucre's sake, or as having dominion over
God's heritage, but as being examples to the flock, in word, in conversation, in charity, in faith, and in
chastity.
6. We acknowledge, that kings, princes, and governors, are the appointed and established ministers of
God, whom we are bound to obey [in all lawful and civil concerns]. For they bear the sword for the defence
of the innocent, and the punishment of evil doers; for which reason we are bound to honour and pay
them tribute. From this power and authority, no man can exempt himself as is manifest from the example
of the Lord Jesus Christ, who voluntarily paid tribute, not taking upon himself any jurisdiction of temporal
power.
7. We believe that in the ordinance of baptism the water is the visible and external sign, which represents
to as that which, by virtue of God's invisible operation, is within us - namely, the renovation of our minds,
and the mortification of our members through [the faith of] Jesus Christ. And by this ordinance we are
received into the holy congregation of God's people, previously professing and declaring our faith and
change of life.
8. We hold that the Lord's supper is a commemoration of, and thanksgiving for, the benefits which we
have received by His sufferings and death - and that it is to be received in faith and love - examining
ourselves, that so we may eat of that bread and drink of that cup, as it is written in the Holy Scriptures.
9. We maintain that marriage was instituted of God. That it is holy and honourable, and ought to be
forbidded to none, provided there be no obstacle from the divine word.
10. We contend, that all those in whom the fear of God dwells, will thereby be led to please him, and to
abound in the good works [of the gospel] which God hath before ordained that we should walk in them which are love, joy, peace, patience, kindness, goodness, gentleness, sobriety, and the other good works
enforced in the Holy Scriptures.
11. On the other hand, we confess that we consider it to be our duty to beware of false teachers, whose
object is to divert the minds of men from the true worship of God, and to lead them to place their
confidence in the creature, as well as to depart from the good works of the gospel, and to regard the
inventions of men.
12. We take the Old and the New Testament for the rule of our life, and we agree with the general
confession of faith contained in [what is usually termed] the apostles' creed.
1549 The Anglican Catechism (see 1662)
Source:
1554 Wismar Articles (Dutch Anabaptist)
Source:http://www.anabaptistwiki.org/mediawiki/index.php/Wismar_Articles_%28Dutch_Anabaptist,_
1554%29
Article I.
In the first place, we hold concerning those who marry outside the congregation, that these persons shall
be put out of the congregation and avoided until they manifest a proper Christian life before God and the
brethren. And at that time the brethren are at liberty to receive the same, whether it be a sister or a
brother, until the brethren shall observe for a time the state of affairs of the afore-mentioned persons.
Article II.
In the second place, in the matter of the ban in buying and selling, we hold and construe it to be wrong,
unless need requires it for the apostate.
Article III.
In the third place, between husband and wife we take it that the apostate one is to be avoided and
shunned, whether it be husband or wife--but if it be a case of a weak conscience which is unable to grasp
this, against this the Scriptures concerning marriage militate. Therefore, a careful investigation must be
made whether it is indeed a matter of conscience or whether it is a matter of the flesh. This will quite
readily be apparent. And if anyone whose spouse is apostate wishes to be admitted to the congregation,
the aforesaid rules shall apply.
Article IV.
In the fourth place, if a believer and an unbeliever are in the marriage bond together and the unbeliever
commits adultery, then the marriage tie is broken. And if it be one who complains that he has fallen in sin,
and desires to mend his ways, then the brethren permit the believing mate to go to the unfaithful one to
admonish him, if conscience allows it in view of the state of the affair. But if he be a bold and headstrong
adulterer, then the innocent party is free--with the provision, however, that she shall consult with the
congregation and remarry according to circumstances and decisions in the matter, be it well understood.
Article V.
In the fifth place, concerning a believer and a nonbeliever--if the nonbeliever wishes to separate for
reasons of the faith, then the believer shall conduct himself honestly without contracting a marriage, for
as long a time as the nonbeliever is not remarried. But if the nonbeliever marries or commits adultery,
then the believing mate may also marry, subject to the advice of the elders and the congregation.
Article VI.
In the sixth place, touching believing children of believing parents--the congregation does not consent to
their marriage without the foregoing consent of their parents, seeing that they are being supported by
their parents. But in case the children have honored their parents in the matter and the parents refuse to
consent, they are not in a position to deny the children their right; and, in the case of those children who
have nonbelieving parents, these shall seek their parents' advice and shall show them honor. But if their
nonbelieving parents refuse to give consent, then these (the children) will submit themselves to the
judgment of the congregation. We consider secret marriages to be censurable.
Article VII.
In the seventh place, as to demanding payment, at law, of just indebtedness, we approve in all cases
where no wickedness results therefrom.
Article VIII.
In the eighth place, touching weapons, the elders are unable to consider it impure when a believer
traveling on the roads, according to the conditions of the land, carries an honest staff or a rapier on his
shoulder, according to the custom and the manner of the land. But to carry weapons of defense, and, to
present them according to the command of the magistracy, this the elders do not consider permissible-unless it be in case of soldiers on guard.*
Article IX.
In the ninth place, no one is to undertake of himself to preach or admonish from church to church unless
he be sent or ordained thereto by the congregation or the elders.
The text of Article VIII is evidently corrupt. Where the version which we have followed has die weerlicke
knechten (which we have translated with soldiers on guard; that is, engaged in self-defense) another
ancient version has de onweerlicke knechten, the exact opposite, i.e., non-defensive soldiers.
1644 London Baptist Confession
Source: http://www.spurgeon.org/~phil/creeds/bc1644.htm
London Baptist Confession of Faith
A.D. 1644
The
CONFESSION
OF FAITH,
Of those CHURCHES which are
commonly (though falsly)
called ANABAPTISTS;
Presented to the view of all that feare God, to examine by the touchstone of the
Word of Truth: As likewise for the taking off those aspersions which are frequently
both in Pulpit and Print, (although unjustly) cast upon them.
Acts 4.20
We can not but speake the things which wee have seene and heard.
Isai. 8.20
To the Law and to the testimony, if they speake not according to this Rule, it is
because there is no light in them.
2 Cor. 1.9, 10
But wee had the sentence of death in our selves, that wee should not trust in our
selves, but in the living God which raiseth the dead; who delivered us from so great a
death, and doth deliver, in whom wee trust that he will yet deliver.
LONDON
Printed by Matthew Simmons in Aldersgate-street.
1644
To
ALL THAT DESIRE
The lifting up of the Name of the LORD Jesus in sincerity, the poor despised Churches of God in London
send greeting, with prayers for their farther increase in the knowledge of CHRIST JESUS.
We question not but that it will seem strange to many men, that such as we are frequently termed to be,
lying under that calumny and black brand of Heretics, and sowers of division as we do, should presume to
appear so publicly as now we have done: But yet notwithstanding we may well say, to give answer to such,
what David said to his brother, when the Lord's battle was a fighting, 1 Sam. 29:30. Is there not a cause?
Surely, if ever people had cause to speak for the vindication of the truth of Christ in their hands, we have,
that being indeed the main wheel at this time that sets us awork; for had anything by men been transacted
against our persons only, we could quietly have sitten still, and committed our Cause to him who is a
righteous Judge, who will in the great day judge the secrets of all men's hearts by Jesus Christ: But being
it is not only us, but the truth professed by us, we cannot, we dare not but speak; it is no strange thing to
any observing man, what sad charges are laid, not only by the world, that know not God, but also by those
that think themselves much wronged, if they be not looked upon as the chief Worthies of the Church of
God, and Watchmen of the City: But it hath fared with us from them, as from the poor Spouse seeking her
Beloved, Cant. 5:6, 7. They finding us out of that common roadway themselves walk, have smote us and
taken away our vail, that so we may by them be recommended odious in the eyes of all that behold us,
and in the hearts of all that think upon us, which they have done both in Pulpit and Print, charging us with
holding Free-will, Falling away from grace, denying Original sin, disclaiming of Magistracy, denying to
assist them either in persons or purse in any of their lawful Commands, doing acts unseemly in the
dispensing the Ordinance of Baptism, not to be named amongst Christians: All which Charges we disclaim
as notoriously untrue, though by reason of these calumnies cast upon us, many that fear God are
discouraged and forestalled in harboring a good thought, either of us or what we profess; and many that
know not God encouraged, if they can find the place of our meeting, to get together in Clusters to stone
us, as looking upon us as a people holding such things, as that we are not worthy to live: We have therefore
for the clearing of the truth we profess, that it may be at liberty, though we be in bonds, briefly published
a Confession of our Faith, as desiring all that fear God, seriously to consider whether (if they compare what
we here say and confess in the presence of the Lord Jesus and his Saints) men have not with their tongues
in Pulpit, and pens in Print, both spoken and written things that are contrary to truth; but we know our
God in his own time will clear our Cause, and lift up his Son to make him the chief cornerstone, though he
has been (or now should be) rejected of Master Builders. And because it may be conceived, that what is
here published, may be but the Judgement of some one particular Congregation, more refined than the
rest; We do therefore here subscribe it, some of each body in the name, and by the appointment of seven
Congregations, who though we be distinct in respect of our particular bodies, for convenience sake, being
as many as can well meet together in one place, yet are all one in Communion, holding Jesus Christ to be
our head and Lord; under whose government we desire alone to walk, in following the Lamb wheresoever
he goeth; and we believe the Lord will daily cause truth more to appear in the hearts of his Saints, and
make them ashamed of their folly in the Land of their Nativity, that so they may with one shoulder, more
study to lift up the Name of the Lord Jesus, and stand for his appointments and Laws; which is the desires
and prayers of the condemned Churches of Christ in London for all saints.
Subscribed in the Names of seven Churches in London.
William Kiffin.
Thomas Patience.
-----------------------John Spilsbery.
George Tipping.
Samuel Richardson.
-----------------------Thomas Skippard.
Thomas Munday.
------------------------Thomas Gunne.
John Mabbatt.
------------------------John Webb
Thomas Killcop.
------------------------Paul Hobson.
Thomas Goare.
------------------------Joseph Phelpes.
Edward Heath.
The
CONFESSION
Of Faith, of those Churches
which are commonly (though falsely)
called ANABAPTISTS.
I.
That God as he is in himself, cannot be comprehended of any but himself,29 dwelling in that inaccessible
light, that no eye can attain unto, whom never man saw, nor can see; that there is but30 one God, one
Christ, one Spirit, one Faith, one Baptism;31 one Rule of holiness and obedience for all Saints, at all times,
in all places to be observed.
II.
That God is32 of himself, that is, neither from another, nor of another, nor by another, nor for another: 33
But is a Spirit, who as his being is of himself, so he gives34 being, moving, and preservation to all other
things, being in himself eternal, most holy, every way infinite in 35 greatness, wisdom, power, justice,
goodness, truth, etc. In this God-head, there is the Father, the Son, and the Spirit; being every one of them
one and the same God; and therefore not divided, but distinguished one from another by their several
properties; the36 Father being from himself, the 37 Son of the Father from everlasting, the holy 38 Spirit
proceeding from the Father and the Son.
III.
That God hath39 decreed in himself from everlasting touching all things, effectually to work and dispose
them40 according to the counsel of his own will, to the glory of his Name; in which decree appeareth his
wisdom, constancy, truth, and faithfulness;41 Wisdom is that whereby he contrives all things;42 Constancy
is that whereby the decree of God remains always immutable;43 Truth is that whereby he declares that
alone which he hath decreed, and though his sayings may seem to sound sometimes another thing, yet
the sense of them doth always agree with the decree;44 Faithfulness is that whereby he effects that he
hath decreed, as he hath decreed. And touching his creature man, 45 God had in Christ before the
foundation of the world, according to the good pleasure of his will, foreordained some men to eternal life
through Jesus Christ, to the praise and glory of his grace, 46 leaving the rest in their sin to their just
condemnation, to the praise of his Justice.
IV.
29
1 Tim. 6:16
1 Tim. 2:5; Eph. 4:4-6; 1 Cor. 12:4-6, 13; John chap. 14
31
1 Tim. 6:3, 13, 14; Gal. 1:8, 9; 2 Tim. 3:15
32
Isa. 44:67; 43:11; 46:9
33
John 4:24
34
Ex. 3:14
35
Rom. 11:36; Acts 17:28
36
1 Cor. 8:6
37
Prov. 8:22, 23; Heb. 1:3; John 1:18
38
John 15:16; Gal. 4:6
39
Isa. 46:10; Rom. 11:34-36; Matt. 10:29, 30
40
Eph. 1:11
41
Co. 2:3
42
Num. 23:19, 20
43
Jer. 10:10; Rom. 3:4
44
Esa. [sic] 44:10
45
Eph. 1:3-7; 2 Tim. 1:9; Acts 13:48; Rom. 8:29, 30
46
Jude vs. 4, 6; Rom. 9:11-13; Prov. 16:4
30
47
In the beginning God made all things very good, created man after his own48 Image and likeness, filling
him with all perfection of all natural excellency and uprightness, free from all sin.49 But long he abode not
in this honor, but by the50 subtlety of the Serpent, which Satan used as his instrument, himself with his
Angels having sinned before, and not51 kept their first estate, but left their own habitation; first52 Eve,
then Adam being seduced did wittingly and willingly fall into disobedience and transgression of the
Commandment of their great Creator, for the which death came upon all, and reigned over all, so that all
since the Fall are conceived in sin, and brought forth in iniquity, and so by nature children of wrath, and
servants of sin, subjects of53 death, and all other calamities due to sin in this world and forever, being
considered in the state of nature, without relation to Christ.
V.
All mankind being thus fallen, and become altogether dead in sins and trespasses, and subject to the
eternal wrath of the great God by transgression; yet the elect, which God hath54 loved with an everlasting
love, are55 redeemed, quickened, and saved, not by themselves, neither by their own works, lest any man
should boast himself, but wholly and only by God of56 his free grace and mercy through Jesus Christ, who
of God is made unto us wisdom, righteousness, sanctification and redemption, that as it is written, He
that rejoiceth, let him rejoice in the Lord.
VI.
57
This therefore is life eternal, to know the only true God, and whom he hath sent Jesus Christ.58 And on
the contrary, the Lord will render vengeance in flaming fire to them that know not God, and obey not the
Gospel of our Lord Jesus Christ.
VII.
The Rule of this Knowledge, Faith, and Obedience, concerning the worship and service of God, and all
other Christian duties, is not man's inventions, opinions, devices, laws, constitutions, or traditions
unwritten whatsoever, but only the word of God contained in the Canonical Scriptures.59
VIII.
47
Gen. chap. 1; Col. 1:16; Heb. 11:3; Isa. 45:12
Gen. 1:26; 1 Cor. 15:45, 46; Ecc. 7:31
49
Psa. 49:20
50
Gen. 3:1, 4, 5; 2 Cor. 11:3
51
2 Pet. 2:4; Jude v. 6; John 8:44
52
Gen. 3:1, 2, 6; 1 Tim. 2:14; Ecc. 7:29; Gal. 3:22
53
Rom. 5:12, 18, 19; 6:23; Eph 2:3; Rom. 5:12 [sic]
54
Jer. 31:2
55
Gen. 3:15; Eph. 1:3, 7; 2:4, 9; 1 Thess. 5:9; Acts 13:38
56
1 Cor. 1:30, 31; 2 Cor. 5:21; Jer. 9: 23, 24
57
John 17:3; Heb. 5:9; Jer. 23:5, 6
58
2 Thess 1:8; John 3:36
59
John 5:39; 2 Tim. 3:15, 16, 17; Col. 21: 18, 23 [sic]; Matt. 15:9
48
In this written Word God hath plainly revealed whatsoever he hath thought needful for us to know,
believe, and acknowledge, touching the Nature and Office of Christ, in whom all the promises are Yea and
Amen to the praise of God.60
IX.
Touching the Lord Jesus, of whom61 Moses and the Prophets wrote, and whom the Apostles preached, is
the62 Son of God the Father, the brightness of his glory, the engraven form of his being, God with him and
with his holy Spirit, by whom he made the world, by whom he upholds and governs all the works he hath
made, who also63 when the fullness of time was come, was made man of a64 woman, of the Tribe of Judah,
of the seed of Abraham and David, to wit, of Mary that blessed Virgin, by the holy Spirit coming upon her,
and the power of the most High overshadowing her, and was also in65 all things like unto us, sin only
excepted.
X.
Touching his Office,66 Jesus Christ only is made the Mediator of the new Covenant, even the everlasting
Covenant of grace between God and Man, to67 be perfectly and fully the Prophet, Priest and King of the
Church of God for evermore.
XI.
Unto this Office he was foreordained from everlasting, by the68 authority of the Father and in respect of
his Manhood, from the womb called and separated, and69 anointed also most fully and abundantly with
all gifts necessary, God having without measure poured the Spirit upon him.
XII.
In this Call the Scripture holds forth two special things considerable; first, the call to the Office; secondly,
the Office itself. First, that70 none takes this honor but he that is called of God, as was Aaron, so also Christ,
it being an action especially of God the Father, whereby a special covenant being made, he ordains his
Son to this office: which Covenant is, that71 Christ should be made a Sacrifice for sin, that he shall see his
seed, and prolong his days, and the pleasure of the Lord shall prosper in his hand; which calling therefore
60
Acts 3:22, 23; Heb. 1:1, 2; 2 Tim. 3:15-17; 2 Cor. 1:20
Gen. 3:15; 22:18; 49:10; Dan. 7;13; 9:24-26
62
Prov. 8:23; John 1:1-3; Col. 1:1, 15-17
63
Gal. 4:4
64
Heb. 7:14; Rev. 5:5 with Gen. 49:9, 10; Rom. 1:3; 9:5; Matt. 1:16 with Luke 3:23, 26; Heb. 2:16
65
Isa. 53;3-5; Phil. 2:8
66
2 Tim. 2:25; Heb. 9:15; John 14:6
67
Heb. 1:2; 3:1, 2; 7:24; Isa. 9:6, 7; Acts 5:31
68
Prov. 8:23; Isa. 42:6; 49:1, 5
69
Isa. 11:2-5; 61:1-3 with Luke 4:17, 22; John 1:14, 16; 3:34
70
Heb. 5:4-6
71
Isa. 53:10
61
contains in itself 72 choosing, 73 foreordaining, 74 sending. Choosing respects the end, foreordaining the
means, sending the execution itself,75 all of mere grace, without any condition foreseen either in men, or
in Christ himself.
XIII.
So that this Office to be Mediator, that is, to be Prophet, Priest, and King of the Church of God, is so proper
to Christ, as neither in the whole, nor in any part thereof, it can be transferred from him to any other.76
XIV.
This Office itself to which Christ was called, is threefold, of77 a Prophet, of78 Priest, and of79 a King: this
number and order of Offices is showed; first, by men's necessities grievously laboring80 under ignorance,
by reason whereof they stand in infinite necessity of the Prophetical office of Christ to relieve them.
Secondly,81 alienation from God, wherein they stand in need of the Priestly Office to reconcile them:
Thirdly, our82 utter disability to return to him, by which they stand in need of the power of Christ in his
Kingly Office to assist and govern them.
XV.
Touching the Prophesy of Christ, it is that whereby he hath83 perfectly revealed the whole will of God out
of the bosom of the Father, that is needful for his servants to know, believe, and obey; and therefore is
called not only a Prophet and 84 a Doctor, and the85 Apostle of our profession, and the 86 Angel of the
Covenant; but also the very87 wisdom of God, and88 the treasures of wisdom and understanding.
XVI.
That he might be such a Prophet as thereby to be every way complete, it was necessary that he should
be 89 God, and withal also that he should be man; for unless he had been God, he could never have
72
Isa. 42:13
1 Pet. 1:20
74
John 3:17; 9:27; 10:36; Isa. 61:1
75
John 3:16; Rom. 8:32
76
1 Tim. 2:5; Heb. 7:24; Dan. 5:14; Acts 4:12; Luke 1:33; John 14:6
77
Deut. 18:15 with Acts 3:22, 23
78
Psa. 110:3; Heb. 3:1; 4:14, 15; 5:6
79
Psa. 2:6
80
Acts 26:18; Col. 1:3
81
Col. 1:21; Eph. 2:12
82
Cant. 1:3; John 6:44
83
John 1:18; 12:49, 50, 15[sic]; 17:8; Deut. 18:15
84
Matt. 23:10 [So reads the Geneva Bible]
85
Heb. 3:1
86
Mal. 3:1
87
1 Cor. 1:24
88
Col. 2:3
89
John 1:18; 3:13
73
perfectly understood the will of God,90 neither had he been able to reveal it throughout all ages; and
unless he had been man, he could not fitly have unfolded it in his91 own person to man.
XVII.
Touching his Priesthood, Christ92 being consecrated, hath appeared once to put away sin by the offering
and sacrifice of himself, and to this end hath fully performed and suffered all those things by which God,
through the blood of that his Cross in an acceptable sacrifice, might reconcile his elect only;93 and having
broken down the partition wall, and therewith finished and removed all those Rites, Shadows, and
Ceremonies, is now entered within the Vail, into the Holy of Holiest, that is, to the very Heavens, and
presence of God, where he forever liveth and sitteth at the right hand of Majesty, appearing before the
face of his Father to make intercession for such as come to the Throne of Grace by that new and living
way; and not that only, but94 makes his people a spiritual House, an holy Priesthood, to offer up spiritual
sacrifice acceptable to God through him; neither doth the Father accept, or Christ offer to the Father any
other worship or worshippers.
XVIII.
This Priesthood was not legal, or temporary, but according to the order95 of Melchizedek;96 not by a carnal
commandment, but by the power of an endless life;97 not by an order that is weak and lame, but stable
and perfect, not for a98 time, but forever, admitting no successor, but perpetual and proper to Christ, and
of him that ever liveth. Christ himself was the Priest, Sacrifice and Altar: he was99 Priest, according to both
natures, he was a sacrifice most properly according to his human nature:100 whence in the Scripture it is
wont to be attributed to his body, to his blood; yet the chief force whereby this sacrifice was made
effectual, did depend upon his101 divine nature, namely, that the Son of God did offer himself for us: he
was the102 Altar properly according to his divine nature, it belonging to the Altar to sanctify that which is
offered upon it, and so it ought to be of greater dignity than the Sacrifice itself.
XIX.
Touching his Kingdom,103 Christ being risen from the dead, ascended into heaven, sat on the right hand of
God the Father, having all power in heaven and earth, given unto him, he doth spiritually govern his
Church, exercising his power104 over all Angels and Men, good and bad, to the preservation and salvation
90
1 Cor. 2:11, 16
Acts 3:22 with Deut. 18:15; Heb. 1:1
92
John 17:19; Heb. 5:7-9; 9:26; Rom. 5:19; Eph. 5:12; Col. 1:20
93
Eph. 2:14-16; Rom. 8:34
94
1 Pet. 2:5; John 4:23, 24
95
Heb. 7:17
96
Heb. 7:16
97
Heb. 7:18-21
98
Heb. 7:24, 25
99
Heb. 5:6
100
Heb. 10:10; 1 Pet. 1:18, 19; Col. 1:20, 22; Isa. 53:10; Matt. 20:28
101
Acts. 20:28; Rom. 8:3
102
Heb. 9:14; 13:10, 12, 15; Matt. 23:17; John 17:19
103
1 Cor. 15:4; 1 Pet. 3:21, 22; Matt. 28:18-20; Luke 24:51; Acts 1:11; 5:30, 31; John 19:36; Rom. 14:17
104
Mark 1:27; Heb. 1:14; John 16:7, 15
91
of the elect, to the overruling and destruction of his enemies, which are Reprobates,105 communicating
and applying the benefits, virtue, and fruit of his Prophesy and Priesthood to his elect, namely, to the
subduing and taking away of their sins, to their justification and adoption of Sons, regeneration,
sanctification, preservation and strengthening in all their conflicts against Satan, the World, the Flesh, and
the temptations of them, continually dwelling in, governing and keeping their hearts in faith and filial fear
by his Spirit, which having106 given it, he never takes away from them, but by it still begets and nourisheth
in them faith, repentance, love, joy, hope, and all heavenly light in the soul unto immortality,
notwithstanding through our own unbelief, and the temptations of Satan, the sensible sight of this light
and love be clouded and overwhelmed for the time.107 And on the contrary, ruling in the world over his
enemies, Satan, and all the vessels of wrath, limiting, using, restraining them by his mighty power, as
seems good in his divine wisdom and justice to the execution of his determinate counsel, delivering them
up to a reprobate mind, to be kept through their own deserts, in darkness and sensuality unto judgment.
XX.
This Kingdom shall be then fully perfected when he shall the second time come in glory to reign amongst
his Saints, and to be admired of all them which do believe, when he shall put down all rule and authority
under his feet, that the glory of the Father may be full and perfectly manifested in his Son, and the glory
of the Father and the Son in all his members.108
XXI.
That Christ Jesus by his death did bring forth salvation and reconciliation only for the109 elect, which were
those which110 God the Father gave him; and that the Gospel which is to be preached to all men as the
ground of faith, is, that111 Jesus is the Christ, the Son of the ever blessed God, filled with the perfection of
all heavenly and spiritual excellencies, and that salvation is only and alone to be had through the believing
in his Name.
XXII.
That Faith is the112 gift of God wrought in the hearts of the elect by the Spirit of God, whereby they come
to see, know, and believe the truth of113 the Scriptures, and not only so, but the excellency of them above
all other writings and things in the world, as they hold forth the glory of God in his attributes, the
excellency of Christ in his nature and offices, and the power of the fullness of the Spirit in its workings and
operations; and thereupon are enabled to cast the weight of their souls upon this truth thus believed.
XXIII.
105
John 5:26, 27; Rom. 5:6-8; 14:17; Gal. 5:22, 23; John 1:4, 13
John 13:1; 10:28, 29; 14:16, 17; Rom. 11:29; Psa. 51:10, 11; Job 33:29, 30; 2 Cor. 12:7, 9
107
Job chaps 1 and 2; Rom 1:21; 2:4-6; 9:17, 18; Eph. 4:17, 18; 2 Pet. chap. 2
108
1 Cor. 15:24, 28; Heb. 9:28; 2 Thess. 1:9, 10; 1 Thess. 4:15-17; John 17:21, 26
109
John 15:13; Rom. 8:32-34; 5:11; 3:25
110
Job 17:2 with 6, 37
111
Matt. 16:16; Luke 2:26; John 6:9; 7:3; 20:31; 1 John 5:11
112
Eph. 2:8; John 6:29; 4:10; Phil. 1:29; Gal. 5:22
113
John 17:17; Heb. 4:11, 12; John 6:63
106
Those that have this precious faith wrought in them by the Spirit, can never finally nor totally fall away;
and though many storms and floods do 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, but shall be kept by the power
of God to salvation, where they shall enjoy their purchased possession, they being formerly engraven
upon the palms of God's hands.114
XXIV.
That faith is ordinarily115 begot by the preaching of the Gospel, or word of Christ, without respect to116
any power or capacity in the creature, but it is wholly117 passive, being dead in sins and trespasses, doth
believe, and is converted by no less power,118 than that which raised Christ from the dead.
XXV.
That the tenders of the Gospel to the conversion of sinners,119 is absolutely free, no way requiring, as
absolutely necessary, any qualifications, preparations, terrors of the Law, or preceding Ministry of the
Law, but only and alone the naked soul, as a120 sinner and ungodly to receive Christ, as crucified, dead,
and buried, and risen again, being made121 a Prince and a Saviour for such sinners.
XXVI.
That the same power that converts to faith in Christ, the same power carries on the122 soul still through
all duties, temptations, conflicts, sufferings, and continually whatever a Christian is, he is by123 grace, and
by a constant renewed124 operation from God, without which he cannot perform any duty to God, or
undergo any temptations from Satan, the world, or men.
XXVII.
That God the Father, and Son, and Spirit, is one with125 all believers in their126 fullness, in127 relations,128
as head and members,129 as house and inhabitants, as130 husband and wife, one with him, as131 light and
114
Matt. 7:24, 25; John 13:1; 1 Pet. 1:4-6; Isa. 49:13-16
Rom. 10:17; 1 Cor. 1:21
116
Rom. 9:16
117
Rom. 2:1, 2; Ezek. 16:6; Rom. 3:12
118
Rom. 1:16; Eph. 1:19; Col. 2:12
119
John 3:14, 15; 1:12; Isa. 55:1; John 7:37
120
1 Tim. 1:15; Rom. 4:5; 5:8
121
Acts 5:30, 31; 2:36; 1 Cor. 1:22-24
122
1 Pet. 1:5; 2 Cor. 12:9
123
1 Cor. 15:10
124
Phil. 2:12, 13; John 15:5; Gal. 19, 20 [sic]
125
1 Thess. 1:1; John 14:10, 20; 17:21
126
Col. 2:9, 10; 1:19; John 1:17
127
John 20:17; Heb. 2:11
128
Col. 1:18; Eph. 5:30
129
Eph. 2:22; 1 Cor. 3:16, 17
130
Isa. 16:5; 2 Cor. 11:3
131
Gal. 3:26
115
love, and one with him in his inheritance, and in all his132 glory; and that all believers by virtue of this union
and oneness with God, are the adopted sons of God, and heirs with Christ, co-heirs and joint heirs with
him of the inheritance of all the promises of this life, and that which is to come.
XXVIII.
That those which have union with Christ, are justified from all their sins, past,133 present, and to come, by
the blood of Christ; which justification we conceive to be a gracious and free134 acquittance of a guilty,
sinful creature, from all sin by God, through the satisfaction that Christ hath made by his death; and this
applied in the manifestation of it through faith.
XXIX.
That all believers are a holy and135 sanctified people, and that sanctification is a spiritual grace of the136
new Covenant, and effect of the137 love of God, manifested to the soul, whereby the believer is in138 truth
and reality separated, both in soul and body, from all sin and dead works, through the139 blood of the
everlasting Covenant, whereby he also presseth after a heavenly and Evangelical perfection, in obedience
to all the Commands,140 which Christ as head and King in hits new Covenant has prescribed to him.
XXX.
All believers through the knowledge of141 that Justification of life given by the Father, and brought forth
by the blood of Christ, have this as their great privilege of that the new142 Covenant, peace with God, and
reconciliation, whereby they that were afar off, were brought nigh by143 that blood, and have (as the
Scripture speaks) peace144 passing all understanding, yea, joy in God, through our Lord Jesus Christ, by145
whom we have received the Atonement.
XXXI.
That all believers in the time of this life, are in a continual warfare, combat, and opposition against sin,
self, the world, and the Devil, and liable to all manner of afflictions, tribulations, and persecutions, and so
132
John 17:24
John 1:7; Heb. 10:14; 9:26; 2 Cor. 5:19; Rom. 3:23
134
Acts 13:38, 39; Rom. 5:1; 3:25, 30
135
1 Cor. 1:1; 1 Pet. 2:9
136
Eph. 1:4
137
1 John 4:16
138
Eph. 4:24
139
Phil. 3:15
140
Matt. 28:20
141
2 Cor. 5:19; Rom. 5:9, 10
142
Isa. 54:10; 26:12
143
Eph. 2:13, 14
144
Phil. 4:7
145
Rom. 5:10, 11
133
shall continue until Christ comes in his Kingdom, being predestinated and appointed thereunto; and
whatsoever the Saints, any of them do posses or enjoy of God in this life, is only by faith.146
XXXII.
That the only strength by which the Saints are enabled to encounter with all opposition, and to overcome
all afflictions, temptations, persecutions, and trials, is only by Jesus Christ, who is the Captain of their
salvation, being made perfect through sufferings, who hath engaged his strength to assist them in all their
afflictions, and to uphold them under all their temptations, and to preserve them by his power to his
everlasting Kingdom.147
XXXIII.
That Christ hath here on earth a spiritual Kingdom, which is the Church, which he hath purchased and
redeemed to himself, as a peculiar inheritance: which Church, as it is visible to us, is a company of visible148
Saints,149 called and separated from the world, by the word and150 Spirit of God, to the visible profession
of the faith of the Gospel, being baptized into that faith, and joined to the Lord, and each other, by mutual
agreement, in the practical enjoyment of the151 Ordinances, commanded by Christ their head and King.
XXXIV.
To this Church he hath152 made his promises, and given the signs of his Covenant, presence, love, blessing,
and protection: here are the fountains and springs of his heavenly grace continually flowing forth; 153
thither ought all men to come, of all estates, that acknowledge him to be their Prophet, Priest, and King,
to be enrolled amongst his household servants, to be under his heavenly conduct and government, to
lead their lives in his walled sheepfold, and watered garden, to have communion here with the Saints,
that they may be made to be partakers of their inheritance in the Kingdom of God.
XXXV.
And all his servants are called thither, to present their bodies and souls, and to bring their gifts God hath
given them; so being come, they are here by himself bestowed in their several order, peculiar place, due
use, being fitly compact and knit together, according to the effectual working of every part, to the
edification of itself in love.154
XXVI.
146
Eph. 6:10-13; 2 Cor. 10:3; Rev. 2:9, 10
John 6:33; Heb. 2:9, 10; John 15:5
148
1 Cor. 1:1; Eph. 1:1
149
Rom. 1:7; Acts 26:18; 1 Thess. 1:9; 2 Cor. 6:17; Rev. 18:18
150
Acts 2:37 with 10:37
151
Rom. 10:10; Acts 20:21; Matt. 18:19, 20; Acts 2:42; 1 Pet. 2:5
152
Matt. 28:18-20; 2 Cor. 6:18
153
Isa. 8:16; 1 Tim. 3:15; 4:16; 6:3, 5; Acts 2;41, 47, Song 4:12; Gal. 6:10; Eph. 2:19
154
1 Cor. 12:6, 7, 12, 18; Rom. 12:4-6; 1 Pet. 4:10; Eph. 4:16; Col. 2:5, 6, 19; 1 Cor. 12:12 to the end
147
That being thus joined, every Church has155 power given them from Christ for their better well-being, to
choose to themselves meet persons into the office of 156 Pastors, Teachers, Elders, Deacons, being
qualified according to the Word, as those which Christ has appointed in his Testament, for the feeding,
governing, serving, and building up of his Church, and that none other have power to impose them, either
these or any other.
XXXVII.
That the Ministers aforesaid, lawfully called by the Church, where they are to administer, ought to
continue in their calling, according to God's Ordinance, and carefully to feed the flock of Christ committed
to them, not for filthy lucre, but of a ready mind.157
XXXVIII.
That the due maintenance of the Officers aforesaid, should be the free and voluntary communication of
the Church, that according to Christ's Ordinance, they that preach the Gospel, should live on the Gospel
and not by constraint to be compelled from the people by a forced Law.158
XXXIX.
That Baptism is an Ordinance of the new Testament, given by Christ, to be dispensed only upon persons
professing faith, or that are Disciples, or taught, who upon a profession of faith, ought to be baptized.
[Added in later editions: "and after to partake of the Lord's Supper."]159
XL.
The way and manner of the 160 dispensing of this Ordinance the Scripture holds out to be dipping or
plunging the whole body under water: it being a sign, must answer the thing signified, which are these:
first, the161 washing the whole soul in the blood of Christ: Secondly, that interest the Saints have in the162
death, burial, and resurrection; thirdly, together with a163 confirmation of our faith, that as certainly as
the body is buried under water, and riseth again, so certainly shall the bodies of the Saints be raised by
the power of Christ in the day of the resurrection, to reign with Christ. [The word Baptizo, signifying to dip
under water, yet so as with convenient garments both upon the administrator and subject, with all
modesty.]
XLI.
155
Acts 1:2; 6:3 with 15:22, 25; 1 Cor. 16:3
Rom. 12:7, 8; 16:1; 1 Cor. 12:8, 28; 1 Tim. chap. 3; Heb. 13:7; 1 Pet. 5:1-3
157
Heb. 5:4; Acts 4:23; 1 Tim. 4:14; John 10:3, 4; Acts 20:28; Rom. 12:7, 8; Heb. 13:7, 17
158
1 Cor. 9:7, 14; Gal. 6:6; 1 Thess. 5:13; 1 Tim. 5:17, 18; Phil. 4:15, 16
159
Matt. 28:18, 19; Mark 16:16; Acts 2:37, 38; 8:36-38; 18:8
160
Matt. 3:16; John 3:23; Acts 8:38
161
Rev. 1:5; 7:14 with Heb. 10:22
162
Rom. 6:3-5
163
1 Cor. 15:28, 29
156
The persons designed by Christ, to dispense this Ordinance, the Scriptures hold forth to be a preaching
Disciple, it being no where tied to a particular Church, Officer, or person extraordinarily sent, the
Commission enjoining the administration, being given to them under no other consideration, but as
considered Disciples.164
XLII.
Christ has likewise given power to his whole Church to receive in and cast out, by way of
Excommunication, any member; and this power is given to every particular Congregation, and not one
particular person, either member or Officer, but the whole.165
XLIII
And every particular member of each Church, how excellent, great, or learned soever, ought to be subject
to this censure and judgement of Christ; and the Church ought with great care and tenderness, with due
advice to proceed against her members.166
XLIV.
And as Christ for the167 keeping of this Church in holy and orderly Communion, placeth some special men
over the Church, who by their office are to govern, oversee, visit, watch; so likewise for the better keeping
thereof in all places, by the members, he hath given168 authority, and laid duty upon all, to watch over one
another.
XLV.
That also such to whom God hath given gifts, being tried in the Church, may and ought by the appointment
of the Congregation, to prophesy, according to the proportion of faith, and so teach publicly the Word of
God, for the edification, exhortation, and comfort of the Church.169
XLVI.
Thus being rightly gathered, established, and still proceeding in Christian communion, and obedience of
the Gospel of Christ, none ought to separate for faults and corruptions, which may, and as long as the
Church consists of men subject to failings, will fall out and arise amongst them, even in true constituted
Churches, until they have in due order sought redress thereof.170
XLVII.
164
Isa. 8:16; Matt. 28:16-19; John 4:1, 2; Acts 20:7; Matt. 26:26
Acts 2:47; Rom. 16:2; Matt. 18:17; 1 Cor. 5:4; 2 Cor. 2:6-8
166
Matt. 18:16-18; Acts 11:2, 3; 1 Tim. 5:19-21
167
Acts 20:27, 28; Heb. 13:17, 24; Matt. 24:25; 1 Thess. 5:14
168
Mark 13:34, 37; Gal. 6:1; 1 Thess. 5:11; Jude v. 3, 20; Heb. 10:34, 35; 12:15
169
1 Cor. chap. 14; Rom. 12:6; 1 Pet. 4:10, 11; 1 Cor. 12:7; 1 Thess. 5:17-19
170
Rev. chaps. 2 and 3; Acts 15:12; 1 Cor. 1:10; Eph. 2:16; 3:15, 16; Heb. 10:25; Jude v. 15; Matt. 18:17; 1 Cor. 5:4,
5
165
And although the particular Congregations be distinct and several Bodies, every one a compact and knit
City in itself: yet are they all to walk by one and the same Rule, and by all means convenient to have the
counsel and help one of another in all needful affairs of the Church, as members of one body in the
common faith under Christ their only head.171
XLVIII.
That a civil Magistracy is an ordinance of God set up by God for the punishment of evil doers, and for the
praise of them that do well; and that in all lawful things commanded by them, subjection ought to be
given by us in the Lord: and that we are to make supplication and prayer for Kings, and all that are in
authority, that under them we may live a peaceable and quiet life in all godliness and honesty.172
XLIX.
The supreme Magistracy of this Kingdom we believe to be the King and Parliament freely chosen by the
Kingdom, and that in all those civil Laws which have been acted by them, or for the present is or shall be
ordained, we are bound to yield subjection and obedience unto in the Lord, as conceiving ourselves bound
to defend both the persons of those thus chosen, and all civil Laws made by them, with our persons,
liberties, and estates, with all that is called ours, although we should suffer never so much from them in
not actively submitting to some Ecclesiastical Laws, which might be conceived by them to be their duties
to establish which we for the present could not see, nor our consciences could submit unto; yet are we
bound to yield our persons to their pleasures.
L.
And if God should provide such a mercy for us, as to incline the Magistrates' hearts so far to tender our
consciences, as that we might be protected by them from wrong, injury, oppression and molestation,
which long we formerly have groaned under by the tyranny and oppression of the Prelatical Hierarchy,
which God through mercy hath made this present King and Parliament wonderful honorable, as an
instrument in his hand, to throw down; and we thereby have had some breathing time, we shall, we hope,
look at it as a mercy beyond our expectation, and conceive ourselves further engaged forever to bless
God for it.173
LI.
But if God withhold the Magistrates' allowance and furtherance herein;174 yet we must notwithstanding
proceed together in Christian communion, not daring to give place to suspend our practice, but to walk in
obedience to Christ in the profession and holding forth this faith before mentioned, even in the midst of
all trials and afflictions, not accounting our goods, lands, wives, children, fathers, mothers, brethren,
sisters, yea, and our own lives dear unto us, so we may finish our course with joy: remembering always
we ought to 175 obey God rather than men, and grounding upon the commandment, commission and
171
1 Cor. 4:17; 14:33, 36; 16:1; Matt. 28:20; 1 Tim. 3:15; 6:13, 14; Rev. 22:18, 19; Col. 2:6, 19; 4:16
Rom. 13:1-4; 1 Pet. 2:13, 14; 1 Tim. 2:2
173
1 Tim. 1:2-4; Psa. 126:1; Acts 9:31
174
Acts 2:40, 41; 4:19; 5:28, 29, 41; 20:23; 1 Thess 3:3; Phil 1:27-29; Dan. 3:16, 17; 6:7, 10, 22, 23
175
Matt. 28:18-20; 1 Tim. 6:13-15; Rom. 12: 1, 8; 1 Cor. 14:37; 2 Tim. 4:7, 8; Rev. 2;10; Gal. 2:4, 5
172
promise of our Lord and master Jesus Christ, who as he hath all power in heaven and earth, so also hath
promised, if we keep his commandments which he hath given us, to be with us to the end of the world:
and when we have finished our course, and kept the faith, to give us the crown of righteousness, which is
laid up for all that love his appearing, and to whom we must give an account of all our actions, no man
being able to discharge us of the same.
LII.
And likewise unto all men is to be given whatsoever is their due; tributes, customs, and all such lawful
duties, ought willingly to be by us paid and performed, our lands, goods, and bodies, to submit to the
Magistrate in the Lord and the Magistrate every way to be acknowledged, reverenced, and obeyed,
according to godliness; not because of wrath only but for conscience sake. And finally, all men so to be
esteemed and regarded, as is due and meet for their place, age, estate and condition.176
LII. [sic]
And thus we desire to give unto God that which is God's, and to Caesar that which is Caesar's, and to all
men that which belongeth unto them, endeavoring ourselves to have always a clear conscience void of
offence towards God, and towards man. And if any take this that we have said, to be heresy, then do we
with the Apostle freely confess, that after the way which they call heresy, worship we the God of our
Fathers, believing all things which are written in the Law and in the Prophets and Apostles, desiring from
our souls to disclaim all heresies and opinions which are not after Christ, and to be steadfast, unmovable,
always abounding in the work of the Lord, as knowing our labor shall not be in vain in the Lord.177
1 Cor. 1:24.
Not that we have dominion over your faith, butare helpers of your joy: for by faith we stand.
Psalm 74:21, 22:
Arise, O God, plead mine own cause. Remember how the foolish man blasphemeth Thee daily. O let not
the oppressed return ashamed, but let the poor and needy praise Thy name. Come, Lord Jesus, come
quickly.
FINIS
1646 London Baptist Confession revised
Source: http://www.reformedreader.org/ccc/1646lbc.htm 29 December 2013
The first edition was published in 1644. This second edition "corrected and enlarged" was originally
published in 1646.
A confession of faith of seven congregations or churches of Christ in London, which are commonly, but
unjustly called Anabaptists; published for the vindication of the truth and information of the ignorant;
176
177
Rom. 13:5-7; Matt. 22:21; Titus 3. [sic]; 1 Pet. 2:13; Eph. 5:21, 22; 6:1, 9; 1 Pet. 5:5
Matt. 22:21; Acts 24:14-16; John 5:28; 2 Cor. 4:17; 1 Tim. 6:3-5; 1 Cor. 15:58-59
likewise for the taking off those aspersions which are frequently, both in pulpit and print, unjustly cast
upon them. Printed at London, Anno 1646.
I.
The Lord our God is but one God, whose subsistence is in Himself; whose essence cannot be
comprehended by any but himself, who only hath immortality, dwelling in the light, which no man can
approach unto; who is in Himself most holy, every way infinite, in greatness, wisdom, power, love,
merciful and gracious, long-suffering, and abundant in goodness and truth; who giveth being, moving, and
preservation to all creatures.
1 Cor. 8:6, Isa. 44:6, 46:9, Exod. 3:14, 1 Tim 6:16, Isa. 43:15; Ps. 147:5, Deut. 32:3; Job 36:5; Jer. 10:12,
Exod. 34:6, 7, Acts 17:28; Rom. 11:36.
II.
In this divine and infinite Being there is the Father, the Word, and the Holy Spirit; each having the whole
divine Essence, yet the Essence undivided; all infinite without any beginning, therefore but one God; who
is not to be divided in nature, and being, but distinguished by several peculiar relative properties.
1 Cor. 1:3; John 1:1, 15:26, Exod. 3:14; 1 Cor. 8:6
III.
God had decreed in Himself, before the world was, concerning all things, whether necessary, accidental
or voluntary, with all the circumstances of them, to work, dispose, and bring about all things according to
the counsel of His own will, to His glory: (Yet without being the [chargeable] author of sin, or having
fellowship with any therein) in which appears His wisdom in disposing all things, unchangeableness,
power, and faithfulness in accomplishing His decree: And God hath before the foundation of the world,
foreordained some men to eternal life, through Jesus Christ, to the praise and glory of His grace; [having
foreordained and] leaving the rest in their sin to their just condemnation, to the praise of His justice.
Isa. 46:10; Eph. 1:11, Rom. 11:33, Ps. 115:3; 135:6, 33:15; 1 Sam. 10:9, 26, Prov. 21:6; Exod. 21:13; Prov.
16:33, Ps. 144, Isa. 45:7, Jer. 14:22, Matt. 6:28, 30; Col. 1:16, 17; Num. 23:19, 20; Rom. 3:4; Jer. 10:10;
Eph. 1:4,5; Jude 4, 6; Prov. 16:4.
IV.
In the beginning God made all things very good; created man after His own image, filled with all meet
perfection of nature, and free from all sin; but long he abode not in this honor; Satan using the subtlety
of the serpent to seduce first Eve, then by her seducing Adam; who without any compulsion, in eating the
forbidden fruit, transgressed the command of God, and fell, whereby death came upon all his posterity;
who now are conceived in sin, and by nature the children of wrath, the servants of sin, the subject of
death, and other miseries in this world, and for ever, unless the Lord Jesus Christ set them free.
Gen. 1:1, Col. 1:16, Isa. 45:12, 1 Cor. 15:45, 46; Eccles. 7:29; Gen. 3:1, 4, 5; 2 Cor. 11:3, 1 Tim. 2:14; Gal.
3:22; Rom. 5:12, 18, 19, 6:22; Eph. 2:3.
V.
God in His infinite power and wisdom, doth dispose all things to the end for which they were created; that
neither good nor evil befalls any by chance, or without His providence; and that whatsoever befalls the
elect, is by His appointment, for His glory, and their good.
Job 38:11; Isa. 46:10, 11, Eccles. 3:14, Mark 10:29,30; Exod. 21:13; Prov. 16:33, Rom. 8:28.
VI.
All the elect being loved of God with an everlasting love, are redeemed, quickened, and saved, not by
themselves, nor their own works, lest any man should boast, but, only and wholly by God, of His own free
grace and mercy, through Jesus Christ, who is made unto us by God, wisdom, righteousness, sanctification,
and redemption, and all in all, that he that rejoiceth, might rejoice in the Lord.
Jer. 31:2; Eph. 1:3, 7, 2:8, 9; 1 Thess. 5:9, Acts 13:48; 2 Cor. 5:21; Jer. 9:23,24; 1 Cor. 1:30,31; Jer. 23:6.
VII.
And this is life eternal, that we might know Him the only true God, and Jesus Christ whom He hath sent.
And on the contrary, the Lord will render vengeance, in flaming fire, to them that know not God, and obey
not the gospel of Jesus Christ.
John 17:3; Heb. 5:9, 2 Thess. 1:8; John 6:36.
VIII.
The rule of this knowledge, faith, and obedience, concerning the worship of God, in which is contained
the whole duty of man, is (not men's laws, or unwritten traditions, but) only the word of God contained
[viz., written] in the holy Scriptures; in which is plainly recorded whatsoever is needful for us to know,
believe, and practice; which are the only rule of holiness and obedience for all saints, at all times, in all
places to be observed.
Col. 2:23; Matt 15:6, 9; John 5:39, 2 Tim. 3:15,16,17; Isa. 8:20; Gal. 1:8,9; Acts 3:22,23.
IX.
The Lord Jesus Christ, of whom Moses and the Prophets wrote, the Apostles preached, He is the Son of
God, the brightness of His glory, etc. by whom He made the world; who upholdeth and governeth all
things that He hath made; who also when the fulness of time was come, was made of a woman, of the
tribe of Judah, of the seed of Abraham and David; to wit, of the virgin Mary, the Holy Spirit coming down
upon her, the power of the most High overshadowing her; and He was also tempted as we are, yet without
sin.
Gen. 3:15, 22:18, 49:10; Dan. 7:13, 9:24, etc.; Prov. 8:23; John 1:1,2,3; Heb. 1:8; Gal. 4:4; Heb. 7:14; Rev.
5:5; Gen. 49:9,10, Rom. 1:3, 9:10; Matt. 1:16; Luke 3:23,26; Heb. 2:16; Isa. 53:3,4,5; Heb. 4:15.
X.
Jesus Christ is made the mediator of the new and everlasting covenant of grace between God and man,
ever to be perfectly and fully the prophet, priest, and king of the Church of God for evermore.
1 Tim. 2:5; Heb. 9:15; John 14:6; Isa. 9:6.7.
XI.
Unto this office He was appointed by God from everlasting; and in respect of his manhood, from the womb
called, separated, and anointed most fully and abundantly with all gifts necessary, God having without
measure poured out His Spirit upon Him.
Prov. 8:23; Isa. 42:6, 49:15; 11:2, 3, 4, 5, 61:1,2; Luke 4:17, 22; John 1:14, 26, 3:34.
XII.
Concerning His mediatorship, the Scripture holds forth Christ's call to His office; for none takes this honor
upon Him, but He that is called of God as was Aaron, it being an action of God, whereby a special promise
being made, He ordains His Son to this office; which promise is, that Christ should be made a sacrifice for
sin; that He should see His seed, and prolong His days, and the pleasure of the Lord shall prosper in His
hand; all of meer free and absolute grace towards God's elect, and without any condition foreseen in them
to procure it.
Heb. 5:4, 5, 6, Isa. 53:10,11; John 3:16; Rom. 8:32.
XIII.
This office to be mediator, that is, to be prophet, priest, and king of the Church of God, is so proper to
Christ, that neither in whole, or any part thereof, it cannot be transferred from Him to any other.
1 Tim. 2:5; Heb. 7:24; Dan. 7:14; Acts 4:12; Luke 1:33; John 14:6.
XIV.
This office to which Christ is called, is threefold; a prophet, priest, and king: This number and order of
offices is necessary, for in respect of our ignorance, we stand in need of His prophetical office; in respect
of our great alienation from God, we need His priestly office to reconcile us; and in respect of our
averseness and utter inability to return to God, we need His kingly office, to convince, subdue, draw,
uphold and preserve us to His heavenly kingdom.
Deut. 18:15; Acts 3:22,23; Heb. 3:!, 4:14,15; Ps. 2:6; 2 Cor. 5:20; Acts 26:18; Col. 1:21; John 16:8, Ps. 110:3;
Song of Sol. 1:3; John 6:44; Phil. 4:13; 2 Tim. 4:18.
XV.
Concerning the prophecy of Christ, it is that whereby He hath revealed the will of God, whatsoever is
needful for His servants to know and obey; and therefore He is called not only a prophet and doctor, and
the apostle of our profession, and the angel of the covenant, but also the very wisdom of God, in whom
are hid all the treasures of wisdom and knowledge, who for ever continueth revealing the same truth of
the gospel to His people.
John 1:18; 12:49, 50; 17:8; Deut. 18:15; Matt. 23:10; Heb. 3:1; Mal. 3:1; 1 Cor. 1:24; Col. 2:3.
XVI.
That He might be a prophet every way complete, it was necessary He should be God, and also that He
should be man; For unless He had been God, He could never have perfectly understood the will of God;
and unless He had been man, He could not suitably have unfolded it in His own person to men.
John 1:18; Acts 3:22; Deut. 18:15; Heb. 1:1.
Note:
That Jesus Christ is God is wonderfully and clearly expressed in the Scriptures. He is called the mighty God,
Isa. 9:6. That Word was God, John 1:1. Christ, who is God over all, Rom 9:5. God manifested in the flesh,
1 Tim. 3:16. The same is very God, 1 John 5:20. He is the first, Rev. 1:8. He gives being to all things, and
without Him was nothing made, John 1:2. He forgiveth sins, Matt. 9:6. He is before Abraham, John 8:58.
He was and is, and ever will be the same, Heb. 13:8. He is always with His to the end of the world, Matt.
28:20. Which could not be said of Jesus Christ, if He were not God. And to the Sone He saith, Thy throne,
O God, is forever and ever, Heb. 1:8, John 1:18.
Also, Christ is not only perfectly God, but perfect man, made of a woman, Gal. 4:4. Made of the seed of
David, Rom 1:3. Coming out of the loins of David, Acts 2:30. Of Jesse and Judah, Acts 13:23. In that the
children were partakers of flesh and blood He Himself likewise took part with them, Heb. 2:14. He took
not on Him the nature of angels, but the seed of Abraham, verse 16. So that we are bone of His bone, and
flesh of His flesh, Eph. 5:30. So that He that sanctifieth, and they that are sanctified are all of one, Heb.2:11.
See Acts 3:22, Deut. 18:15; Heb. 1:1.
XVII.
Concerning His priesthood, Christ having sanctified Himself, hath appeared once to put away sin by that
one offering of Himself a sacrifice for sin, by which He hath fully finished and suffered all things God
required for the salvation of His elect, and removed all rites and shadows, etc. and is now entered within
the vail into the holy of holies, which is the presence of God. Also, He makes His people a spiritual house,
an holy priesthood, to offer up spiritual sacrifice acceptable to God through Him. Neither doth the Father
accept, nor Christ offer to the Father, any other worship or worshippers.
John 17:19; Heb. 5:7,8,9,10,12; Rom. 5:19, Eph. 5:2; Col. 1:20; Eph. 2:14, etc.; Rom. 8:34; Heb. 9:24; 8:1;
1 Pet. 2:5; John 4:23,24.
XVIII.
This priesthood was not legal or temporary, but according to the order of Melchisedec, and is stable and
perfect, not for a time, but forever, which is suitable to Jesus Christ, as to Him that ever liveth. Christ was
the priest, sacrifice, and altar: He was a priest according to both natures; He was a sacrifice according to
His human nature; whence in Scripture it is attributed to His body, to His blood: Yet the effectualness of
this sacrifice did depend upon His divine nature; therefore it is called the blood of God. He was the altar
according to His divine nature, it belonging to the altar to sanctify that which is offered upon it, and so it
ought to be of greater dignity than the sacrifice itself.
Heb. 7:16, etc.; Heb. 5:6, 10:10; 1 Pet. 1:18, 19; Col. 1:20, 22; Heb. 9:13; Acts 20:28; Heb. 9:14, 13:10,12,15;
Matt. 23:17; John 17:19.
XIX.
Concerning His kingly office, Christ being risen from the dead, and ascended into heaven, and having all
power in heaven and earth, He doth spiritually govern His church, and doth exercise His power over all,
angels and men, good and bad, to the preservation and salvation of the elect, and to the overruling and
destruction of His enemies. By this kingly power He applieth the benefits, virtue, and fruits of His prophecy
and priesthood to His elect, subduing their sins, preserving and strengthening them in all their conflicts
against Satan, the world, and the flesh, keeping their hearts in faith and filial fear by His Spirit: By this His
mighty power He ruleth the vessels of wrath, using, limiting and restraining them, as it seems good to His
infinite wisdom.
1 Cor. 15:4; 1 Pet. 3:21,22; Matt. 28:18,19; Luke 24:51; Acts 1:1, 5:30,31; John 19:36; Rom. 14:9; John
5:26,27; Rom. 5:6,7,8; 14:17; Gal. 5:22,23; Mark 1:27; Heb. 1:14; John 16:15; Job 2:8; Rom. 1:21, [9:1718]; Eph. 4:17,18; 2 Pet. 2.
XX.
This His kingly power shall be more fully manifested when He shall come in glory to reign among His saints,
when He shall put down all rule and authority under His feet, that the glory of the Father may be perfectly
manifested in His Son, and the glory of the Father and the Son in all His members.
1 Cor. 15:24,28; Heb. 9:28; 2 Thess. 1:9,10; 1 Thess. 4:15,16,17; John 17:21, 26.
XXI.
Jesus Christ by His death did purchase salvation for the elect that God gave unto Him: These only have
interest in Him, and fellowship with Him, for whom He makes intercession to His Father in their behalf,
and to them alone doth God by His Spirit apply this redemption; as also the free gift of eternal life is given
to them, and none else.
Eph. 1:14; Heb. 5:9; Matt. 1:21; John 17:6; Heb. 7:25; 1 Cor. 2:12; Rom. 8:29, 30; 1 John 5:12; John 15:35,
3:16.
XXII.
Faith is the gift of God, wrought in the hearts of the elect by the Spirit of God; by which faith they come
to know and believe the truth of the Scriptures, and the excellency of them above all other writings, and
all things in the world, as they hold forth the glory of God in His attributes, the execellency of Christ in His
nature and offices, and of the power and fulness of the Spirit in its [His] workings and operations; and so
are enabled to cast their souls upon His truth thus believed.
Eph. 2:8; John 6:29, 4:10; Phil. 1:29; Gal. 5:22; John 17:17; Heb. 4:11, 12; John 6:63.
XXIII.
All those that have this precious faith wrought in them by the Spirit, can never finally nor totally fall away;
seeing the gifts of God are without repentance; so that 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; not withstanding, through unbelief, and the temptations of
Satan, the sensible sight of this light and love, be clouded and overwhelmed for a time; yet God is still the
same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their
purchased possession, they being engraven upon the palms of His hands, and their names having been
written in the book of life from all eternity.
Matt. 7:24,25; John 13:10, 10:28,29; 1 Pet. 1:4,5,6; Isa. 49:13,14,15,16.
XXIV.
Faith is ordinarily begotten by the preaching of the gospel, or word of Christ, without respect to any power
or agency in the creature; but it being wholly passive, and dead in trespasses and sins, doth believe and is
converted by no less power than that which raised Christ from the dead.
Rom. 10:17; 1 Cor. 1:28; Rom. 9:16; Ezek. 16:16; Rom. 3:12, 1:16; Eph. 1:19, Col. 2:12.
XXV.
The preaching of the gospel to the conversion of sinners, is absolutely free; no way requiring as absolutely
necessary, any qualifications, preparations, or terrors of the law, or preceding ministry of the law, but only
and alone the naked soul, a sinner and ungodly, to receive Christ crucified, dead and buried, and risen
again; who is made a prince and a Savior for such sinners as through the gospel shall be brought to believe
on Him.
John 3:14,15, 1:12; Isa. 55:1; John 7:37; 1 Tim. 1:15; Rom. 4:5, 5:8; Acts 5:30,31, 2:36, 1 Cor. 1:22,24.
XXVI.
The same power that converts to faith in Christ, carrieth on the soul through all duties, temptations,
conflicts, sufferings; and whatsoever a believer is, he is by grace, and is carried on in all obedience and
temptations by the same.
1 Pet. 1:5, 2 Cor. 12:9, 1 Cor. 15:10; Phil. 2:12, 13; John 15:5; Gal. 2:19, 20.
XXVII.
All believers are by Christ united to God; by which union, God is one with them, and they are one with
Him; and that all believers are the sons of God, and joint heirs with Christ, to whom belong all the promises
of this life, and that which is to come.
1 Thess. 1:1; John 17:21, 20:17; Heb. 2:11, 1 John 4:16; Gal. 2:19, 20.
XXVIII.
Those that have union with Christ, are justified from all their sins by the blood of Christ, which justification
is a gracious and full acquittance of a guilty sinner from all sin, by God, through the satisfaction that Christ
hath made by His death for all their sins, and this applied (in manifestation of it) through faith.
1 John 1:7; Heb. 10:14, 9:26; 2 Cor. 5:19; Rom. 3:23; Acts 13:38,39; Rom. 5:1, 3:25,30.
XXIX.
All believers are a holy and sanctified people, and that sanctification is a spiritual grace of the new
covenant, and an effect of the love of God manifested in the soul, whereby the believer presseth after a
heavenly and evangelical obedience to all the commands, which Christ as head and king in His new
covenant hath prescribed to them.
1 Cor. 12; 1 Pet. 2:9; Eph. 1:4; 1 John 4:16; Matt. 28:20.
XXX.
All believers through the knowledge of that justification of life given by the Father and brought forth by
the blood of Christ have as their great privilege of that new covenant, peace with God, reconciliation,
whereby they that were afar off are made nigh by that blood, and have peace passing all understanding;
yea, joy in God through our Lord Jesus Christ, by whom we have received atonement.
2 Cor. 5:19; Rom. 5:9,10; Isa. 54:10; Eph. 2:13,14, 4:7; Rom. 5:10,11.
XXXI.
All believers in the time of this life, are in a continual warfare and combat against sin, self, the world, and
the devil; and are liable to all manner of afflictions, tribulations and persecutions, being predestined and
appointed thereunto, and whatsoever the saints possess or enjoy of God spiritually, is by faith; and
outward and temporal things are lawfully enjoyed by a civil right by them who have no faith.
Rom. 7:23,24; Eph. 6:10,11, etc.; Heb. 2:9,10, 2 Tim. 3:12; Rom. 8:29; 1 Thess. 3:3; Gal. 2:19,20; 2 Cor. 5:7;
Deut. 2:5.
XXXII.
The only strength by which the saints are enabled to encounter with all oppositions and trials, is only by
Jesus Christ, who is the captain of their salvation, being made perfect through sufferings; who hath
engaged His faithfulness and strength to assist them in all their afflictions, and to uphold them in all their
temptations, and to preserve them by His power to His everlasting kingdom.
John 16:33, 15:5; Phil. 4:11, Heb. 2:9,10; 2 Tim. 4:18.
XXXIII.
Jesus Christ hath here on earth a [manifestation of His] spiritual kingdom, which is His Church, whom He
hath purchased and redeemed to Himself as a peculiar inheritance; which Church is a company of visible
saints, called and separated from the world by the word and Spirit of God, to the visible profession of faith
of the gospel, being baptized into that faith, and joined to the Lord, and each other, by mutual agreement
in the practical enjoyment of the ordinances commanded by Christ their head and king.
Matt. 11:11; 2 Thess. 1:1; 1 Cor. 1:2; Eph. 1:1; Rom. 1:7; Acts 19:8,9, 26:18; 2 Cor. 6:17; Rev. 18:4; Acts
2:37, 10:37; Rom. 10:10; Matt. 18:19,20; Acts 2:42, 9:26; 1 Pet. 2:5.
XXXIV.
To this Church He hath made His promises, and giveth the signs of His covenant, presence, acceptation,
love, blessing and protection. Here are the fountains and springs of His heavenly graces flowing forth to
refresh and strengthen them.
Matt. 28:18, etc.; 1 Cor. 11:24, 3:21; 2 Cor. 6:18; Rom. 9:4,5; Ps. 133:3; Rom. 3:7,10; Ezek. 47:2.
XXXV.
And all His servants of all estates (are to acknowledge Him to be their prophet, priest and king;) and called
thither to be enrolled among His household servants, to present their bodies and souls, and to bring their
gifts God hath given them, to be under His heavenly conduct and government, to lead their lives in this
walled sheepfold, and watered garden, to have communion here with His saints, that they may be assured
that they are made meet to be partakers of their inheritance in the kingdom of God; and to supply each
others wants, inward and outward; (and although each person hath a propriety in his own estate, yet they
are to supply each others wants, according as their necessities shall require, that the name of Jesus Christ
may not be blasphemed through the necessity of any in the Church) and also being come, they are here
by Himself to be bestowed in their several order, due place, peculiar use, being fitly compact and knit
together according to the effectual working of every part, to the edifying of itself in love.
Acts. 2:41,47; Isa. 4:3, 1 Cor. 12:6,7, etc.; Ezek. 20:37,40; Song of Sol. 4:12; Eph. 2:19; Rom. 12:4,5,6; Col.
1:12, 2:5,6,19; Acts 20:32, 5:4, 2:44,45, 4:34,35; Luke 14:26; 1 Tim. 6:1; Eph. 4:16.
XXXVI.
Being thus joined, every [local] church hath power given them from Christ, for their wellbeing, to choose
among themselves meet persons for elders and deacons, being qualified according to the word, as those
which Christ hath appointed in His testament, for the feeding, governing, serving, and building up of His
Church; and that none have any power to impose on them either these or any other.
Acts 1:23,26, 6:3, 15:22,25; Rom. 12:7,8; 1 Tim. 3:2,6,7; 1 Cor. 12:8,28; Heb. 13:7,17; 1 Pet. 5:1,2,3,4:15.
XXXVII.
That the ministers lawfully called, as aforesaid, ought to continue in their calling and place according to
God's ordinance, and carefully to feed the flock of God committed to them, not for filthy lucre, but of a
ready mind.
Heb. 5:4; John 10:3,4; Acts 20:28,29; Rom. 12:7,8; Heb. 13:7,17; 1 Pet. 5:1,2,3.
XXXVIII.
The ministers of Christ ought to have whatsoever they shall need, supplied freely by the church, that
according to Christ's ordinance they that preach the Gospel should live of the gospel by the law of Christ.
1 Cor. 9:7, 14; Gal. 6:8; Phil. 4:15,16; 2 Cor. 10:4; 1 Tim. 1:2; Ps. 110:3.
XXXIX.
Baptism is an ordinance of the New Testament, given by Christ, to be dispensed upon persons professing
faith, or that are made disciples; who upon profession of faith, ought to be baptized, and after to partake
of the Lord's Supper.
Matt. 28:18, 19; John 4:1; Mark 16:15,16; Acts 2:37,38, 8:36,37, etc.
XL.
That the way and manner of dispensing this ordinance, is dipping or plunging the body under water; it
being a sign, must answer the things signified, which is, that interest the saints have in the death, burial,
and resurrection of Christ: And that as certainly as the body is buried under water, and risen again, so
certainly shall the bodies of the saints be raised by the power of Christ, in the day of the resurrection, to
reign with Christ.
Matt. 3:16; Mark 15:9 reads (into Jordan) in Greek; John 3:23, Acts 8:38; Rev. 1:5, 7:14; Heb. 10:22; Rom.
6:3, 4, 5, 6; 1 Cor. 15:28,29. The word baptizo signifies to dip or plunge (yet so as convenient garments be
both upon the administrator and subject with all modesty).
XLI.
The person designed by Christ to dispense baptism, the Scripture holds forth to be a disciple; it being no
where tied to a particular church officer, or person extraordinarily sent the commission enjoining the
administration, being given to them as considered disciples, being men able to preach the gospel.
Isa. 8:16; Eph. 2:7; Matt 28:19; John 4:2; Acts 20:7, 11:10; 1 Cor. 11:2, 10:16,17; Rom. 16:2; Matt. 18:17.
XLII.
Christ hath likewise given power to His Church to receive in, and cast out, any member that deserves it;
and this power is given to every congregation, and not to one particular person, either member or officer,
but in relation to the whole body, in reference to their faith and fellowship.
Rom. 15:2; Matt. 18:17; 1 Cor. 5:4,11,14, 12:6, 2:3; 2 Cor. 2:6,7.
XLIII.
And every particular member of each church, how excellent, great, or learned soever, is subject to this
censure and judgment; and that the church ought not without great care and tenderness, and due advice,
but by the rule of faith, to proceed against her members.
Matt. 18:16, 17:18; Acts 11:2, 3; 1 Tim. 5:19, etc.; Col. 4:17; Acts 15:1,2,3.
XLIV.
Christ for the keeping of this church in holy and orderly communion, placeth some special men over the
church; who by their office, are to govern, oversee, visit, watch; so likewise for the better keeping thereof,
in all places by the members, He hath given authority, and laid duty upon all to watch over one another.
Acts 20:27, 28; Heb. 13:17,24; Matt. 24:45; 1 Thess. 5:2, 14; Jude 3,20; Heb. 10:34,35 [cf. 24,25], 12:15.
XLV.
Also such to whom God hath given gifts in the church, may and ought to prophecy [viz., teach] according
to the proportion of faith, and to teach publicly the word of God, for the edification, exhortation, and
comfort of the church.
1 Cor. 14:3, etc.; Rom 12:6; 1 Pet. 4:10, 11; 1 Cor. 12:7; 1 Thess. 5:19, etc.
XLVI.
Thus being rightly gathered, and continuing in the obedience of the gospel of Christ, none are to separate
for faults and corruptions (for as long as the church consists of men subject to failings, there will be
difference in the true constituted church) until they have in due order, and tenderness, sought redress
thereof.
Rev. 2, 3; Acts 15:12; 1 Cor. 1:10; Heb. 10:25; Jude 19; Rev. 2:20,21,27; Acts 15:1,2; Rom. 14:1; 15:1,2,3.
XLVII.
And although the particular congregations be distinct, and several bodies, every one as a compact and
knit city within itself; yet are they all to walk by one rule of truth; so also they (by all means convenient)
are to have the counsel and help one of another, if necessity require it, as members of one body, in the
common faith, under Christ their head.
1 Cor. 4:17, 14:33,36, 16:1; Ps. 122:3; Eph. 2:12,19; Rev. 21; 1 Tim. 3:15, 6:13,14; 1 Cor. 4:17; Acts 15:2,3;
Song of Sol. 8:8,9; 2 Cor. 8:1,4, 13:14.
XLVIII.
A civil magistracy is an ordinance of God, set up by Him for the punishment of evil doers, and for the praise
of them that do well; and that in all lawful things, commanded by them, subjection ought to be given by
us in the Lord, not only for wrath, but for conscience sake; and that we are to make supplications and
prayers for kings, and all that are in authority, that under them we may live a quiet and peaceable life, in
all godliness and honesty.
Rom. 13:1,2, etc.; 1 Pet. 2:13,14; 1 Tim. 2:1,2,3.
Note:
The supreme magistracy of this kingdom we acknowledge to be the king and parliament (now established)
freely chosen by the kingdom, and that we are to maintain and defend all civil laws and civil officers made
by them, which are for the good of the commonwealth. And we acknowledge with thankfulness, that God
hath made this present king and parliament honorable in throwing down the prelatical hierarchy, because
of their tyranny and oppression over us, under which this kingdom long groaned, for which we are ever
engaged to bless God, and honor them for the same. And concerning the worship of God; there is but one
lawgiver, which is able to save and destroy, James 4:12; which is Jesus Christ, who hath given laws and
rules sufficient in His word for His worship; and for any to make more, were to charge Christ with want of
wisdom, or faithfulness, or both, in not making laws enough, or not good enough for His house: Surely it
is our wisdom, duty, and privilege, to observe Christ's laws only, Ps 2:6,9,10,12. So it is the magistrates
duty to tender the liberty of mens' consciences, Eccles. 8:8 (which is the tenderest thing unto all
conscientious men, and most dear unto them, and without which all other liberties will not be worth the
naming, much less enjoying) and to protect all under them from all wrong, injury, oppression and
molestation; so it is our duty not to be wanting in nothing which is for their honor and comfort, and
whatsoever is for the wellbeing of the commonwealth wherein we live; it is our duty to do, and we believe
it to be our express duty, especially in matters of religion, to be fully persuaded in our minds of the
lawfulness of what we do, as knowing whatsoever is not of faith is sin. And as we cannot do anything
contrary to our understandings and consciences, so neither can we forebear the doing of that which our
understandings and consciences bind us to do. And if the magistrate should require us to do otherwise,
we are to yield our persons in a passive way to their power, as the saints of old have done, James 5:4. And
thrice happy shall he be, that shall lose his life for witnessing (though but for the least tittle) of the truth
of the Lord Jesus Christ, 1 Pet. 5; Gal. 5.
XLIX.
But in case we find not the magistrate [or governing authority] to favor us herein; yet we dare not suspend
our practice, because we believe we ought to go in obedience to Christ, in professing the faith which was
once delivered to the saints, which faith is declared in the holy Scriptures, and this our confession of faith
a part of them, and that we are to witness to the truth of the Old and New Testaments unto the death, if
necessity require, in the midst of all trials and afflictions, as His saints of old have done; not accounting
our goods, lands, wives, children, fathers, mothers, brethren, sisters; yea and our own lives dear unto us,
so we may finish our course with joy; remembering always, that we ought to obey God rather than men,
who will when we have finished our course, and kept the faith, give us the crown of righteousness; to
whom we must give an account of all our actions, and no man being able to discharge us of the same.
Acts 2:40,41, 4:19, 5:28,29, 20:23; 1 Thess. 3:3; Phil. 1:28,29; Dan. 3:16,17, 6:7,10,22,23; 1 Tim. 6:13,14;
Rom. 12:1,8; 1 Cor. 14:37; Rev. 2:20; 2 Tim. 4:6,7,8; Rom. 14:10, 12; 2 Cor. 5:10; Ps. 49:7,50:22.
L.
It is lawful for a Christian to be a magistrate or civil officer; and also it is lawful to take an oath, so it be in
truth, and in judgment, and in righteousness, for confirmation of truth, and ending of all strife; and that
by wrath and vain oaths the Lord is provoked and this land mourns.
Acts 8:38, 10:1, 2, 35; Rom. 16:23; Deut. 6:13; Rom. 1:9; 2 Cor. 10,11; Jer. 4:2; Heb. 6:16.
LI.
We are to give unto all men whatsoever is their due, as their place, age, estate, requires; and that we
defraud no man of anything, but to do unto all men, as we would they should do unto us.
1 Thess. 4:6; Rom. 13:5,6,7; Matt. 22:21; Titus 3; 1 Pet. 2:15,17, 5:5; Eph. 5:21,23, etc. , 6:1,9; Titus 3:1,2,3.
LII.
There shall be a resurrection of the dead, both of the just and unjust, and everyone shall give an account
of himself to God, that every one may receive the things done in his body, according to that he hath done,
whether it be good or bad. Acts 24:15; 1 Cor. 5:10; Rom. 14:12. [Matt. 25; Rev. 22:11, 12, 13, 14, 15.]
The Conclusion.
Thus we desire to give unto Christ that which is His; and unto all lawful authority that which is their due;
and to owe nothing to any man but love; to live quietly and peaceably, as it becometh saints, endeavoring
in all things to keep a good conscience, and to do unto every man (of what judgment soever) as we would
they should do unto us, that as our practice is, so it may prove us to be a conscionable [viz., reasonable],
quiet, and harmless people (no ways dangerous or troublesome to human society) and to labor and work
with our hands that we may not be chargeable to any, but to give to him that needeth, both friends and
enemies, accounting it more excellent to give than to receive. Also we confess, that we know but in part,
and that we are ignorant of many things which we desire and seek to know; and if any shall do us that
friendly part to show us from the word of God that which we see not, we shall have cause to be thankful
to God and them; but if any man shall impose upon us anything that we see not to be commanded by our
Lord Jesus Christ, we should in His strength rather embrace all reproaches and tortures of men, to be
stripped of all outward comforts, and if it were possible, to die a thousand deaths, rather than to do
anything against the least tittle of the truth of God or against the light of our own consciences. And if any
shall call what we have said heresy, then do we with the Apostle acknowledge, that after the way they
call heresy, worship we the God of our fathers, disclaiming all heresies (rightly so called) because they are
against Christ, and to be steadfast and unmovable, always abounding in obedience to Christ, as knowing
our labor shall not be in vain in the Lord.
Psalm 74:21, 22
Arise, O God, plead thine own cause; remember how the foolish man blasphemeth Thee daily. O let not
the oppressed return ashamed, but let the poor and needy praise Thy name.
Come, Lord Jesus, come quickly.
1646 Westminster Confession of Faith
Text 1: The Humble Advice of the Assembly of Divines (1647)
Text 2: Confession of Faith Ratification Act 1690, full text as adopted by Scotish
Parliament
Source: http://en.wikisource.org/wiki/Confession_of_Faith_Ratification_Act_1690
Act Ratifying the Confession of Faith and settleing Presbyterian Church Government.
Our Soveraigne Lord and Lady The King and Queens Majesties and three estates of Parliament Conceiveing
it to be their bound duty after the great deliverance that God hath lately wrought for this Church and
Kingdom In the first place to settle and secure therein the true protestant Religion according to the truth
of Gods word as it hath of a long tyme been professed within this Land, as also the Government of Christs
Church within this Nation agreeable to the word of God and most conducive to the advancement of true
piety and Godliness and the establishing of peace and tranquillity within this Realme And that by ane
Article of the Claime of Right It is declared that prelacie and the superiority of any office in the Church
above presbyters Is and hath been a great and insupportable greivance and trouble to this Nation and
contrary to the inclination of the generality of the people ever since the reformation they haveing
reformed from popery by Presbiters and therefore ought to be abolished Lykeas by ane Act of the last
Session of this Parliament Prelacie is abolished Therefore Their Majesties with advyce and consent of the
saids three Estates Doe hereby revive ratifie and perpetually confirme all lawes statutes and acts of
Parliament made against popery and papists and for the maintenance and preservation of the true
reformed protestant religion and for the true Church of Christ within this kingdom In swa far as they
confirme the same or are made in favours thereof Lykeas they by these presents Ratifie and establish the
Confession of faith now read in their presence and voted and approven be them as the publick and
avowed Confession of this Church containeing the summe and substance of the doctrine of the reformed
Churches which Confession of faith is subjoyned to this present Act As also They doe establish Ratifie and
confirme the presbyterian Church Government and discipline That is to say the Government of the Church
by Kirke sessions presbyteries provinciall synods and Generall assemblies ratified and established by the
114 Act Ja: 6: parl: 12: Anno 1592 Entituled Ratification of the Liberty of the true kirke &c. And thereafter
received by the generall consent of this Nation to be the only government of Christs Church within this
Kingdome Reviveing Renewing and Confirmeing the forsaid act of Parliament in the haill heids thereof,
except that part of it relateing to patronages which is hereafter to be taken into consideration And
Rescinding Annulling and makeing voyd the Acts of Parliament following videlicet Act anent restitution of
Bishops: Ja. 6: Parl. 18. Cap 2d Act Ratifieing the acts of the assembly 1610 Ja. 6. Parl: 21 Cap. 1st Act anent
the Election of Archbishops and Bishops Ja: 6: Par: 22: Cap. 1st Act Entituled Ratification of the fyve articles
of the generall assembly at Perth Ja: 6: Parl: 23: Cap: 1st Act Entituled for the restitution and re-
establishment of the Ancient Government of the Church by Archbishops and Bishops Char : 2 : Par: 1st
Sess: 2: Act 1st Act anent the Constitution of a national synod Char: 2: Par: 1st Sess: 3d Act 5th Act agt
such as refuse to depone against delinquents Char: 2: Par: 2d: Sess: 2d: Act 2d Act entituled Act
acknowledging and asserting the right of succession to the Imperiall Crowne of Scotland Char: 2: Par: 3d
act 2d Act entituled Act anent Religion and the Test Char: 2d Par: 3, Act 6th with all other Acts Lawes
statutes ordinances and proclamationes And that in sua far allennerly as the saids Acts and others
generally and particularly above mentioned are contrary or prejudiciall to Inconsistent with or derogatory
from the protestant Religion and presbyterian Government now established And allowing and Declareing
that the Church Government be established in the hands of and exercised by these presbyterian ministers
who were outed since the first of January 1661 for nonconformity to prelacie or not complying with the
courses of the tyme and are now restored by the late Act of Parliament and such ministers and elders only
as they have admitted or received or shall hereafter admitt or receave and also that all the said
Presbiterian Ministers have and shall have right to the maintenance, rights and other priveledges by Law
provyded to the ministers of Christs Church within this kingdom as they are or shall be legally admitted to
particular Churches . . . And to the effect the disorders that have hapned in this Church may be redressed
Their Majesties with advyce and consent forsaid Doe hereby allow the Generall meeting and
representatives of the forsaid presbyterian ministers and Elders in whose hands the exercise of the Church
Government is established either by themselves or by such Ministers and elders as shall be appointed and
authorised visitors by them according to the custom and practise of Presbyterian Government throughout
the whole kingdom and severall parts thereof to try and purge out all Insufficient, negligent, scandalous
and erroneous Ministers by due course of ecclesiasticall processes and censures and likewayes for
redressing all other Church disorders And further it is hereby provyded that whatsoever Minister being
conveened before the said Generall meeting and representatives of the presbyterian ministers and elders
or the visitors to be appointed by them shall either prove contumacious in not compearing or be found
guilty and shall be therefore censured whether by suspension or deposition they shall ipso facto be
suspended from or depryved of their stipends and benefices And ordaines this Act to be printed and
published
THE CONFESSION OF FAITH under written was this day produced read and considered word by word in
presence of their Majesties High Commissioner and the Estates of Parliament and being voted and
approven was ordained to be recorded in the bookes of Parliament off the which CONFESSION OF FAITH
the Tenor followes
Chap. I. Of the Holy Scripture
ALTHOUGH the light of Nature and 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 of his will which is necessary unto salvation Therefore it pleased the Lord at sundry times and
in divers maners to reveal himself and to declare that his will unto his Church and afterwards for the better
preserving and propagating of the truth and for the more sure establishment and comfort of the Church
against the corruption of the flesh and the malice of Satan and of the world to commit the same wholly
unto writing which maketh the Holy Scripture to be most necessary those former wayes of Gods revealing
his will unto his people being now ceased
2
UNDER the name of the Holy Scripture or the word of God written are now contained all the books of the
Old and New Testament which are these Of The Old Testament Genesis Exodus Leviticus Numbers
Deuteronomy Joshua Judges Ruth I Samuel II Samuel I Kings II Kings I Chronicles II Chronicles Ezra
Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isaiah Jeremiah Lamentations
Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habbakkuk Zephaniah Haggai Zechariah
Malachi Of The New Testament The Gospels according to Matthew Mark Luke John The Acts of the
Apostles Pauls Epistles to the Romans I Corinthians II Corinthians Galatians Ephesians Philippians
Colossians I Thessalonians II Thessalonians I to Timothy II to Timothy to Titus to Philemon The Epistle to
the Hebrews The Epistle of James The first and second Epistles of Peter The first second and third Epistles
of John The Epistle of Jude The Revelation of John All which are given by inspiration of God to be the rule
of faith and life
3
THE Books commonly called Apocrypha not being of divine inspiration are no part of the Canon of the
Scripture and therefore are of no authority in the Church of God nor to be any otherwise approved or
made use of than other human writings
4
THE authority of the Holy Scripture for which it ought to be believed and obeyed dependeth not upon the
testimony of any man or Church but wholly upon God (who is truth it self) the author thereof and
therefore it is to be received because it is the Word of God
5
We may be moved and induced by the testimony of the Church to an high and reverent esteem of the
Holy Scripture And the heavenliness of the matter the efficacy of the doctrine 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 mans salvation the many other incomparable excellencies and the entire perfection
thereof are arguments whereby it doth abundantly evidence it self to be the Word of God yet
notwithstanding our full persuasion and assurance of the infallible truth and divine authority thereof is
from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts
6
The whole counsell of God concerning all things necessary for his own glory mans salvation faith and life
is either expresly set down in Scripture or by good and necessary consequence may be deduced from
Scripture unto which nothing at any time is to be added whether by new revelations of the Spirit or
traditions of men nevertheless we acknowledge the inward illumination of the Spirit of God to be
necessary for the saving understanding of such things as are revealed in the word and that there are some
circumstances concerning the worship of God and government of the Church common to human actions
and societies which are to be ordered by the light of nature and Christian prudence according to the
generall rules of the word which are always to be observed
7
ALL things in Scripture are not alike plain in themselves nor alike clear unto all yet those things which are
necessary to be known believed and observed for salvation are so clearly propounded and opened in some
place of Scripture or other that not only the learned but the unlearned in a due use of the ordinary means
may attain to a sufficient understanding of them
8
THE OLD Testament in Hebrew (which was the native language of the people of God of old) and the New
Testament in Greek (which at the time of the writing of it was most generally known to the nations) being
immediatly inspired by God and by his singular care and providence kept pure in all ages are therefore
authenticall so as in all controversies of Religion the Church is finally to appeal unto them but because
these originall tongues are not known to all the people of God who have right unto and interest in the
Scriptures and are commanded in the fear of God to read and search them therefore they are to be
translated into the vulgar language of every nation unto which they come that the word of God dwelling
plentifully in all they may worship him in an acceptable manner and through patience and comfort of the
Scriptures may have hope
9
THE infallible rule of interpretation of Scripture is the Scripture it self 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
and known by other places that speak more clearly
10
THE supreme judge by which all controversies of Religion are to be determined and all decrees of Councills
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 Spirit speaking in the Scripture
Chap. II. Of God and the Holy Trinity
1
THERE is but one only living and true God who is infinite in being and perfection a most pure spirit invisible
without body parts or passions immutable immense eternall incomprehensible almighty most wise most
holy most free most absolute working all things according to the councill of his own immutable and most
righteous will for his own glory most loving gracious mercifull long suffering abundant in goodness and
truth forgiving iniquity transgression and sin the rewarder of them that diligently seek him and withall
most just and terrible in his judgements hating all sin and who will by no means clear the guilty
2
GOD hath all life glory goodness blessedness in and of himself and is alone in and unto himself all sufficient
not standing in need of any creatures which he hath made nor deriving any glory from them but only
manifesting his own glory in by unto and upon them He is the alone fountain of all being of whom through
whom and to whom are all things and hath most soveraign dominion over them to do by them for them
or upon them whatsoever himself pleaseth In his sight all things are open and manifest his knowledge is
infinite infallible and independent upon the creature so as to him nothing is contingent or uncertain He is
most holy in all his councills in all his works and in all his commands To him is due from angels and men
and every other creature whatsoever worship service or obedience he is pleased to require of them
3
IN the unity of the Godhead there be three persons of one substance power and eternity God the Father
God the Son and God the Holy Ghost The Father is of none neither begotten nor proceeding the Son is
eternally begotten of the Father the Holy Ghost eternally proceeding from the Father and the Son
Chap. III. Of Gods Eternal Decree
1
GOD from all eternity did by the most wise and holy councill of his own will freely and unchangeably ordain
whatsoever comes to pass yet so as thereby neither is God the author of sin nor is violence offered to the
will of the creatures nor is the liberty or contingency of second causes taken away but rather established
2
ALTHOUGH God knows whatsoever may or can come to pass upon all supposed conditions yet hath he
not decreed any thing because he foresaw it as future or as that which would come to pass upon such
conditions
3
BY the decree of God for the manifestation of his glory some men and angels are predestinated unto
everlasting life and others foreordained to everlasting death
4
THOSE angels and men thus predestinated and foreordained are particularly and unchangeably designed
and their number is so certain and definite that it cannot be either increased or diminished
5
THOSE of mankind that are predestinated unto life God before the foundation of the world was laid
according to his eternall and immutable purpose and the secret councill and good pleasure of his will hath
chosen in Christ unto everlasting glory out of his meer free grace and love without any foresight of faith
or good works or perseverance in either of them or any other thing in the creature as conditions or causes
moving him thereunto and all to the praise of his glorious Grace
6
AS God hath appointed the elect unto glory so hath he by the eternall and most free purpose of his will
foreordained all the means thereunto Wherefore they who are elected being fallen in Adam are redeemed
by Christ are effectually called unto faith in Christ by his Spirit working in due season are justified adopted
sanctified and kept by his power through faith unto salvation neither are any other redeemed by Christ
effectually called justified adopted sanctified and saved but the elect only
7
THE rest of mankind God was pleased according to the unsearchable councill of his own good will whereby
he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his creatures
to pass by and to ordain them to dishonour and wrath for their sin to the praise of his glorious justice
8
THE doctrine of this high mystery of Predestination is to be handled with speciall prudence and care that
men attending the will of God revealed in his word and yielding obedience thereunto may from the
certainty of their effectuall vocation be assured of their eternall election So shall this doctrine afford
matter of praise reverence and admiration of God and of humility diligence and abundant consolation to
all that sincerely obey the Gospell
Chap. IV. Of Creation
1
IT pleased God the Father Son and Holy Ghost for the manifestation of the glory of his eternal power
wisdom and goodness in the beginning to create or make of nothing the world and all things therein
whether visible or invisible in the space of six days and all very good
2
AFTER God had made all other creatures he created man male and female with reasonable and immortall
souls and indued with knowledge righteousness and true holiness after his own image having the Law of
God written in their hearts and power to fullfill it and yet under a possibility of transgressing being left to
the liberty of their own will which was subject unto change Besyde this law written in their hearts they
received a command not to eat of the tree of knowledge of good and evil which whilst they kept they
were happy in their communion with God and had dominion over the creatures
Chap. V. Of Providence
1
GOD the great Creator of all things doth uphold direct dispose and governe all creatures actions and things
from the greatest even to the least by his most wise and holy providence according to his infallible
foreknowledge and the free and immutable councill of his own will to the praise of the glory of his wisdom
power justice goodness and mercy
2
ALTHOUGH in relation to the foreknowledge and decree of God the first cause all things come to pass
immutably and infallibly yet by the same providence he ordereth them to fall out according to the nature
of second causes either necessarily freely or contingently
3
GOD in his ordinary providence maketh use of means yet is free to work without above and against them
at his pleasure
4
THE Almighty power unsearchable wisdom and infinite goodness of God so far manifest themselves in his
providence that it extendeth it self even to the first fall and all other sins of angels and men and that not
by a bare permission but such as hath joyned with it a most wise and powerfull bounding and otherwayes
ordering and governing of them in a manifold dispensation to his own holy ends yet so as the sinfullness
thereof proceedeth only from the creature and not from God who being most holy and righteous neither
is nor can be the author or approver of sin
5
THE most wise righteous and gracious God doth often times leave for a season his own children to
manifold temptations and the corruption of their own hearts to chastise them for their former sins or to
discover unto them the hidden strength of corruption and deceitfullness of their hearts that they may be
humbled and to raise them to a more close and constant dependence for their support upon himself and
to make them more watchfull against all future occasions of sin and for sundry other just and holy ends
6
AS for those wicked and ungodly men whom God as a righteous judge for former sins doth blind and
harden from them he not only withholdeth his grace whereby they might have been enlightned in their
understandings and wrought upon in their hearts but sometimes also withdraweth the gifts which they
had and exposeth them to such objects as their corruption makes occasions of sin and withall gives them
over to their own lusts the temptations of the world and the power of Satan whereby it comes to pass
that they harden themselves even under those means which God useth for the softening of others
7
AS the providence of God doth in generall reach to all creatures so after a more speciall manner it taketh
care of his church and disposeth all things to the good thereof
Chap. VI. Of the fall of man of sin and of the punishment thereof
1
OUR first parents being seduced by the subtilty and temptation of Satan sinned in eating the forbidden
fruit This their sin God was pleased according to his wise and holy councill to permit having purposed to
order it to his own glory
2
BY this sin they fell from their originall righteousness and communion with God and so became dead in
sin and wholly defiled in all the faculties and parts of soul and body
3
THEY being the root of all mankind the guilt of this sin was imputed and the same death in sin and
corrupted nature conveyed to all their posterity descending from them by ordinary generation
4
FROM this originall corruption whereby we are utterly indisposed disabled and made opposite to all good
and wholly inclined to all evil do proceed all actuall transgressions
5
THIS corruption of nature during this life doth remain in those that are regenerated and although it be
through Christ pardoned and mortified yet both it self and all the motions thereof are truly and properly
sin
6
EVERY sin both original and actuall being a transgression of the righteous law of God and contrary
thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of
God and curse of the law and so made subject to death with all miseries spirituall temporall and eternall
Chap. VII. Of Gods covenant with man
1
THE distance between God and the creature is so great that although reasonable creatures do owe
obedience unto him as their Creator yet they could never have any fruition of him as their blessedness
and reward but by some voluntary condescension on Gods part which he hath been pleased to express
by way of Covenant
2
THE first Covenant made with man was a Covenant of Works wherein life was promised to Adam and in
him to his posterity upon condition of perfect and personall obedience
3
MAN by his fall having made himself uncapable of life by that Covenant the Lord was pleased to make a
second commonly called the Covenant of Grace wherein he freely offered unto sinners life and salvation
by Jesus Christ requiring of them faith in him that they may be saved and promising to give unto all those
that are ordained unto life his holy Spirit to make them willing and able to believe
4
THIS Covenant of Grace is frequently set forth in the Scripture by the name of a Testament in reference
to the death of Jesus Christ the Testator and to the everlasting inheritance with all things belonging to it
therein bequeathed
5
THIS Covenant was differently administred in the time of the Law and in the time of the Gospell under the
Law it was administred by promises prophesies sacrifices circumcision the paschall lamb and other types
and ordinances delivered to the people of the Jews all foresignifying Christ to come which were for that
time sufficient and efficacious through the operation of the Spirit to instruct and build up the elect in faith
in the promised Messiah by whom they had full remission of sins and eternall salvation and is called the
Old Testament
6
UNDER the Gospell when Christ the substance was exhibited the ordinances in which his Covenant is
dispensed are the preaching of the word and the administration of the sacraments of Baptism and the
Lords Supper which though fewer in number and administred with more simplicity and less outward glory
yet in them it is held forth in more fullness evidence and spirituall efficacy to all nations both Jews and
Gentiles and is called the New Testament There are not therefore two Covenants of Grace differing in
substance but one and the same under various dispensations
Chap. VIII. Of Christ the Mediator
1
IT pleased God in his eternall purpose to choose and ordain the Lord Jesus his only begotten Son to be the
mediator between God and man the prophet priest and king the head and saviour of his Church the heir
of all things and judge of the world unto whom he did from all eternity give a people to be his seed and
to be by him in time redeemed called justified sanctified and glorified
2
THE Son of God the second person of the Trinity being very and eternall God of one substance and equall
with the Father did when the fullness of time was come take upon him mans nature with all the essentiall
properties and common infirmities thereof yet without sin being conceived by the power of the Holy
Ghost in the womb of the virgin Mary of her substance So that two whole perfect and distinct natures the
Godhead and the Manhood were inseparably joyned together in one Person without conversion
composition or confusion Which person is very God and very Man yet one Christ the only mediator
between God and Man
3
THE Lord Jesus in his human nature thus united to the divine was sanctified and anointed with the holy
Spirit above measure having in him all the treasures of wisdom and knowledge in whom it pleased the
Father that all fullness should dwell to the end that being holy harmless and undefiled and full of grace
and truth he might be thoroughly furnished to execute the office of a Mediator and Surety which office
he took not unto himself, but was thereunto called by his Father who put all power and judgement into
his hand and gave him commandment to execute the same
4
THIS office the Lord Jesus did most willingly undertake which that he might discharge he was made under
the Law and did perfectly fulfill it endured most grievous torments immediately in his soul and most
painfull sufferings in his body was crucified and died was buried and remained under the power of death
yet saw no corruption on the third day he rose from the dead with the same body in which he suffered
with which also he ascended into heaven and there sitteth at the right hand of his Father making
intercession and shall return to judge men and angels at the end of the world
5
THE Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternall Spirit once
offered up unto God hath fully satisfied the justice of his Father and purchased not only reconciliation but
an everlasting inheritance in the kingdom of heaven for all those whom the Father hath given unto him
6
ALTHOUGH the work of redemption was not actually wrought by Christ till after his incarnation yet the
virtue efficacy and benefits thereof were communicated unto 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 of the woman which should bruise the serpents head and the Lamb slain from the beginning
of the world being yesterday and to day the same and for ever
7
CHRIST in the work of mediation acteth according to both natures by each nature doing that which is
proper to it self yet by reason of the unity of the person that which is proper to one nature is sometimes
in Scripture attributed to the person denominated by the other nature
8
TO all those for whom Christ hath purchased redemption he doth certainly and effectually apply and
communicate the same making intercession for them and revealing unto them in and by the word the
mysteries of salvation effectually persuading them by his spirit to believe and obey and governing their
hearts by his word and spirit overcoming all their enemies by his almighty power and wisdom in such
manner and wayes as are most consonant to his wonderfull and unsearcheable dispensation
Chap. IX. Of free will
1
GOD hath indued the will of man with that naturall liberty that is neither forced nor by any absolute
necessity of nature determined to do good or evill
2
MAN in his state of innocency had freedom and power to will and to do that which was good and well
pleasing to God but yet mutably so that he might fall from it
3
MAN by his fall into a state of sin hath wholly lost all ability of will to any spirituall good accompanying
salvation so as a naturall man being altogether averse from that good and dead in sin is not able by his
own strength to convert himself or to prepare himself thereunto
4
WHEN God converts a sinner and translates him into the state of grace he freeth him from his naturall
bondage under sin and by his grace alone enables him freely to will and to do that which is spiritually good
yet so as that by reason of his remaining corruption he doth not perfectly nor only will that which is good
but doth also will that which is evil
5
THE will of man is made perfectly and immutably free to do good alone in the state of Glory only
Chap. X. Of Effectuall calling
1
ALL those whom God hath predestinated unto life and those only he is pleased in his appointed and
accepted time effectually to call by his word and Spirit out of that estate of sin and death in which they
are by nature to grace and salvation by Jesus Christ inlightening their minds spiritually and savingly to
understand the things of God taking away their heart of stone and giving unto them an heart of flesh
renewing their wills and by his almighty power determining them to that which is good and effectually
drawing them to Jesus Christ yet so as they come most freely being made willing by his grace
2
THIS effectuall call is of Gods free and speciall grace alone not from any thing at all foreseen in man who
is altogether passive therein untill 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
3
ELECT infants dying in infancy are regenerated and saved by Christ through the Spirit who worketh when
and where and how he pleaseth so also are all other elect persons who are uncapable of being outwardly
called by the ministry of the word
4
OTHERS not elected although they may be called by the ministry of the word and may have some common
operations of the Spirit yet they never truly come unto Christ and therefore cannot be saved much less
can men not professing the Christian Religion be saved in any other way whatsoever be they never so
diligent to frame their lives according to the light of nature and the law of that religion they do profess
and to assert and maintain that they may is very pernicious and to be detested
Chap. XI. Of Justification
1
THOSE whom God effectually calleth he also freely justifieth not by infusing righteousness into them but
by pardoning their sins and by accounting and accepting their persons as righteous not for any thing
wrought in them or done by them but for Christs sake alone nor by imputing faith it self the act of believing
or any other evangelicall obedience to them as their righteousness but by imputing the obedience and
satisfaction of Christ unto them they reciveing and resting on him and his righteousness by faith which
faith they have not of themselves it is the gift of God
2
FAITH thus reciveing and resting on Christ and his righteousness is the alone instrument of justification
yet it is not alone in the person justified but is ever accompanied with all other saving graces and is no
dead faith but worketh by love
3
CHRIST by his obedience and death did fully discharge the debt of all those that are thus justified and did
make a proper reall and full satisfaction to his Fathers justice in their behalf yet in as much as he was given
by the Father for them and his obedience and satisfaction accepted in their stead and both freely not for
any thing in them their justification is only of free grace that both the exact justice and rich grace of God
might be glorified in the justification of sinners
4
GOD did from all eternity decree to justify all the elect and Christ did in the fullness of time die for their
sins and rise again for their justification nevertheless they are not justified untill the holy spirit doth in due
time actually apply Christ unto them
5
GOD doth continue to forgive the sins of those that are justified and although they can never fall from the
state of justification yet they may by their sins fall under Gods fatherly displeasure and not have the light
of his countenance restored unto them untill they humble themselves confess their sins beg pardon and
renew their faith and repentance
6
THE justification of believers under the Old Testament was in all these respects one and the same with
the justification of believers under the New Testament
Chap. XII. Of Adoption
1
ALL those that are justified God vouchsafeth in and for his only son Jesus Christ to make partakers of the
grace of adoption by which they are taken into the number and enjoy the liberties and priviledges of the
children of God have his name put upon them receive the spirit of adoption have access to the throne of
grace with boldness are enabled to cry Abba Father are pitied protected provided for and chastened by
him as by a father yet never cast off but sealed to the day of redemption and inherit the promises as heirs
of everlasting salvation
Chap. XIII. Of Sanctification
1
THEY who are effectually called and regenerated having a new heart and a new spirit created in them are
further sanctified really and personally through the virtue of Christs death and resurrection by his word
and spirit dwelling in them the dominion of the whole body of sin is destroyed and the severall lusts
thereof are more and more weakened and mortified and they more and more quickened and
strengthened in all saving graces to the practise of true holiness without which no man shall see the Lord
2
THIS sanctification is throughout in the whole man yet imperfect in this life there abideth still some
remnants of corruption in every part whence ariseth a continuall and irreconcileable war the flesh lusting
against the spirit and the spirit against the flesh
3
IN which war although the remaining corruption for a time may much prevail yet through the continuall
supply of strength from the sanctifying spirit of Christ the regenerate part doth overcome and so the saints
grow in grace perfecting holiness in the fear of God
Chap. XIV. 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 in their hearts and is ordinarily wrought by the ministry of the word by which also and by
the administration of the sacraments and prayer it is increased and strengthened
2
BY this faith a christian believeth to be true whatsoever is revealed in the word from the authority of God
himself speaking therein and acteth differently upon that which each particular passage thereof
containeth yielding obedience to the commands trembling at the threatnings and embraceing the
promises of God for this life and that which is to come But the principall acts of saving faith are accepting
receiving and resting upon Christ alone for justification sanctification and eternall life by virtue of the
Covenant of Grace
3
THIS faith is different in degrees weak or strong may be often and many wayes assailed and weakened
but gets the victory growing up in many to the attainment of a full assurance through Christ who is both
the author and finisher of our faith
Chap. XV. Of Repentance unto Life
1
REPENTANCE unto life is an evangelicall grace the doctrine whereof is to be preached by every minister
of the Gospell
2
BY it a sinner out of the sight and sense not only of the danger but also of the filthiness and odiousness of
his sins as contrary to the holy nature and righteous law of God and upon the apprehension of his mercy
in Christ to such as are penitent so grieves for and hates his sins as to turn from them all unto God
purposing and endeavouring to walk with him in all the wayes of his commandments
3
ALTHOUGH repentance be not to be rested in as any satisfaction for sin or any cause of the pardon thereof
which is the act of Gods free grace in Christ yet is it of such necessity to all sinners that none may expect
pardon without it
4
AS there is no sin so small but it deserves damnation so there is no sin so great that it can bring damnation
upon those who truely repent
5
MEN ought not to content themselves with a generall repentance but it is every mans duty to endeavour
to repent of his particular sins particularly
6
AS every man is bound to make private confession of his sins to God praying for the pardon thereof upon
which and the forsaking of them he shall find mercy so he that scandalizeth his brother or the church of
Christ ought to be willing by a private or publick confession and sorrow for his sins to declare his
repentance to those that are offended who are thereupon to be reconciled to him and in love to receive
him
Chap. XVI. Of good works
1
GOOD works are only such as God hath commanded in his Word and not such as without the warrant
thereof are devysed by men out of blind zeal or upon pretence of good intention
2
THOSE good works done in obedience to Gods commandments are the fruits and evidences of a true and
lively faith and by them believers manifest their thankfulness strengthen their assurance edify their
brethren adorn the profession of the Gospell stop the mouths of the adversaries and glorify God whose
workmanship they are created in Christ Jesus thereunto that having their fruit unto holiness they may
have in the end eternall life
3
THEIR ability to do good works is not at all of themselves but wholly from the spirit of Christ And that they
may be enabled thereunto besides the graces they have already received there is required an actuall
influence of the same holy Spirit to work in them to will and to do of his good pleasure yet are they not
hereupon to grow negligent as if they were not bound to perform any duty unless upon a speciall motion
of the spirit but they ought to be diligent in stirring up the grace of God that is in them
4
THEY who in their obedience attain to the greatest height which is possible in this life are so far from being
able to supererogate and to do more then God requires as that they fall short of much which in duty they
are bound to do
5
WE cannot by our best works merit pardon of sin or eternall life at the hand of God by reason of the great
disproportion that is between them and the glory to come and the infinite distance that is between us
and God whom by them we can neither profit nor satisfy for the debt of our former sins but when we
have done all we can we have done but our duty and are unprofitable servants and because as they are
good they proceed from his Spirit and as they are wrought by us they are defiled and mixed with so much
weakness and imperfection that they cannot endure the severity of God’s judgement
6
YET notwithstanding the persons of believers being accepted through Christ their good works also are
accepted in him not as though they were in this life wholly unblameable and unreproveable in Gods sight
but that he looking upon them in his Son is pleased to accept and reward that which is sincere although
accompanied with many weaknesses and imperfections
7
WORKS done by unregenerate men although for the matter of them they may be things which God
commands and of good use both to themselves and others yet because they proceed not from a heart
purified by faith nor are done in a right manner according to the Word nor to a right end the glory of God
they are therefore sinfull and cannot please God or make a man meet to receive grace from God and yet
their neglect of them is more sinfull and displeasing unto God
Chap. XVII. Of the perserverance of the Saints
1
THEY whom God hath accepted in his beloved effectually called and sanctified by his Spirit can neither
totally nor finally fall away from the state of grace but shall certainly persevere therein to the end and be
eternally saved
2
THIS perseverance of the saints depends not upon their own free will but upon the immutability of the
decree of election flowing from the free and unchangeable love of God the Father upon the efficacy of
the merit and intercession of Jesus Christ the abiding of the Spirit and of the seed of God within them and
the nature of the Covenant of Grace from all which ariseth also the certainty and infallibility thereof
3
NEVERTHELESS they may through the temptations of Satan and of the world the prevalancy of corruption
remaining in them and the neglect of the means of their preservation fall into grievous sins and for a time
continue therein whereby they incur Gods displeasure and grieve his holy Spirit come to be deprived of
some measure of their graces and comforts have their hearts hardened and their consciences wounded
hurt and scandalize others and bring temporall judgments upon themselves
Chap. XVIII. Of the assurance of grace and salvation
1
ALTHOUGH hypocrites and other unregenerate men may vainly deceive themselves with false hopes and
carnall presumptions of being in the favor of God and estate of salvation which hope of theirs shall perish
yet such as truly believe in the Lord Jesus and love him in sincerity endeavouring to walk in all good
conscience before him may in this life be certainly assured that they are in the state of grace and may
rejoyce in the hope of the glory of God which hope shall never make them ashamed
2
THIS certainty is not a bare conjecturall and probable persuasion grounded upon a fallible hope but an
infallible assurance of faith founded upon the divine truth of the promises of salvation the inward
evidence of those graces unto which these promises are made the testimony of the spirit of adoption
witnessing with our spirits that we are the children of God which spirit is the earnest of our inheritance
whereby we are sealed to the day of redemption
3
THIS infallible assurance doth not so belong to the essence of faith but that a true believer may wait long
and conflict with many difficulties before he be partaker of it yet being enabled by the spirit to know the
things which are freely given him of God he may without extraordinary revelation in the right use of
ordinary means attain thereunto and therefore it is the duty of every one to give all diligence to make his
calling and election sure that thereby his heart may be enlarged in peace and joy in the Holy Ghost in love
and thankfulness to God and in strength and cheerfulness in the duties of obedience the proper fruits of
this assurance so far is it from inclining men to looseness
4
TRUE believers may have the assurance of their salvation divers ways shaken diminished and intermitted
as by negligence in preserving of it by falling into some speciall sin which woundeth the conscience and
grieveth the spirit by some sudden or vehement temptation by Gods withdrawing the light of his
countenance and suffering even such as fear him to walk in darkness and to have no light yet are they
never utterly destitute of the seed of God and life of faith that love of Christ and the brethren that sincerity
of heart and conscience of duty out of which by the operation of the spirit this assurance may in due time
be revived and by the which in the mean time they are supported from utter despair
Chap. XIX. Of the Law of God
1
GOD gave to Adam a Law as a Covenant of Works by which he bound him and all his posterity to personall
entire exact and perpetuall obedience promised life upon the fulfilling and threatned death upon the
breach of it and endued him with power and ability to keep it
2
THIS Law after his fall continued to be a perfect rule of righteousness and as such was delivered by God
upon Mount Sinai in ten commandments and written in two tables the four first commandments
containing our duty towards God and the other six our duty to man
3
BESIDE this Law commonly called Moral God was pleased to give the people of Israel as a Church under
age Ceremoniall Laws containing severall typicall ordinances partly of worship prefiguring Christ his graces
actions sufferings and benefits and partly holding forth divers instructions of moral duties all which
Ceremoniall Laws are now abrogated under the New Testament
4
TO them also as a body politick he gave sundry judiciall laws which expired together with the state of that
people not obliging any other now further then the generall equity thereof may require
5
THE Moral Law doth for ever bind all as well justified persons as others to the obedience therof and that
not only in regard of the matter contained in it but also in respect of the authority of God the Creator who
gave it neither doth Christ in the gospell any way dissolve but much strengthen this obligation
6
ALTHOUGH true believers be not under the Law as a Covenant of Works to be thereby justified or
condemned yet it is of great use to them as well as to others in that as a rule of life informing them of the
will of God and their duty it directs and binds them to walk accordingly discovering also the sinfull
pollutions of their nature 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 threatnings 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 thereof threatned in
the Law The promises of it in like manner shew them Gods approbation of obedience and what blessings
they may expect upon the performance thereof although not as due to them by the Law as a Covenant of
Works so as a mans doing good and refraining from evil because the law encourageth to the one and
deterreth from the other is no evidence of his being under the Law and not under Grace
7
NEITHER are the forementioned uses of the Law contrary to the grace of the Gospell but do sweetly
comply with it the spirit of Christ subduing and enabling the will of man to do that freely and cheerfully
which the will of God revealed in the Law requireth to be done
Chap. XX. Of Christian Liberty and Liberty of Conscience
1
THE liberty which Christ hath purchased for believers under the Gospell consists in their freedom from
the guilt of sin the condemning wrath of God the curse of the Moral Law and in their being delivered from
this present evil world bondage to Satan and dominion of sin from the evil of afflictions the sting of death
the victory of the grave and everlasting damnation as also in their free access to God and their yielding
obedience unto him not out of slavish fear but a child-like love and willing mind all which were common
also to believers under the Law But under the New Testament the liberty of Christians is further enlarged
in their freedom from the yoke of the Ceremoniall Law to which the Jewish Church was subjected and in
greater boldness of access to the throne of grace and in fuller communication of the free spirit of God
than believers under the Law did ordinarily partake of
2
GOD alone is Lord of the conscience and hath left it free from the doctrines and commandments of men
which are in any thing contrary to his Word or beside it in matters of faith or worship so that to believe
such doctrines or to obey such commands out of conscience is to betray true liberty of conscience and
the requiring of an implicit faith and an absolute and blind obedience is to destroy liberty of conscience
and reason also
3
THEY who upon pretence of Christian liberty do practise any sin or cherish any lust do thereby destroy the
end of Christian liberty which is that being delivered out of the hands of our enemies we might serve the
Lord without fear in holiness and righteousness before him all the days of our life
4
AND because the powers which God hath ordained and the liberty which Christ hath purchased are not
intended by God to destroy but mutually to uphold and preserve one another they who upon pretence of
Christian liberty shall oppose any lawfull power or the lawfull exercise of it whether it be civil or
ecclesiasticall resist the ordinance of God and for their publishing of such opinions or maintaining of such
practises as are contrary to the light of nature or to the known principles of Christianity whether
concerning faith worship or conversation or to the power of godliness or such erroneous opinions or
practises as either in their own nature or in the manner of publishing or maintaining them are destructive
to the externall peace and order which Christ hath established in the Church they may be lawfully called
to account and proceeded against by the censures of the Church and by the power of the civil Magistrate
Chap. XXI. Of Religious worship and the Sabbath day
1
THE light of nature sheweth that there is a God who hath lordship and soveraignity over all is 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 with all the soul and with all the might But the acceptable way of worshipping the true God
is instituted by himself and so limited by his own revealed will that he may not be worshipped according
to the imaginations and devices of men or the suggestions of Satan under any visible representation or
any other way not prescribed in the holy Scripture
2
RELIGIOUS worship is to be given to God the Father Son and Holy Ghost and to him alone not to angells
saints or any other creature and since the fall not without a mediator nor in the mediation of any other
but of Christ alone
3
PRAYER with thanksgiving being one speciall part of religious worship is by God required of all men and
that it may be accepted it is to be made in the name of the Son by the help of his spirit according to his
will with understanding reverence humility fervency faith love and perseverance and if vocall in a known
tongue
4
PRAYER is to be made for things lawfull and for all sorts of men living or that shall live hereafter but not
for the dead nor for those of whom it may be known that they have sinned the sin unto death
5
THE reading of the Scriptures with godly fear the sound preaching and conscionable hearing of the word
in obedience unto God with understanding faith and reverence singing of psalms with grace in the heart
as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of
the ordinary religious worship of God beside religious oaths vows solemn fastings and thanksgivings upon
speciall occasions which are in their severall times and seasons to be used in an holy and religious manner
6
NEITHER prayer nor any other part of religious worship is now under the Gospell either tyed unto or made
more acceptable by any place in which it is performed or towards which it is directed but God is to be
worshipped every where in spirit and truth as in private families daily and in secret each one by himself
so more solemnly in the publick assemblies which are not carelessly or wilfully to be neglected or forsaken
when God by his word or providence calleth thereunto
7
AS it is of the law of nature that in generall a due proportion of time be set apart for the worship of God
so in his word by a positive morall and perpetuall commandment binding all men in all ages he hath
particularly appointed one day in seven for a Sabbath to be kept holy unto him which from the beginning
of the world to the resurrection of Christ was the last day of the week and from the resurrection of Christ
was changed into the first day of the week which in Scripture is called the Lords day and is to be continued
to the end of the world as the Christian Sabbath.
8
THIS Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering
of their common affairs before hand do not only observe a holy rest all the day from their own works
words and thoughts about their worldly employments and recreations but also are taken up the whole
time in the publick and private exercises of his worship and in the duties of necessity and mercy
Chap. XXII. Of lawfull Oaths and Vows
1
A lawfull oath is a part of religious worship wherein upon just occasion the person swearing solemnly
calleth God to witnes what he asserteth or promiseth and to judge him according to the truth or falshood
of what he sweareth
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 dreadfull name or to swear at all
by any other thing is sinfull and to be abhorred Yet as in matters of weight and moment an oath is
warranted by the word of God under the New Testament as well as under the Old so a lawfull oath being
imposed by lawfull authority in such matters ought to be taken
3
WHOSOEVER taketh an oath ought duely to consider the weightiness of so solemn an act and thereunto
avouch nothing but what he is fully persauded is the truth neither may any man bind himself by oath to
any thing but what is good and just and what he believeth so to be and what he is able and resolved to
perform yet it is a sin to refuse an oath touching anything that is good and just being imposed by lawfull
authority
4
AN oath is to be taken in the plain and common sense of the words without equivocation or mentall
reservation It cannot oblige to sin but in any thing not sinfull being taken it binds to performance although
to a mans own hurt nor is it to be violated although made to hereticks or infidels
5
A vow is of the like nature with a promissory oath and ought to be made with the like religious care and
to be performed with the like faithfullness
6
IT is not to be made to any creature but to God alone and that it may be accepted it is to be made
voluntarily out of faith and conscience of duty in way of thankfulness for mercy received or for the
obtaining of what we want whereby we more strictly bind ourselves to necessary duties or to other things
so far and so long as they may fitly conduce thereunto
7
NO man may vow to do any thing forbidden in the Word of God or what would hinder any duty therein
commanded or which is not in his own power and for the performance whereof he hath no promise of
ability from God in which respects popish monasticall vows of perpetuall single life professed poverty and
regular obedience are so far from being degrees of higher perfection that they are superstitious and sinfull
snares in which no Christian may intangle himself
Chap. XXIII. Of the Civil Magistrate
1
GOD the supreme Lord and King of all the world hath ordained Civil Magistrats to be under him over the
people for his own glory and the publick good and to this end hath armed them with the power of the
sword for the defence and encouragement of them that are good and for the punishment of evil doers
2
IT is lawfull for Christians to accept and execute the office of a magistrate when called thereunto in the
managing whereof as they ought especially to maintain piety justice and peace according to the
wholesome laws of each Commonwealth so for that end they may lawfully now under the New Testament
wage war upon just and necessary occasion
3
THE civil Magistrate may not assume to himself the administration of the word and sacraments or the
power of the keys of the kingdom of heaven yet he hath authority and it is his duty to take order that
unity and peace be preserved in the Church that the truth of God be kept pure and entire that all
blasphemies and heresies be suppressed all corruptions and abuses in worship and discipline prevented
or reformed and all the ordinances of God duly settled administred and observed for the better effecting
whereof he hath power to call synods to be present at them and to provide that whatsoever is transacted
in them be according to the mind of God
4
IT is the duty of people to pray for Magistrates to honour their persons to pay them tribute and other
dues to obey their lawfull commands and to be subject to their authority for conscience sake Infidelity or
difference in religion doth not make void the magistrates just and legall authority nor free the people from
their due obedience to him from which ecclesiasticall persons are not exempted much less hath the Pope
any power or jurisdiction over them in their dominions or over any other people and least of all to deprive
them of their dominions or lives if he shall judge them to be hereticks or upon any other pretence
whatsoever
Chap. XXIV. Of Marriage and Divorce
1
MARRIAGE is between one man and one woman neither is it lawfull for any man to have more than one
wife nor for any woman to have more then one husband at the same time
2
MARRIAGE was ordained for the mutuall help of husband and wife for the increase of mankind with a
legitimate issue and of the Church with a holy seed and for preventing of uncleanness
3
IT is lawfull for all sorts of people to marry who are able with judgement to give their consent yet it is the
duty of Christians to marry only in the Lord and therefore such as profess the true reformed religion should
not marry with infidels papists or other idolaters neither should such as are godly be unequally yoked by
marrying with such as are notoriously wicked in their life or maintain damnable heresies
4
MARRIAGE ought not to be within the degrees of consanguinity or affinity forbidden in the Word nor can
such incestuous marriages ever be made lawfull by any law of man or consent of parties so as these
persons may live together as man and wife The man may not marry any of his wifes kindred nearer in
blood than he may of his own nor the woman of the husbands kindred nearer in blood than of her own
5
ADULTERY or fornication committed after a contract being detected before marriage giveth just occasion
to the innocent party to dissolve that contract In the case of adultery after marriage it is lawfull for the
innocent party to sue out a divorce and after the divorce to marry another as if the offending party were
dead
6
ALTHOUGH the corruption of man be such as is apt to study arguments unduly to put asunder those whom
God hath joyned together in marriage yet nothing but adultery or such wilfull desertion as can noways be
remedied by the Church or civil magistrate is cause sufficient of dissolving the bond of marriage wherein
a publick and orderly course of proceeding is to be observed and the persons concerned in it not left to
their own wills and discretion in their own case
Chap. XXV. Of the Church
1
THE Catholick or universall Church which is invisible consists of the whole number of the elect that have
been are or shall be gathered into one under Christ the head therof and is the spouse the body the fullness
of him that filleth all in all
2
THE visible Church which is also catholick or universall under the Gospell (not confined to one nation as
before under the Law) consists of all those throughout the world that profess the true religion together
with their children and is the kingdom of the Lord Jesus Christ the house and family of God out of which
there is no ordinary possibility of salvation
3
UNTO this Catholick visible Church Christ hath given the ministry oracles and ordinances of God for the
gathering and perfecting of the saints in this life to the end of the world and doth by his own presence
and Spirit according to his promise make them effectuall thereunto
4
THIS Catholick Church hath been sometimes more sometimes less visible and particular Churches which
are members thereof are more or less pure according as the doctrine of the Gospell is taught and
embraced ordinances administred and publick worship performed more or less purely in them
5
THE purest Churches under heaven are subject both to mixture and error and some have so degenerated
as to become no Churches of Christ but synagogues of Satan nevertheless there shall be always a Church
on earth to worship God according to his will
6
THERE is no other head of the Church but the Lord Jesus Christ nor can the Pope of Rome in any sense be
head thereof but is that Antichrist that man of sin and son of perdition that exalteth himself in the Church
against Christ and all that is called God
Chap. XXVI. Of the Communion of Saints
1
ALL saints that are united to Jesus Christ their head by his spirit and by faith have fellowship with him in
his graces sufferings death resurrection and glory and being united to one another in love they have
communion in each others gifts and graces and are oblidged to the performance of such duties publick
and private as do conduce to their mutuall good both in the inward and outward man
2
Saints by profession are bound to maintain an holy fellowship and communion in the worship of God and
in performing such other spirituall services as tend to their mutuall edification as also in relieving each
other in outward things according to their severall abilities and necessities which communion as God
offereth opportunity is to be extended to all those who in every place call upon the name of the Lord Jesus
3
THIS Communion which the saints have with Christ doth not make them in any wise partakers of the
substance of his Godhead or to be equall with Christ in any respect either of which to affirm is impious
and blasphemous Nor doth their communion one with another as saints take away or infringe the title or
propriety which each man hath in his goods and possessions
Chap. XXVII. Of the Sacraments
1
SACRAMENTS are holy signs and seals of the Covenant of Grace immediatly instituted by God to represent
Christ and his benefits and to confirm our interest in him as also to put a visible difference between those
that belong unto the church and the rest of the world and solemnly to engage them to the service of God
in Christ according to his word
2
THERE is in every sacrament a spirituall relation or sacramentall union between the sign and the thing
signified whence it comes to pass that the names and effects of the one are attributed to the other
3
THE grace which is exhibited in or by the sacraments rightly used is not conferred by any power in them
neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer
it but upon the work of the Spirit and the word of Institution which contains together with a precept
authorizing the use thereof a promise of benefit to worthy receivers
4
THERE be only two sacraments ordained by Christ our Lord in the Gospell that is to say Baptism and the
Supper of the Lord neither of which may be dispensed by any but a minister of the word lawfully ordained
5
THE sacraments of the Old Testament in regard of the spirituall things thereby signified and exhibited
were for substance the same with those of the New
Chap. XXVIII. Of Baptism
1
BAPTISM is a sacrament of the New Testament ordained by Jesus Christ not only for the solemn admission
of the party baptized into the visible church but also to be unto him a sign and seal of the Covenant of
Grace of his ingrafting into Christ of regeneration of remission of sins and of his giving up unto God through
Jesus Christ to walk in newness of life which sacrament is by Christs own appointment to be continued in
his Church untill the end of the world
2
THE outward element to be used in this sacrament is water wherewith the party is to be baptized in the
name of the Father and of the Son and of the Holy Ghost by a minister of the Gospell lawfully called
thereunto
3
DIPPING of the person in the water is not necessary but baptism is rightly administred by pouring or
sprinkling water upon the person
4
NOT only those that do actually profess faith in and obedience unto Christ but also the infants of one or
both believing parents are to be baptized
5
ALTHOUGH it is a great sin to contemn or neglect this ordinance yet grace and salvation are not so
inseparably annexed unto it as that no person can be regenerated or saved without it or that all that are
baptized are undoubtedly regenerated
6
THE efficacy of baptism is not tied to that moment of time wherein it is administred yet notwithstanding
by the right use of this ordinance the grace promised is not only offered but really exhibited and conferred
by the Holy Ghost to such (whether of age or infants) as that grace belongeth unto according to the
counsell of Gods own will in his appointed time
7
THE sacrament of baptism is but once to be administred unto any person
Chap. XXIX. Of the Lords Supper
1
OUR Lord Jesus in the night wherein he was betrayed instituted the sacrament of his body and blood
called the Lords Supper to be observed in his Church unto the end of the world for the perpetuall
remembrance of the sacrifice of himself in his death the sealing all benefits thereof to true believers their
spirituall nourishment and growth in him their further engagement in and to all duties which they owe
unto him and to be a bond and pledge of their communion with him and with each other as members of
his mysticall body
2
IN this sacrament Christ is not offered up to his father nor any reall sacrifice made at all for remission of
sins of the quick or dead but only a commemoration of that one offering up of himself by himself upon
the cross once for all and a spirituall oblation of all possible praise unto God for the same so that the
popish sacrifice of the Mass (as they call it) is most abominably injurious to Christs one only sacrifice the
alone propitiation for all the sins of the elect
3
THE Lord Jesus hath in this ordinance appointed his ministers to declare his word of Institution to the
people to pray and bless the elements of bread and wine and thereby to set them apart from a common
to an holy use and to take and break the bread to take the cup and (they communicating also themselves)
to give both to the communicants but to none who are not then present in the congregation
4
PRIVATE masses or receiving this sacrament by a priest or any other alone as likewise the deniall of the
cup to the people worshipping the elements the lifting them up or carrying them about for adoration and
the reserving them for any pretended religious use are all contrary to the nature of this sacrament and to
the institution of Christ
5
THE outward elements in this sacrament duely set apart to the uses ordained by Christ have such relation
to him crucified as that truly yet sacramentally only they are sometimes called by the name of the things
they represent to wit the body and blood of Christ albeit in substance and nature they still remain truly
and only bread and wine as they were before
6
THAT doctrine which maintaines a change of the substance of bread and wine into the substance of Christs
body and blood (commonly called transubstantiation) by consecration of a priest or by any other way is
repugnant not to scripture alone but even to common sense and reason overthroweth the nature of the
sacrament and hath been and is the cause of manifold superstitions yea of gross idolatries
7
WORTHY receivers outwardly partaking of the visible elements of this sacrament do then also inwardly by
faith really and indeed yet not carnally and corporally but spiritually receive and feed upon Christ crucified
and all benefits of his death the body and blood of Christ being then not corporally or carnally in with or
under the bread and wine yet as really but spiritually present to the faith of believers in that ordinance as
the elements themselves are to their outward senses
8
ALTHOUGH ignorant and wicked men receive the outward elements in this sacrament yet they receive
not the thing signified thereby but by their unworthy coming thereunto are guilty of the body and blood
of the Lord to their own damnation wherefore all ignorant and ungodly persons as they are unfit to enjoy
communion with him so are they unworthy of the Lords table and cannot without great sin against Christ
while they remain such partake of these holy mysteries or be admitted thereunto
Chap. XXX. Of Church Censures
1
THE Lord Jesus as King and head of his Church hath therein appointed a government in the hand of church
officers distinct from the civil Magistrate
2
TO these officers the keys of the kingdom of heaven are committed by virtue whereof they have power
respectively to retain and remit sins to shut that kingdom against the impenitent both by the word and
censures and to open it unto penitent sinners by the ministry of the gospell and by absolution from
censures as occasion shall require
3
CHURCH censures are necessary for the reclaiming and gaining of offending brethren for deterring of
others from the like offences for the purging out of that leaven which might infect the whole lump for
vindicating the honour of Christ and the holy profession of the gospell and for preventing the wrath of
God which might justly fall upon the Church if they should suffer his covenant and the sealls thereof to be
profaned by notorious and obstinate offenders
4
FOR the better attaining of these ends the officers of the church are to proceed by admonition suspension
from the sacrament of the Lords supper for a season and by excommunication from the Church according
to the nature of the crime and demerit of the person
Chap. XXXI. Of Synods and Councills
1
FOR the better government and further edification of the Church there ought to be such assemblies as
are commonly called Synods or Councills
2
AS Magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with
about matters of religion so if Magistrates be open enemies to the Church the ministers of Christ of
themselves by virtue of their office or they with other fit persons upon delegation from their Churches
may meet together in such assemblies
3
IT belongeth to Synods and Councills ministerially to determine controversies of faith and cases of
conscience to set down rules and directions for better ordering of the publick worship of God and
government of his Church to receive complaints in cases of maladministration and authoritatively to
determine the same which decrees and determinations (if consonant to the word of God) are to be
received with reverence and submission not only for their agreement with the word but also for the power
whereby they are made as being an ordinance of God appointed thereunto in his word
4
ALL Synods or Councills since the Apostles times whether generall or particular may err and many have
erred therefore they are not to be made the rule of faith or practise but to be used as an help in both
5
SYNODS and councills are to handle or conclude nothing but that which is ecclesiasticall and are not to
intermeddle with civil affairs which concern the Commonwealth unless by way of humble petition in cases
extraordinary or by way of advice for satisfaction of conscience if they be thereunto required by the civil
Magistrate
Chap. XXXII. Of the state of men after death and of the Resurrection of the dead
1
THE bodies of men after death return to dust and see corruption but their souls (which neither die nor
sleep) having an immortall subsistence immediatly return to God who gave them the souls of the righteous
being then made perfect in holiness are received into the highest heavens where they behold the face of
God in light and glory waiting for the full redemption of their bodies and the souls of the wicked are cast
into hell where they remain in torments and utter darkness reserved to the judgement of the great day
Besides these two places for souls seperated from their bodies the scripture acknowledgeth none
2
AT the last day such as are found alive shall not die but be changed and all the dead shall be raised up
with the self same bodies and none other although with different qualities which shall be united again to
their souls for ever
3
THE bodies of the unjust shall by the power of Christ be raised to dishonour the bodies of the just by his
spirit unto honour and be made conformable to his own glorious body
Chap. XXXIII. Of the last Judgement
1
GOD hath appointed a day wherein he will judge the world in righteousness by Jesus Christ to whom all
power and judgement is given of the Father In which day not only the apostate angels shall be judged but
likewise all persons that have lived upon earth shall appear before the tribunall of Christ to give an account
of their thoughts words and deeds and to receive according to what they have done in the body whether
good or evil
2
THE end of Gods appointing this day is for the manifestation of the glory of his mercy in the eternall
salvation of the elect and of his justice in the damnation of the reprobate who are wicked and disobedient
for then shall the righteous go into everlasting life and receive that fullness of joy and refreshing which
shall come from the presence of the Lord but the wicked who know not God and obey not the gospell of
Jesus Christ shall be cast into eternall torments and be punished with everlasting destruction from the
presence of the Lord and from the glory of his power
3
AS Christ would have us certainly to be perswaded that there shall be a day of judgement both to deter
all men from sin and for the greater consolation of the godly in their adversity so will he have that day
unknown to men that they may shake off all carnall security and be always watchfull because they know
not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly Amen
Text 3: The Confession of Faith of the Assembly of Divines at Westminster, a 1946
transcription of the 1646 manuscript
Source: http://en.wikisource.org/wiki/Confession_of_Faith_Ratification_Act_1690
CHAPTER I. Of the Holy Scripture.
ALTHOUGH the light of nature, and the works of creation and providence do so far manifest the goodness,
wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that
knowledge of God, and of His will, which is necessary unto salvation. Therefore it pleased the Lord, at
sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church; and
afterwards, for the better preserving and propagating of the truth, and for the more sure establishment
and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world,
to commit the same wholly unto writing: which maketh the Holy Scripture to be most necessary; those
former ways of God’s revealing His will unto His people being now ceased.
II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the
Old and New Testament, which are these,
Of the Old Testament.
Genesis
II. Chronicles
Daniel
Exodus
Ezra
Hosea
Leviticus
Nehemiah
Joel
Numbers
Esther
Amos
Deuteronomy
Job
Obadiah
Joshua
Psalms
Jonah
Judges
Proverbs
Micah
Ruth
Ecclesiastes
Nahum
I. Samuel
The Song of Songs
Habakkuk
II. Samuel
Isaiah
Zephaniah
I. Kings
Jeremiah
Haggai
II. Kings
Lamentations
Zechariah
I. Chronicles
Ezekiel
Malachi;
Of the New Testament.
The Gospels according to
Corinthians I.
To Timothy I.
Matthew
Corinthians II.
To Timothy II.
Mark
Galatians
To Titus
Luke
Ephesians
To Philemon
John
Philippians
The Epistle to the
The Acts of the Apostles
Colossians
Hebrews
Paul’s Epistles to the
Thessalonians I.
The Epistle of James
Romans
Thessalonians II.
The first and second
Epistles of Peter
The Epistle of Jude
The first, second, and
The Revelation of John.
third Epistles of John
All which are given by inspiration of God to be the rule of faith and life.
III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the
Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved, or
made use of, than other human writings.
IV. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon
the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and
therefore it is to be received, because it is the Word of God.
V. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the
Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, 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, the many other incomparable excellencies, and the entire
perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God: yet
notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is
from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.
VI. The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and
life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced
from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit
or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be
necessary for the saving understanding of such things as are revealed in the Word: and that there are
some circumstances concerning the worship of God, and government of the Church, common to human
actions and societies, which are to be ordered by the light of nature, and Christian prudence, according
to the general rules of the Word, which are always to be observed.
VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which
are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened
in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the
ordinary means, may attain unto a sufficient understanding of them.
VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the
New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations),
being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are
therefore authentical; so as, in all controversies of religion, the Church is finally to appeal unto them. But,
because these original tongues are not known to all the people of God, who have right unto, and interest
in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to
be translated into the vulgar language of every nation unto which they come, that, the Word of God
dwelling plentifully in all, they may worship Him in an acceptable manner; and, through patience and
comfort of the Scriptures, may have hope.
IX. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a
question about the true and full sense of any Scripture (which is not manifold, but one), it must be
searched and known by other places that speak more clearly.
X. The supreme judge by which all controversies of religion are to be determined, and all decrees of
councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in
whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.
CHAPTER II. Of God, and of the Holy Trinity.
THERE is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit,
invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty,
most wise, most holy, most free, most absolute; working all things according to the counsel of His own
immutable and most righteous will, for, His own glory; most loving, gracious, merciful, long-suffering,
abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that
diligently seek Him; and withal, most just, and terrible in His judgments, hating all sin, and who will by no
means clear the guilty.
II. God hath all life, glory, goodness, blessedness, in and of Himself; and is alone in and unto Himself allsufficient, not standing in need of any creatures which He hath made, nor deriving any glory from them,
but only manifesting His own glory in, by, unto, and upon them. He is the alone fountain of all being, of
whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do
by them, for them, or upon them whatsoever Himself pleaseth. In His sight all things are open and
manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him
contingent, or uncertain. He is most holy in all His counsels, in all His works, and in all His commands. To
Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He
is pleased to require of them.
III. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the
Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding;
the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the
Son.
CHAPTER III. Of God’s Eternal Decree.
GOD, from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably
ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence
offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but
rather established.
II. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath He
not decreed anything because He foresaw it as future, or as that which would come to pass upon such
conditions.
III. By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto
everlasting life; and others foreordained to everlasting death.
IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably
designed, and their number so certain and definite, that it cannot be either increased or diminished.
V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid,
according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will,
hath chosen, in Christ, unto everlasting glory, out of His mere free grace and love, without any foresight
of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions,
or causes moving Him thereunto: and all to the praise of His glorious grace.
VI. As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His
will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are
redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, are
justified, adopted, sanctified, and kept by His power, through faith, unto salvation. Neither are any other
redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.
VII. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby
He extendeth or withholdeth mercy, as He pleaseth, for the glory of His sovereign power over His
creatures, to pass by; and to ordain them to dishonour and wrath for their sin, to the praise of His glorious
justice.
VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care,
that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from
the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford
matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation
to all that sincerely obey the Gospel.
CHAPTER IV. Of Creation.
IT pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of His eternal power,
wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein
whether visible or invisible, in the space of six days; and all very good.
II. After God had made all other creatures, He created man, male and female, with reasonable and
immortal souls, endued with knowledge, righteousness, and true holiness, after His own image; having
the law of God written in their hearts, and power to fulfil it: and yet under a possibility of transgressing,
being left to the liberty of their own will, which was subject unto change. Beside this law written in their
hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while
they kept, they were happy in their communion with God, and had dominion over the creatures.
CHAPTER V. Of Providence.
GOD the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and
things, from the greatest even to the least, by His most wise and holy providence, according to His
infallible fore-knowledge, and the free and immutable counsel of His own will, to the praise of the glory
of His wisdom, power, justice, goodness, and mercy.
II. Although, in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass
immutably, and infallibly; yet, by the same providence, He ordereth them to fall out, according to the
nature of second causes, either necessarily, freely, or contingently.
III. God, in His ordinary providence, maketh use of means, yet is free to work without, above, and against,
them, at His pleasure.
IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves
in His providence, that it extendeth itself even to the first fall, and all other sins of angels and men; and
that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and
otherwise ordering, and governing of them, in a manifold dispensation, to His own holy ends; yet so, as
the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and
righteous, neither is nor can be the author or approver of sin.
V. The most wise, righteous, and gracious God doth oftentimes leave, for a season, His own children to
manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or
to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may
be humbled; and, to raise them to a more close and constant dependence for their support upon Himself,
and to make them more watchful against all future occasions of sin, and for sundry other just and holy
ends.
VI. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, doth blind and
harden, from them He not only withholdeth His grace whereby they might have been enlightened in their
understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they
had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them
over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass
that they harden themselves, even under those means which God useth for the softening of others.
VII. As the providence of God doth, in general, reach to all creatures; so, after a most special manner, it
taketh care of His Church, and disposeth all things to the good thereof.
CHAPTER VI. Of the Fall of Man, of Sin, and of the Punishment thereof.
OUR first parents, being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden
fruit. This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed
to order it to His own glory.
II. By this sin they fell from their original righteousness and communion with God, and so became dead in
sin, and wholly defiled in all the parts and faculties of soul and body.
III. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and
corrupted nature, conveyed to all their posterity descending from them by ordinary generation.
IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all
good, and wholly inclined to all evil, do proceed all actual transgressions.
V. This corruption of nature, during this life, doth remain in those that are regenerated; and although it
be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and
properly sin.
VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary
thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of
God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.
CHAPTER VII. Of God’s Covenant with Man.
THE distance between God and the creature is so great, that although reasonable creatures do owe
obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness
and reward, but by some voluntary condescension on God’s part, which He hath been pleased to express
by way of covenant.
II. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and
in him to his posterity, upon condition of perfect and personal obedience.
III. Man, by his fall, having made himself uncapable of life by that covenant, the Lord was pleased to make
a second, commonly called the covenant of grace; wherein He freely offereth unto sinnets life and
salvation by Jesus Christ; requiring of them faith in Him, that they may be saved, and promising to give
unto all those that are ordained unto eternal life His Holy Spirit, to make them willing, and able to believe.
IV. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to
the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it,
therein bequeathed.
V. This covenant was differently administered in the time of the law, and in the time of the gospel: under
the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other
types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come; which were,
for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the
elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and
is called the old Testament.
VI. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is
dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the
Lord’s Supper: which, though fewer in number, and administered with more simplicity, and less outward
glory, yet, in them, it is held forth in more fulness, evidence, and spiritual efficacy, to all nations, both
Jews and Gentiles; and is called the new Testament. There are not therefore two covenants of grace,
differing in substance, but one and the same, under various dispensations.
CHAPTER VIII. Of Christ the Mediator.
IT pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be
the Mediator between God and man, the Prophet, Priest, and King, the Head and Saviour of His Church,
the Heir of all things, and Judge of the world: unto whom He did from all eternity give a people, to be His
seed, and to be by Him in time redeemed, called, justified, sanctified, and glorified.
II. The Son of God, the second person in the Trinity, being very and eternal God, of one substance and
equal with the Father, did, when the fulness of time was come, take upon Him man’s nature, with all the
essential properties, and common infirmities thereof, yet without sin; being conceived by the power of
the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct
natures, the Godhead and the manhood, were inseparably joined together in one person, without
conversion, composition, or confusion. Which person is very God, and very man, yet one Christ, the only
Mediator between God and man.
III. The Lord Jesus, in His human nature thus united to the divine, was sanctified, and anointed with the
Holy Spirit, above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased
the Father that all fulness should dwell; to the end that, being holy, harmless, undefiled, and full of grace
and truth, He might be thoroughly furnished to execute the office of a mediator, and surety. Which office
He took not unto Himself, but was thereunto called by His Father, who put all power and judgment into
His hand, and gave Him commandment to execute the same.
IV. This office the Lord Jesus did most willingly undertake; which that He might discharge, He was made
under the law, and did perfectly fulfil it; endured most grievous torments immediately in His soul, and
most painful sufferings in His body; was crucified, and died, was buried, and remained under the power
of death, yet saw no corruption. On the third day He arose from the dead, with the same body in which
He suffered, with which also he ascended into heaven, and there sitteth at the right hand of His Father,
making intercession, and shall return, to judge men and angels, at the end of the world.
V. The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He, through the eternal Spirit,
once offered up unto God, hath fully satisfied the justice of His Father; and purchased, not only
reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father
hath given unto Him.
VI. Although the work of redemption was not actually wrought by Christ till after His incarnation, yet the
virtue, efficacy, and benefits thereof were communicated unto 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 of the woman which should bruise the serpent’s head; and the Lamb slain from
the beginning of the world; being yesterday and today the same, and for ever.
VII. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is
proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes
in Scripture attributed to the person denominated by the other nature.
VIII. To all those for whom Christ hath purchased redemption, He doth certainly and effectually apply and
communicate the same; making intercession for them, and revealing unto them, in and by the Word, the
mysteries of salvation; effectually persuading them by His Spirit to believe and obey, and governing their
hearts by His Word and Spirit; overcoming all their enemies by His almighty power and wisdom, in such
manner, and ways, as are most consonant to His wonderful and unsearchable dispensation.
CHAPTER IX. Of Free-Will.
GOD hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute
necessity of nature, determined to good, or evil.
II. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well
pleasing to God; but yet, mutably, so that he might fall from it.
III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying
salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his
own strength, to convert himself, or to prepare himself thereunto.
IV. When God converts a sinner, and translates him into the state of grace, He freeth him from his natural
bondage under sin; and, by His grace alone, enables him freely to will and to do that which is spiritually
good; yet so, as that by reason of his remaining corruption, he doth not perfectly, nor only, will that which
is good, but doth also will that which is evil.
V. The will of man is made perfectly and immutably free to good alone in the state of glory only.
CHAPTER X. Of Effectual Calling.
ALL those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and
accepted time, effectually to call, by His Word and Spirit, out of that state of sin and death, in which they
are by nature to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to
understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh;
renewing their wills, and, by His almighty power, determining them to that which is good, and effectually
drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace.
II. This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, who
is altogether passive therein, 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.
III. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh
when, and where, and how He pleaseth: so also are all other elect persons who are uncapable of being
outwardly called by the ministry of the Word.
IV. Others, not elected, although they may be called by the ministry of the Word, and may have some
common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved:
much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they
never so diligent to frame their lives according to the light of nature, and the laws of that religion they do
profess. And, to assert and maintain that they may, is very pernicious, and to be detested.
CHAPTER XI. Of Justification.
THOSE whom God effectually calleth, He also freely justifieth: not by infusing righteousness into them, but
by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything
wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of
believing, or any other evangelical obedience to them, as their righteousness; but by imputing the
obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness,
by faith; which faith they have not of themselves, it is the gift of God.
II. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification:
yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no
dead faith, but worketh by love.
III. Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and
did make a proper, real, and full satisfaction to His Father’s justice in their behalf. Yet, inasmuch as He was
given by the Father for them; and His obedience and satisfaction accepted in their stead; and both, freely,
not for anything in them; their justification is only of free grace; that both the exact justice, and rich grace
of God might be glorified in the justification of sinners.
IV. God did, from all eternity, decree to justify all the elect, and Christ did, in the fulness of time, die for
their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit
doth, in due time, actually apply Christ unto them.
V. God doth continue to forgive the sins of those that are justified; and, although they can never fall from
the state of justification, yet they may, by their sins, fall under God’s fatherly displeasure, and not have
the light of His countenance restored unto them, until they humble themselves, confess their sins, beg
pardon, and renew their faith and repentance.
VI. The justification of believers under the old testament was, in all these respects, one and the same with
the justification of believers under the new testament.
CHAPTER XII. Of Adoption.
ALL those that are justified, God vouchsafeth, in and for His only Son Jesus Christ, to make partakers of
the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of
the children of God, have His name put upon them, receive the spirit of adoption, have access to the
throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and
chastened by Him, as by a Father: yet never cast off, but sealed to the day of redemption; and inherit the
promises, as heirs of everlasting salvation.
CHAPTER XIII. Of Sanctification.
THEY, who are once effectually called, and regenerated, having a new heart, and a new spirit created in
them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection,
by His Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the
several lusts thereof are more and more weakened and mortified; and they more and more quickened
and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the
Lord.
II. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some
remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting
against the Spirit, and the Spirit against the flesh.
III. In which war, although the remaining corruption, for a time, may much prevail; yet, through the
continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and
so, the saints grow in grace, perfecting holiness in the fear of God.
CHAPTER XIV. Of Saving Faith.
THE grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the
Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and
by the administration of the sacraments, and prayer, it is increased and strengthened.
II. By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of
God Himself speaking therein; and acteth differently upon that which each particular passage thereof
containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the
promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting,
receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the
covenant of grace.
III. This faith is different in degrees, weak or strong; may be often and many ways assailed, and weakened,
but gets the victory: growing up in many to the attainment of a full assurance, through Christ, who is both
the author and finisher of our faith.
CHAPTER XV. Of Repentance unto Life.
REPENTANCE unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of
the Gospel, as well as that of faith in Christ.
II. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness
of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His
mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto
God, purposing and endeavouring to walk with Him in all the ways of His commandments.
III. Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon
thereof, which is the act of God’s free grace in Christ; yet it is of such necessity to all sinners, that none
may expect pardon without it.
IV. As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring
damnation upon those, who truly repent.
V. Men ought not to content themselves with a general repentance, but it is every man’s duty to
endeavour to repent. of his particular sins, particularly.
VI. As every man is bound to make private confession of his sins to God, praying for the pardon thereof;
upon which, and the forsaking of them, he shall find mercy; so, he that scandalizeth his brother, or the
Church of Christ, ought to be willing, by a private or public confession, and sorrow for his sin, to declare
his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to
receive him.
CHAPTER XVI. Of Good Works.
GOOD works are only such as God hath commanded in His holy Word, and not such as, without the warrant
thereof, are devised by men, out of blind zeal, or upon any pretence of good intention.
II. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true
and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their
brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose
workmanship they are, created in Christ Jesus unto, that, having their fruit unto holiness, they may have
the end, eternal life.
III. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that
they may be enabled thereunto, beside the graces they have already received, there is required an actual
influence of the same Holy Spirit, to work in them to will, and to do, of His good pleasure: yet are they not
hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion
of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.
IV. They who, in their obedience, attain to the greatest height which is possible in this life, are so far from
being able to supererogate, and to do more than God requires, as that they fall short of much which in
duty they are bound to do.
V. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the
great disproportion that is between them and the glory to come; and the infinite distance that is between
us and God whom, by them, we can neither profit, nor satisfy for the debt of our former sins, but when
we have done all we can, we have done but our duty, and are unprofitable servants: and because, as they
are good, they proceed from His Spirit; and as they are wrought by us, they are defiled, and mixed with
so much weakness and imperfection, that they cannot endure ,the severity of God’s judgment.
VI. Notwithstanding, the persons of believers being accepted through Christ, their good works also are
accepted in Him; not as though they were in this life wholly unblameable and unreprovable in God’s sight;
but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although
accompanied with many weaknesses and imperfections.
VII. Works done by unregenerate men, although for the matter of them they may be things which God
commands; and of good use both to themselves and others: yet, because they proceed not from an heart
purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of
God, they are therefore sinful, and cannot please God, or make a man meet to receive grace from God:
and yet, their neglect of them is more sinful and displeasing unto God.
CHAPTER XVII. Of the Perseverance of the Saints.
THEY, whom God hath accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither
totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and
be eternally saved.
II. This perseverance of the saints depends not upon their own free will, but upon the immutability of the
decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of
the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them,
and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.
III. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of
corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins;
and, for a time, continue therein: whereby they incur God’s, displeasure, and grieve His Holy Spirit, come
to be deprived of some measure of their graces and comforts, have their hearts hardened, and their
consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.
CHAPTER XVIII. Of the Assurance of Grace and Salvation.
ALTHOUGH hypocrites and other unregenerate men may vainly deceive themselves with false hopes and
carnal presumptions of being in the favour of God, and estate of salvation (which hope of theirs shall
perish): yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavouring to walk in all
good conscience before Him, may, in this life, be certainly assured that they are in the state of grace, and
may rejoice in the hope of the glory of God, which hope shall never make them ashamed.
II. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an
infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward
evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption
witnessing with our spirits that we are the children of God, which Spirit is the earnest of our inheritance,
whereby we are sealed to the day of redemption.
III. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait
long, and conflict with many difficulties, before he be partaker of it: yet, being enabled by the Spirit to
know the things which are freely given him of God, he may, without extraordinary revelation, in the right
use of ordinary means, attain 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
Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the
proper fruits of this assurance; so far is it from inclining men to looseness.
IV. True believers may have the assurance of their salvation divers ways shaken, diminished, and
intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the
conscience and grieveth the Spirit; by some sudden or vehement temptation, by God’s withdrawing the
light of His countenance, and suffering even such as fear Him to walk in darkness and to have no light: yet
are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren,
that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance
may, in due time, be revived; and by the which, in the mean time, they are supported from utter despair.
CHAPTER XIX. Of the Law of God.
GOD gave to Adam a law, as a covenant of works, by which He bound him and all his posterity to personal,
entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the
breach of it, and endued him with power and ability to keep it.
II. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by
God upon Mount Sinai, in ten commandments, and written in two tables: the four first commandments
containing our duty towards God; and the other six, our duty to man.
III. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church
under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ,
His graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties.
All which ceremonial laws are now abrogated, under the new testament.
IV. To them also, as a body politic, He gave sundry judical laws, which expired together with the State of
that people; not obliging any other now, further than the general equity thereof may require.
V. The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof; and
that, not only in regard of the matter contained in it, but also in respect of the authority of God the
Creator, who gave it. Neither doth Christ, in the Gospel, any way dissolve, but much strengthen this
obligation.
VI. Although true believers be not under the law, as a covenant of works, to be thereby justified, or
condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of
the will of God,and their duty, it directs and binds them to walk accordingly; discovering also the sinful
pollutions of their nature, 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 show what even their sins
deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof
threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience,
and what blessings they may expect upon the performance thereof: although not as due to them by the
law as a covenant of works. So as, a man’s doing good, and refraining from evil, because the law
encourageth to the one, and deterreth from the other,is no evidence of his being under the law; and, not
under grace.
VII. Neither are the forementioned uses of the law contrary to the grace of the Gospel, but do sweetly
comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully,
which the will of God, revealed in the law, requireth to be done.
CHAPTER XX. Of Christian Liberty, and Liberty of Conscience.
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 curse of the moral law; and, in their being delivered from
this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of
death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their
yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. All which were
common also to believers under the law. But, under the new testament, the liberty of Christians is further
enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish Church was
subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the
free Spirit of God, than believers under the law did ordinarily partake of.
II. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of
men, which are, in any thing, contrary to His Word; or beside it, if matters of faith, or worship. So that, to
believe such doctrines, or to obey such commands, out of conscience is to betray true liberty of
conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty
of conscience, and reason also.
III. They who, upon pretence of Christian liberty, do practise any sin, or cherish any lust, do thereby destroy
the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve
the Lord without fear, in holiness and righteousness before Him, all the days of our life.
IV. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are
not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon
pretence of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil
or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of
such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether
concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or
practices, as either in their own nature, or in the manner of publishing or maintaining them, are
destructive to the external peace and order which Christ hath established in the Church, they may lawfully
be called to account, and proceeded against, by the censures of the Church, and by the power of the civil
magistrate.
CHAPTER XXI Of Religious Worship, and the Sabbath Day.
THE light of nature showeth that there is a God, who hath lordship and sovereignty over all, is 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 with all the soul, and with all the might. But the acceptable way of worshipping the true
God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped
according to the imaginations and devices of men, or the suggestions of Satan, under any visible
representation, or any other way not prescribed in the holy Scripture.
II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him alone; not to angels,
saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other
but of Christ alone.
III. Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men:
and, that it may be accepted, it is to be made in the name of the Son, by the help of His Spirit, according
to His will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal,
in a, known tongue.
IV. Prayer is to be made for things lawful; and for all sorts of men living, or that shall live hereafter: but
not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.
V. The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the
Word, in obedience unto God, with understanding, faith, and reverence, singing of psalms with grace in
the heart; as also, the due administration and worthy receiving of the. sacraments instituted by Christ,
are all parts of the ordinary religious worship of God: beside religious oaths, vows, solemn fastings, and
thanksgivings upon special occasions, which are, in their several times and seasons, to be used in an holy
and religious manner.
VI. Neither prayer, nor any other part of religious worship, is now, under the Gospel, either tied unto, or
made more acceptable by any place in which it is performed, or towards which it is directed: but God is
to be worshipped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by
himself; so, more solemnly in the public assemblies, which are not carelessly or wilfully to be neglected,
or forsaken, when God, by His Word or providence, calleth thereunto.
VII. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of
God; so, in His Word, by a positive, moral, and perpetual commandment binding all men in all ages, He
hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto Him: which, from the
beginning of the world to the resurrection of Christ, was the last day of the week; and, from the
resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord’s
Day, and is to be continued to the end of the world, as the Christian Sabbath.
VIII. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and
ordering of their common affairs beforehand, do not only observe an holy rest, all the day, from their own
works, words, and thoughts about their worldly employments and recreations, but also are taken up, the
whole time, in the public and private exercises of His worship, and in the duties of necessity and mercy.
CHAPTER XXII. Of Lawful Oaths and Vows.
A LAWFUL oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly
calleth God to witness, what he asserteth, or promiseth, and to judge him according to the truth or
falsehood of what he sweareth.
II. The name of God only is that by which men ought to swear, and therein it is to be used with all holy
fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear
at all by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath
is warranted by the Word of God, under the new testament as well as under the old; so a lawful oath,
being imposed by lawful authority, in such matters, ought to be taken.
III. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to
avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by oath to
anything but what is good and just, and what he believeth so to be, and what he is able and resolved to
perform. Yet it is a sin to refuse an oath touching anything that is good and just, being imposed by lawful
authority.
IV. An oath is to be taken in the plain and common sense of the words, without equivocation, or mental
reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance,
although to a man’s own hurt. Nor is it to be violated, although made to heretics, or infidels.
V. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care,
and to be performed with the like faithfulness.
VI. It is not to be made to any creature, but to God alone: and, that it may be accepted, it is to be made
voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the
obtaining of what we want, whereby we more strictly bind ourselves to necessary duties; or, to other
things, so far and so long as they may fitly conduce thereunto.
VII. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein
commanded, or which is not in his own power, and for the performance whereof he hath no promise of
ability from God. In which respects, popish monastical vows of perpetual single life, professed poverty,
and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and
sinful snares, in which no Christian may entangle himself.
CHAPTER XXIII. Of the Civil Magistrate.
GOD, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under Him, over
the people, for His own glory, and the public good: and, to this end, hath armed them with the power of
the sword, for the defence and encouragement of them that are good, and for the punishment of evil,
doers.
II. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the
managing whereof, as they ought especially to maintain piety, justice, and peace, according to the
wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new
testament, wage war, upon just and necessary occasion.
III. The civil magistrate may not assume to himself the administration of the Word and sacraments, or the
power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty, to take order that
unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all
blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented
or reformed, and all the ordinances of God duly settled, administered, and observed. For the better
effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever
is transacted in them be according to the mind of God.
IV. It is the duty of people to pray for magistrates, to honour their persons, to pay them tribute or other
dues, to obey their lawful commands and to be subject to their authority, for conscience’ sake. Infidelity,
or difference in religion, doth not make void the magistrates’ just and legal authority, nor free the people
from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath
the Pope any power and jurisdiction over them in their dominions, or over any of their people; and, least
of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other
pretence whatsoever.
CHAPTER XXIV. Of Marriage, and Divorce.
MARRIAGE is to be between one man and one woman: neither is it lawful for any man to have more than
one wife, nor for any woman to have more than one husband, at the same time.
II. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a
legitimate issue, and of the Church with an holy seed; and for preventing of uncleanness.
III. It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet is it
the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed religion
should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally
yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.
IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word. Nor
can such incestuous marriages ever be made lawful by any law of man or consent of parties, so as those
persons may live together as man and wife. The man may not marry any of his wife’s kindred, nearer in
blood than he may of his own: nor the woman of her husband’s kindred, nearer in blood than of her own.
V. Adultery or fornication committed after a contract, being detected before marriage, giveth just
occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful
for the innocent party to sue out a divorce: and, after the divorce, to marry another, as if the offending
party were dead.
VI. Although the corruption of man be such as is apt to study arguments unduly to put asunder those
whom God hath joined together in marriage: yet, nothing but adultery, or such wilful desertion as can no
way be remedied by the Church, or civil magistrate, is cause sufficient of dissolving the bond of marriage:
wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not
left to their own wills, and discretion, in their own case.
CHAPTER XXV. Of the Church.
THE catholic or universal Church, which is invisible, consists of the whole number of the elect, that have
been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the
fulness of Him that filleth all in all.
II. The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as
before under the law), consists of all those throughout the world that profess the true religion; and of
their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there
is no ordinary possibility of salvation.
III. Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the
gathering and perfecting of the saints, in this life, to the end of the world: and doth, by His own presence
and Spirit, according to His promise, make them effectual thereunto.
IV. This catholic Church hath been sometimes more, sometimes less visible. And particular Churches,
which are members thereof, are more or less pure, according as the doctrine of the Gospel is taught and
embraced, ordinances administered, and public worship performed more or less purely in them.
V. The purest Churches under heaven are subject both to mixture and error; and some have so
degenerated, as to become no Churches of Christ, but synagogues of Satan. Nevertheless, there shall be
always a Church on earth, to worship God according to His will.
VI. There is no other head of the Church but the Lord Jesus Christ. Nor can the Pope of Rome, in any sense,
be head thereof: but is that Antichrist, that man of sin, and son of perdition, that exalteth himself, in the
Church, against Christ and all that is called God.
CHAPTER XXVI. Of the Communion of Saints.
ALL saints, that are united to Jesus Christ their Head, by His Spirit, and by faith, have fellowship with Him
in His grace, sufferings, death, resurrection, and glory: and, being united to one another in love, they have
communion in each other’s gifts and graces, and are obliged to the performance of such duties, public
and private, as do conduce to their mutual good, both in the inward and outward man.
II. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God,
and in performing such other spiritual services as tend to their mutual edification; as also in relieving each
other in outward things, according to their several abilities and necessities. Which communion, as God
offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord
Jesus.
III. This communion which the saints have with Christ, doth not make them in any wise partakers of the
substance of His Godhead; or to be equal with Christ in any respect: either of which to affirm is impious
and blasphemous. Nor doth their communion one with another, as saints, take away, or infringe the title
or propriety which each man hath in his goods and possessions.
CHAPTER XXVII. Of the Sacraments.
SACRAMENTS are holy signs and seals of the covenant of grace, immediately instituted by God, to represent
Christ, and His benefits; and to confirm our interest in Him: as also, to put a visible difference between
those that belong unto the Church, and the rest of the world; and solemnly to engage them to the service
of God in Christ, according to His Word.
II. There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing
signified: whence it comes to pass, that the names and effects of the one are attributed to the other.
III. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in
them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth
administer it: but upon the work of the Spirit, and the word of institution, which contains, together with
a precept authorizing the use thereof, a promise of benefit to worthy receivers.
IV. There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, Baptism, and
the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully
ordained.
V. The sacraments of the old testament, in regard of the spiritual things thereby signified and exhibited,
were, for substance, the same with those of the new.
CHAPTER XXVIII. Of Baptism.
BAPTISM is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission
of the party baptized into the visible Church; but also, to be unto him a sign and seal of the covenant of
grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God,
through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ’s own appointment, to be
continued in His Church until the end of the world.
II. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in
the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the Gospel, lawfully called
thereunto.
III. Dipping of the person into the water is not necessary; but Baptism is rightly administered by pouring,
or sprinkling water upon the person.
IV. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one,
or both, believing parents, are to be baptized.
V. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so
inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that
are baptized are undoubtedly regenerated.
VI. The efficacy of Baptism is not tied to that moment of time wherein it is administered; yet,
notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really
exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth
unto, according to the counsel of God’s own will, in His appointed time.
VII. The sacrament of Baptism is but once to be administered unto any person.
CHAPTER XXIX. Of the Lord’s Supper.
OUR Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His body and blood,
called the Lord’s Supper, to be observed in His Church, unto the end of the world, for the perpetual
remembrance of the sacrifice of Himself in His death; the sealing all benefits thereof, unto true believers,
their spiritual nourishment and growth in Him, their further engagement in and to all duties which they
owe unto Him; and, to be a bond and pledge of their communion with Him, and with each other, as
members of His mystical body.
II. In this sacrament, Christ is not offered up to His Father; nor any real sacrifice made at all, for remission
of sins of the quick or dead; but only a commemoration of that one offering up of Himself, by Himself,
upon the cross, once for all: and a spiritual oblation of all possible praise unto God, for the same: so that
the popish sacrifice of the mass (as they call it) is most abominably injurious to Christ’s one, only sacrifice,
the alone propitiation for all the sins of His elect.
III. The Lord Jesus hath, in this ordinance, appointed His ministers to declare His word of institution to the
people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common
to an holy use; and to take and break the bread, to take the cup, and (they communicating also
themselves) to give both to the communicants; but to none who are not then present in the congregation.
IV. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise, the denial of
the cup to the people, worshipping the elements, the lifting them up, or carrying them about, for
adoration, and the reserving them for any pretended religious use; are all contrary to the nature of this
sacrament, and to the institution of Christ.
V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such
relation to Him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of
the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still
remain truly and only bread and wine, as they were before.
VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of
Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other
way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthroweth the
nature of the sacrament, and hath been, and is, the cause of manifold superstitions; yea, of gross
idolatries.
VII. Worthy receivers, outwardly partaking of the visible elements, in crucified, and all benefits of His
death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and
wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements
themselves are to their outward senses.
VIII. Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive
not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood
of the Lord, to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to
enjoy communion with Him, so are they unworthy of the Lord’s table; and cannot, without great sin
against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.
CHAPTER XXX. Of Church Censures.
THE Lord Jesus, as King and Head of His Church, hath therein appointed a government, in the hand of
Church officers, distinct from the civil magistrate.
II. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power,
respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word,
and censures; and to open it unto penitent sinners, by the ministry of the Gospel; and by absolution from
censures, as occasion shall require.
III. Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of
others from the like offences, for purging out of that leaven which might infect the whole lump, for
vindicating the honour of Christ, and the holy profession of the Gospel, and for preventing the wrath of
God, which might justly fall upon the Church, if they should suffer His covenant, and the seals thereof, to
be profaned by notorious and obstinate offenders.
IV. For the better attaining of these ends, the officers of the Church are to proceed by admonition,
suspension from the sacrament of the Lord’s Supper for a season; and by excommunication from the
Church, according to the nature of the crime, and demerit of the person.
CHAPTER XXXI. Of Synods and Councils.
FOR the better government, and further edification of the Church, there ought to be such assemblies as
are commonly called synods or councils.
II. As magistrates may lawfully call a synod of ministers, and other fit persons, to consult and advise with,
about matters of religion; so, if magistrates be open enemies to the Church, the ministers of Christ, of
themselves by virtue of their office, or they, with other fit persons upon delegation from their Churches,
may meet together in such assemblies.
III. It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of
conscience; to set, down rules and directions for the better ordering of the public worship of God, and
government of His Church; to receive complaints in cases of maladministration, and authoritatively to
determine the same: which decrees and determinations, if consonant to the Word of God, are to be
received with reverence and submission; not only for their agreement with the Word, but also for the
power whereby they are made, as being an ordinance of God appointed thereunto in His Word.
IV. All synods or councils, since the Apostles’ times, whether general or particular, may err; and many have
erred. Therefore they are not to be made the rule of faith and practice; but are to be used as an help in
both. V. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are
not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition
in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required
by the civil magistrate.
CHAPTER XXXII. Of the State of Men after Death, and of the Resurrection of the Dead.
THE bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor
sleep, having an immortal subsistence, immediately return to God who gave them: the souls of the
righteous, being then made perfect in holiness, are received into the highest heavens, where they behold
the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the
wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of
the great day. Beside these two places, for souls separated from their bodies, the Scripture acknowledgeth
none.
II. At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised
up, with the selfsame bodies, and none other (although with different qualities), which shall be united
again to their souls for ever.
III. The bodies of the unjust shall, by the power of Christ, be raised to dishonour: the bodies of the just, by
His Spirit, unto honour; and be made conformable to His own glorious body.
CHAPTER XXXIII. Of the Last Judgment.
GOD hath appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ, to whom all
power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but
likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account
of their thoughts, words, and deeds; and to receive according to what they have done in the body,
whether good or evil.
II. The end of God’s appointing this day is for the manifestation of the glory of His mercy, in the eternal
salvation, of the elect; and of His justice, in the 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
refreshing, which shall come from the presence of the Lord: but the wicked, who know not God, and obey
not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting
destruction from the presence of the Lord, and from the glory of His power.
III. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter
all men from sin; and for the greater consolation of the godly in their adversity: so will He have that day
unknown to men, that they may shake off all carnal security, and be always watchful, because they know
not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly,
Amen.
Charles Herle, Prolocutor.
Cornelius Burges, Assessor.
Herbert Palmer, Assessor.
Henry Robroughe, Scriba.
Adoniram Byfield, Scriba.
Westminster Shorter Catechism (1646-7)
Westminster Larger Catechism (1647)
1662 The Anglican Catechism (see 1549)
1677/89 London Confession of Faith
Source: http://www.reformedreader.org/ccc/1689lbc/english/1689econtents.htm 29 December 2013
TO THE
Judicious and Impartial
READER
Courteous Reader,
It is now many years since divers of us (with other sober Christians then living and walking in the way
of the Lord that we professe) did conceive our selves to be under a necessity of Publishing a Confession of
our Faith, for the information, and satisfaction of those, that did not throughly understand what our
principles were, or had entertained prejudices against our Profession, by reason of the strange
representation of them, by some men of note, who had taken very wrong measures, and accordingly led
others into misapprehensions, of us, and them: and this was first put forth about the year, 1643. in the
name of seven Congregations then gathered in London; since which time, diverse impressions thereof
have been dispersed abroad, and our end proposed, in good measure answered, inasmuch as many (and
some of those men eminent, both for piety and learning) were thereby satisfied, that we were no way
guilty of those Heterodoxies and fundamental errors, which had too frequently been charged upon us
without ground, or occasion given on our part. And forasmuch, as that Confession is not now commonly
to be had; and also that many others have since embraced the same truth which is owned therein; it was
judged necessary by us to joyn together in giving a testimony to the world; of our firm adhering to those
wholesome Principles, by the publication of this which is now in your hand.
And forasmuch as our method, and manner of expressing our sentiments, in this, doth vary from the
former (although the substance of the matter is the same) we shall freely impart to you the reason and
occasion thereof. One thing that greatly prevailed with us to undertake this work, was (not only to give a
full account of our selves, to those Christians that differ from us about the subject of Baptism, but also)
the profit that might from thence arise, unto those that have any account of our labors, in their instruction,
and establishment in the great truths of the Gospel; in the clear understanding, and steady belief of which,
our comfortable walking with God, and fruitfulness before him, in all our ways, is most neerly concerned;
and therefore we did conclude it necessary to expresse our selves the more fully, and distinctly; and also
to fix on such a method as might be most comprehensive of those things which we designed to explain
our sense, and belief of; and finding no defect, in this regard, in that fixed on by the assembly, and after
them by those of the Congregational way, we did readily conclude it best to retain the same order in our
present confession: and also, when we observed that those last mentioned, did in their confession (for
reasons which seemed of weight both to themselves and others) choose not only to express their mind in
words concurrent with the former in sense, concerning all those articles wherein they were agreed, but
also for the most part without any variation of the terms we did in like manner conclude it best to follow
their example in making use of the very same words with them both, in these articles (which are very
many) wherein our faith and doctrine is the same with theirs, and this we did, the more abundantly, to
manifest our consent with both, in all the fundamental articles of the Christian Religion, as also with many
others, whose orthodox confessions have been published to the world; on behalf of the Protestants in
divers Nations and Cities: and also to convince all, that we have no itch to clogge Religion with new words,
but do readily acquiesce in that form of sound words, which hath been, in consent with the holy Scriptures,
used by others before us; hereby declaring before God, Angels, & Men, our hearty agreement with them,
in that wholesome Protestant Doctrine, which with so clear evidence of Scriptures they have asserted:
some things indeed, are in some places added, some terms omitted, and some few changed, but these
alterations are of that nature, as that we need not doubt, any charge or suspition of unsoundness in the
faith, from any of our brethren upon the account of them.
In those things wherein we differ from others, we have exprest our selves with all candor and
plainness that none might entertain jealousie of ought secretly lodged in our breasts, that we would not
the world should be acquainted with; yet we hope we have also observed those rules of modesty, and
humility, as will render our freedom in this respect inoffensive, even to those whose sentiments are
different from ours.
We have also taken care to affix texts of Scripture, in the margin for the confirmation of each article
in our confession; in which work we have studiously indeavoured to select such as are most clear and
pertinent, for the proof of what is asserted by us: and our earnest desire is, that all into whose hands this
may come, would follow that (never enough commended) example of the noble Bereans, who searched
the Scriptures daily, that they might find out whether the things preached to them were so or not.
There is one thing more which we sincerely professe, and earnestly desire credence in, viz. That
contention is most remote from our design in all that we have done in this matter: and we hope the liberty
of an ingenuous unfolding our principles, and opening our hearts unto our Brethren, with the Scripture
grounds on which our faith and practise leanes, will by none of them be either denyed to us, or taken ill
from us. Our whole design is accomplished, if we may obtain that Justice, as to be measured in our
principles, and practise, and the judgement of both by others, according to what we have now published;
which the Lord (whose eyes are as a flame of fire) knoweth to be the doctrine, which with our hearts we
must firmly believe, and sincerely indeavour to conform our lives to. And oh that other contentions being
laid asleep, the only care and contention of all upon whom the name of our blessed Redeemer is called,
might for the future be, to walk humbly with their God, and in the exercise of all Love and Meekness
towards each other, to perfect holyness in the fear of the Lord, each one endeavouring to have his
conversation such as becometh the Gospel; and also suitable to his place and capacity vigorously to
promote in others the practice of true Religion and undefiled in the sight of God and our Father. And that
in this backsliding day, we might not spend our breath in fruitless complaints of the evils of others; but
may every one begin at home, to reform in the first place our own hearts, and wayes; and then to quicken
all that we may have influence upon, to the same work; that if the will of God were so, none might deceive
themselves, by resting in, and trusting to, a form of Godliness, without the power of it, and inward
experience of the efficacy of those truths that are professed by them.
And verily there is one spring and cause of the decay of Religion in our day, which we cannot but touch
upon, and earnestly urge a redresse of; and that is the neglect of the worship of God in Families, by those
to whom the charge and conduct of them is committed. May not the grosse178ignorance, and instability
of many; with the prophaneness of others, be justly charged upon their Parents and Masters; who have
not trained them up in the way wherein they ought to walk when they were young? but have neglected
those frequent and solemn commands which the Lord hath laid upon them so to catechize, and instruct
them, that their tender years might be seasoned with the knowledge of the truth of God as revealed in
the Scriptures; and also by their own omission of Prayer, and other duties of Religion in their families,
together with the ill example of their loose conversation, have inured them first to a neglect, and then
contempt of all Piety and Religion? we know this will not excuse the blindness, or wickedness of any; but
certainly it will fall heavy upon those that have thus been the occasion thereof; they indeed dye in their
sins; but will not their blood be required of those under whose care they were, who yet permitted them
to go on without warning, yea led them into the paths of destruction? and will not the diligence of
Christians with respect to the discharge of these duties, in ages past, rise up in judgment against, and
condemn many of those who would be esteemed such now?
We shall conclude with our earnest prayer, that the God of all grace, will pour out those measures of
his holy Spirit upon us, that the profession of truth may be accompanyed with the sound belief, and
diligent practise of it by us; that his name may in all things be glorified, through Jesus Christ our Lord,
Amen.
CHAP. I.
Of the Holy Scriptures.
The Holy Scripture is the only sufficient, certain, and infallible 171 rule of all saving Knowledge,
Faith and Obedience; Although the 179light of Nature, and the works of Creation and Providence do so far
manifest the goodness, wisdom and power of God, as to leave men unexcusable; yet are they not
sufficient to give that knowledge of God and His will, which is necessary unto Salvation. 180Therefore it
1.
178
Tim. 3. 15,16,17. Isa. 8. 20. Luk. 16. 29, 31. Eph. 2. 20.
Rom. 1. 19, 20, 21. &c. ch 2. 14, 15. Psal. 19. 1, 2, 3.
180
Heb. 1. 1.
179
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 181writing; which maketh the Holy Scriptures to be
most necessary, those former ways of Gods revealing his will unto his people being now ceased.
2. Under the Name of Holy Scripture or the Word of God written; are now contained all the
Books of the Old and New Testament which are these,
Of the Old Testament.
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1
Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The
Song of Songs, 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, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2
Corinthians, Galatians, Ephesians, Phillippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2
Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, The first and second
Epistles of Peter, The first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which
are given by the 5inspiration of God, to be the rule of Faith and Life.
The Books commonly called Apocrypha not being of 6Divine 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, then other humane writings.
3.
The Authority of the Holy Scripture for which it ought to be believed dependeth not uponthe
testimony of any man, or Church; but wholly upon 7 God (who is truth it self) the Author thereof; therefore
it is to be received, because it is the Word of God.
4.
We may be moved and induced by the testimony of the Church of God, to an high and
reverentesteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the Doctrine,
and the Majesty of the stile, 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 mans salvation, and many other incomparable
Excellencies, and intire perfections thereof, are arguments whereby it doth abundantly evidence it self to
be the Word of God; yet notwithstanding; our 8full perswasion, 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.
5.
The whole Councel of God concerning all things 9necessary for his own Glory, Mans Salvation,
Faith and Life, is either expressely 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.
6.
5
2 Tim. 3. 16.
181
Pro. 22. 19, 20, 21. Rom. 15. 4. 2 Pet. 1. 19, 20.
Luk. 24. 27, 44. Rom. 3. 2.
2 Pet. 1. 19, 20, 21. 2 Tim. 3. 16. 2 Thes. 2. 13. 1 Joh. 5. 9.
8
Joh. 16. 13, 14. 1 Cor. 2. 10, 11, 12. 1 John 2. 2.20.27. 9 2 Tim. 3. 15, 16, 17. Gal. 1. 8, 9.
Nevertheless we acknowledge the 182183184inward illumination 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 humane actions
and societies; which are to be 11ordered by the light of nature, and Christian prudence according to the
general rules of the Word, which are always to be observed.
6
7
All things in Scripture are not alike 12plain in themselves, nor alike clear unto all; yet those things
which are necessary to be known, believed, and observed for Salvation, are so 185clearly 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.
7.
The Old Testament in 186Hebrew, (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 187authentical; so as in all controversies of Religion the Church is finally to appeal unto them
188
But because these original tongues are not known to all the people of God, who have a right unto, and
interest in the Scriptures, and are commanded in the fear of God to read 189190and search them, therefore
they are to be translated into the vulgar language of every Nation, unto which they 18 come, that the Word
of God dwelling 191192 plentifully in all, they may worship him in an acceptable manner, and through
patience and comfort of the Scriptures may have hope.
8.
The infallible rule of interpretation of Scripture is the 20 Scripture it self: 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.
9.
10. The supream judge by which all controversies of Religion are to be determined, and allDecrees
of Councels, opinions of antient Writers, Doctrines of men, and private Spirits, are to be examined, and in
182
John 6. 45. 1 Cor. 2. 9, 10, 11, 12.
Cor. 11, 13, 14. & ch. 14. 26. & 40.
184
Pet. 3. 16.
185
Ps. 19. 7. and 119. 130.
186
Rom. 3. 2.
187
Isa. 8. 20.
188
Act. 15. 15.
189
John 5. 39.
190
Cor. 14, 6.9.11,12.24.28.
191
Col. 3. 16.
192
Pet. 1. 20, 21. Act. 15. 15, 16.
183
whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which
193
Scripture so delivered, our faith is finally resolved.
CHAP. II.
Of God and of the Holy Trinity.194
The Lord our God is but 22one only living, and true God; whose 195subsistence is in and of himself,
infinite in being, and perfection, whose Essence cannot be comprehended by any but himself; 197198a
most pure spirit, 26 invisible, without body, parts, or passions, who only hath immortality, dwelling in the
light, which no man can approach unto, who is 199200 immutable, 28 immense, 201 eternal,
incomprehensible, 202 Almighty, every way infinit, 203 most holy, most wise, most free, most absolute,
204
working all things according to the councel of his own immutable, and most righteous will, 205for his
own glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving
iniquity, transgression and sin, 206the rewarder of them that diligently seek him, and withall most just,
207
and terrible in his judgements, 208hating all sin, and who will by no means clear the 209guilty.
1.
196
God having all 210 life, 211 glory, 212goodness, blessedness, in and of himself: is alone in, and unto
himself all-sufficient, not 213standing in need of any Creature which he hath made, nor deriving any glory
from them, but onely manifesting his own glory in, by, unto, and upon them, he is the alone fountain of
all Being, 214 of whom, through whom, and to whom are all things, and he hath most soveraign
2.
193
Mat. 22. 29.31. Eph. 2. 20. Acts 28. 23.
Cor. 8.4 6. Deut. 6.4.
195
Jer 10.10. Isaiah 48.12.
196
Exod 3.14.
197
Joh. 4.24.
198
Tim. 1.17. Deut. 4.15,16.
199
Mal. 3.6.
200
King. 8.27. Jer. 23.23.
201
Ps. 90.2.
202
Gen. 17.1.
203
Isa. 6.3.
204
Ps. 115.3. Isa. 46.10.
205
Pro. 16.4. Rom. 11.36.
206
Exod. 34.6,7. Hebr. 11.6.
207
Neh. 9.32,33.
208
Ps. 5.5,6.
209
Exod. 34.7. Nahum. 1,2,3.
210
Joh. 5.26.
211
Ps. 148.13.
212
Ps. 119.68.
213
Job, 22.2,3.
214
Rom. 11.34.35,36.
194
215
dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in
his sight 216 all things are open and manifest, his knowledge is 217infinite, infallible, and independant upon
the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Councels, in 218all
his Works, and in all his Commands; to him is due 219from Angels and men, whatsoever worship, service,
or obedience as Creatures they owe unto the Creator, and220whatever he is further pleased to require of
them.
In this divine and infinite Being there are three subsistences, 48the Father the Word (or Son) and
Holy Spirit, of one substance, power, and Eternity, each having the whole Divine Essence, 221 yet the
Essence undivided, the Father is of none neither begotten nor proceeding, the Son is 222Eternally begotten
of the Father, the holy Spirit 223proceeding 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 dependance on him.
3.
CHAP. III.
Of Gods Decree.
God hath 224Decreed in himself from all Eternity, by the most wise and holy Councel of his own
will, freely and unchangeably, all things whatsoever comes to passe; yet so as thereby is God neither the
author of sin, 225nor 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 226established, in which
appears his wisdom in disposing all things, and power, and faithfulness 227in accomplishing his Decree.
1.
215
Dan. 4.25. and v. 34, 35.
Heb. 4.13.
217
Ezek. 11.5 Act. 15.18.
218
Ps. 145.17.
219
Rev. 5.12,13,14.
220
Joh. 5.7. Mat. 28.19. 2 Cor. 13.14.
221
Exod. 3.14. Joh. 14.11. 1 Cor. 8.6.
222
Joh. 1.14.18.
223
Joh. 15.26. Gal. 4.6.
224
Is. 46.10. Eph. 1.11. Heb. 6.17. Rom. 9.15,18.
225
Jam. 1.15,17. 1 Joh. 1.5.
226
Act 4.27,28. Joh. 19.11.
227
Numb. 23.19. Eph. 1.3,4,5.
216
Although God knoweth whatsoever may, or can come to passe upon all 228 supposed conditions;
yet hath he not Decreed anything, 229230because he foresaw it as future, or as that which would come to
pass upon such conditions.
2.
By the decree of God for the manifestation of his glory 58some men and Angels, are
predestinated, or fore-ordained to Eternal Life, through Jesus Christ to the 231 praise of his glorious grace;
others being left to act in their sin to their 232just condemnation, to the praise of his glorious justice.
4233. These Angels and Men thus predestinated, and fore-ordained, are particularly, and unchangeably
designed; and their 61number so certain, and definite, that it cannot be either increased, or diminished.
3.
Those of mankind 234that are predestinated to life, God before the foundation of the world was
laid, according to his eternal and immutable purpose, and the secret Councel and good pleasure of his
will, hath chosen in Christ unto everlasting glory, out of his meer free grace and love; 235236237without any
other thing in the creature as a condition or cause moving him thereunto.
5.
6. As God hath appointed the Elect unto glory, so he hath by the eternal and most free purposeof
his will, fore-ordained 64all the means thereunto, wherefore they who are elected, being faln in Adam,
65
are redeemed by Christ, are effectually 238239 called unto faith in Christ, by his spirit working in due
season, are justifyed, adopted, sanctified, and kept by his power through faith 67unto salvation; neither
are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the
Elect 240241only.
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 yeilding obedience thereunto, may
from the certainty of their effectual vocation, be assured of their 69eternal election; so shall this doctrine
228
Act. 15.18.
Rom. 9.11.13.16.18.
230
Tim. 5.21. Mat. 25.41.
231
Eph. 1.5,6.
232
Rom. 9.22,23. Jud. 4.
233
Tim. 2.19. Joh. 13.18.
234
Eph. 1.4.9.11. Rom. 8.30. 2 Tim. 1.9. 1 Thes. 5.9.
235
Rom. 9.13.16. Eph. 1.6.12.
236
Pet. 1.2. 2 Thes. 2.13.
237
Thes. 5.9,10.
238
Rom. 8.30. 2 Thes. 2.13.
239
Pet. 1.5.
240
Joh. 10.26. Joh. 17.9. Joh. 6.64.
241
Thes. 1.4,5. 2 Pet. 1.10.
229
afford matter 242of praise, reverence, and admiration of God, and 243of humility, diligence, and abundant
72
consolation, to all that sincerely obey the Gospel.
CHAP. IV.
Of Creation.
In the beginning it pleased God the Father, 244Son, and Holy Spirit, for the manifestation of the
glory of 74his eternal power, wisdom, and goodness, to Create or make the world, and all things therein,
245
whether visible or invisible, in the space of six days, and all very good.
1.
After God had made all other Creatures, he Created 246 man, male and female, with 247
reasonable and immortal souls, rendring them fit unto that life to God; for which they were Created; being
248
made after the image of God, in knowledge, righteousness, and true holyness; having the Law of God
249
written 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 250subject to change.
2.
Besides the Law written in their hearts, they received 251a 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 252over the Creatures.
3.
CHAP. V.
Of Divine Providence.
242
Eph. 1.6. Rom. 11.33.
Rom. 11.5,6.
72
Luk. 10.20.
244
John 1.2,3. Heb. 1.2. Job
26.13 74 Rom. 1.20.
245
Col. 1.16. Gen 2.1,2.
246
Gen. 1.27.
247
Gen. 2.7.
248
Eccles. 7.29. Gen. 1.26.
249
Rom. 2.14,15.
250
Gen. 3.6.
251
Gen. 6.17. & ch. 3.8,9,10.
252
Gen. 1.26,28.
243
God the good Creator of all things, in his infinite power, and wisdom, doth 253uphold, direct,
dispose, and govern all Creatures, and things, from the greatest even to the 254least, 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 Councel of his 255own will; to the praise of the glory of his wisdom, power,
justice, infinite goodness and mercy.
1.
Although in relation to the foreknowledge and Decree of God, the first cause, all things come to
pass immutably and infallibly; so that there is not any thing, befalls any 257by chance, or without his
Providence; yet by the same Providence he ordereth them to fall out, according to the nature of second
causes, either 88necessarily, freely, or contingently.
3. God in his ordinary Providence 258maketh use of means; yet is free Hos. 1.7to work, without,
259
above, and 260 against them at his pleasure.
2.
256
4. The Almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest
themselves in his Providence, that his determinate Councel 261262extendeth it self 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 93boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to
his most holy 263 ends: yet so, as the sinfulness of their acts proceedeth only from the Creatures, and not
from God; who being most holy and righteous, neither is nor can be, the author or 264265approver of sin.
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 heart, to chastise them for their former sins,
or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, 96 that they
may be humbled; and to raise them to a more close, and constant dependence for their support, upon
himself; and to make them more watchful against all future occasions of sin, and for other just and holy
ends.
5.
So that whatsoever befalls any of his elect is by his appointment, for his glory, 266and their good.
253
Heb. 1.3. Job 38.11. Isa. 46 10,11. Ps. 135.6.
Mat. 10.29,30,31.
255
Eph. 1.11.
256
Act. 2.23.
257
Pro. 16.33.
88
Gen. 8.22.
258
Act. 27.31.44. Isa. 55.10 11.
259
Rom. 4.19,20,21.
260
Dan. 3.27.
261
Rom. 11 32,33.34. 2 Sam. 24 1. 1 Chro. 21.1.
262
Kings 19.28. Ps. 76.10.
263
Gen. 50 20. Isa. 10 6,7.12.
264
Ps. 50.21 1 Joh. 2.16.
265
Chro. 32.25,26.31. 2 Sam. 24 1. 2 Cor. 12.7,8,9.
266
Rom. 8.28.
254
As for those wicked and ungodly men, whom God as a righteous judge, for former sin
doth blind and harden; from them he not only withholdeth his 268Grace, whereby they might have been
inlightned in their understanding, and wrought upon in their hearts: But sometimes also withdraweth
269
the gifts which they had, and exposeth them to such 270objects as their corruptions makes occasion of
sin; and withall 271gives them over to their own lusts, the temptations of the world, and the power of
Satan, whereby it comes to pass, that they 272273harden themselves, even under those means which God
useth for the softning of others.
6.
267
As the Providence of God doth in general reach to all Creatures, so after a most special manner
it taketh care of his 104 Church, and disposeth of all things to the good thereof.
CHAP. VI.
7.
Of the fall of Man, of Sin, and of the Punishment thereof.
Although God created Man upright, and perfect, and gave him a righteous law, which had been
unto life had he kept it,Gen. 2.16,17.and threatned death upon the breach thereof; yet he did not long
abide in this honour;274Satan using the subtilty of the serpent to seduce Eve, then by her seducing Adam,
who without any compulsion, did wilfully 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 Councel
to permit, having purposed to order it, to his own glory.
1.
Our first Parents by this Sin, fell from their 275original righteousness and communion with God,
and we in them, whereby death came upon all; 276 all becoming dead in Sin, and wholly defiled, 277in all
the faculties, and parts, of soul, and body.
2.
They being the 278 root, and by Gods 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 279conceived in Sin, and by nature children 280of
3.
267
Rom. 1.24.26.28. ch. 11.7,8.
Deut. 29.4.
269
Mat. 13.12.
270
Deut. 2.30. 2 King. 8.12,13.
271
Psal. 81.11,12. 2 Thes. 2.10,11,12.
272
Exod. 8.15.32. Is. 6.9,10. 1 Pet. 2.7,8.
273
Tim. 4.10. Amos 9.8.9. Isa. 43.3,4,5.
274
Gen. 3.12,13. 2 Cor. 11 3.
275
Rom. 3.23.
276
Rom 5.12 &c.
277
Tit. 1.15 Gen. 6.5. Jer. 17 9. Rom. 3.10-19.
278
Rom. 5.12-19. 1 Cor. 15.21,22.45.49.
279
Ps. 51.5. Job 14.4.
280
Eph. 2.3.
268
wrath, the servants of Sin, the subjects 281of death and all other miseries, spiritual, temporal and eternal,
unless the Lord Jesus 282set them free.
From this original corruption, whereby we are 283 utterly indisposed, disabled, and made
opposite to all good, and wholly inclined to all evil, do 284proceed all actual transgressions.
4.
The corruption of nature, during this Life, doth 285remain in those that are regenerated: and
although it be through Christ pardoned, and mortified, yet both it self, and the first motions thereof, are
truely and properly 117Sin.
5.
CHAP. VII.
Of Gods Covenant.
The distance between God and the Creature is so great, that although reasonable Creatures do
owe obedience unto him as their Creator, yet they could never have attained the reward of Life, but by
some 286 voluntary condescension on Gods part, which he hath been pleased to express, by way of
Covenant.
1.
Moreover Man having brought himself 287under the curse of the Law by his fall, it pleased the
Lord to make a Covenant of Grace wherein he freely offereth unto Sinners, 288Life and Salvation by Jesus
Christ, requiring of them Faith in him, that they may be saved; and 289promising to give unto all those that
are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.
2.
This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the
seed of the woman, and afterwards by farther steps, untill the full 291292 discovery thereof was
compleated in the new Testament; and it is founded in that 124Eternal 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 of the posterity of fallen Adam, that ever were 293saved, did obtain life and a blessed
3.
290
281
Rom. 6.20. & ch. 5.12.
Heb. 2.14. 1 Thes. 1.10.
283
Rom. 8.7. Col. 1.21.
284
Jam. 1 14,15. Mat. 15.19.
285
Rom. 7.18.23. Eccles. 7.20. 1 Joh.
1.8. 117 Rom. 7.24.25. Gal. 5.17.
286
Luk. 17.10. Job 35.7.8.
287
Gen. 2.17. Gal. 3.10. Rom. 3.20,21.
288
Rom. 8.3. Mark 16.15.16. Joh. 3.16.
289
Ezek. 36.26,27. Joh. 6.44 45. Ps. 110.3.
290
Gen. 3.15.
291
Heb. 1.1.
292
Tim. 1.9. Tit. 1.2.
293
Heb. 11.6.13. Rom. 4.1,2, &c. Act. 4.12. Joh. 8.56.
282
immortality; Man being now utterly uncapable of acceptance with God upon those terms, on which Adam
stood in his state of innocency.
CHAP. VIII.
Of Christ the Mediator.
1. It pleased God in his eternal purpose, to chuse and ordain the Lord Jesus his only begotten Son,
according to the Covenant made between them both, 294to be the Mediator between God and Man; the
295
Prophet, 296Priest and 297King; Head and Saviour of his Church, the heir of all things, and judge of the
world: Unto whom he did from all Eternity 298give a people to be his seed, and to be by him in time
redeemed, called, justified, sanctified, and glorified.
The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness
of the Fathers 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 unto him 299mans nature,
with all the Essential properties, and common infirmities thereof, 300yet 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, 301and 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 302Christ, the only Mediator between God and Man.
2.
The Lord Jesus in his humane nature thus united to the divine, in the Person of the Son, was
sanctified, & anointed 303with the Holy Spirit, above measure; having in him 304all the treasures of wisdom
and knowledge; in whom it pleased the Father that 305all fullness should dwell: To the end that being
306
holy, harmless, undefiled, and full 139of Grace, and Truth, he might be throughly furnished to execute
3.
294
Is. 42.1. 1 Pet. 1.19,20.
Act. 3.22.
296
Heb. 5.5,6.
297
Ps. 2.6. Luk. 1.33. Eph. 1.23. Heb. 1.2. Act. 17.31.
298
Is. 53.10. Joh. 17.6. Rom. 8:30.
299
Is. 53.10. Joh. 17.6. Rom. 8:30.
300
Rom. 8.3. Heb. 2.14.16,17. ch. 4.15.
301
Luk. 1.27,31.35.
302
Rom. 9.5. 1 Tim. 2.5.
303
Ps. 45.7. Act. 10.38. Joh. 3.34.
304
Col. 2.3.
305
Col. 1.19.
306
Heb. 7.26.
139
Joh. 1.14.
295
the office of a 307Surety; which office he took not upon himself, but was thereunto 308called by his Father;
who also put 309all power and judgement in his hand, and gave him Commandement to execute the same.
This office the Lord Jesus did most 310willingly undertake, which that he might discharge he was
made under the Law, 311and did perfectly fulfill it, and underwent the 312313punishment due to us, which
we should have born and suffered, being made 146Sin and a Curse for us: enduring most grievous sorrows
314
in his Soul; and most painful sufferings in his body; was crucified, and died, and remained in the state
of the dead; yet saw no 315316corruption: on the 149third day he arose from the dead, with the same 317body
in which he suffered; with which he also 318ascended into heaven: and there sitteth at the right hand of
his Father, 319making intercession; and shall 320return to judge Men and Angels, at the end of the World.
4.
5. The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the Eternal
Spirit once offered up unto God, 154hath fully satisfied the Justice of God, procured reconciliation, and
purchased an Everlasting inheritance in the Kingdom of Heaven, 321322for all those whom the Father hath
given unto him.
Although the price of Redemption was not actually paid by Christ, till after his Incarnation, 156yet
the vertue, 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 of the Woman, which should bruise the Serpents head; 323and the Lamb slain from
the foundation of the World: 324Being the same yesterday, and to day, and for ever.
6.
Christ in the work of Mediation acteth according to both natures, by each nature doing that
which is proper to it self; yet by reason of the Unity of the Person, that which is proper to one nature, is
sometimes in Scripture attributed to the Person 325denominated by the other nature.
7.
307
Heb. 7.22.
Heb. 5.5.
309
Joh. 5.22.27. Mat. 28.18. Act. 2.36.
310
Ps. 40.7,8. Heb. 10.5-11. Joh. 10.18.
311
Gal. 4 4. Mat. 3.15.
312
Gal. 3.13. Isa. 53.6. 1 Pet. 3.18.
313
Cor. 5 21.
314
Mat. 26.37,38. Luk. 22.44. Mat. 27.46.
315
Act. 13.37.
316
Cor. 15.3,4.
317
Joh. 20.25.27.
318
Mark 16 19. Act. 1.9,10,11.
319
Rom. 8.34. Heb. 9.24.
320
Act. 10.42. Rom. 14.9,10. Act. 1.10. [Note:It appears that the reference to Acts 1:10 in the original manuscript is
an error. Most modern versions have Acts 1:11, which seems more relevant.] 154 Heb. 9.14. ch. 10.14. Rom. 3.25,26.
321
Joh. 17.2. Heb. 9.15.
322
Cor. 4.10. Heb. 4.2. 1 Pet. 1.10,11.
323
Rev. 13.8.
324
Heb. 13.8.
325
Joh. 3.13. Act. 20.28.
308
To all those for whom Christ hath obtained eternal redemption, he doth certainly, andeffectually
apply, and communicate the same; making intercession for them, uniting them to himself by his spirit,
327
revealing unto them, in and by the word, the mystery of salvation; perswading them to believe, and
obey; 328governing their hearts by his word and spirit, and 329overcoming all their enemies by his Almighty
power, and wisdom; in such manner, and wayes as are most consonant to his wonderful, and
330
unsearchable dispensation; and all of free, and absolute Grace, without any condition foreseen in them,
to procure it.
8.
326
This office of Mediator between God and Man, is proper 165onely 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 transfer’d from
him to any other.
10. This number and order of Offices is necessary; for in respect of our 331ignorance, we stand in
need of his prophetical Office; and in respect of our alienation from God, 332and imperfection of the best
of our services, we need his Priestly office, to reconcile us, and present us acceptable unto God: and in
respect o our averseness, and utter inability to return to God, and for our rescue, and security from our
spiritual adversaries, we need his Kingly office, 333to convince, subdue, draw, uphold, deliver, and preserve
us to his Heavenly Kingdome.
9.
CHAP. IX.
Of Free Will.
1. God hath indued the Will of Man, with that natural liberty, and power of acting upon choice;that
it is 334neither forced, nor by any necessity of nature determined to do good or evil.
Man in his state of innocency, had freedom, and power, to will, and to do that 335which was
good, and well-pleasing to God; but yet 336was mutable, so that he might fall from it.
2.
326
Joh. 6.37. ch. 10.15.16. & ch. 17.9. Rom. 5.10.
Joh. 17.6. Eph. 1.9. 1 Joh. 5.20.
328
Rom. 8.9.14.
329
Ps. 110.1. 1 Cor. 15.25,26.
330
Joh. 3.8. Eph. 1.8.
165
1 Tim. 2.5.
331
Joh. 1.18.
332
Col. 1.21. Gal. 5.17.
333
Joh. 16.8. Ps. 110.3. Luk. 1.74.75.
334
Mat. 17.12. Jam. 1 14. Deut. 30.19.
335
Eccl. 7.29.
336
Gen. 3.6.
327
Man by his fall into a state of sin hath wholly lost 337all ability of Will, to any spiritual good
accompanying salvation; so as a natural man, being altogether averse from that good, 338and dead in Sin,
is not able, by his own strength, to 339convert himself; or to prepare himself thereunto.
3.
When God converts a sinner, and translates him into the state of Grace 340he freeth him from
his natural bondage under sin, and by his grace alone, enables him 341freely to will, and to do that which
is spiritually good; yet so as that by reason of his 342remaining corruptions he doth not perfectly nor only
will that which is good; but doth also will that which is evil.
4.
5.
The Will of Man is made
178
perfectly, and immutably free to good alone, in the state of Glory
only.
CHAP. X.
Of Effectual Calling.
Those whom God hath predestinated unto Life, he is pleased in his appointed, and
acceptedtime, 343effectually 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 180by Jesus Christ; inlightning their minds, spiritually, and
savingly to 344understand the things of God; taking away their 345heart of stone, and giving unto them an
heart of flesh; renewing their wills, and by his Almighty power determining them 346to that which is good,
and effectually drawing them to Jesus Christ; yet so as they come 347348349most freely, being made willing
by his Grace.
1.
This Effectual Call is of God’s free, and special grace alone, 185not from any thing at all foreseen
in man, nor from any power, or agency in the Creature, coworking with his special Grace, 186the Creature
being wholly passive therein, being dead in sins and trespasses, until being quickned & 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 350power, then that which raised up Christ from the dead.
2.
337
Rom. 5.6. ch. 8.7.
Eph. 2.1.5.
339
Tit. 3 3,4,5. Joh. 6.44.
340
Col. 1.13. Joh. 8.36.
341
Phil. 2.13.
342
Rom. 7.15.18,19 21.23.
178
Eph. 4.13.
343
Rom. 8.30. Rom. 11.7. Eph. 1.10,11. 2 Thes. 3.13,14. [Note: It appears that the reference to 2 Thessalonians
3:13-14 in the original manuscript is an error. Most modern versions have 2 Thessalonians 2:13-14, which seems
more relevant.] 180 Eph. 2.1-6.
344
Act. 26.18. Eph. 1.17.18.
345
Ezk. 36.26.
346
Deut. 30 6. Ezek. 36.27. Eph. 1.19.
347
Ps. 110.3. Cant. 1.4.
348
Tim. 1.9. Eph. 2.8.
349
Cor. 2.14. Eph. 2.5. Joh. 5.25.
350
Eph. 1.19,20.
338
Elect Infants dying in infancy, are 351regenerated and saved by Christ through the Spirit; who
worketh when, and where, and 352how he pleaseth: so also are all other elect persons, who are uncapable
of being outwardly called by the Ministry of the Word.
3.
Others not elected, although they may be called by the Ministry of the word, 353and may have
some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will,
nor can truly 354come to Christ; and therefore cannot be saved: much less can men that receive not the
Christian Religion 192be 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.
CHAP. XI.
4.
Of Justification.
Those whom God Effectually calleth, he also freely 355justifieth, not by infusing Righteousness
into them, but by 356357 pardoning their sins, and by accounting, and accepting their Persons as
195
Righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone, not by
imputing faith it self, the act of beleiving, or any other 358 evangelical obedience to them, as their
Righteousness; but by imputing Christs active obedience unto the whole Law, and passive obedience in
his death, for their whole and sole Righteousnnss, they 359 receiving, and resting on him, and his
Righteousness, by Faith; which faith they have not of themselves, it is the gift of God.
1.
Faith thus receiving and resting on Christ, and his Righteousness, is the 360alone 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, 361but worketh by love.
2.
Christ by his obedience, and death, did fully discharge the debt of all ; and did by the sacrificeof
himself, in the blood of his cross, undergoing in their stead, the penalty due unto them: make a proper,
real and full satisfaction 362to Gods justice in their behalf: yet in asmuch as he was given by the Father for
them, and his Obedience and Satisfaction accepted in their stead, and both 363freely, not for any thing in
3.
351
Joh. 3.3 5,6.
Joh. 3.8.
353
Mat. 22 14. ch. 13.20,21. Heb. 6.4,5.
354
John 6.44,45.65. 1 Joh.
2.24,25. 192 Act. 4.12. Joh. 4.22.
ch. 17.3.
355
Rom. 3.24. ch. 8.30.
356
Rom. 4.5,6,7,8. Eph. 1.7.
357
Cor. 1.30,31. Rom. 5.17 18,19.
358
Phil. 3.8,9. Eph. 2.8,9,10.
359
Joh. 1.12. Rom. 5.17.
360
Rom. 3.28.
361
Gal. 5.6. Jam. 2.17 22.26.
362
Heb. 10.14. 1 Pet. 1.18,19. Isa. 53.5,6.
363
Rom. 8.32. 2 Cor. 5.21.
352
them; their Justification is only of Free Grace, that both the exact justice and rich Grace of God, might be
364
glorified in the Justification of sinners.
God did from all eternity decree to 365justifie all the Elect, and Christ did in the fulness of time
die for their sins, and rise 366again for their Justification; Nevertheless they are not justified personally,
untill the Holy Spirit, doth in due time 367actually apply Christ unto them.
4.
God doth continue to 368Forgive the sins of , and although they can never fall from the state of
369
justication; yet they may by their sins fall under Gods 370Fatherly displeasure; and in that condition, they
have not usually the light of his Countenance restored unto them, untill they 371 humble themselves,
confess their sins, beg pardon, and renew their faith, and repentance.
5.
The Justification of Believers under the Old Testament was in all these respects, 372one and the
same with the justification of Believers under the New Tement.
6.
CHAP. XII.
Of Adoption.
1. All those that are justified, God vouchsafed, in, and for the sake of his only Son Jesus Christ, to make
partakers of the Grace 373of Adoption; by which they are taken into the number, and enjoy the Liberties,
and 374375Priveledges of Children of God; have his 213name put upon them, 376receive the Spirit of Adoption,
377
have access to the throne of Grace with boldness, are enabled to cry Abba, Father, are 378 pitied,
364
Rom. 3.26. Eph. 1 6,7. ch. 2.7.
Gal. 3.8. 1 Pet. 1.2. 1 Tim. 2.6.
366
Rom. 4.25.
367
Col. 1.21,22. Tit. 3.4,5,6,7.
368
Mat. 6.12. 1 John 1.7.9.
369
Joh. 10 28.
370
Ps. 89.31,32,33.
371
Psal. 32:5. & 51. Mat. 26.75.
372
Gal. 3.9. Rom. 4.22,23,24.
373
Eph. 1.5. Gal. 4.4,5.
374
Joh. 1.12. Rom. 8.17.
375
Cor. 6.18. Rev. 3.12.
376
Rom. 8.15.
377
Gal. 4.6. Eph. 2.18.
378
Ps. 103.13.
365
379380
protected, 218provided for, and 381chastned by him, as by a Father; yet never 382cast off; but sealed
383
to the day of Redemption, and inherit the promises, 384as heirs, of everlasting Salvation.
CHAP. XIII.
Of Sanctification.
They who are united to Christ, Effectually called, and regenerated, having a new heart, and a
new Spirit created in them, through the vertue of Christ’s death, and Resurrection; are also 385farther
sanctified, really, and personally, through the same vertue, 386by his word and Spirit dwelling in them;
387
the dominion of the whole body of sin is destroyed, 388and the several lusts thereof, are more and more
weakned, and mortified; and they more and more quickened, and 389390391strengthned in all saving graces,
to the 228practice of all true holyness, without which no man shall see the Lord.
1.
This Sanctification is 229throughout, in the whole man, yet imperfect 392in this life; there abideth
still some remnants of corruption in every part, whence ariseth a 393continual, and irreconcilable war; the
Flesh lusting against the Spirit, and the Spirit against the Flesh.
2.
In which war, although the remaining corruption for a time may much 394prevail; yet through the
continual supply of strength from the sanctifying Spirit of Christ the 395regenerate part doth overcome;
and so the Saints grow in Grace, perfecting holiness in the fear of God, 396397pressing after an heavenly
3.
379
Prov. 14 26.
Pet. 5.7.
381
Heb. 12.6.
382
Is. 54.8,9. Lam. 3.31.
383
Eph. 4.30.
384
Heb. 1.14. ch. 6.12.
385
Act. 20.32. Rom. 6.5,6.
386
Joh. 17.17. Eph. 3.16,17,18,19. 1 Thes. 5.21,22,23.
387
Rom. 6.14.
388
Gal. 5.24.
389
Col 1.11.
390
Cor. 7.1. Heb. 12.14.
391
Thes. 5.23.
392
Rom. 7.18,23.
393
Gal. 5.17. 1 Pet. 2.11.
394
Rom. 7.23.
395
Rom. 6.14.
396
Eph. 4.15.16. 2 Cor. 3.18. ch. 7.1.
397
Cor. 4.13. Eph. 2.8.
380
life, in Evangelical Obedience to all the commands which Christ as Head and King, in his Word hath
prescribed to them.
CHAP. XIV.
Of Saving Faith.
1. The Grace of Faith, whereby the Elect are enabled to beleive to the saving of their souls, is the
work of the Spirit of Christ 235in their hearts; and is ordinarily wrought by the Ministry of the 398Word; by
which also, and by the administration of Baptisme, and the Lords Supper, Prayer and other Means
appointed of God, it is increased, 399and strengthned.
By this Faith, a Christian believeth to be true, 400whatsoever is revealed in the Word, for the
Authority of God himself; and also apprehendeth an excellency therein, 401above 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 402240cast his Soul upon the truth thus beleived; and also acteth differently, upon that which
each particular, passage thereof containeth; yeilding obedience to the 403commands, trembling at the
404
threatnings, and embracing the 405promises 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
406
him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.
2.
This Faith although it be different in degrees, and may be weak, 407408or 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, 246and
common grace of temporary beleivers; and therefore though it may be many times assailed, and
3.
398
Rom. 10 14.17.
Luk. 17.5. 1 Pet. 2.2. Act. 20.32.
400
Act. 24.14.
401
Ps. 19.7,8,9,10. Ps. 119.72.
402
Tim. 1.12.
403
Joh. 15.14.
404
Is. 66.2.
405
Heb. 11.13.
406
Joh. 1.12. Act. 16 31. Gal. 2.20. Act. 15.11.
407
Heb. 5.13.14. Mat. 6.30. Rom. 4.19 20.
408
Pet. 1.1.
399
weakned; yet it gets 409the victory; growing up in many, to the attainment of a full 410assurance through
Christ, who is both the Author 411and finisher of our Faith.
CHAP. XV.
Of Repentance unto Life and Salvation.
Such of the Elect as are converted at riper years, having 412sometimes lived in the state of nature,
and therein served divers lusts and pleasures, God in their Effectual Calling giveth them Repentance unto
Life.
1.
Whereas there is none that doth good, and sinneth 413not; 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 Beleivers so
sinning, and falling, 414be renewed through Repentance unto Salvation.
2.
This saving Repentance is an 415evangelical 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; 416praying for pardon, and strength of grace, with a purpose
and endeavour by supplies of the Spirit, to 417walk before God unto all well pleasing in all things.
3.
4. As Repentance is to be continued through the whole course of our lives, upon the accountof the
body of death, and the motions thereof; so it is every mans duty, to repent of his 418particular known sins,
particularly.
5. Such is the provision which God hath made through Christ in the Covenant of Grace, for
thepreservation of Believers unto Salvation, that although there is no sin so small, but it deserves
419
damnation; yet there is no sin so great, that it shall bring damnation on them that 420repent; which
makes the constant preaching of Repentance necessary.
409
Eph. 6.16. 1 Joh. 5.4,5.
Heb. 6.11,12. Col. 2.2.
411
Heb. 12.2.
412
Tit. 3.2,3,4,5.
413
Eccl. 7.20.
414
Luk. 22.31,32.
415
Zech. 12.10. Act. 11.18.
416
Ezek. 36.31. 2 Cor. 7.11.
417
Ps. 119 6. Ps. 119.128.
418
Luk. 19.8. 1 Tim. 1.13.15.
419
Rom. 6.23.
420
Is. 1.16.18. Is. 55.7.
410
CHAP. XVI.
Of Good Works.
Good Works are only such as God hath 421commanded in his Holy word; and not such as without
the warrant thereof, are devised by men, out of blind zeal, 260or upon any pretence of good intentions.
1.
These good works, done in obedience to Gods commandments, are the fruits, and evidences
of a true, and lively faith; and by them Believers manifest their 423424thankfullness, strengthen their
263
assurance, edifie their 425426 brethren, adorn the profession of the Gospel, stop the mouths of the
adversaries and glorifie 265God whose workmanship they are, created in Christ Jesus 427thereunto, that
having their fruit unto holiness, they may have the end 428eternal life.
2.
422
Their ability to do good works, is not at all of themselves; but wholly from the Spirit 429of Christ;
and that they may be enabled thereunto, besides the graces they have already received, there is necessary
an 430269actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure;
yet are they 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 431stirring up the Grace of God that is in
them.
3.
They who in their obedience attain to the greatest height which is possible in this life, are sofar
from being able to superrogate, and to do more then God requires, as that 432they fall short of much which
in duty they are bound to do.
4.
We cannot by our best works merit pardon of Sin or Eternal Life at the hand of God, byreason
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 satisfie for the debt of our 433former sins;
but when we have done all we can, we have done but our duty, and are unprofitable servants; and because
5.
421
Mic. 6.8. Heb. 13 21.
Mat. 15.9. Isa. 29.13.
422
Jam. 2.18.22.
423
Ps. 116.12,13.
424
Joh. 2 3.5. 2 Pet. 1.5-11.
425
Mat. 5.16.
426
Tim. 6.1. 1 Pet. 2.15. Phil. 1.11.
427
Eph. 2.10.
428
Rom. 6.22.
429
Joh. 15.4.6.
430
Cor. 3.5. Phil. 2.13.
431
Phil. 2.12. Heb. 6.11 12. Isa. 64.7.
432
Job 9.2 3. Gal. 5.17. Luk. 17.10.
433
Rom. 3.20. Eph. 2.8,9. Rom. 4.6.
260
as they are good they proceed from his 434Spirit, and as they are wrought by us they are defiled 435and
mixed with so much weakness and imperfection that they cannot endure the severity of Gods judgement.
6. Yet notwithstanding the persons of Believers being accepted through Christ their good
worksalso are accepted in 436 him; not as though they were in this life wholly unblameable and
unreprovable in Gods sight; but that he looking upon them in his Son is pleased to accept and reward that
which is 437438sincere although accompanied with many weaknesses and imperfections.
Works done by unregenerate men although for the matter of them they may be things
whichGod commands, and of good use, both to themselves and 277others; yet because they proceed not
from a heart purified by 439440faith, nor are done in a right manner according to the 279word, nor to a right
end the 441glory of God; they are therefore sinful and cannot please God; nor make a man meet to receive
grace from 442God; and yet their neglect of them is more sinful and 282displeasing to God.
7.
CHAP. XVII.
Of 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;
443
but shall certainly persevere therein to the end and be eternally saved, seeing the gifts and callings of
God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love,
Joy, Hope, and all the graces of the Spirit unto immortality) and though many storms and floods arise and
beat against them, yet they shall never be able to take them off that foundation and rock which by faith
they are fastned 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 444them, yet he is still the same
445
and they shall be sure to be kept by the power of God unto Salvation, where they shall enjoy their
purchased possession, they being engraven upon the palm of his hands, and their names having been
written in the book of life from all Eternity.
434
Gal. 5.22,23.
Isa. 64.6. Ps. 143 2.
436
Eph. 1.6. 1 Pet. 2.5.
437
Mat. 25.21.23. Heb. 6.10.
438
King. 10.30. 1 King. 21.27,29.
439
Gen. 4.5. Heb. 11 4.6.
440
Cor. 13.1.
441
Mat. 6.2.5.
442
Amos 5 21,22. Rom. 9.16. Tit.
3.5. 282 Job 21.14,15. Mat.
25.41,42,43.
443
Joh. 10.28,29. Phi. 1.6. 2 Tim. 2.19. 1 Joh. 2.19.
444
Psal. 89.31,32. 1 Cor. 11.32.
445
Mal. 3.6.
435
This perseverance of the Saints depends not upon their own free will; but upon theimmutability
of the decree of 446Election flowing from the free and unchangeable love of God the Father; upon the
efficacy of the merit and intercession of Jesus Christ 447and Union with him, the 448449oath of God, the
abiding of his Spirit & the 289seed of God within them, and the nature of the 450Covenant of Grace from all
which ariseth also the certainty and infallibility thereof.
2.
3. And though they may through the temptation of Satan and of the world, the prevalency
ofcorruption remaining in them, and the neglect of means of their preservation fall into grievous 451sins,
and for a time continue therein; whereby they incur 452Gods displeasure, and grieve his holy Spirit, come
to have their graces and 453 comforts impaired have their hearts hardened, and their Consciences
wounded, 454455hurt, and scandalize others, and bring temporal judgements 295upon themselves: yet they
shall renew their 456repentance and be preserved through faith in Christ Jesus to the end.
CHAP. XVIII.
Of the Assurance of Grace and Salvation.
1. Although temporary Believers, and other unregenerate men, may vainly deceive
themselveswith false hopes, and carnal presumptions, of being in the favour of God, and state of salvation,
457458
which hope of theirs shall perish; yet such as truely 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 298that they
are in the state of Grace; and may rejoyce in the hope of the glory of God which hope shall never make
them 459ashamed.
This certainty is not a bare conjectural, and probable perswasion, grounded upon 460a fallible
hope; but an infallible assurance of faith founded on the Blood and Righteousness of Christ 461462revealed
in the Gospel; and also upon the inward 302evidence of those graces of the Spirit unto which promises are
2.
446
Rom. 8.30. ch. 9.11.16.
Rom. 5.9,10. John 14.19.
448
Heb. 6.17,18.
449
Joh. 3.9.
450
Jer. 32.40.
451
Mat. 26.70,72.74.
452
Is. 64.5.9. Eph. 4.30.
453
Psal. 51.10.12.
454
Psa. 32.3,4.
455
Sam. 12.14.
456
Luk. 22.32. & v. 61 62.
457
Job 8.13.14. Mat. 7.22 23.
458
Joh. 2.3. ch. 3.14 18,19.21.24. ch. 5.13.
459
Rom. 5.2.5.
460
Heb. 6.11.19.
461
Heb. 6.17,18.
462
Pet. 1.4,5,10.11.
447
made, and on the testimony of the 463464Spirit of adoption, witnessing with our Spirits that we are the
children of God; and as a fruit thereof keeping the heart both 304humble and holy.
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 465466partaker 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 306attain thereunto: and therefore it is the duty of every one, to give all diligence
to make their 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 chearfulness in the duties of obedience,
the proper 467fruits of this Assurance; so far is it 468from inclining men to looseness.
3.
True Believers may have the assurance of their Salvation divers ways shaken, diminished,and
intermitted; as 469by negligence in preserving of it, by 470falling into som special Sin, which woundeth the
Conscience, and grieveth the Spirit, by some sudden or 471vehement temptation, by Gods withdrawing the
472473
light of his countenance and suffering even such as fear him to walk in darkness and to have no light;
yet are they never destitute of the 313seed of God, and Life 474of 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 475revived: and by the which in the mean time they are 476preserved from utter despair.
4.
CHAP. XIX.
Of the Law of God.
God gave to Adam a Law of universal obedience, 477written 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
1.
463
Rom. 8.15,16.
Joh. 3 1,2,3.
465
Isa. 50.10. Ps. 88. & Psa. 77.1-12.
466
Joh. 4 13. Heb. 6.11 12.
467
Rom. 5.1,2.5. ch. 14,17. Ps. 119.32.
468
Rom. 6.1,2. Tit. 2.11,12.14.
469
Cant. 5.2,3.6.
470
Ps. 51.8.12.14.
471
Psa. 116.11. Ps. 77.7,8. Ps. 31 22.
472
Ps. 30.7.
473
Joh. 3.9.
474
Luk. 22.32.
475
Ps. 42.5.11.
476
Lam. 3.26.27-31.
477
Gen. 1.27. Eccl. 7.29.
464
posterity to personal entire exact and perpetual 478 obedience; promised life upon the fulfilling, and
479
threatned death upon the breach of it; and indued him with power and ability to keep it.
The same Law that was first written in the heart of man, 480continued to be a perfect rule of
Righteousness after the fall; & was delivered by God upon Mount Sinai, in 481Ten Commandments and
written in two Tables; the four first containing our duty towards God, and the other six our duty to man.
2.
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, 482483 prefiguring Christ, his
graces, actions, sufferings, and benefits; and partly holding forth divers instructions 323of 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, 484abrogated
and taken away.
4485. To them also he gave sundry judicial Laws, which expired together with the state of that people,
not obliging any now by vertue of that institution; their general 325equity onely, being of moral use.
3.
The moral Law doth for ever bind all, 486as 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 487authority of
God the Creator; who gave it: Neither doth Christ in the Gospel any way dissolve, 488but much strengthen
this obligation.
5.
Although true Believers be not under the Law, as a Covenant of Works, 489to 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; 490discovering also the
sinfull 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 Threatnings of it serve to shew what even their Sins
deserve; and what afflictions in this Life they may expect for them, although free’d from the Curse and
unallayed Rigor thereof. The Promises of it likewise shew them Gods approbation of Obedience, and what
blessings they may expect upon the performance thereof, though not as due to them by the Law as a
6.
478
Rom. 10 5.
Gal. 3.10.12.
480
Rom. 2.14,15.
481
Deut. 10.4.
482
Heb. 10.1. Col. 2.17.
483
Cor. 5 7.
484
Col. 2.14,16,17. Eph. 2.14.16.
485
Cor. 9.8,9,10.
486
Rom. 13 8,9,10. Jam. 2.8.10,11,12.
487
Jam. 2 10,11.
488
Mat. 5.17,18,19. Rom. 3.31.
489
Rom. 6.14. Gal. 2.16. Rom. 8.1. chap. 10.4.
490
Rom. 3.20. chap. 7.7. &c.
479
Covenant of Works; so as mans doing Good and refraining from Evil, because the Law incourageth to the
one and deterreth from the other, is no Evidence of his being 491under the Law and not under Grace.
Neither are the forementioned uses of the Law 492contrary to the Grace of the Gospel; but do
sweetly comply with it; the Spirit of Christ subduing 493and inabling the Will of man, to do that freely and
chearfully, which the will of God revealed in the Law, requireth to be done.
7.
CHAP. XX.
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 waspleased
to give forth the promise of Christ, 494the Seed of the Woman, as the means of calling the Elect, and
begetting in them Faith and Repentance; in this Promise, the 495Gospel, as to the substance of it, was
revealed, and therein Effectual, for the Conversion and Salvation of Sinners.
This Promise of Christ, and Salvation by him, is revealed only by 496the Word of God; neither do
the Works of Creation, or Providence, with the light of Nature, 497make 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; 498should be enabled thereby, to attain saving Faith, or Repentance.
2.
3. The Revelation of the Gospel unto Sinners, made in divers times, and by sundry parts; withthe
addition of Promises, and Precepts for the Obedience required therein, as to the Nations, and Persons, to
whom it is granted, is meerly of the 499Soveraign Will and good Pleasure of God; not being annexed by
vertue of any Promise, to the due improvement of mens natural abilities, by vertue of Common light
received, without it; which none ever did 500make, or can so do: And therefore in all Ages the preaching
of the Gospel hath been granted unto persons and Nations, as to the extent, or streightning of it, in great
variety, according to the Councell of the Will of God.
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,
Quickned or Regenerated; there is moreover necessary, an effectual, insuperable 501 work of the Holy
4.
491
Rom. 6.12,13,14. 1 Pet. 3.8.-13.
Gal. 3.21.
493
Eze. 36.27.
494
Gen. 3.15.
495
Rev. 13.8.
496
Rom. 1.17.
497
Ro. 10.14,15,17.
498
Pro. 29.18. Isa. 25.7. with ch. 60.2,3.
499
Ps. 147,20. Act. 16.7.
500
Rom. 1.18, &c.
501
Ps. 110.3. 1 Cor. 2.14. Eph. 1.19 20.
492
Spirit, upon the whole Soul, for the producing in them a new spiritual Life; without which no other means
will effect 502their Conversion unto God.
CHAP. XXI.
Of Christian Liberty and Liberty of Conscience.
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 343Curse of the Law; and in
their being delivered from this present evil 503World, Bondage to 504Satan, and Dominion 346of Sin; from
the 505506507Evil of Afflictions; the Fear, and Sting 348of Death, the Victory of the Grave, and 349Everlasting
Damnation; as also in their 508free access to God; and their yielding Obedience unto him not out of a
slavish fear, 509but a Child-like love, and willing mind.
1.
All which were common also to Believers under the Law 510for the substance of them; but under the
new Testament, the Liberty of Christians is further enlarged in their freedom from the yoke of the
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 511Free Spirit of God, then Believers under the Law
did ordinarily partake of.
God alone is 512 Lord of the Conscience, and hath left it free from the Doctrines and
Commandments of men, 513which are in any thing contrary to his Word, or not contained in it. So that to
Believe such Doctrines, or obey such Commands out of Conscience, 514515 is to betray true liberty of
Conscience; and the requiring of an 357implicit Faith, and absolute and blind Obedience, is to destroy
Liberty of Conscience, and Reason also.
2.
502
Joh. 6.44. 2 Cor. 4.4.6.
Gal. 3.13.
503
Gal. 1.4.
504
Act. 26.18.
346
Rom. 8.3.
505
Rom. 8.28.
506
Cor. 15.54,55,56.57.
507
Thes. 1.10.
508
Rom. 8.15.
509
Luk. 1.74,75. 1 Joh. 4 18.
510
Gal. 3,9:14.
511
Joh. 7.38,39. Heb. 10, 19,20,21.
512
Jam. 4.12. Rom. 14.4.
513
Act. 4.19 & 5.29. 1 Cor. 7.23. Mat. 15.9.
514
Col. 2.20 22,23.
515
Cor. 3.5. 2 Cor. 1.24.
343
They who upon pretence of Christian Liberty do practice any sin, or cherish any sinfull lust;as
they do thereby pervert the main design of the Grace of the Gospel, 516to their own Destruction; so they
wholy destroy 517the 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 Life.
3.
CHAP. XXII.
Of Religious Worship and the Sabbath Day.
1. The light of Nature shews that there is a God, who hath Lordship, and Soveraigntye 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, 518and with all the Might. But the acceptable way of
Worshipping the true God, is 519instituted by himself; and so limited by his own revealed will, that he may
not be Worshipped according to the imaginations, and devices of Men, or the suggestions of Satan, under
any visible representations, or 520any other way, not prescribed in the Holy Scriptures.
Religious Worship is to be given to God the Father, Son, and Holy Spirit, and to him 521alone; not
to Angels, Saints, or any other 522Creatures; and since the fall, not without a 523524Mediator, nor in the
Mediation of any other but 366Christ alone.
2.
Prayer with thanksgiving, being one special part of natural worship, is by God required of 525all
men. But that it may be accepted, it is to be made in the 526 Name of the Son, by the help
3.
516
Rom. 6.1,2.
Gal. 5.13. 2 Pet. 2.18.-21.
518
Jer. 10.7. Mar. 12.33.
519
Deut. 12 32.
520
Exo 20.4,5,6.
521
Mat. 4.9,10. Joh 6.23. Mat. 28.19.
522
Rom. 1.25. Col. 2.18. Revel. 19.10.
523
Joh. 14.6.
524
Tim. 2.5.
525
Psal. 95 1-7. Psal. 65.2.
526
Joh. 14.13,14.
517
527528529530531532533534
of the Spirit, according to 370his Will; with understanding, reverence, humility,
fervency, faith, love, and perseverance; and when with others, in a 371known tongue.
Prayer is to be made for things lawful, and for all sorts of men living, 372or that shall live
hereafter; but not 373for the dead, nor for those of whom it may be known that they have sinned 374the
sin unto death.
4.
The 375reading of the Scriptures, Preaching, and 376hearing the word of God, teaching and
admonishing one another in Psalms, Hymns and Spiritual songs, singing with grace in our Hearts to 535the
Lord; as also the Administration 536537of Baptism, and 379the Lords 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 538with fastings; and thanksgiving upon 539special occasions, ought to be
used in an holy and religious manner.
6. Neither Prayer, nor any other part of Religious worship, is now under the Gospel tied unto, or
made more acceptable by, any place in which it is 540performed, or towards which it is directed; but God
is to be worshipped every where in Spirit, and in truth; as in 541private families 542daily, and 543in secret
each one by himself, so more solemnly in the publick Assemblies, which are not carelessely, nor wilfuly,
to be 544neglected, or forsaken, when God by his word, or providence calleth thereunto.
5.
7. As it is of the Law of nature, that in general a proportion of time by Gods appointment, beset a
part for the Worship of God; so by his Word in a positive-moral, and perpetual Commandement, binding
all men, in all Ages, he hath particularly appointed one day in seven for a 545546Sabbath 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 388which is called
the Lords 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.
527
Rom. 8.26.
Joh. 5.14.
529
Cor. 14.16,17.
530
Tim. 2.1,2. 2 Sam. 7.29.
531
Sam. 12.21,22.23.
532
Joh. 5.16.
533
Tim. 4.13.
534
Tim. 4.2. Luk. 8.18.
535
Col. 3.16. Eph. 5.19.
536
Mat. 28, 19,20.
537
Cor. 11 26.
538
Esth. 4.16. Joel. 2.12.
539
Exo. 15.1. &c. Ps. 107.
540
Joh. 4.21. Mal. 1.11. 1 Tim 2.8.
541
Act. 10.2.
542
Mat. 6.11. Ps. 55.17.
543
Mat. 6.6.
544
Heb. 10.25. Act. 2.42.
545
Exo. 20.8.
546
Cor. 16.1,2. Act. 20.7. Rev. 1.10.
528
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 547rest all the day, from their
own works, words, and thoughts, about their worldly employment, and recreations, but also are taken up
the whole time in the publick and private exercises of his worship, and in the duties 548of necessity and
mercy.
8.
CHAP. XXIII.
Of Lawful Oaths and Vows.
A lawful Oath is a part of religious worship, 549 wherein the person swearing in Truth,
Righteousness, and Judgement, solemnly calleth God to witness what he sweareth; 392and to judge him
according to the Truth or falseness thereof.
1.
The Name of God only is that by which men ought to swear; and therein it is to be used, withall
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 550abhorred; yet as in matter of weight and moment for
confirmation of truth, 551and ending all strife, an Oath is warranted by the Word of God; so a lawful Oath
being imposed, 552by lawful Authority, in such matters, ought to be taken.
2.
Whosoever taketh an Oath warranted by the Word of God, ought duely to consider the
weightiness of so solemn an act; and therein to avouch nothing, but what he knoweth to be the truth; for
that by rash, false, and vain Oaths the 553Lord is provoked, and for them this Land mournes.
3.
An Oath is to be taken in the plain, and 554common sense of the words; without equivocation,
or mental reservation.
4.
A Vow which is not to be made to any Creature, but to God alone, 555556 is to be made and
performed with all Religious care, and faithfulness: But Popish Monastical Vows, 399of perpetual single life,
5.
547
Isa. 58.13. Neh 13.15-23.
Mat. 12.1-13.
549
Exo. 20 7. Deut. 10 20. Jer.
4.2. 392 2 Cro. 6 22,23.
550
Mat. 5.34.37. Jam. 5.12.
551
Heb. 6.16. 2 Cor. 1.23.
552
Neh. 13.25.
553
Levit. 19.12. Jer. 23.10.
554
Ps. 24.4.
555
Psal. 76.11. Gen. 28.20,21 22.
556
Cor. 7.2.9.
548
professed 557poverty, and regular obedience, are so far from being degrees of higher perfection, that they
are superstitious, 558and sinful snares, in which no Christian may intangle himself.
CHAP. XXIV.
Of the Civil Magistrate.
God the supream Lord, and King of all the World, hath ordained Civil 559560Magistrates to be
under him, over the people for his own glory, and the publick good; and to this end hath armed them with
the power of the Sword, for defence and encouragement of them that do good, and for the punishment
of evil doers.
1.
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 403Justice, and Peace,
according to the wholsome Laws of each Kingdome, and Commonwealth: so for that end they may lawfully
now under the New Testament 404wage war upon just and necessary occasions.
3. Civil Magistrates being set up by God, for the ends aforesaid; subjection in all lawful things
commanded by them, ought to be yeilded by us, in the Lord; not only for wrath 561562but for Conscience
sake; and we ought to make supplications and prayers for Kings, and all that are in Authority, 406that under
them we may live a quiet and peaceable life, in all godliness and honesty.
2.
CHAP. XXV.
Of Marriage.
Marriage is to be between one Man and one Woman; 563neither is it lawful for any man to have
more then one Wife, nor for any Woman to have more then one Husband at the same time.
1.
557
Eph. 4.28.
Mat. 19.11.
559
Rom. 13 1,2,3,4.
560
Sam. 23.3. Ps. 82.3,4.
404
Luk. 3.14.
561
Rom. 13.5,6,7. 1 Pet. 2.17.
562
Tim. 2.1,2.
563
Gen. 2.24. Mal. 2 15. Mat. 19.5,6.
558
Marriage was ordained for the mutual help 564of Husband and Wife, 565566for the increase of
Man-kind, with a legitimate issue, and for 410preventing of uncleanness.
2.
It is lawful for 567568all sorts of people to Marry, who are able with judgment to give their consent;
yet it is the duty of Christians 412to marry in the Lord, and therefore such as profess the true Religion,
should not Marry with Infidels, 569or Idolaters; neither should such as are godly be unequally yoked, by
marrying with such as are wicked, in their life, or maintain damnable Heresie.
3.
Marriage ought not to be within the degrees of consanguinity, 570or Affinity forbidden in the
word; nor can such incestuous Marriage ever be made lawful, by any law of Man or consent of parties,
571
so as those persons may live together as Man and Wife.
4.
CHAP. XXVI.
Of the Church.
The Catholick 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 572573number 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.
1.
2. All persons throughout the world, professing the faith of the Gospel, and obedience untoGod
by Christ, according unto it; not destroying their own profession by any Errors everting the foundation, or
unholyness of conversation, 417are and may be called visible Saints; 574575and of such ought all particular
Congregations to be constituted.
The purest Churches under heaven are subject 419to mixture, and error; and som have so
degenerated as to become 420no Churches of Christ, but Synagogues of Satan; nevertheless Christ always
3.
564
Gen. 2.18.
Gen 1.28.
566
Cor. 7 2,9.
567
Heb. 13,4. 1 Tim. 4,3.
568
Cor. 7.39.
569
Neh. 13 25,26,27.
570
Levit. 18.
571
Mar. 6.18. 1 Cor. 5.1.
572
Heb. 12.23. Col. 1.18. Eph. 1.10,22.23. & ch. 5.23,27,32.
573
Cor. 1 2. Act. 11.26.
574
Rom. 1.7. Eph. 1.20,21,22.
575
Cor. 15. Rev. 2. & ch. 3.[Note: Most modern versions cite 1 Corinthians 5:1-13 rather than 1 Corinthians 15:158 here.] 420 Rev. 18.2. 2 Thes. 2.11,12.
565
hath had, and ever shall have a 576Kingdome in this world, to the end thereof, of such as believe in him,
and make profession of his Name.
The Lord Jesus Christ is the Head of the Church, in whom by the appointment of the
Father,
all power for the calling, institution, order, or Government of the Church, is invested in a
supream & soveraigne manner, neither can the Pope of Rome in any sense be head thereof, but is 423that
Antichrist, that Man of sin, and Son of perdition, that exalteth himself in the Church against Christ, and all
that is called God; whom the Lord shall destroy with the brightness of his coming.579
4.
577578
5. In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of
theWorld unto himself, through the Ministry of his word, by his Spirit, 425those that are given unto him by
his Father; that they may walk before him in all the 580ways of obedience, which he prescribeth to them
in his Word. Those thus called he commandeth to walk together in particular societies, or 581Churches, for
their mutual edification; and the due performance of that publick worship, which he requireth of them in
the World.
The Members of these Churches are 582Saints 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 & one to another
by the will of God, 583in professed subjection to the Ordinances of the Gospel.
7. To each of these Churches thus gathered, according to his mind, declared in his word, hehath
given all that 584power and authority, which is any way needfull, 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.
6.
A particular Church gathered, and compleatly 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 585Bishops or Elders and Deacons.
8.
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
586587
suffrage of the Church it self; and Solemnly set apart by Fasting and Prayer, with imposition of hands
9.
576
Mat. 16.18. Ps. 72.17. & Ps. 102.28. Rev. 12.17.
Col. 1.18. Mat. 28.18,19.20. Eph. 4.11,12.
578
Thes. 2.3-9.
579
[Note: Many today who hold firmly to the 1677/89 Confession cannot agree with this dogmatic identification
of the Pope of Rome as the antichrist of 2 Thessalonians 2:2-9.] 425 Joh 10.16. chap. 12,32.
580
Mat. 28.20.
581
Mat. 18.15-20.
582
Rom. 1.7. 1 Cor. 1.2.
583
Act. 2.41,42. ch. 5.13.14. 2 Cor. 9.13.
584
Mat. 18.17,18. 1 Cor. 5.4,5. with v. 13. 2 Cor. 2.6,7,8.
585
Act. 20:17, with v. 28. Phil. 1.1.
586
Act. 14.23: See the original.
587
Tim. 4.14.
577
of the 433Eldership of the Church, if there be any before Constituted therein; And of a Deacon 588that he
be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of hands.
10. The work of Pastors being constantly to attend the Service of Christ, in his Churches, in the
Ministry of the Word, and Prayer, 589590591592593with 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, 436but 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 437entangled in Secular Affairs; and may also
be capable of exercising 438Hospitality toward others; and this is required by the 439Law of Nature, and by
the Express order of our Lord Jesus, who hath ordained that they that preach the Gospel, should live of
the Gospel.
11. Although it be incumbent on the Bishops or Pastors of the Churches to be instant in Preachingthe
Word, by way of Office; yet the work of Preaching the Word, is not so peculiarly confined to them; but
that others also 594gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may
and ought to perform it.
12. As all Believers are bound to joyn themselves to particular Churches, when and where they have
opportunity so to do; So all that are admitted unto the priviledges of a Church, are also 441under the
Censures and Government thereof, according to the Rule of Christ.
13. No Church-members upon any offence taken by them, having performed their Duty requiredof
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, 595in the further proceeding of the Church.
14. As each Church, and all the Members of it are bound to 596pray continually, for the good and
prosperity of all the Churches of Christ, in all places; and upon all occasions to further it (every one within
the bounds of their places, and callings, in the Exercise of their Gifts and Graces) so the Churches (when
planted by the providence of God so as they may injoy opportunity and advantage for it) ought to hold
597
communion amongst themselves for their peace, increase of love, and mutual edification.
15. In cases of difficulties or differences, either in point of Doctrine, or Administration;
whereineither the Churches in general are concerned, or any one Church in their peace, union, and
edification; or any member, or members, of any Church are injured, in or by any proceedings in censures
not agreeable to truth, and order: it is according to the mind of Christ, that many Churches holding
588
Act. 6.3.5.6.
Act. 6.4. Heb. 13.17.
590
Tim. 5.17,18. Gal. 6.6,7.
591
Tim. 2.4.
592
Tim. 3.2.
593
Cor. 9.6.-14.
594
Act. 11.19,20,21. 1 Pet.
4.10.11. 441 1 Thes. 5.14. 2 Thes
3.6.14,15.
595
Mat. 18.15.16,17. Eph. 4 2,3.
596
Eph. 6.18. Ps. 122.6.
597
Rom. 16.1,2. 3 Joh. 8,9,10.
589
communion together, do by their messengers meet to consider, 598599600and give their advice, in or about
that matter in difference, to be reported to all the Churches concerned; howbeit these messengers
assembled are not entrusted 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 446to impose their
determination on the Churches, or Officers.
CHAP. XXVII.
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 447fellowship in his Graces, sufferings, death, resurrection,
and glory; and being united to one another in love, they 601602have communion in each others gifts, and
graces; and are obliged to the performance of such duties, publick and private, in an orderly way, 449as do
conduce to their mutual good, both in the inward and outward man.
2. Saints by profession are bound to maintain an holy fellowship and communion in the worship
of God, and in performing such other spiritual services, 603as tend to their mutual edification; as also in
relieving each other in 604605 outward things according to their several abilities, and necessities; which
communion according to the rule of the Gospel, though especially to be exercised by them, in the relations
wherein they stand, whether in 452families, or 453Churches; yet as God offereth opportunity is to be
extended to all the houshold 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 606infringe, the
title or propriety, which each man hath in his goods and possessions.
CHAP. XXVIII.
Of Baptism and the Lords Supper.
598
Act. 15.2,4,6. & 22,23.25.
Cor. 1.24. 1 Joh. 4.1.
600
Joh. 1.3. Joh. 1.16. Phil. 3 10 Rom. 6.5 6.
601
Eph. 4.15.16. 1 Cor. 12.7. 1 Cor. 3 21,22,23.
602
Thes. 5.11.14. Rom. 1.12. 1 Joh. 3.17.18. Gal 6.10.
603
Heb. 10 24,25. with ch. 3.12,13.
604
Act. 12.29.30. [Note: It appears that the reference to Acts 12:29,30 in the original manuscript is an error (Acts
12:29,30 do not exists). Most modern versions cite Acts 11:29,30.] 452 Eph. 6.4.
605
Cor. 12.14.-27.
606
Act. 5.4. Eph. 4.28.
599
Baptism and the Lords Supper are ordinances of positive, and soveraign institution; appointedby
the Lord Jesus the only Law-giver, to be continued in his Church 607to the end of the world.
1.
These holy appointments are to be administred by those only, who are qualified and
thereuntocalled according 608to the commission of Christ.
2.
CHAP. XXIX.
Of Baptism.
Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto theparty
Baptized, a sign of his fellowship with him, in his death, 609and resurrection; of his being engrafted into
him; of 610remission of sins; and of his 459giving up unto God through Jesus Christ to live and walk in
newness of Life.
2. Those who do actually professe 611repentance towards God, faith in, and obedience, to our Lord
Jesus, are the only proper subjects of this ordinance.
1.
The outward element to be used in this ordinance 612 is water, wherein the party is to be
baptized, in the name of the Father, and of the Son, and of the Holy Spirit.
3.
Immersion, or dipping of the person 613614615in water, is necessary to the due administration of
this ordinance.
4.
CHAP. XXX.
Of the Lords 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 463confirmation of the faith of believers in all the benefits thereof, their
607
Mat. 28 19,20. 1 Cor. 11.26.
Mat. 28.19. 1 Cor. 4.1.
609
Rom. 6.3,4,5. Col. 2.12. Gal. 3.27.
610
Mar. 1.4. Act. 26.16. [Note: it appears that the reference to Acts 26:16 in the original manuscript is an error.
Most modern versions have Acts 22:16 which seems more relevant.] 459 Rom, 6.2,4.
611
Mar. 16.16. Act. 8.36,37.
612
Mat 28.19,20. with Act. 8.38.
613
Mat. 3.16. Joh. 3 23.
614
Cor. 11.23,24.25,26.
615
Cor. 10.16,17.21.
608
spiritual nourishment, and growth in him, their further ingagement in, and to, all duties which they owe
unto him; 464and to be a bond and pledge of their communion with him, and with each other.
2. In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all,
forremission of sin of the quick or dead; but only a memorial of that 616617618one offering up of himself, by
himself, upon the crosse, once for all; and a spiritual oblation of all 466possible praise unto God for the
same; so that the Popish sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own
only sacrifice, the alone propitiation for all the sins of the Elect.
3. The Lord Jesus hath in this Ordinance, appointed his Ministers to Pray, and bless the Elementsof
Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the
Bread; to take the Cup, 467and (they communicating also themselves) to give both to the Communicants.
The denyal of the Cup to the people, worshiping the Elements, the lifting them up, or
carryingthem about for adoration, and reserving them for any pretended religious use, 619are all contrary
to the nature of this Ordinance, and to the institution of Christ.
5. The outward Elements in this Ordinance, duely set apart to the uses ordained by Christ,
havesuch relation to him crucified, as that truely, although in terms used figuratively, they are sometimes
called by the name of the things they represent, to wit the 469body and Blood of Christ; albeit in substance,
and nature, they still remain truly, and only 470Bread, and Wine, as they were before.
4.
That doctrine which maintains a change of the substance of Bread and Wine, into the
substanceof Christs body and blood (commonly called Transubstantiation) by consecration of a Priest, or
by any other way, is repugnant not to Scripture 471alone, but even to common sense and reason;
overthroweth the 472nature of the ordinance, and hath been and is the cause of manifold superstitions,
yea, of gross Idolatries.
6.
Worthy receivers, outwardly partaking of the visible Elements in this Ordinance, do thenalso
inwardly by faith, really and indeed, yet not carnally, and corporally, but spiritually receive, and feed upon
Christ crucified 473& 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.
7.
All ignorant and ungodly persons, as they are unfit to enjoy communion 474with Christ; so are
they unworthy of the Lords Table; and cannot without great sin against him, while they remain such,
partake of these holy mysteries, 475or be admitted thereunto: yea whosoever shall receive unworthily are
guilty of the Body and Blood of the Lord, eating and drinking judgement to themselves.
8.
CHAP. XXXI.
616
Heb. 9.25,26.28.
Cor. 11.24. Mat. 26.26,27.
618
Cor. 11.23,24,25,26, &c.
619
Mat 26.26,27,28. Mat. 15.9. Exod. 20.4,5.
617
Of the State of Man after Death and of the Resurrection of the Dead.
1. The Bodies of Men after Death return to dust, 476and see corruption; but their Souls (which neither
die nor sleep) having an immortal subsistence, immediately 477return to God who gave them: the Souls of
the Righteous being then made perfect in holyness, are received into paradise where they are with Christ,
and behold the face of God, in light 478and 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
1 Cor. 11.27.
1 Cor. 11.26. & v. 28.
471 Act. 3.21. Luk. 24.6. % v. 39.
472 1 Cor. 11.24,25.
473 1 Cor. 10.16. ch. 11.23-26.
474 2 Cor: 6,14,15.
475 1 Cor. 11.29. Mat. 7.6.
476 Gen. 3.19. Act. 13.36.
477 Eccles. 12.7.
478 Luk. 23.43. 2 Cor. 5.1,6,8. Phil. 1.23. Heb. 12.23.
utter darkness, reserved to 620621 the judgement of the great day; besides these two places for Souls
separated from their bodies, the Scripture acknowledgeth none.
469
470
At the last day such of the Saints as are found alive shall not sleep but be 480changed; and all the
dead shall be raised up with the self same bodies, and 622623 none other; although with different
482
qualities, which shall be united again to their Souls for ever.
2.
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, 624and be made conformable to his own glorious Body.
CHAP. XXXII.
Of the Last Judgement.
620
Jud. 6,7. 1 Pet. 3.19. Luk. 16.23,24.
Cor. 15: 51,52. 1 Thes. 4.17.
622
Job 19.26,27.
623
Cor. 15.42,43.
624
Act. 24.15. Joh. 5.28,29. Phil. 3.21.
621
God hath appointed a Day wherein he will judge the world in Righteousness, by 625626627Jesus
Christ; to whom all power and judgement is given of the Father; in which Day not only the 485Apostate
Angels shall be judged; but likewise all persons that have lived upon the Earth, shall appear before the
Tribunal of Christ; 486to 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.
1.
The end of Gods appointing this Day, is for the manifestation of the glory of his Mercy, inthe
Eternal Salvation of the Elect; 628and 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 reward, in the presence 629of the Lord: but the wicked who know not God,
and obey not the Gospel of Jesus Christ, shall be cast into Eternal torments, and 630631632punished with
everlasting destruction, from the presence of the Lord, and from the glory of his power.
2.
3. As Christ would have us to be certainly perswaded that there shall be a Day of judgement,both
to deter all men from sin, and for the greater 491consolation of the godly, in their adversity; so will he
have that day unknown to Men, that they may shake off all carnal security, and be always watchful,
because they know not at what hour, the 633Lord will come; and may ever be prepared to say, 493Come
Lord Jesus, Come quickly, Amen.
490
AN APPENDIX
Whosoever reads, and impartially considers what we have in our forgoing confession declared, may
readily perceive, That we do not only concenter with all other true Christians on the Word of God
(revealed in the Scriptures of truth) as the foundation and rule of our faith and worship. But that we have
also industriously endeavoured to manifest, That in the fundamental Articles of Christianity we mind the
same things, and have therefore expressed our belief in the same words, that have on the like occasion
been spoken by other societies of Christians before us.
This we have done, That those who are desirous to know the principles of Religion which we hold and
practise, may take an estimate from our selves (who jointly concur in this work) and may not be misguided,
either by undue reports; or by the ignorance or errors of particular persons, who going under the same
name with our selves, may give an occasion of scandalizing the truth we profess.
625
Act. 17.31. Joh. 5.22,27.
Cor. 6.3. Jud. 6.
627
Cor. 5.10. Eccles. 12.14. Mat. 12.36. Rom. 14.10,12. Mat. 25.32. &c.
628
Rom. 9.22,23.
629
Mat. 25.21,34. 2 Tim. 4.8.
630
Mat. 25.46. Mar. 9.48. 2 Thes. 1.7,8,9,10.
631
Cor. 5.10,11.
632
Thes. 1.5,6,7.
633
Mar. 13.35,36,37. Luk. 13.35,36. [Note: It appears that the reference to Luke 13:35,36 in the original manuscript
is an error (Luke 13:36 does not exist). Most modern versions have Luke 12:35-40.] 493 Rev. 22.20.
626
And although we do differ from our brethren who are Paedobaptists; in the subject and administration
of Baptisme, and such other circumstances as have a necessary dependence on our observance of that
Ordinance, and do frequent our own assemblies for our mutual edification, and discharge of those duties,
and services which we owe unto God, and in his fear to each other: yet we would not be from hence
misconstrued, as if the discharge of our own consciences herein, did any wayes disoblige or alienate our
affections, or conversation from any others that fear the Lord; but that we may and do as we have
opportunity participate of the labors of those, whom God hath indued with abilities above our selves, and
qualified, and called to the Ministry of the Word, earnestly desiring to approve our selves to be such, as
follow after peace with holyness, and therefore we alwaies keep that blessed Irenicum, or healing Word
of the Apostle before our eyes; if in any thing ye be otherwise minded, God shall reveal even this unto
you; nevertheless whereto we have already attained; let us walk by the same rule, let us mind the same
thing, Phil 3. v. 15, 16.
Let it not therefore be judged of us (because much hath been written on this subject, and yet we
continue this our practise different from others) that it is out of obstinacy, but rather as the truth is, that
we do herein according to the best of our understandings worship God, out of a pure mind yielding
obedience to his precept, in that method which we take to be most agreeable to the Scriptures of truth,
and primitive practise.
It would not become us to give any such intimation, as should carry a semblance that what we do in
the service of God is with a doubting conscience, or with any such temper of mind that we do thus for the
present, with a reservation that we will do otherwise hereafter upon more mature deliberation; nor have
we any cause so to do, being fully perswaded, that what we do is agreeable to the will of God. Yet we do
heartily propose this, that if any of the Servants of our Lord Jesus shall, in the Spirit of meekness, attempt
to convince us of any mistake either in judgement or practise, we shall diligently ponder his arguments;
and accompt him our chiefest friend that shall be an instrument to convert us from any error that is in our
ways, for we cannot wittingly do any thing against the truth, but all things for the truth.
And therefore we have indeavoured seriously to consider, what hath been already offered for our
satisfaction in this point; and are loth to say any more lest we should be esteemed desirous of renewed
contests thereabout: yet forasmuch as it may justly be expected that we shew some reason, why we
cannot acquiesce in what hath been urged against us; we shall with as much brevity as may consist with
plainness, endeavour to satisfie the expectation of those that shall peruse what we now publish in this
matter also.
1. As to those Christians who consent with us, That Repentance from dead works, and Faith
towards God, and our Lord Jesus Christ, is required in persons to be Baptized; and do therefore supply the
defect of the (infant being uncapable of making confession of either) by others who do undertake these
things for it. Although we do find by Church history that this hath been a very antient practise; yet
considering, that the same Scripture which does caution us against censuring our brother, with whom we
shall all stand before the judgment seat of Christ, does also instruct us, That every one of us shall give an
accompt of himself to God, and whatsoever is not of Faith is Sin. Rom. 14:4, 10, 12, 23. Therefore we
cannot for our own parts be perswaded in our own minds, to build such a practise as this, upon an
unwritten tradition: But do rather choose in all points of Faith and Worship, to have recourse to the holy
Scriptures, for the information of our judgment, and regulation of our practise; being well assured that a
conscientious attending thereto, is the best way to prevent, and rectifie our defects and errors. 2 Tim.
3.16,17. And if any such case happen to be debated between Christians, which is not plainly determinable
by the Scriptures, we think it safest to leave such things undecided until the second coming of our Lord
Jesus; as they did in the Church of old, until there should arise a Priest with Urim and Thummim, that
might certainly inform them of the mind of God thereabout, Ezra 2.62,63.
As for those our Christian brethren who do ground their arguments for Infants baptism, upona
presumed faederal Holiness, or Church-Membership, we conceive they are deficient in this, that albeit
this Covenant-Holiness and Membership should be as is supposed, in reference unto the Infants of
Believers; yet no command for Infant baptism does immediately and directly result from such a quality,
or relation.
2.
All instituted Worship receives its sanction from the precept, and is to be thereby governed in all the
necessary circumstances thereof.
So it was in the Covenant that God made with Abraham and his Seed. The sign whereof was
appropriated only to the Male, notwithstanding that the female seed as well as the Male were
comprehended in the Covenant and part of the Church of God; neither was this sign to be affixed to any
Male Infant till he was eight dayes old, albeit he was within the Covenant from the first moment of his
life; nor could the danger of death, or any other supposed necessity, warrant the circumcising of him
before the set time, nor was there any cause for it; the commination of being cut off from his people,
being only upon the neglect, or contempt of the precept.
Righteous Lot was nearly related to Abraham in the flesh, and contemporary with him, when this
Covenant was made; yet inasmuch as he did not descend from his loynes, nor was of his houshold family
(although he was of the same houshold of faith with Abraham) yet neither Lot himself nor any of his
posterity (because of their descent from him) were signed with the signature of this Covenant that was
made with Abraham and his seed.
This may suffice to shew, that where there was both an expresse Covenant, and a sign thereof (such
a Covenant as did separate the persons with whom it was made, and all their off-spring from all the rest
of the world, as a people holy unto the Lord, and did constitute them the visible Church of God, (though
not comprehensive of all the faithful in the world) yet the sign of this Covenant was not affixed to all the
persons that were within this Covenant, nor to any of them till the prefixt season; nor to other faithful
servants of God, that were not of descent from Abraham. And consequently that it depends purely upon
the will of the Law-giver, to determine what shall be the sign of his Covenant, unto whom, at what season,
and upon what terms, it shall be affixed.
If our brethren do suppose baptism to be the seal of the Covenant which God makes with every
beleiver (of which the Scriptures are altogether silent) it is not our concern to contend with them herein;
yet we conceive the seal of that Covenant is the indwelling of the Spirit of Christ in the particular and
individual persons in whom he resides, and nothing else, neither do they or we suppose that baptism is in
any such manner substituted in the place of circumcision, as to have the same (and no other) latitude,
extent, or terms, then circumcision had; for that was suited only for the Male children, baptism is an
ordinance suited for every beleiver, whether male, or femal. That extended to all the males that were
born in Abrahams house, or bought with his money, equally with the males that proceeded from his own
loynes; but baptisme is not so far extended in any true Christian Church that we know of, as to be
administred to all the poor infidel servants, that the members thereof purchase for their service, and
introduce into their families; nor to the children born of them in their house.
But we conceive the same parity of reasoning may hold for the ordinance of baptism as for that of
circumcision; Exodus 12.49. viz. one law for the stranger, as for the home born: If any desire to be admitted
to all the ordinances, and priviledges of Gods house, the door is open; upon the same terms that any one
person was ever admitted to all, or any of those priviledges, that belong to the Christian Church; may all
persons of right challenge the like admission.
As for that text of Scripture, Rom. 4.11. He received circumcision a seal of the righteousness of the
faith which he had yet being uncircumcised; we conceive if the Apostles scope in that place be duly
attended to, it will appear that no argument can be taken from thence to inforce Infant baptism; and
forasmuch as we find a full and fair account of those words given by the learned Dr. Lighfoot (a man not
to be suspected of partiality in this controversie) in his Hor. Hebrai, on the I Cor. 7.19. p.42, 43. we shall
transcribe his words at large, without any comment of our own upon them.
Circumcision is nothing, if we respect the time, for now it was without use, that end of it being
especially fulfilled; for which it had been instituted: this end the Apostle declares in these words, Rom.
4.11. σφραγίδα. But I fear that by most translations they are not sufficiently suited to the end of
circumcision, and the scope of the Apostle whilst something of their own is by them inserted.
And after the Doctor hath represented diverse versions of the words agreeing for the most part in
sense with that which we have in our Bibles he thus proceeds.
Other versions are to the same purpose; as if circumcision was given to Abraham for a Seal of that
Righteousness which he had being yet uncircumcised, which we will not deny to be in some sense true,
but we believe that circumcision had chiefly a far different respect.
Give me leave thus to render the words; And he received the sign of circumcision, a seal of the
Righteousness of Faith, which was to be in the uncircumcision, Which was to be (I say) not which had been,
not that which Abraham had whilst he was yet uncircumcised; but that which his uncircumcised seed
should have, that is the Gentiles, who in time to come should imitate the faith of Abraham.
Now consider well on what occasion circumcision was instituted unto Abraham, setting before thine
eyes the history thereof, Gen. 17.
This promise is first made unto him, Thou shalt be the Father of many Nations (in what sense the
Apostle explaineth in that chapter) and then there is subjoined a double seal for the confirmation of the
thing, to wit, the change of the name Abram into Abraham, and the institution of circumcision. v4. Behold
as for me, my Covenant is with thee, and thou shalt be the Father of many Nations. Wherefore was his
name called Abraham? for the sealing of this promise. Thou shalt be the Father of many Nations. And
wherefore was circumcision instituted to him? For the sealing of the same promise. Thou shalt be the
Father of many Nations. So that this is the sense of the Apostle; most agreeable to the institution of
circumcision; he received the sign of circumcision, a seal of the Righteousness of Faith which in time to
come the uncircumcision (or the Gentiles) should have and obtain.
Abraham had a twofold seed, natural, of the Jews; and faithful, of the believing Gentiles: his natural
seed was signed with the sign of circumcision, first indeed for the distinguishing of them from all other
Nations whilst they as yet were not the seed of Abraham, but especially for the memorial of the
justification of the Gentiles by faith, when at length they should become his seed. Therefore circumcision
was of right to cease, when the Gentiles were brought in to the faith, forasmuch as then it had obtained
its last and chief end, & thenceforth circumcision is nothing.
Thus far he, which we earnestly desire may be seriously weighed, for we plead not his authority, but
the evidence of truth in his words.
3. Of whatsoever nature the holiness of the children mentioned, 1 Cor. 7.12. be, yet they who do
conclude that all such children (whether Infants or of riper years) have from hence an immediate right to
baptism, do as we conceive put more into the conclusion, then will be found in the premisses.
For although we do not determine positively concerning the Apostles scope in the holiness here
mentioned, so as to say it is this, or that, and no other thing; Yet it is evident that the Apostle does by it
determine not only the lawfulness but the expedience also of a beleivers cohabitation with an unbeliever,
in the state of marriage.
And we do think that although the Apostles asserting of the unbelieving yokefellow to be sanctified
by the believer, should carry in it somewhat more then is in the bare marriage of two infidels, because
although the marriage covenant have a divine sanction so as to make the wedlock of two unbelievers a
lawful action, and their conjunction and cohabitation in that respect undefiled, yet there might be no
ground to suppose from thence, that both or either of their persons are thereby sanctified; and the
Apostle urges the cohabitation of a believer with an infidel in the state of wedlock from this ground that
the unbelieving husband is sanctified by the believing wife; nevertheless here you have the influence of a
believers faith ascending from an inferior to a superior relation; from the wife to the husband who is her
head, before it can descend to their off-spring. And therefore we say, whatever be the nature or extent of
the holiness here intended, we conceive it cannot convey to the children an immediate right to baptism;
because it would then be of another nature, and of a larger extent, then the root, and original from
whence it is derived, for it is clear by the Apostles argument that holiness cannot be derived to the child
from the sanctity of one parent only, if either father or mother be (in the sense intended by the Apostle)
unholy or unclean, so will the child be also, therefore for the production of an holy seed it is necessary
that both the Parents be sanctified; and this the Apostle positively asserts in the first place to be done by
the beleiving parent, although the other be an unbeliever; and then consequentially from thence argues,
the holiness of their children. Hence it follows, that as the children have no other holiness then what they
derive from both their Parents; so neither can they have any right by this holiness to any spiritual
priviledge but such as both their Parents did also partake of: and therefore if the unbelieving Parent
(though sanctified by the believing Parent) have not thereby a right to baptism, neither can we concieve,
that there is any such priviledge, derived to the children by their birth-holiness.
Besides if it had been the usual practice in the Apostles dayes for the father or mother that did beleive,
to bring all their children with them to be baptised; then the holiness of the beleiving Corinthians children,
would not at all have been in question when this Epistle was written; but might have been argued from
their passing under that ordinance, which represented their new birth, although they had derived no
holiness from their Parents, by their first birth; and would have layen as an exception against the Apostles
inference, else were your Children unclean, &c. But of the sanctification of all the children of every beleiver
by this ordinance, or any other way, then what is beforementioned, the Scripture is altogether silent.
This may also be added; that if this birth holiness do qualifie all the children of every believer, for the
ordinance of baptism; why not for all other ordinances? for the Lords Supper as was practiced for a long
time together? for if recourse be had to what the Scriptures speak generally of this subject; it will be
found, that the same qualities which do intitle any person to baptism, do so also for the participation of
all the Ordinances, and priviledges of the house of God, that are common to all believers.
Whosoever can and does interrogate his good Conscience towards God when he is baptised (as every
one must do that makes it to himself a sign of Salvation) is capable of doing the same thing, in every other
act of worship that he performs.
4. The arguments and inferences that are usually brought for, or against Infant baptism from those
few instances which the Scriptures afford us of whole families being baptised; are only conjectural; and
therefore cannot of themselves, be conclusive on either hand: yet in regard most that treat on this subject
for Infant baptism, do (as they conceive) improve these instances to the advantage of their argument: we
think it meet (in like manner as in the cases before mentioned so in this) to shew the invalidity of such
inferences.
Cornelius worshipped God with all his house, the Jaylor, and Crispus the chief ruler of the Synagogue,
believed God with each of their houses. The houshold of Stephanus addicted themselves to the Ministry of
the Saints: so that thus far Worshipping, and Believing runs parallel with Baptism. And if Lydia, had been
a married person, when she believed, it is probable her husband would also have been named by the
Apostle, as in like cases, inasmuch as he would have been not only a part, but the head of that baptised
houshold.
Who can assign any probable reason, why the Apostle should make mention of four or five housholds
being baptised and no more? or why he does so often vary in the method of his salutations, Rom. 1. 6.
sometimes mentioning only particular persons of great note, other times such, and the Church in their
house? the Saints that were with them; and them belonging to Narcissus, who were in the Lord; thus
saluting either whole families, or part of families, or only particular persons in families, considered as they
were in the Lord, for if it had been an usual practise to baptize all children, with their parents; there were
then many thousands of the Jews which believed, and a great number of the Gentiles, in most of the
principle Cities in the World, and among so many thousands, it is more then probable there would have
been some thousands of housholds baptised; why then should the Apostle in this respect signalize one
family of the Jews and three or four of the Gentiles, as particular instances in a case that was common?
whoever supposes that we do willfully debar our children, from the benefit of any promise, or priviledge,
that of right belongs to the children of believing parents; they do entertain over severe thoughts of us: to
be without natural affections is one of the characters of the worst of persons; in the worst of times. Wee
do freely confesse our selves guilty before the Lord, in that we have not with more circumspection and
diligence train’d up those that relate to us in the fear of the Lord; and do humbly and earnestly pray, that
our omissions herein may be remitted, and that they may not redound to the prejudice of our selves, or
any of ours: but with respect to that duty that is incumbent on us, we acknowledge our selves obliged by
the precepts of God, to bring up our children in the nurture and admonition of the Lord, to teach them
his fear, both by instruction and example; and should we set light by this precept, it would demonstrate
that we are more vile then the unnatural Heathen, that like not to retain God in their knowledge, our
baptism might then be justly accompted, as no baptism to us.
There are many special promises that do incourage us as well as precepts, that do oblige us to the
close pursuit of our duty herein: that God whom we serve, being jealous of his Worship, threatens the
visiting of the Fathers transgression upon the children to the third and fourth generation of them that
hate him: yet does more abundantly extend his mercy, even to thousands (respecting the offspring and
succeding generations) of them that love him, and keep his commands.
When our Lord rebuked his disciples for prohibiting the access of little children that were brought to
him, that he might pray over them, lay his hands upon them, and blesse them, does declare, that of such
is the Kingdom of God. And the Apostle Peter in answer to their enquiry, that desired to know what they
must do to be saved, does not only instruct them in the necessary duty of repentance and baptism; but
does also thereto encourage them, by that promise which had reference both to them, and their children;
if our Lord Jesus in the forementioned place, do not respect the qualities of children (as elsewhere) as to
their meekness, humility, and sincerity, and the like; but intend also that those very persons and such like,
appertain to the Kingdom of God, and if the Apostle Peter in mentioning the aforesaid promise, do respect
not only the present and succeeding generations of those Jews, that heard him, (in which sense the same
phrase doth occurre in Scripture) but also the immediate off-spring of his auditors; whether the promise
relate to the gift of the Holy Spirit, or of eternal life, or any grace, or priviledge tending to the obtaining
thereof; it is neither our concerne nor our interest to confine the mercies, and promises of God, to a more
narrow, or lesse compasse then he is pleased gratiously to offer and intend them; nor to have a light
esteem of them; but are obliged in duty to God, and affection to our children; to plead earnestly with God
and use our utmost endeavours that both our selves, and our off-spring may be partakers of his Mercies
and gracious Promises: yet we cannot from either of these texts collect a sufficient warrant for us to
baptize our children before they are instructed in the principles of the Christian Religion.
For as to the instance in little children, it seems by the disciples forbidding them, that they were
brought upon some other account, not so frequent as Baptism must be supposed to have been, if from
the beginning believers children had been admitted thereto: and no account is given whether their
parents were baptised believers or not; and as to the instance of the Apostle; if the following words and
practice, may be taken as an interpretation of the scope of that promise we cannot conceive it does refer
to infant baptism, because the text does presently subjoyn; Then they that gladly received the word were
baptised.
That there were some believing children of believing parents in the Apostles dayes is evident from the
Scriptures, even such as were then in ther fathers family, and under their parents tuition, and education;
to whom the Apostle in several of his Epistles to the Churches, giveth commands to obey their parents in
the Lord; and does allure their tender years to hearken to this precept, by reminding them that it is the
first command with promise.
And it is recorded by him for the praise of Timothy, and encouragement of parents betimes to
instaruct, and children early to attend to godly instruction, that ἀπὸ βρεφους from a child, he had known
the holy Scriptures.
The Apostle John rejoyced greatly when he found of the children of the Elect Lady walking in the truth;
and the children of her Elect Sister joyn with the Apostle in his salutation.
But that this was not generally so, that all the children of believers were accounted for believers (as
they would have been if they had been all baptised) may be collected from the character which the
Apostle gives of persons fit to be chosen to Eldership in the Church which was not common to all believers;
among others this is expressely one, viz. If there be any having believing, or faithful children, not accused
of Riot or unruly; and we may from the Apostles writings on the same subject collect the reason of this
qualification, viz. That in case the person designed for this office to teach and rule in the house of God,
had children capable of it; there might be first a proof of his ability, industry, and successe in this work in
his own family; and private capacity, before he was ordained to the exercise of this authority in the Church,
in a publick capacity, as a Bishop in the house of God.
These things we have mentioned as having a direct reference unto the controversie between our
brethren and us; other things that are more abstruse and prolix, which are frequently introduced into this
controversie, but do not necessarily concern it, we have purposely avoided; that the distance between us
and our brethren may not be by us made more wide; for it is our duty, and concern so far as is possible
for us (retaining a good conscience towards God) to seek a more entire agreement and reconciliation with
them.
We are not insenible that as to the order of Gods house, and entire communion therein there are
some things wherein we (as well as others) are not at a full accord among our selves, as for instance; the
known principle, and state of the consciences of diverse of us, that have agreed in this Confession is such;
that we cannot hold Church-communion, with any other then Baptized-believers, and Churches
constituted of such; yet some others of us have a greater liberty and freedom in our spirits that way; and
therefore we have purposely omitted the mention of things of that nature, that we might concurre, in
giving this evidence of our agreement, both among our selves, and with other good Christians, in those
important articles of the Christian Religion, mainly insisted on by us: and this notwithstanding we all
esteem it our chief concern, both among our selves, and all others that in every place call upon the name
of the Lord Jesus Christ our Lord, both theirs and ours, and love him in sincerity, to endeavour to keep the
unity of the Spirit, in the bond of peace; and in order thereunto, to exercise all lowliness and meekness,
with long-suffering, forbearing one another in love.
And we are perswaded if the same method were introduced into frequent practice between us and
our Christian friends who agree with us in all the fundamental articles of the Christian faith (though they
do not so in the subject and administration of baptism) it would soon beget a better understanding, and
brotherly affection between us.
In the beginning of the Christian Church, when the doctrine of the baptism of Christ was not
universally understood, yet those that knew only the baptism of John, were the Disciples of the Lord Jesus;
and Apollos an eminent Minister of the Gospel of Jesus.
In the beginning of the reformation of the Christian Church, and recovery from that Egyptian darkness
wherein our forefathers for many generations were held in bondage; upon recourse had to the Scriptures
of truth, different apprehensions were conceived, which are to this time continued, concerning the
practise of this Ordinance.
Let not our zeal herein be misinterpreted: that God whom we serve is jealous of his worship. By his
gracious providence the Law thereof, is continued amongst us; and we are forewarned by what hapned
in the Church of the Jews, that it is necessary for every generation, and that frequently in every generation
to consult the divine oracle, compare our worship with the rule, and take heed to what doctrines we
receive and practise.
If the ten commands exhibited in the popish Idolatrous service books had been received as the entire
law of God, because they agree in number with his ten commands, and also in the substance of nine of
them; the second Commandment forbidding Idolatry had been utterly lost.
If Ezra and Nehemiah had not made a diligent search into the particular parts of Gods law, and his
worship; the Feast of Tabernacles (which for many centuries of years, had not been duly observed,
according to the institution, though it was retained in the general notion) would not have been kept in
due order.
So may it be now as to many things relating to the service of God, which do retain the names proper
to them in their first institution, but yet through inadvertency (where there is no sinister design) may vary
in their circumstances, from their first institution. And if by means of any antient defection, or of that
general corruption of the service of God, and interruption of his true worship, and persecution of his
servants by the Antichristian Bishop of Rome, for many generations; those who do consult the Word of
God, cannot yet arrive at a full and mutual satisfaction among themselves, what was the practise of the
primitive Christian Church, in some points relating to the Worship of God: yet inasmuch as these things
are not of the essence of Christianity, but that we agree in the fundamental doctrines thereof, we do
apprehend, there is sufficient ground to lay aside all bitterness and prejudice, and in the spirit of love and
meekness to imbrace and own each other therein; leaving each other at liberty to perform such other
services, (wherein we cannot concur) apart unto God, according to the best of our understanding.
FINIS
Subscribers to the Confession of Faith
We the Ministers, and Messengers of, and concerned for upwards of, one hundred Baptised Churches,
in England and Wales (denying Arminianism), being met together in London, from the third of the seventh
month to the eleventh of the same, 1689, to consider of some things that might be for the glory of God,
and the good of these congregations, have thought meet (for the satisfaction of all other Christians that
differ from us in the point of Baptism) to recommend to their perusal the confession of our faith, which
confession we own, as containing the doctrine of our faith and practice, and do desire that the members
of our churches respectively do furnish themselves therewith.
Hanserd Knollys Pastor
William Kiffin
”
Broken Wharf
London
Devonshire-square ”
John Harris
”
Joiner’s Hall
”
William Collins
”
Petty France
”
Hurcules Collins
”
Wapping
”
Robert Steed
”
Broken Wharf
”
Leonard Harrison
”
Limehouse
”
George Barret
”
Mile End Green
”
Isaac Lamb
”
Pennington-street
”
Richard Adams
Minister
Shad Thames
Southwark
Benjamin Keach Pastor
Horse-lie-down
Andrew Gifford
”
Bristol, Fryars
Thomas Vaux
”
Broadmead
”
Thomas Winnel
”
Taunton
”
Dalwood
Dorset
Richard Tidmarsh Minister
Oxford City
Oxon
William Facey
Pastor
Reading
Berks
Samuel Buttall
Minister
Plymouth
Devon
James Hitt
Preacher
”
Som. & Glouc.
Christopher Price
”
Abergavenny
Monmouth
Daniel Finch
”
Kingsworth
Herts
John Ball
”
Tiverton
Devon
Pastor
Evershall
Bedford
”
Blaenau
Monmouth
Edmond White
William Prichard
Paul Fruin
Minister
Warwick
Warwick
Richard Ring
Pastor
Southampton
Hants
John Tomkins
Minister
Abingdon
Berks
Toby Willes
Pastor
Bridgewater
Somerset
John Carter
Steventon
Bedford
James Webb
Devizes
Wilts
Tring
Stukeley
Herts
Bucks
Richard Sutton
Robert Knight
Pastor
”
Edward Price
”
Hereford City
Hereford
William Phipps
”
Exon
Devon
William Hawkins
”
Dimmock
Gloucester
Samuel Ewer
”
Hemstead
Herts
Edward Man
”
Houndsditch
London
Hock-Norton
Oxon
Charles Archer
”
In the name of and on behalf of the whole assembly.
1833 The New Hampshire Baptist Confession
Source: http://www.spurgeon.org/~phil/creeds/nh_conf.htm
This Confession was drawn up by the Rev. John Newton Brown, D. D., of New Hampshire (b. 1803, d.
1868), about 1833, and has been adopted by the New Hampshire Convention, and widely accepted by
Baptists, especially in the Northern and Western States, as a clear and concise statement of their faith, in
harmony with the doctrines of older confessions, but expressed in milder form. The text is taken from the
Baptist Church Manual, published by the American Baptist Publication Society, Philadelphia.
Declaration of Faith
1. Of the Scriptures
We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly
instruction;634 that it has God for its author, salvation for its end,635 and truth without any mixture of error
for its matter;636 that it reveals the principles by which God will judge us;637 and therefore is, and shall
remain to the end of the world, the true center of Christian union,638 and the supreme standard by which
all human conduct, creeds, and opinions should be tried.639
2. Of the True God
We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name
is JEHOVAH, the Maker and Supreme Ruler of Heaven and earth;640 inexpressibly glorious in holiness,641
and worthy of all possible honor, confidence, and love;642 that in the unity of the Godhead there are three
persons, the Father, the Son, and the Holy Ghost;643 equal in every divine perfection,644 and executing
distinct and harmonious offices in the great work of redemption.645
3. Of the Fall of Man
We believe that man was created in holiness, under the law of his Maker;646 but by voluntary transgression
fell from that holy and happy state;647 in consequence of which all mankind are now sinners,648 not by
634
2 Tim. 3:16-17; 2 Pet. 1:21; 1 Sam. 23:2; Acts 1:16; 3:21; John 10:35; Luke 16:29-31; Psa. 119:11; Rom. 3:1-2
2 Tim. 3:15; 1 Pet. 1:10-12; Acts 11:14; Rom. 1:16; Mark 16:16; John 5:38-39
636
Prov. 30:5-6; John 17:17; Rev. 22:18-19; Rom. 3:4
637
Rom. 2:12; John 12:47-48; 1 Cor. 4:3-4; Luke 10:10-16; 12:47-48
638
Phil. 3:16; Eph. 4:3-6; Phil. 2:1-2; 1 Cor. 1:10; 1 Pet. 4:11
639
1 John 4:1; Isa. 8:20; 1 Thess. 5:21; 2 Cor. 8:5; Acts 17:11; 1 John 4:6; Jude 3:5; Eph. 6:17; Psa. 119:59-60; Phil.
1:9-11
640
John 4:24; Psa. 147:5; 83:18; Heb. 3:4; Rom. 1:20; Jer. 10:10
641
Exod. 15:11; Isa. 6:3; 1 Pet. 1:15-16; Rev. 4:6-8
642
Mark 12:30; Rev. 4:11; Matt. 10:37; Jer. 2:12-13
643
Matt. 28:19; John 15:26; 1 Cor. 12:4-6; 1 John 5:7
644
John 10:30; 5:17; 14:23; 17:5, 10; Acts 5:3-4; 1 Cor. 2:10-11; Phil. 2:5-6
645
Eph. 2:18; 2 Cor. 13:14; Rev. 1:4-5; comp. 2, 7
646
Gen. 1:27, 31; Eccl. 7:29; Acts 17:26-29; Gen. 2:16
647
Gen. 3:6-24; Rom. 5:12
648
Rom. 5:19; John 3:6; Psa. 51:5; Rom. 5:15-19; 8:7
635
constraint, but choice; 649 being by nature utterly void of that holiness required by the law of God,
positively inclined to evil; and therefore under just condemnation to eternal ruin,650 without defense or
excuse.651
4. Of the Way of Salvation
We believe that the salvation of sinners is wholly of grace,652 through the mediatorial offices of the Son of
God; 653 who by the appointment of the Father, freely took upon him our nature, yet without sin; 654
honored the divine law by his personal obedience,655 and by his death made a full atonement for our
sins;656 that having risen from the dead, he is now enthroned in heaven;657 and uniting in his wonderful
person the tenderest sympathies with divine perfections, he is every way qualified to be a suitable, a
compassionate, and an all- sufficient Saviour.658
5. Of Justification
We believe that the great gospel blessing which Christ 659 secures to such as believe in him is
Justification;660 that Justification includes the pardon of sin,661 and the promise of eternal life on principles
of righteousness;662 that it is bestowed, not in consideration of any works of righteousness which we have
done, but solely through faith in the Redeemer's blood; 663 by virtue of which faith his perfect
righteousness is freely imputed to us of God;664 that it brings us into a state of most blessed peace and
favor with God, and secures every other blessing needful for time and eternity.665
6. Of the Freeness of Salvation
We believe that the blessings of salvation are made free to all by the gospel;666 that it is the immediate
duty of all to accept them by a cordial, penitent, and obedient faith;667 and that nothing prevents the
649
Isa. 53:6; Gen. 6:12; Rom. 3:9-18
Eph. 2:1-3; Rom. 1:18, 32; 2:1-16; Gal. 3:10; Matt. 20:15
651
Ezek. 18:19-20; Rom. 1:20; 3:19; Gal. 3:22
652
Eph. 2:5; Matt. 18:11; 1 John 4:10; 1 Cor. 3:5-7; Acts 15:11
653
John 3:16; 1:1-14; Heb. 4:14; 12:24
654
Phil. 2:6-7; Heb. 2:9, 14; 2 Cor. 5:21
655
Isa. 42:21; Phil. 2:8; Gal. 4:4-5; Rom. 3:21
656
Isa. 53:4-5; Matt. 20:28; Rom. 4:25; 3:21-26; 1 John 4:10; 2:2; 1 Cor. 15:1-3; Heb. 9:13-15
657
Heb. 1:8, 3; 8:1; Col. 3:1-4
658
Heb. 7:25; Col. 2:9; Heb. 2:18; 7:26; Psa. 89:19; Psa. 14
659
John 1:16; Eph. 3:8
660
Acts 13:39; Isa. 3:11-12; Rom. 8:1
661
Rom. 5:9; Zech. 13:1; Matt. 9:6; Acts 10:43
662
Rom. 5:17; Titus 3:5-6; 1 Pet. 3:7; 1 John 2:25; Rom. 5:21
663
Rom. 4:4-5; 5:21; 6:28; Phil. 3:7-9
664
Rom. 5:19; 3:24-26; 4:23-25; 1 John 2:12
665
Rom. 5:1-3, 11; 1 Cor. 1:30-31; Matt. 6:33; 1 Tim. 4:8
666
Isa. 55:1; Rev. 22:17; Luke 14:17
667
Rom. 16:26; Mark 1:15; Rom. 1:15-17
650
salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the
gospel;668 which rejection involves him in an aggravated condemnation.669
7. Of Grace in Regeneration
We believe that, in order to be saved, sinners must be regenerated, or born again;670 that regeneration
consists in giving a holy disposition to the mind;671 that it is effected in a manner above our comprehension
by the power of the Holy Spirit, in connection with divine truth,672 so as to secure our voluntary obedience
to the gospel;673 and that its proper evidence appears in the holy fruits of repentance, and faith, and
newness of life.674
8. Of Repentance and Faith
We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls
by the regenerating Spirit of God; 675 whereby being deeply convinced of our guilt, danger, and
helplessness, and of the way of salvation by Christ, 676 we turn to God with unfeigned contrition,
confession, and supplication for mercy;677 at the same time heartily receiving the Lord Jesus Christ as our
Prophet, Priest, and King, and relying on him alone as the only and all-sufficient Saviour.678
9. Of God's Purpose of Grace
We believe that Election is the eternal purpose of God, according to which he graciously regenerates,
sanctifies, and saves sinners; 679 that being perfectly consistent with the free agency of man, it
comprehends all the means in connection with the end; 680 that it is a most glorious display of God's
sovereign goodness, being infinitely free, wise, holy, and unchangeable; 681 that it utterly excludes
boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free
mercy;682 that it encourages the use of means in the highest degree;683 that it may be ascertained by its
668
John 5:40; Matt. 23:37; Rom. 9:32; Prov. 1:24; Acts 13:46
John 3:19; Matt. 11:20; Luke 19:27; 2 Thess. 1:8
670
John 3:3, 6-7; 1 Cor. 2:14; Rom. 8:7-9; 21:27
671
2 Cor. 5:17; Ezek. 36:26; Deut. 30:6; Rom. 2:28-29; 5:5; 1 John 4:7
672
John 3:8; 1:13; James 1:16-18; 1 Cor. 1:30; Phil. 2:13
673
1 Pet. 1:22-25; 1 John 5:1; Eph. 4:20-24; Col. 3:9-11
674
Eph. 5:9; Rom. 8:9; Gal. 5:16-23; Eph. 3:14-21; Matt. 3:8-10; 7:20; 1 John 5:4, 18
675
Mark 1:15; Acts 11:18; Eph. 2:8; 1 John 5:1
676
John 16:8; Acts 2:37-38; 16:30-31
677
Luke 18:13; 15:18-21; James 4:7-10; 2 Cor. 7:11; Rom. 10:12-13; Psa. 51
678
Rom. 10:9-11; Acts 3:22-23: Heb. 4:14; Psa. 2:6; Heb. 1:8; 8:25; 2 Tim. 1:12
679
2 Tim. 1:8-9; Eph. 1:3-14; 1 Pet. 1:1-2; Rom. 11:5-6; John 15:15; 1 John 4:19; Hos. 12:9
680
2 Thess. 2:13-14; Acts 13:48; John 10:16; Matt. 20:16; Acts 15:14
681
Exod. 33:18-19; Matt. 20:15; Eph. 1:11; Rom. 9:23-24: Jer. 31:3; Rom. 11:28-29; James 1:17-18; 2 Tim. 1:9; Rom.
11:32-36
682
1 Cor. 4:7; 1:26-31; Rom. 3:27; 4:16; Col. 3:12; 1 Cor. 3:5-7; 15:10; 1 Pet. 5:10; Acts 1:24; 1 Thess. 2:13; 1 Pet.
2:9; Luke 18:7; John 15:16; Eph. 1:16; 1 Thess. 2:12
683
2 Tim. 2:10; 1 Cor. 9:22; Rom. 8:28-30; John 6:37-40; 2 Pet. 1:10
669
effects in all who truly believe the gospel;684 that it is the foundation of Christian assurance;685 and that to
ascertain it with regard to ourselves demands and deserves the utmost diligence.686
10. Of Sanctification
We believe that Sanctification is the process by which, according to the will of God, we are made partakers
of his holiness;687 that it is a progressive work;688 that it is begun in regeneration;689 and that it is carried
on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in
the continual use of the appointed means—especially the Word of God, self-examination, self-denial,
watchfulness, and prayer.690
11. Of the Perseverance of Saints
We believe that such only are real believers as endure unto the end;691 that their persevering attachment
to Christ is the grand mark which distinguishes them from superficial professors; 692 that a special
Providence watches over their welfare; 693 and they are kept by the power of God through faith unto
salvation.694
12. Of the Harmony of the Law and the Gospel
We believe that the Law of God is the eternal and unchangeable rule of his moral government;695 that it
is holy, just, and good;696 and that the inability which the Scriptures ascribe to fallen men to fulfill its
precepts arises entirely from their love of sin;697 to deliver them from which, and to restore them through
a Mediator to unfeigned obedience to the holy Law, is one great end of the Gospel, and of the means of
grace connected with the establishment of the visible Church.698
13. Of a Gospel Church
684
1 Thess. 1:4-10
Rom. 8:28-30; Isa. 42:16; Rom. 11:29
686
2 Pet. 1:10-11; Phil. 3:12; Heb. 6:11
687
1 Thess. 4:3; 5:23; 2 Cor. 7:1; 13:9; Eph. 1:4
688
Prov. 4:18; 2 Cor. 3:18; Heb. 6:1; 2 Pet. 1:5-8; Phil. 3:12-16
689
1 John 2:29; Rom. 8:5; John 3:6; Phil. 1:9-11; Eph. 1:13-14
690
Phil. 2:12-13; Eph. 4:11-12; 1 Pet. 2:2; 2 Pet. 3:18; 2 Cor. 13:5; Luke 11:35; 9:23; Matt. 26:41; Eph. 6:18; 4:30
691
John 8:31; 1 John 2:27-28; 3:9; 5:18
692
1 John 2:19; John 13:18; Matt. 13:20-21; John 6:66-69; Job 17:9
693
Rom. 8:28; Matt. 6:30-33; Jer. 32:40; Psa. 121:3; 91:11-12
694
Phil. 1:6; 2:12-13; Jude 24-25; Heb. 1:14; 2 Kings 6:16; Heb. 13:5; 1 John 4:4
695
Rom. 3:31; Matt. 5:17; Luke 16:17; Rom. 3:20; 4:15
696
Rom. 7:12, 7, 14, 22; Gal. 3:21; Psa. 119
697
Rom. 8:7-8; Josh. 24:19; Jer. 13:23; John 6:44; 5:44
698
Rom. 8:2, 4; 10:4; 1 Tim. 1:5; Heb. 8:10; Jude 20-21; Heb. 12:14; Matt. 16:17-18; 1 Cor. 12:28
685
We believe that a visible Church of Christ is a congregation of baptized believers, 699 associated by
covenant in the faith and fellowship of the gospel;700 observing the ordinances of Christ;701 governed by
his laws,702 and exercising the gifts, rights, and privileges invested in them by his Word;703 that its only
scriptural officers are Bishops, or Pastors, and Deacons,704 whose qualifications, claims, and duties are
defined in the Epistles to Timothy and Titus.
14. Of Baptism and the Lord's Supper
We believe that Christian Baptism is the immersion in water of a believer,705 into the name of the Father,
and Son, and Holy Ghost;706 to show forth, in a solemn and beautiful emblem, our faith in the crucified,
buried, and risen Saviour, with its effect in our death to sin and resurrection to a new life;707 that it is
prerequisite to the privileges of a Church relation; and to the Lord's Supper,708 in which the members of
the Church, by the sacred use of bread and wine, are to commemorate together the dying love of Christ;709
preceded always by solemn self-examination.710
15. Of the Christian Sabbath
We believe that the first day of the week is the Lord's Day, or Christian Sabbath;711 and is to be kept sacred
to religious purposes, 712 by abstaining from all secular labor and sinful recreations; 713 by the devout
observance of all the means of grace, both private714 and public;715 and by preparation for that rest that
remaineth for the people of God.716
16. Of Civil Government
We believe that civil government is of divine appointment, for the interests and good order of human
society;717 and that magistrates are to be prayed for, conscientiously honored and obeyed;718 except only
699
1 Cor. 1:1-13; Matt. 18:17; Acts 5:11; 8:1; 11:31; 1 Cor. 4:17; 14:23; 3 John 9; 1 Tim. 3:5
Acts 2:41-42; 2 Cor. 8:5; Acts 2:47; 1 Cor. 5:12-13
701
1 Cor. 11:2; 2 Thess. 3:6; Rom. 16:17-20; 1 Cor. 11:23; Matt. 18:15-20; 1 Cor 5:6; 2 Cor. 2:7; 1 Cor. 4:17
702
Matt. 28:20; John 14:15; 15:12; 1 John 4:21; John 14:21; 1 Thess. 4.2; 2 John 6; Gal. 6:2; all the Epistles
703
Eph. 4:7; 1 Cor. 14:12; Phil. 1:27; 1 Cor. 12:14
704
Phil. 1:1; Acts 14:23; 15:22; 1 Tim. 3; Titus 1
705
Acts 8:36-39; Matt. 3:5-6; John 3:22-23; 4:1-2; Matt. 28:19; Mark 16:16; Acts 2:38; 8:12; 16:32-34; 18:8
706
Matt. 28:19; Acts 10:47-48; Gal. 3:27-28
707
Rom. 6:4; Col. 2:12; 1 Pet. 3:20-21; Acts 22:16
708
Acts 2:41-42; Matt. 28:19-20; Acts and Epistles
709
1 Cor. 11:26; Matt. 26:26-29; Mark 14:22-25; Luke 22:14-20
710
1 Cor. 11:28; 5:1, 8; 10:3-32; 11:17-32; John 6:26-71
711
Acts 20:7; Gen. 2:3; Col. 2:16-17; Mark 2:27; John 20:19; 1 Cor. 16:1- 2
712
Exod. 20:8; Rev. 1:10; Psa. 118:24
713
Isa. 58:13-14; 56:2-8
714
Psa. 119:15
715
Heb. 10:24-25; Acts 11:26; 13:44; Lev. 19:30; Exod. 46:3; Luke 4:16; Acts 17:2, 3; Psa. 26:8; 87:3
716
Heb. 4:3-11
717
Rom. 13:1-7; Deut. 16:18; 1 Sam. 23:3; Exod. 18:23; Jer. 30:21
718
Matt. 22:21; Titus 3:1; 1 Pet. 2:13; 1 Tim. 2:1-8
700
in things opposed to the will of our Lord Jesus Christ719 who is the only Lord of the conscience, and the
Prince of the kings of the earth.720
17. Of the Righteous and the Wicked
We believe that there is a radical and essential difference between the righteous and the wicked;721 that
such only as through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our
God, are truly righteous in his esteem;722 while all such as continue in impenitence and unbelief are in his
sight wicked, and under the curse;723 and this distinction holds among men both in and after death.724
18. Of the World to Come
We believe that the end of the world is approaching; 725 that at the last day Christ will descend from
heaven,726 and raise the dead from the grave to final retribution;727 that a solemn separation will then
take place;728 that the wicked will be adjudged to endless punishment, and the righteous to endless joy;729
and that this judgment will fix forever the final state of men in heaven or hell, on principles of
righteousness.730
1846 Armenian Evangelical Churches
1853 The New Hampshire Baptist Confession
Source: http://www.fbckingsbury.org/New_Hampshire_Confession_of_Faith_1853/
1. Of the Scriptures
We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly
instruction731; that it has God for its author, salvation for its end732, and truth without any mixture of error
719
Acts 5:29; Matt. 10:28; Dan. 3:15-18; 6:7-10; Acts 4:18-20
Matt. 23:10; Rom. 14:4; Rev. 19:16; Psa. 72:11; Psa. 2; Rom. 14:9-13
721
Mal. 3:18; Prov. 12:26; Isa. 5:20; Gen. 18:23; Jer. 15:19; Acts 10:34- 35; Rom. 6:16
722
Rom. 1:17; 7:6; 1 John 2:29; 3:7; Rom. 6:18, 22; 1 Cor. 11:32; Prov. 11:31; 1 Pet. 4:17-18
723
1 John 5:19; Gal. 3:10; John 3:36; Isa. 57:21; Psa. 10:4; Isa 55:6-7
724
Prov. 14:32; Luke 16:25; John 8:21-24; Prov. 10:24; Luke 12:4-5; 9:23- 26; John 12:25-26; Eccl. 3:17; Matt. 7:1314
725
1 Pet. 4:7; 1 Cor. 7:29-31; Heb. 1:10-12; Matt. 24:35; 1 John 2:17; Matt. 28:20; 13:39-40; 2 Pet. 3:3-13
726
Acts 1:11; Rev. 1:7; Heb. 9:28; Acts 3:21; 1 Thess. 4:13-18; 5:1-11
727
Acts 24:15; 1 Cor. 15:12-59; Luke 14:14; Dan. 12:2; John 5:28-29; 6:40; 11:25-26; 2 Tim. 1:10; Acts 10:42
728
Matt. 13:49, 37-43; 24:30-31; 25:31-33
729
Matt. 25:35-41; Rev. 22:11; 1 Cor. 6:9-10; Mark 9:43-48; 2 Pet. 2:9; Jude 7; Phil. 3:19; Rom. 6:32; 2 Cor. 5:10-11;
John 4:36; 2 Cor. 4:18
730
Rom. 3:5-6; 2 Thess. 1:6-12; Heb. 6:1-2; 1 Cor. 4:5; Acts 17:31; Rom. 2:2-16; Rev. 20:11-12; 1 John 2:28; 4:17
731
2 Tim. 3:16-17; 2 Pet. 1:21; 1 Sam. 23:2; Acts 1:16; 3:21; John 10:35; Luke16:29-31; Psa. 119:11; Rom. 3:1-2
732
2 Tim. 3:15; 1 Pet. 1:10-12; Acts 11:14; Rom. 1:16; Mark 16:16; John 5:38-39
720
for its matter733; that it reveals the principles by which God will judge us734; and therefore is, and shall
remain to the end of the world, the true center of Christian union735, and the supreme standard by which
all human conduct, creeds, and opinions should be tried736.
2. Of the True God
We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name
is JEHOVAH, the Maker and Supreme Ruler of Heaven and earth737; inexpressibly glorious in holiness738,
and worthy of all possible honor, confidence, and love739; that in the unity of the Godhead there are three
persons, the Father, the Son, and the Holy Ghost740; equal in every divine perfection741, and executing
distinct and harmonious offices in the great work of redemption742.
3. Of the Fall of Man
We believe that man was created in holiness, under the law of his Maker743; but byvoluntary transgression
fell from that holy and happy state744; in consequence of which all mankind are now sinners745, not by
constraint, but choice 746 ; being by nature utterly void of that holiness required by the law of God,
positively inclined to evil; and therefore under just condemnation to eternal ruin747, without defense or
excuse748.
4. Of the Way of Salvation
We believe that the salvation of sinners is wholly of grace749, through the mediatorial offices of the Son of
God 750 ; who by the appointment of the Father, freely took upon him our nature, yet without sin 751 ;
honored the divine law by his personal obedience752, and by his death made a full atonement for our
sins753; that having risen from the death, he is now enthroned in heaven754; and uniting in his wonderful
733
Prov. 30:5-6; John 17:17; Rev. 22:18-19; Rom. 3:4
Rom. 2:12; John 12:47-48; 1 Cor. 4:34; Luke 10:10-16; 12:47-48
735
Phil. 3:16; Eph. 4:3-6; Phil. 2:1-2; 1 Cor. 1:10; 1 Pet. 4:11
736
1 John 4:1; Isa. 8:20; 1 Thess. 5:21; 2 Cor. 8:5; Acts 17:11; 1 John 4:6; Jude 3:5; Eph. 6:17; Psa. 119:59-60; Phil.
1:9-11
737
John 4:24; Psa. 147:5; 83:18; Heb. 3:4; Rom. 1:20; Jer. 10:10
738
Exod. 15:11; Isa. 6:3; 1 Pet. 1:15-16; Rev. 4:6-8
739
Mark 12:30; Rev. 4:11; Matt. 10:37; Jer. 2:12-13
740
Matt. 28:19; John 15:26; 1 Cor. 12:4-6; 1 John 5:7
741
John 10:30; 5:17; 14:23; 17:5, 10; Acts 5:3-4; 1 Cor. 2:10-11; Phil. 2:5-6
742
Eph. 2:18; 2 Cor. 13:14; Rev. 1:4-5; comp. 2, 7
743
Gen. 1:27, 31; Eccl. 7:29; Acts 16:26; Gen. 2:16
744
Gen. 3:6-24; Rom. 5:12
745
Rom. 5:19; John 3:6; Psa. 51:5; Rom. 5:15-19; 8:7
746
Isa. 53:6; Gen. 6:12; Rom. 3:9-18
747
Eph. 2:1-3; Rom. 1:18, 32; 2:1-16; Gal. 3:10; Matt. 20:15
748
Ezek. 18:19-20; Rom. 1:20; 3:19; Gal. 3:22
749
Eph. 2:5; Matt. 18:11; 1 John 4:10; 1 Cor. 3:5-7; Acts 15:11
750
John 3:16; 1:1-14; Heb. 4:14; 12:24
751
Phil. 2:6-7; Heb. 2:9, 14; 2 Cor. 5:21
752
Isa. 42:21; Phil. 2:8; Gal. 4:4-5; Rom. 3:21
753
Isa. 53:4-5; Matt. 20:28; Rom. 4:25; 3:21-26; 1 John 4:10; 2:2; 1 Cor. 15:1-3; Heb. 9:13-15
754
Heb. 1:8, 3; 8:1; Col. 3:1-4
734
person the tenderest sympathies with divine perfections, he is every way qualified to be a suitable, a
compassionate, and an all- sufficient Saviour755.
5. Of Justification
We believe that the great gospel blessing which Christ 756 secures to such as believe in him is
Justification757; that Justification includes the pardon of sin758, and the promise of eternal life on principles
of righteousness759; that it is bestowed, not in consideration of any works of righteousness which we have
done, but solely through faith in the Redeemer's blood 760 ; by virtue of which faith his perfect
righteousness is freely imputed to us of God761; that it brings us into a state of most blessed peace and
favor with God, and secures every other blessing needful for time and eternity762.
6. Of the Freeness of Salvation
We believe that the blessings of salvation are made free to all by the gospel763; that it is the immediate
duty of all to accept them by a cordial, penitent, and obedient faith764; and that nothing prevents the
salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the
gospel765; which rejection involves him in an aggravated condemnation766.
7. Of Grace in Regeneration
We believe that, in order to be saved, sinners must be regenerated, or born again767; that regeneration
consists in giving a holy disposition to the mind768; that it is effected in a manner above our comprehension
by the power of the Holy Spirit, in connection with divine truth769, so as to secure our voluntary obedience
to the gospel770; and that its proper evidence appears in the holy fruits of repentance, and faith, and
newness of life771.
8. Of Repentance and Faith
We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls
by the regenerating Spirit of God 772 ; whereby being deeply convinced of our guilt, danger, and
helplessness, and of the way of salvation by Christ 773 , we turn to God with unfeigned contrition,
755
Heb. 7:25; Col. 2:9; Heb. 2:18; 7:26; Psa. 89:19; Psa. 14
John 1:16; Eph. 3:8
757
Acts 13:39; Isa. 3:11-12; Rom. 8:1
758
Rom. 5:9; Zech. 13:1; Matt. 9:6; Acts 10:43
759
Rom. 5:17; Titus 3:5-6; 1 Pet. 3:7; 1 John 2:25; Rom. 5:21
760
Rom. 4:4-5; 5:21; 6:28; Phil. 3:7-9
761
Rom. 5:19; 3:24-26; 4:23-25; 1 John 2:12
762
Rom. 5:1-3, 11; 1 Cor. 1:30-31; Matt. 6:33; 1 Tim. 4:8
763
Isa. 55:1; Rev. 22:17; Luke 14:17
764
Rom. 16:26; Mark 1:15; Rom. 1:15-17
765
John 5:40; Matt. 23:37; Rom. 9:32; Prov. 1:24; Acts 13:46
766
John 3:19; Matt. 11:20; Luke 19:27; 2 Thess. 1:8
767
John 3:3, 6-7; 1 Cor. 1:14; Rev. 8:7-9; 21:27
768
2 Cor. 5:17; Ezek. 36:26; Deut. 30:6; Rom. 2:28-29; 5:5; 1 John 4:7
769
John 3:8; 1:13; James 1:16-18; 1 Cor. 1:30; Phil. 2:13
770
John 3:8; 1:13; James 1:16-18; 1 Cor. 1:30; Phil. 2:13
771
Eph. 5:9; Rom. 8:9; Gal. 5:16-23; Eph. 3:14-21; Matt. 3:8-10; 7:20; 1 John 5:4, 18
772
Mark 1:15; Acts 11:18; Eph. 2:8; 1 John 5:1
773
John 16:8; Acts 2:37-38; 16:30-31
756
confession, and supplication for mercy774; at the same time heartily receiving the Lord Jesus Christ as our
Prophet, Priest, and King, and relying on him alone as the only and all-sufficient Saviour775.
9. Of God's Purpose of Grace
We believe that Election is the eternal purpose of God, according to which he graciously regenerates,
sanctifies, and saves sinners 776 ; that being perfectly consistent with the free agency of man, it
comprehends all the means in connection with the end 777; that it is a most glorious display of God's
sovereign goodness, being infinitely free, wise, holy, and unchangeable 778 ; that it utterly excludes
boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free
mercy779; that it encourages the use of means in the highest degree780; that it may be ascertained by its
effects in all who truly believe the gospel781; that it is the foundation of Christian assurance782; and
that to ascertain it with regard to ourselves demands and deserves the utmost diligence783.
10. Of Sanctification
We believe that Sanctification is the process by which, according to the will of God, we are made partakers
of his holiness784; that it is a progressive work785; that it is begun in regeneration786; and that it is carried
on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in
the continual use of the appointed means-especially the Word of God, self-examination, self-denial,
watchfulness, and prayer787.
11. Of the Perseverance of Saints
We believe that such only are real believers as endure unto the end788; that theirpersevering attachment
to Christ is the grand mark which distinguishes them from superficial professors 789 ; that a special
Providence watches over their welfare790; and they are kept by the power of God through faith unto
salvation791.
12. Of the Harmony of the Law and the Gospel
774
Luke 18:13; 15:18-21; James 4:7-10; 2 Cor. 7:11; Rom.10:12-13; Psa. 51
Rom. 10:9-11; Acts 3:22-23: Heb. 4:14; Psa. 2:6; Heb. 1:8; 8:25; 2 Tim. 1:12
776
2 Tim. 1:8-9; Eph. 1:3-14; 1 Pet. 1:1-2; Rom. 11:5-6; John 15:15; 1 John 4:19; Hos. 12:9
777
2 Thess. 2:13-14; Acts 13:48; John 10:16; Matt. 20:16; Acts 15:14
778
Exod. 33:18-19; Matt. 20:15; Eph. 1:11; Rom. 9:23-24: Jer. 31:3; Rom. 11:28-29; James 1:17-18; 2 Tim. 1:9; Rom.
11:32-36
779
1 Cor. 4:7; 1:26-31; Rom. 3:27; 4:16; Col. 3:12; 1 Cor. 3:5-7; 15:10; 1 Pet. 5:10; Acts 1:24; 1 Thess. 2:13; 1 Pet.
2:9; Luke 18:7; John 15:16; Eph. 1:16; 1 Thess. 2:12
780
2 Tim. 2:10; 1 Cor. 9:22; Rom. 8:28-30; John 6:37-40; 2 Pet. 1:10
781
1 Thess. 1:4-10
782
Rom. 8:28-30; Isa. 42:16; Rom. 11:29
783
2 Pet. 1:10-11; Phil. 3:12; Heb. 6:11
784
1 Thess. 4:3; 5:23; 2 Cor. 7:1; 13:9; Eph. 1:4
785
Prov. 4:18; 2 Cor. 3:18; Heb. 6:1; 2 Pet. 1:5-8; Phil. 3:12-16
786
John 2:29; Rom. 8:5; John 3:6; Phil. 1:9-11; Eph. 1:13-14
787
Phil. 2:12-13; Eph. 4:11-12; 1 Pet. 2:2; 2 Pet. 3:18; 2 Cor. 13:5; Luke 11:35; 9:23; Matt. 26:41; Eph. 6:18; 4:30
788
John 8:31; 1 John 2:27-28; 3:9; 5:18
789
1 John 2:19; John 13:18; Matt. 13:20-21; John 6:66-69; Job 17:9
790
Rom. 8:28; Matt. 6:30-33; Jer. 32:40; Psa. 121:3; 91:11-12
791
Phil. 1:6; 2:12-13; Jude 24-25; Heb. 1:14; 2 Kings 6:16; Heb. 13:5; 1 John 4:4
775
We believe that the Law of God is the eternal and unchangeable rule of his moral government792; that it
is holy, just, and good793; and that the inability which the Scriptures ascribe to fallen men to fulfill its
precepts arises entirely from their love of sin794; to deliver them from which, and to restore them through
a Mediator to unfeigned obedience to the holy Law, is one great end of the Gospel, and of the means of
grace connected with the establishment of the visible Church795.
13. Of a Gospel Church
We believe that a visible Church of Christ is a congregation of baptized believers796, associated by covenant
in the faith and fellowship of the gospel797; observing the ordinances of Christ798; governed by his laws799,
and exercising the gifts, rights, and privileges invested in them by his Word800; that its only scriptural
officers are Bishops, or Pastors, and Deacons801, whose qualifications, claims, and duties are defined in
the Epistles to Timothy and Titus.
14. Of Baptism and the Lord's Supper
We believe that Christian Baptism is the immersion in water of a believer802, into the name of the Father,
and Son, and Holy Ghost803; to show forth, in a solemn and beautiful emblem, our faith in the crucified,
buried, and risen Saviour, with its effect in our death to sin and resurrection to a new life804; that it is
prerequisite to the privileges of a Church relation; and to the Lord's Supper805, in which the members of
the Church, by the sacred use of bread and wine, are to commemorate together the dying love of Christ806;
preceded always by solemn self-examination807.
15. Of the Christian Sabbath
We believe that the first day of the week is the Lord's Day, or Christian Sabbath808; and is to be kept sacred
to religious purposes809, by the devout observance of all the means of grace, both private810 and public811;
and by preparation for that rest that remaineth for the people of God812.
792
Rom. 3:31; Matt. 5:17; Luke 16:17; Rom. 3:20; 4:15
Rom. 7:12, 7, 14, 22; Gal. 3:21; Psa. 119
794
Rom. 8:7-8; Josh. 24:19; Jer. 13:23; John 6:44; 5:44
795
Rom. 8:2, 4; 10:4; 1 Tim. 1:5; Heb. 8:10; Jude 20-21; Heb. 12:14; Matt. 16:17-18; 1 Cor. 12:28
796
1 Cor. 1:1-13; Matt. 18:17; Acts 5:11; 8:1; 11:31; 1 Cor. 4:17; 14:23; 3 John 9; 1 Tim. 3:5
797
Acts 2:41-42; 2 Cor. 8:5; Acts 2:47; 1 Cor. 5:12-13
798
1 Cor. 11:2; 2 Thess. 3:6; Rom. 16:17-20; 1 Cor. 11:23; Matt. 18:15-20; 1 Cor 5:6; 2 Cor. 2:7; 1 Cor. 4:17
799
Matt. 28:20; John 14:15; 15:12; 1 John 4:21; John 14:21; 1 Thess. 4.2; 2 John 6; Gal. 6:2; all the Epistles
800
Eph. 4:7; 1 Cor. 14:12; Phil. 1:27; 1 Cor. 12:14
801
Phil. 1:1; Acts 14:23; 15:22; 1 Tim. 3; Titus 1
802
Acts 8:36-39; Matt. 3:5-6; John 3:22-23; 4:1-2; Matt. 28:19; Mark 16:16; Acts 2:38; 8:12; 16:32-34; 18:8
803
Matt. 28:19; Acts 10:47-48; Gal. 3:27-28
804
Rom. 6:4; Col. 2:12; 1 Pet. 3:20-21; Acts 22:16
805
Acts 2:41-42; Matt. 28:19-20; Acts and Epistles
806
1 Cor. 11:26; Matt. 26:26-29; Mark 14:22-25; Luke 22:14-20
807
1 Cor. 11:28; 5:1, 8; 10:3-32; 11:17-32; John 6:26-71
808
Acts 20:7; Gen. 2:3; Col. 2:16-17; Mark 2:27; John 20:19; 1 Cor. 16:1- 2
809
Exod. 20:8; Rev. 1:10; Psa. 118:24
810
Psa. 119:15
811
Heb. 10:24-25; Acts 11:26; 13:44; Lev. 19:30; Exod. 46:3; Luke 4:16; Acts 17:2, 3; Psa. 26:8; 87:3
812
Heb. 4:3-11
793
16. Of Civil Government
We believe that civil government is of divine appointment, for the interests and good order of human
society813; and that magistrates are to be prayed for, conscientiously honored and obeyed814; except only
in things opposed to the will of our Lord Jesus Christ815 who is the only Lord of the conscience, and the
Prince of the kings of the earth816.
17. Of the Righteous and the Wicked
We believe that there is a radical and essential difference between the righteous and the wicked817; that
such only as through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our
God, are truly righteous in his esteem818; while all such as continue in impenitence and unbelief are in his
sight wicked, and under the curse819; and this distinction holds among men both in and after death820.
18. Of the World to Come
We believe that the end of the world is approaching 821; that at the last day Christ will descend from
heaven822, and raise the dead from the grave to final retribution823; that a solemn separation will then
take place824; that the wicked will be adjudged to endless punishment, and the righteous to endless joy825;
and that this judgment will fix forever the final state of men in heaven or hell, on principles of
righteousness826.
1858 Abstract of Principles for Southern Baptist Seminary
Source: http://www.sbts.edu/about/truth/abstract/ 10 December 2013
When the original charter of The Southern Baptist Theological Seminary was adopted in 1858, it contained
the following statement which continues as a part of the “fundamental laws.”
Every professor of the institution shall be a member of a regular Baptist church; and all persons accepting
professorships in this seminary shall be considered, by such acceptance, as engaging to teach in
accordance with, and not contrary to, the Abstract of Principles hereinafter laid down, a departure from
813
Rom. 13:1-7; Deut. 16:18; 1 Sam. 23:3; Exod. 18:23; Jer.30:21
Matt. 22:21; Titus 3:1; 1 Pet. 2:13; 1 Tim. 2:1-8
815
Acts 5:29; Matt. 10:28; Dan. 3:15-18; 6:7-10; Acts 4:18-20
816
Matt. 23:10; Rom. 14:4; Rev. 19:16; Psa. 72:11; Psa. 2; Rom. 14:9-13
817
Mal. 3:18; Prov. 12:26; Isa. 5:20; Gen. 18:23; Jer. 15:19; Acts 10:34- 35; Rom. 6:16
818
Rom. 1:17; 7:6; 1 John 2:29; 3:7; Rom. 6:18, 22; 1 Cor. 11:32; Prov. 11:31; 1 Pet. 4:17-18
819
1 John 5:19; Gal. 3:10; John 3:36; Isa. 57:21; Psa. 10:4; Isa 55:6-7
820
Prov. 14:32; Luke 16:25; John 8:21-24; Prov. 10:24; Luke 12:4-5; 9:23- 26; John 12:25-26; Eccl. 3:17; Matt. 7:1314
821
1 Pet. 4:7; 1 Cor. 7:29-31; Heb. 1:10-12; Matt. 24:35; 1 John 2:17; Matt. 28:20; 13:39-40; 2 Pet. 3:3-13
822
Acts 1:11; Rev. 1:7; Heb. 9:28; Acts 3:21; 1 Thess. 4:13-18; 5:1-11
823
Acts 24:15; 1 Cor. 15:12-59; Luke 14:14; Dan. 12:2; John 5:28-29; 6:40; 11:25-26; 2 Tim. 1:10; Acts 10:42
824
Matt. 13:49, 37-43; 24:30-31; 25:31-33
825
Matt. 25:35-41; Rev. 22:11; 1 Cor. 6:9-10; Mark 9:43-48; 2 Pet. 2:9; Jude 7; Phil. 3:19; Rom. 6:32; 2 Cor. 5:10-11;
John 4:36; 2 Cor. 4:18
826
Rom. 3:5-6; 2 Thess. 1:6-12; Heb. 6:1-2; 1 Cor. 4:5; Acts 17:31; Rom. 2:2-16; Rev. 20:11-12; 1 John 2:28; 4:17
814
which principles on his part shall be considered grounds for his resignation or removal by the Trustees, to
wit:
I. The Scriptures
The Scriptures of the Old and New Testaments were given by inspiration of God, and are the only
sufficient, certain and authoritative rule of all saving knowledge, faith and obedience.
II. God
There is but one God, the Maker, Preserver and Ruler of all things, having in and of Himself, all perfections,
and being infinite in them all; and to Him all creatures owe the highest love, reverence and obedience.
III. The Trinity
God is revealed to us as Father, Son and Holy Spirit each with distinct personal attributes, but without
division of nature, essence or being.
IV. Providence
God from eternity, decrees or permits all things that come to pass, and perpetually upholds, directs and
governs all creatures and all events; yet so as not in any wise to be the author or approver of sin nor to
destroy the free will and responsibility of intelligent creatures.
V. Election
Election is God’s eternal choice of some persons unto everlasting life-not because of foreseen merit in
them, but of His mere mercy in Christ-in consequence of which choice they are called, justified and
glorified.
VI. The Fall of Man
God originally created Man in His own image, and free from sin; but, through the temptation of Satan, he
transgressed the command of God, and fell from his original holiness and righteousness; whereby his
posterity inherit a nature corrupt and wholly opposed to God and His law, are under condemnation, and
as soon as they are capable of moral action, become actual transgressors.
VII. The Mediator
Jesus Christ, the only begotten Son of God, is the divinely appointed mediator between God and man.
Having taken upon Himself human nature, yet without sin, He perfectly fulfilled the law; suffered and died
upon the cross for the salvation of sinners. He was buried, and rose again the third day, and ascended to
His Father, at whose right hand He ever liveth to make intercession for His people. He is the only Mediator,
the Prophet, Priest and King of the Church, and Sovereign of the Universe.
VIII. Regeneration
Regeneration is a change of heart, wrought by the Holy Spirit, who quickeneth the dead in trespasses and
sins enlightening their minds spiritually and savingly to understand the Word of God, and renewing their
whole nature, so that they love and practice holiness. It is a work of God’s free and special grace alone.
IX. Repentance
Repentance is an evangelical grace, wherein a person being by the Holy Spirit, made sensible of the
manifold evil of his sin, humbleth himself for it, with godly sorrow, detestation of it, and self-abhorrence,
with a purpose and endeavor to walk before God so as to please Him in all things.
X. Faith
Saving faith is the belief, on God’s authority, of whatsoever is revealed in His Word concerning Christ;
accepting and resting upon Him alone for justification and eternal life. It is wrought in the heart by the
Holy Spirit, and is accompanied by all other saving graces, and leads to a life of holiness.
XI. Justification
Justification is God’s gracious and full acquittal of sinners, who believe in Christ, from all sin, through the
satisfaction that Christ has made; not for anything wrought in them or done by them; but on account of
the obedience and satisfaction of Christ, they receiving and resting on Him and His righteousness by faith.
XII. Sanctification
Those who have been regenerated are also sanctified by God’s word and Spirit dwelling in them. This
sanctification is progressive through the supply of Divine strength, which all saints seek to obtain, pressing
after a heavenly life in cordial obedience to all Christ’s commands.
XIII. Perseverance of the Saints
Those whom God hath accepted in the Beloved, and sanctified by His Spirit, will never totally nor finally
fall away from the state of grace, but shall certainly persevere to the end; and though they may fall
through neglect and temptation, into sin, whereby they grieve the Spirit, impair their graces and comforts,
bring reproach on the Church, and temporal judgments on themselves, yet they shall be renewed again
unto repentance, and be kept by the power of God through faith unto salvation.
XIV. The Church
The Lord Jesus is the head of the Church, which is composed of all His true disciples, and in Him is invested
supremely all power for its government. According to His commandment, Christians are to associate
themselves into particular societies or churches; and to each of these churches He hath given needful
authority for administering that order, discipline and worship which He hath appointed. The regular
officers of a Church are Bishops or Elders, and Deacons.
XV. Baptism
Baptism is an ordinance of the Lord Jesus, obligatory upon every believer, wherein he is immersed in water
in the name of the Father, and the Son, and of the Holy Spirit, as a sign of his fellowship with the death
and resurrection of Christ, of remission of sins, and of giving himself up to God, to live and walk in newness
of life. It is prerequisite to church fellowship, and to participation in the Lord’s Supper.
XVI. The Lord’s Supper
The Lord’s Supper is an ordinance of Jesus Christ, to be administered with the elements of bread and wine,
and to be observed by His churches till the end of the world. It is in no sense a sacrifice, but is designed to
commemorate His death, to confirm the faith and other graces of Christians, and to be a bond, pledge
and renewal of their communion with Him, and of their church fellowship.
XVII. The Lord’s Day
The Lord’s Day is a Christian institution for regular observance, and should be employed in exercises of
worship and spiritual devotion, both public and private, resting from worldly employments and
amusements, works of necessity and mercy only excepted.
XVIII. Liberty of Conscience
God alone is Lord of the conscience; and He hath left it free from the doctrines and commandments of
men, which are in anything contrary to His word, or not contained in it. Civil magistrates being ordained
of God, subjection in all lawful things commanded by them ought to be yielded by us in the Lord, not only
for wrath, but also for conscience sake.
XIX. The Resurrection
The bodies of men after death return to dust, but their spirits return immediately to God-the righteous to
rest with Him; the wicked, to be reserved under darkness to the judgment. At the last day, the bodies of
all the dead, both just and unjust, will be raised.
XX. The Judgment
God hath appointed a day, wherein He will judge the world by Jesus Christ, when every one shall receive
according to his deeds; the wicked shall go into everlasting punishment; the righteous, into everlasting
life.
1872 The Fundamental Beliefs of the Seventh-Day Adventist Church
1874 The Fourteen Theses of the Old Catholic Union Conference at Bonn
Source: http://www.csfcecc.org/html/oldcatholic.html
Article I The Canon and Apocrypha.
We agree that the apocryphal or deutero-canonical books of the Old Testament are not of the same
canonicity as the books of the Hebrew Canon.
Article II The Original Text and Translations of the Bible.
We agree that no translation of Holy Scripture can claim an authority superior to that of the original text.
Article III Use of the Bible in the Vernacular Tongues.
We agree that the reading of the Holy Scripture in the vulgar tongue can not be lawfully forbidden.
Article IV Liturgy in the Vernacular Tongues.
We agree that, in general, it is more fitting, and in accordance with the spirit of the Church, that the Liturgy
should be in the tongue understood by the people.
Article V Justification by Faith working by Love.
We agree that Faith working by Love, not Faith without Love, is the means and condition of manÌs
justification before God.
Article VI Salvation not by Merit.
Salvation can not be merited by merit of condignity, because there is no proportion between the infinite
worth of the salvation promised by God and the finite worth of man’s works.
Article VII Works of Supererogation.
We agree that the doctrine of “opera supererogationis”827 and a “thesaurus meritorum sanctorum”*, i.e.,
that the overflowing merits of the Saints can be transferred to others, either by the Church, or by the
authors of the good works themselves, is untenable.
827
“opera supererogationis” and “thesaurus meritorum sanctorum”: these refer to the Roman doctrine that God
expects so much merit from each human being, and that some saints lived exemplary lives filled with more merit
than was required of God (“opera supererogationis” or works above those required). This extra merit was then
kept in escrow by the Church (“thesaurus meritorum sanctorum” treasury of the merits of the saints), who has the
authority to portion it out to her children.
Article VIII Number of Sacraments.
1. We acknowledge that the number of sacraments was fixed at seven, first in the twelfth century, and
then was received into the general teaching of the Church, not as a tradition coming down from the
Apostles or from the earliest times, but as a result of theological speculation.
2. Catholic theologians (e.g. Belarmin) acknowledge, and we acknowledge with them, that Baptism and
the Eucharist are “principalia, praecipus, eximia salutis nostrae sacramenta.”828
Article IX Scripture and Tradition.
1. The Holy Scriptures being recognized as the primary rule of Faith, we agree that the genuine tradition,
i.e. the unbroken transmission—partly oral, partly in writing—of the doctrine delivered by Christ and the
Apostles, is an authoritative source of teaching for all successive generations of Christians. This tradition
is partly to be found in historical continuity with the primitive Church, partly to be gathered by scientific
method from the written documents of all centuries.
2. We acknowledge that the Church of England, and the Churches derived from her, have maintained
unbroken the Episcopal succession.
Article X The Immaculate Conception of the Virgin Mary.
We reject the new Roman doctrine of the Immaculate Conception of the Blessed Virgin Mary, as being
contrary to the tradition of the first thirteen centuries, according to which Christ alone is conceived
without sin.
Article XI Public and Private Confession.
We agree that the practice of confession of sins before the congregation or a Priest, together with the
exercise of the power the keys, has come down to us from the primitive Church, and that, purged from
abuses and free from constraint, is should be preserved in the Church.
Article XII Indulgences.
We agree that indulgences can only refer to penalties actually imposed by the Church herself.
Article XIII Commemoration of the Departed.
We acknowledge that the practice of the commemoration of the faithful departed, i.e. the calling down
of a richer outpouring of Christ’s grace upon them, has come down to us from the primitive Church, and
is to be preserved in the Church.
Article XIV The Mass.
1. The eucharistic celebration in the Church is not a continuous repetition or renewal of the propitiatory
sacrifice offered once for ever by Christ on the Cross; but its sacrificial character consists in this, that it is
the permanent memorial of it, and a representation and presentation on earth of that one oblation of
Christ for the salvation of redeemed mankind, which, according to the Hebrews (Heb 9:11,12), is
continuously presented in heaven by Christ, who now appears in the presence of God for us (Heb 9:24).
828
“principalia, praecipus, eximia salutis nostrae sacramenta” original, distinguished, extraordinary sacraments for
our welfare
2. While this is the character of the Eucharist in reference to the sacrifice of Christ, it is also a sacred feast,
wherein the faithful, receiving the Body and Blood of our Lord, have communion one with another (I Cor.
10:17).
1889 The Declaration of Utrecht
Source: http://www.ourchurch.com/view/?pageID=376043
Declaration of the Bishops of the Old Catholic Church
Utrecht, September 24, 1889
1. We adhere faithfully to the Rule of Faith laid down by St. Vincent of Lerins in these terms: “Id teneamus,
quod ubique, quod semper, quod ab omnibus creditum est; hoc est etenim vere proprieque catholicum.”
For this reason we preserve in professing the faith of the primitive Church, as formulated in the
Ecumenical symbols and specified precisely by the unanimously accepted decisions of the Ecumenical
Councils held in the undivided Church of the first thousand years.
2. We therefore reject the decrees of the so-called Council of the Vatican, which were promulgated July
18th, 1870, concerning the infallibility and the universal Episcopate of the Bishop of Rome, decrees which
are in contradiction with the faith of the ancient Church, and which destroy its ancient canonical
constitution by attributing to the Pope the plenitude of ecclesiastical powers over all Dioceses and over
all the faithful. By denial of this primatial jurisdiction we do not wish to deny the historical primacy which
several Ecumenical Councils and Fathers of the ancient Church have attributed to the Bishop of Rome by
recognizing him as the Primus inter pares.
3. We also reject the dogma of the Immaculate Conception promulgated by Pius IX in 1854 in defiance of
the Holy Scriptures and in contradiction to the tradition of the centuries.
4. As for other Encyclicals published by the Bishops of Rome in recent times for example, the Bulls
Unigenitus and Auctorem fidei , and the Syllabus of 1864, we reject them on all such points as are in
contradiction with the doctrine of the primitive Church, and we do not recognize them as binding on the
consciences of the faithful. We also renew the ancient protests of the Catholic Church of Holland against
the errors of the Roman Curia, and against its attacks upon the rights of national Churches.
5. We refuse to accept the decrees of the Council of Trent in matters of discipline, and as for the dogmatic
decisions of that Council we accept them only so far as they are in harmony with the teaching of the
primitive Church.
6. Considering that the Holy Eucharist has always been the true central point of Catholic worship, we
consider it our right to declare that we maintain with perfect fidelity the ancient Catholic doctrine
concerning the Sacrament of the Altar, by believing that we receive the Body and Blood of our Saviour
Jesus Christ under the species of bread and wine. The Eucharistic celebration in the Church is neither a
continual repetition nor a renewal of the expiatory sacrifice which Jesus offered once for all upon the
Cross: but it is a sacrifice because it is the perpetual commemoration of the sacrifice offered upon the
Cross, and it is the act by which we represent upon earth and appropriate to ourselves the one offering
which Jesus Christ makes in Heaven, according to the Epistle to the Hebrews 9:11-12, for the salvation of
redeemed humanity, by appearing for us in the presence of God (Heb. 9:24). The character of the Holy
Eucharist being thus understood, it is, at the same time, a sacrificial feast, by means of which the faithful
in receiving the Body and Blood of our Saviour, enter into communion with one another (I Cor. 10:17).
7. We hope that Catholic theologians, in maintaining the faith of the undivided Church, will succeed in
establishing an agreement upon questions which have been controverted ever since the divisions which
arose between the Churches. We exhort the priests under our jurisdiction to teach, both by preaching and
by the instruction of the young, especially the essential Christian truths professed by all the Christian
confessions, to avoid, in discussing controverted doctrines, any violation of truth or charity, and in word
and deed to set an example to the members.
8. By maintaining and professing faithfully the doctrine of Jesus Christ, by refusing to admit those errors
which by the fault of men have crept into the Catholic Church, by laying aside the abuses in ecclesiastical
matters, together with the worldly tendencies of the hierarchy, we believe that we shall be able to combat
efficaciously the great evils of our day, which are unbelief and indifference in matters of religion.
1898 Birmingham Amended Statement of Faith829
Source: http://www.abbachurch.com/OurFaithStatements.htm 28 December 2013
Clause 24 below outlines the amendment made in January 1898 to the original statement of faith.
THE FOUNDATION -- That the book currently known as the Bible, consisting of the Scriptures of Moses,
the prophets, and the apostles, is the only source of knowledge concerning God and His purposes at
present extant or available in the earth, and that the same were wholly given by inspiration of God in
the writers, and are consequently without error in all parts of them, except such as may be due to errors
of transcription or translation. (This paragraph was added in 1886.)
2 Tim. 3:16; 1 Cor. 2:13; Heb. 1:1; 2 Pet. 1:21; 1 Cor. 14:37; Neh. 9:30; John 10:35.
1. That the only true God is He Who was revealed to Abraham, Isaac and Jacob, by angelic visitation and
vision, and to Moses at the flaming bush (unconsumed) and at Sinai, and Who manifested Himself in the
Lord Jesus Christ, as the supreme self-existent Deity, the ONE FATHER, dwelling in unapproachable light,
yet everywhere present by His Spirit, which is a unity with His person in heaven. He hath, out of His own
underived energy, created heaven and earth, and all that in them is.
Isa. 40:13-25; 43:10-12; 44:6-8; 45:5; 46:9-10; Job 38-40; Deut. 6:1-4; Mark 12:29-32; 1 Cor. 8:4-6; Eph.
4:6; 1 Tim. 2:5; Neh. 9:6; Job 26:13; Psa. 124:8; 146:6; 148:5; Isa. 40:25-27; Jer. 10:12-13; 27:5; 32:17-25;
51:15; Acts 14:15; 17:24; 1 Chron. 29:11-14; Psa. 62:11; 145:3; Isa. 26:4; 40:26; Job 9:4; 36:5; Psa. 92:5;
104:24; 147:4-5; Isa. 28:29; Rom. 16:27; 1 Tim. 1:17; 2 Chron. 16:9; Job 28:24; 34:21; Psa. 33:13-14; 44:21;
94:9; 139:7-12; Prov. 15:3; Jer. 23:24; 32:19; Amos 9:2-3; Acts 17:27-28; Psa. 123:1; 1 Kings 8:30-39, 43,
49; Matt. 6:9; 1 Tim. 6:15-16; 1:17.
2. That Jesus of Nazareth was the Son of God, begotten of the Virgin Mary by the Holy Spirit, without the
intervention of man, and afterwards anointed with the same Spirit, without measure, at his baptism.
829
Need to compare to 1917
Matt. 1 :23; 1 Tim. 3: 16; Acts 2:22-24, 36; Matt. 1:18-25; Lk. 1:26-35; Gal. 4:4; Isa. 7:14; Matt. 3:16-17;
Isa. 11:2; 42:1; 61:1; John 3:34; 7:16; 8:26-28; 14:10-24.
3. That the appearance of Jesus of Nazareth on the earth was necessitated by the position and state into
which the human race had been brought by the circumstances connected with the first man.
1 Cor. 15:21-22; Rom. 5:12-19; Gen. 3:19; 2 Cor. 5:19-21.
4. That the first man was Adam, whom God created out of the dust of the ground as a living soul, or natural
body of life, "very good" [Publisher's Note: Gen. 1:31] in kind and condition, and placed him under a law
through which the continuance of life was contingent on obedience.
Gen. 2:7; 18:27; Job 4:19; 33:6; 1 Cor. 15:46-49; Gen. 2:17.
5. That Adam broke this law, and was adjudged unworthy of immortality, and sentenced to return to the
ground from whence he was taken-a sentence which defiled and became a physical law of his being, and
was transmitted to all his posterity.
Gen. 3:15-19, 22-23; 2 Cor. 1:9; Rom. 7:24; 2 Cor. 5:2-4; Rom. 7:18-23; Gal. 5:16-17; Rom. 6:12; 7:21; John
3:6; Rom. 5:12; 1 Cor. 15:22; Psa. 51:5; Job 14:4.
6. That God, in His kindness, conceived a plan of restoration which, without setting aside His just and
necessary law of sin and death, should ultimately rescue the race from destruction, and people the earth
with sinless immortals.
Rev. 21 :4; John 3: 16; 2 Tim. 1: 10; 1 John 2:25; 2 Tim. 1: 1; Titus 1:2; Rom. 3:26; John 1:29.
7. That He inaugurated this plan by making promises to Adam, Abraham and David, and afterwards
elaborated it in greater detail through the prophets.
Gen. 3:15; 22:18; Psa. 89:34-37; 33:5; Hos. 13:14; Isa. 25:7-9; 51:1-8; Jer. 23:5.
8. That these promises had reference to Jesus Christ, who was to be raised up in the condemned line of
Abraham and David, and who, though wearing their condemned nature, was to obtain a title to
resurrection by perfect obedience, and, by dying, abrogate the law of condemnation for himself, and all
who should believe and obey him.
1 Cor. 15:45; Heb. 2:14-16; Rom. 1:3; Heb. 5:8-9; 1:9; Rom. 5:19-21; Gal. 4:4-5; Rom. 8:3-4; Heb. 2:15;
9:26; Gal. 1:4; Heb. 7:27; 5:3-7; 2:17; Rom. 6:10; 6:9; Acts 13:34-37; Rev. 1:18; John 5:21-22, 26-27; 14:3;
Rev. 2:7; 3:21; Matt. 25:21; Heb. 5:9; Mark 16:16; Acts 13:38-39; Rom. 3:22; (Psa. 2:6-9; Dan. 7:13-14;
Rev. 11:15; Jer. 23:5; Zech. 14:9; Eph. 1:9-10) -- [Publisher's Note: These passages in parathensis must be
considered together.]
9. That it was this mission that necessitated the miraculous begettal of Christ of a human mother, enabling
him to bear our condemnation, and, at the same time, to be a sinless bearer thereof, and, therefore, one
who could rise after suffering the death required by the righteousness of God.
Matt. 1:18-25; Luke 1:26-35; Isa. 7:14; Rom. 1:3-4; 8:3; Gal. 4:4; 2 Cor. 5:21; Heb. 2:14-17; 4:15.
10. That being so begotten of God, and inhabited and used by God through the indwelling of the Holy
Spirit, Jesus was Emmanuel, God with us, God manifested in the flesh-yet was, during his natural life, of
like nature with mortal man, being made of a woman of the house and lineage of David, and therefore a
sufferer, in the days of his flesh, from all the effects that came by Adam's transgression including the death
that passed upon all man, which he shared by partaking of their physical nature.
Matt. 1:23; 1 Tim. 3:16; Heb. 2:14; Gal. 4:4; Heb. 2:17.
11. That the message he delivered from God to his kinsmen, the Jews, was a call to repentance from every
evil work, the assertion of his divine sonship and Jewish kingship; and the proclamation of the glad tidings
that God would restore their kingdom through him, and accomplish all things written in the prophets.
Mark l:l5; Matt. 4:17; 5:20-48; John 10:36; 9:35; 11:27; 19:21; 1:49; Matt. 27:11-43; John 10:24-25; Matt.
19:28; 21:42-43; 23:38-39; 25:14-46; Luke 4:43; 13:27-30; 19:11-27; 22:28-30; Matt. 5:17; Luke 24:44.
12. That for delivering this message, he was put to death by the Jews and Romans who were, however,
but instruments in the hands of God, for the doing of that which He had determined before to be donenamely, the condemnation of sin in the flesh, through the offering of the body of Jesus once for all, as a
propitiation to declare the righteousness of God, as a basis for the remission of sins. All who approach
God through this crucified, but risen, representative of Adam's disobedient race, are forgiven. Therefore,
by a figure, his blood cleanseth from sin.
Luke 19:47; 20:1-26; John 11:45-53; Acts 10:38-39; 13:26-29; 4:27-28; Rom. 8:3; Heb. 10:10; Rom. 3:25;
Acts 13:38; 1 John 1:7; John 14:6; Acts 4:12; 1 Pet. 3:18; 2:24; Heb. 9:14; 7:27; 9:26-28; Gal. 1:4; Rom.
3:25; 15:8; Gal. 3:21-22; Gal. 2:21; 4:4-5; Heb. 9:15; Luke 22:20; 24:26, 46-47; Matt. 26:28.
13. That on the third day, God raised him from the dead, and exalted him to the heavens as priestly
mediator between God and man, in the process of gathering from among them a people who should be
saved by the belief and obedience of the Truth.
1 Cor. 15:4; Acts 10:40; 13:30-37; 2:24-27; 4:27-33; [Publisher's Note: The following passages were
removed from Clause 14, where they were wrongfully placed:] Luke 24:51; Eph. 1:20; Acts 5:31; 1 Tim.
2:5; Heb. 8:1; Acts 15:14; 13:39; Heb. 4:14-15.
14. That he is a priest over his own house only, and does not intercede for the world, or for professors
who are abandoned to disobedience. That he makes intercession for his erring brethren, if they confess
and forsake their sins.
Luke 24:51; Eph. 1:20; Acts 5:31; 1 Tim. 2:5; Heb. 8: 1; Acts 15:14; 13:39; Heb. 4:14-l5.
15. That he sent forth apostles to proclaim salvation through him, as the only Name given under heaven
whereby men may be saved.
Acts 1:8; Matt. 28:19-20; Luke 24:46-48; Acts 26:16-18; 4:12.
16. That the way to obtain this salvation is to believe the Gospel they preached, and to take on the Name
and service of Christ, by being thereupon immersed in water, and continuing patiently in the observance
of all things he has commanded, none being recognized as his friends except those who do what he has
commanded.
Acts 13:48; 16:31; Mark 16:16; Rom. 1:16; Acts 2:38, 41; 10:47-48; 8:12; Gal. 3:27-29; Rom. 6:3-5; 2:7;
Matt. 28:20; John 15:14.
17. That the Gospel consists of "The things concerning the Kingdom of God and the Name of Jesus Christ."
Acts 8:12; 19:8, 10, 20; 28:30-31.
18. That the "Things of the Kingdom of God" are the facts testified concerning the Kingdom of God in the
writings of the prophets and apostles, and definable as in the next 12 paragraphs.
19. That God will set up a Kingdom in the earth, which will overthrow all others, and change them into
"the kingdoms of our Lord and His Christ."
Dan. 2:44; 7:13-14; Rev. 11:15; Isa. 32:1, 16; 2:3-4; 11:9-10.
20. That for this purpose God will send Jesus Christ personally to the earth at the close of the times of the
Gentiles.
Acts 3:20-21; Psa. 102:16, 21; 2 Tim. 4:1, Acts 1:9, 11; Dan. 7:13 [Publisher's Note: Additional passages:
Luke 21:24-27; Rom. 11:25-26].
21. That the Kingdom which he will establish will be the Kingdom of Israel restored, in the territory it
formerly occupied, namely, the land bequeathed for an everlasting possession to Abraham and his Seed
(the Christ) by covenant.
Mic. 4:6-8; Amos 9:11, 15; Eze. 37:21-22; Jer. 23:3, 8; Gen. 13: 14-17; Heb. 11:8-9; Gal. 3: 16; Lev. 26:42;
Mic. 7:20.
22. That this restoration of the Kingdom again to Israel will involve the ingathering of God's chosen but
scattered nation, the Jews; their reinstatement in the land of their fathers, when it shall have been
reclaimed from "the desolation of many generations"; the building again of Jerusalem to become "the
throne of the Lord" and the metropolis of the whole earth.
Isa. 11:12; Jer. 31:10; Zec. 8:8; Eze. 36:34-36; Isa. 5l:3; 60:15; 62:4; Jer. 3: 17; Mic. 4:7-8; Joel 3: 17; Isa.
24:23.
23. That the governing body of the Kingdom so established will be the brethren of Christ, of all
generations, developed by resurrection and change, and constituting, with Christ as their head, the
collective "Seed of Abraham," in whom all nations will be blessed, and comprising "Abraham, Isaac, and
Jacob, and all the prophets," and all in their age of like faithfulness.
Dan. 12:2; Luke 13:28; Rev. 11:18; 1 Thess. 4:15-17; John 5:28-29; 6:39-40; Luke 14:14; Matt. 25:34, 46
[Publisher's Note: additional passages: Rev. 5:9-10; Dan. 7:27].
24. That at the appearing of Christ prior to the establishment of the Kingdom, the responsible (namely,
those who know the revealed will of God, and have been called upon to submit to it), dead and living -obedient and disobedient -- will be summoned before his judgment seat "to be judged according to their
works," and "receive in body according to what they have done, whether it be good or bad."
2 Cor. 5:10; 2 Tim. 4:1; Rom. 2:5-6, 16; 14:10-12; 1 Cor. 4:5; Rev. 11:18.
Note: Clause 24 was amended in Jan. 1898, to refute the teaching that one may avoid being raised for
judgment by refusing baptism. With this change, this document came to be known as the Birmingham
Amended Statement of Faith (BASF). While nearly all Christadelphian ecclesias worldwide have adopted
this amended statement of faith, a few ecclesias in North America still use the original Birmingham
Statement of Faith (BSF) which has also been called "Unamended" or BUSF. This clause in the original
document reads "... the responsible will be summoned before his judgement seat ..."
25. That the unfaithful will be consigned to shame and "the second death," and the faithful, invested with
immortality, and exalted to reign with Jesus as joint heirs of the Kingdom, co-possessors of the earth, and
joint administrators of God's authority among men in everything.
Matt. 7:26; 8:12; 25:20-30; Dan. 12:2; Gal. 6:8; 5:21; 2 Thess. 1:8; Heb. 10:26-31; 2 Pet. 2:12; Rev. 21:8;
Mal. 4:1; Psa. 37:30-38; Prov. 10:25-29; 1 Cor. 15:51-55; 2 Cor. 5:1-4; James 1:12; Rom. 2:7; John 10:28;
Matt. 5:5; Psa. 37:9, 22, 29; Rev. 5:9; Dan. 7:27; 1 Thess. 2:12; 2 Pet. 1:11; Rev. 3:21; 2 Tim. 2: 12; Rev. 5:
10; Psa. 49:7-9; Luke 22:29-30.
26. That the Kingdom of God, thus constituted, will continue a thousand years, during which sin and death
will continue among the earth's subject inhabitants, though in a much milder degree than now.
Rev. 20:4-9; 11:15; Isa. 65:20; Eze. 44:22, 25; 1 Cor. 15:24-28.
27. That a law will be established which shall go forth to the nations for their "instruction in
righteousness," resulting in the abolition of war to the ends of the earth, and the "filling of the earth with
the knowledge of the glory of Yahweh as the waters cover the sea."
Mic. 4:2; Isa. 42:4; 11: 1-10; 2:4; Hab. 2:14.
28. That the mission of the Kingdom will be to subdue all enemies, and finally death itself, by opening up
the way of life to the nations, which they will enter by faith, during the thousand years, and (in reality) at
their close.
1 Cor. 15:24-28; Rev. 21:4; 20:12-15; Isa. 25:6-8.
29. That at the close of the thousand years, there will be a general resurrection and judgment, resulting
in the final extinction of the wicked, and the immortalization of those who shall have established their
title (under the grace of God) to eternal life during the thousand years.
Rev. 20:11-15; 1 Cor. 15:24.
30. That the government will then be delivered up by Jesus to the Father, Who will manifest Himself as
the "All-in-All"; sin and death having been taken out of the way, and the race completely restored to the
friendship of the Deity.
1 Cor. 15:28.
1905 The Statement of Faith of the American Baptist Association
1914 The Statement of Fundamental Truths of the Assemblies of God
1917 The Birmingham Amended Statement of Faith
Source: http://en.wikisource.org/wiki/Birmingham_Amended_Statement_of_Faith
http://en.wikisource.org/wiki/Doctrines_to_be_Rejected_in_the_Birmingham_Amended_Statement_of
_Faith
THE FOUNDATION -- That the book currently known as the Bible, consisting of the Scriptures of Moses,
the prophets, and the apostles, is the only source of knowledge concerning God and His purposes at
present extant or available in the earth, and that the same were wholly given by inspiration of God in the
writers, and are consequently without error in all parts of them, except such as may be due to errors of
transcription or translation. (This paragraph was added in 1886.)
References
2 Tim. 3:16; 1 Cor. 2:13; Heb. 1:1; 2 Pet. 1:21; 1 Cor. 14:37; Neh. 9:30; John 10:35.
1. That the only true God is He Who was revealed to Abraham, Isaac and Jacob, by angelic visitation and
vision, and to Moses at the flaming bush (unconsumed) and at Sinai, and Who manifested Himself in the
Lord Jesus Christ, as the supreme self-existent Deity, the ONE FATHER, dwelling in unapproachable light,
yet everywhere present by His Spirit, which is a unity with His person in heaven. He hath, out of His own
underived energy, created heaven and earth, and all that in them is.
References
Isa. 40:13-25; 43:10-12; 44:6-8; 45:5; 46:9-10; Job 38-40; Deut. 6:1-4; Mark 12:29-32; 1 Cor. 8:4-6; Eph.
4:6; 1 Tim. 2:5; Neh. 9:6; Job 26:13; Psa. 124:8; 146:6; 148:5; Isa. 40:25-27; Jer. 10:12-13; 27:5; 32:17-25;
51:15; Acts 14:15; 17:24; 1 Chron. 29:11-14; Psa. 62:11; 145:3; Isa. 26:4; 40:26; Job 9:4; 36:5; Psa. 92:5;
104:24; 147:4-5; Isa. 28:29; Rom. 16:27; 1 Tim. 1:17; 2 Chron. 16:9; Job 28:24; 34:21; Psa. 33:13-14; 44:21;
94:9; 139:7-12; Prov. 15:3; Jer. 23:24; 32:19; Amos 9:2-3; Acts 17:27-28; Psa. 123:1; 1 Kings 8:30-39, 43,
49; Matt. 6:9; 1 Tim. 6:15-16; 1:17.
2. That Jesus of Nazareth was the Son of God, begotten of the Virgin Mary by the Holy Spirit, without the
intervention of man, and afterwards anointed with the same Spirit, without measure, at his baptism.
References:
Matt. 1 :23; 1 Tim. 3: 16; Acts 2:22-24, 36; Matt. 1:18-25; Lk. 1:26-35; Gal. 4:4; Isa. 7:14; Matt. 3:16-17;
Isa. 11:2; 42:1; 61:1; John 3:34; 7:16; 8:26-28; 14:10-24.
3. That the appearance of Jesus of Nazareth on the earth was necessitated by the position and state into
which the human race had been brought by the circumstances connected with the first man.
References:
1 Cor. 15:21-22; Rom. 5:12-19; Gen. 3:19; 2 Cor. 5:19-21.
4. That the first man was Adam, whom God created out of the dust of the ground as a living soul, or natural
body of life, "very good" [Publisher's Note: Gen. 1:31] in kind and condition, and placed him under a law
through which the continuance of life was contingent on obedience.
References:
Gen. 2:7; 18:27; Job 4:19; 33:6; 1 Cor. 15:46-49; Gen. 2:17.
5. That Adam broke this law, and was adjudged unworthy of immortality, and sentenced to return to the
ground from whence he was taken-a sentence which defiled and became a physical law of his being, and
was transmitted to all his posterity, until the coming of Christ.
References:
Gen. 3:15-19, 22-23; 2 Cor. 1:9; Rom. 7:24; 2 Cor. 5:2-4; Rom. 7:18-23; Gal. 5:16-17; Rom. 6:12; 7:21; John
3:6; Rom. 5:12; 1 Cor. 15:22; Psa. 51:5; Job 14:4; Matt. 25:46.
6. That God, in His kindness, conceived a plan of restoration which, without setting aside His just and
necessary law of sin and death, should ultimately rescue the race from destruction, and people the earth
with sinless immortals.
References:
Rev. 21:4; John 3: 16; 2 Tim. 1: 10; 1 John 2:25; 2 Tim. 1: 1; Titus 1:2; Rom. 3:26; John 1:29.
7. That He inaugurated this plan by making promises to Adam, Abraham and David, and afterwards
elaborated it in greater detail through the prophets.
References:
Gen. 3:15; 22:18; Psa. 89:34-37; 33:5; Hos. 13:14; Isa. 25:7-9; 51:1-8; Jer. 23:5.
8. That these promises had reference to Jesus Christ, who was to be raised up in the condemned line of
Abraham and David, and who, though wearing their condemned nature, was to obtain a title to
resurrection by perfect obedience, and, by dying, abrogate the law of condemnation for himself, and all
who should believe and obey him.
References:
1 Cor. 15:45; Heb. 2:14-16; Rom. 1:3; Heb. 5:8-9; 1:9; Rom. 5:19-21; Gal. 4:4-5; Rom. 8:3-4; Heb. 2:15;
9:26; Gal. 1:4; Heb. 7:27; 5:3-7; 2:17; Rom. 6:10; 6:9; Acts 13:34-37; Rev. 1:18; John 5:21-22, 26-27; 14:3;
Rev. 2:7; 3:21; Matt. 25:21; Heb. 5:9; Mark 16:16; Acts 13:38-39; Rom. 3:22; (Psa. 2:6-9; Dan. 7:13-14;
Rev. 11:15; Jer. 23:5; Zech. 14:9; Eph. 1:9-10) -- [Publisher's Note: These passages in parathensis must be
considered together.]
9. That it was this mission that necessitated the miraculous begettal of Christ of a human mother, enabling
him to bear our condemnation, and, at the same time, to be a sinless bearer thereof, and, therefore, one
who could rise after suffering the death required by the righteousness of God.
References:
Matt. 1:18-25; Luke 1:26-35; Isa. 7:14; Rom. 1:3-4; 8:3; Gal. 4:4; 2 Cor. 5:21; Heb. 2:14-17; 4:15.
10. That being so begotten of God, and inhabited and used by God through the indwelling of the Holy
Spirit, Jesus was Emmanuel, God with us, God manifested in the flesh-yet was, during his natural life, of
like nature with mortal man, being made of a woman of the house and lineage of David, and therefore a
sufferer, in the days of his flesh, from all the effects that came by Adam's transgression including the death
that passed upon all man, which he shared by partaking of their physical nature.
References:
Matt. 1:23; 1 Tim. 3:16; Heb. 2:14; Gal. 4:4; Heb. 2:17.
11. That the message he delivered from God to his kinsmen, the Jews, was a call to repentance from every
evil work, the assertion of his divine sonship and Jewish kingship; and the proclamation of the glad tidings
that God would restore their kingdom through him, and accomplish all things written in the prophets.
References:
Mark l:l5; Matt. 4:17; 5:20-48; John 10:36; 9:35; 11:27; 19:21; 1:49; Matt. 27:11-43; John 10:24-25; Matt.
19:28; 21:42-43; 23:38-39; 25:14-46; Luke 4:43; 13:27-30; 19:11-27; 22:28-30; Matt. 5:17; Luke 24:44.
12. That for delivering this message, he was put to death by the Jews and Romans who were, however,
but instruments in the hands of God, for the doing of that which He had determined before to be donenamely, the condemnation of sin in the flesh, through the offering of the body of Jesus once for all, as a
propitiation to declare the righteousness of God, as a basis for the remission of sins. All who approach
God through this crucified, but risen, representative of Adam's disobedient race, are forgiven. Therefore,
by a figure, his blood cleanseth from sin.
References:
Luke 19:47; 20:1-26; John 11:45-53; Acts 10:38-39; 13:26-29; 4:27-28; Rom. 8:3; Heb. 10:10; Rom. 3:25;
Acts 13:38; 1 John 1:7; John 14:6; Acts 4:12; 1 Pet. 3:18; 2:24; Heb. 9:14; 7:27; 9:26-28; Gal. 1:4; Rom.
3:25; 15:8; Gal. 3:21-22; Gal. 2:21; 4:4-5; Heb. 9:15; Luke 22:20; 24:26, 46-47; Matt. 26:28.
13. That on the third day, God raised him from the dead, and exalted him to the heavens as priestly
mediator between God and man, in the process of gathering from among them a people who should be
saved by the belief and obedience of the Truth.
References:
1 Cor. 15:4; Acts 10:40; 13:30-37; 2:24-27; 4:27-33; [Publisher's Note: The following passages were
removed from Clause 14, where they were wrongfully placed:] Luke 24:51; Eph. 1:20; Acts 5:31; 1 Tim.
2:5; Heb. 8:1; Acts 15:14; 13:39; Heb. 4:14-15.
14. That he is a priest over his own house only, and does not intercede for the world, or for professors
who are abandoned to disobedience. That he makes intercession for his erring brethren, if they confess
and forsake their sins.
References:
Luke 24:51; Eph. 1:20; Acts 5:31; 1 Tim. 2:5; Heb. 8: 1; Acts 15:14; 13:39; Heb. 4:14-l5.
15. That he sent forth apostles to proclaim salvation through him, as the only Name given under heaven
whereby men may be saved.
References:
Acts 1:8; Matt. 28:19-20; Luke 24:46-48; Acts 26:16-18; 4:12.
16. That the way to obtain this salvation is to believe the Gospel they preached, and to take on the Name
and service of Christ, by being thereupon immersed in water, and continuing patiently in the observance
of all things he has commanded, none being recognized as his friends except those who do what he has
commanded.
References:
Acts 13:48; 16:31; Mark 16:16; Rom. 1:16; Acts 2:38, 41; 10:47-48; 8:12; Gal. 3:27-29; Rom. 6:3-5; 2:7;
Matt. 28:20; John 15:14.
17. That the Gospel consists of "The things concerning the Kingdom of God and the Name of Jesus Christ."
References:
Acts 8:12; 19:8, 10, 20; 28:30-31.
18. That the "Things of the Kingdom of God" are the facts testified concerning the Kingdom of God in the
writings of the prophets and apostles, and definable as in the next 12 paragraphs.
19. That God will set up a Kingdom in the earth, which will overthrow all others, and change them into
"the kingdoms of our Lord and His Christ."
References:
Dan. 2:44; 7:13-14; Rev. 11:15; Isa. 32:1, 16; 2:3-4; 11:9-10.
20. That for this purpose God will send Jesus Christ personally to the earth at the close of the times of the
Gentiles.
References:
Acts 3:20-21; Psa. 102:16, 21; 2 Tim. 4:1, Acts 1:9, 11; Dan. 7:13 [Publisher's Note: Additional passages:
Luke 21:24-27; Rom. 11:25-26].
21. That the Kingdom which he will establish will be the Kingdom of Israel restored, in the territory it
formerly occupied, namely, the land bequeathed for an everlasting possession to Abraham and his Seed
(the Christ) by covenant.
References:
Mic. 4:6-8; Amos 9:11, 15; Eze. 37:21-22; Jer. 23:3, 8; Gen. 13: 14-17; Heb. 11:8-9; Gal. 3: 16; Lev. 26:42;
Mic. 7:20.
22. That this restoration of the Kingdom again to Israel will involve the ingathering of God's chosen but
scattered nation, the Jews; their reinstatement in the land of their fathers, when it shall have been
reclaimed from "the desolation of many generations"; the building again of Jerusalem to become "the
throne of the Lord" and the metropolis of the whole earth.
References:
Isa. 11:12; Jer. 31:10; Zec. 8:8; Eze. 36:34-36; Isa. 5l:3; 60:15; 62:4; Jer. 3: 17; Mic. 4:7-8; Joel 3: 17; Isa.
24:23.
23. That the governing body of the Kingdom so established will be the brethren of Christ, of all
generations, developed by resurrection and change, and constituting, with Christ as their head, the
collective "Seed of Abraham," in whom all nations will be blessed, and comprising "Abraham, Isaac, and
Jacob, and all the prophets," and all in their age of like faithfulness.
References:
Dan. 12:2; Luke 13:28; Rev. 11:18; 1 Thess. 4:15-17; John 5:28-29; 6:39-40; Luke 14:14; Matt. 25:34, 46
[Publisher's Note: additional passages: Rev. 5:9-10; Dan. 7:27].
24. That at the appearing of Christ prior to the establishment of the Kingdom, the responsible (namely,
those who know the revealed will of God, and have been called upon to submit to it), dead and living -obedient and disobedient -- will be summoned before his judgment seat "to be judged according to their
works," and "receive in body according to what they have done, whether it be good or bad."
References:
2 Cor. 5:10; 2 Tim. 4:1; Rom. 2:5-6, 16; 14:10-12; 1 Cor. 4:5; Rev. 11:18.
Note: Clause 24 was amended in Jan. 1898, to refute the teaching that one may avoid being raised for
judgment by refusing baptism. With this change, this document came to be known as the Birmingham
Amended Statement of Faith (BASF). While nearly all Christadelphian ecclesias worldwide have adopted
this amended statement of faith, a few ecclesias in North America still use the original Birmingham
Statement of Faith (BSF) which has also been called "Unamended" or BUSF. This clause in the original
document reads "... the responsible will be summoned before his judgement seat ..."
25. That the unfaithful will be consigned to shame and "the second death," and the faithful, invested with
immortality, and exalted to reign with Jesus as joint heirs of the Kingdom, co-possessors of the earth, and
joint administrators of God's authority among men in everything.
References:
Matt. 7:26; 8:12; 25:20-30; Dan. 12:2; Gal. 6:8; 5:21; 2 Thess. 1:8; Heb. 10:26-31; 2 Pet. 2:12; Rev. 21:8;
Mal. 4:1; Psa. 37:30-38; Prov. 10:25-29; 1 Cor. 15:51-55; 2 Cor. 5:1-4; James 1:12; Rom. 2:7; John 10:28;
Matt. 5:5; Psa. 37:9, 22, 29; Rev. 5:9; Dan. 7:27; 1 Thess. 2:12; 2 Pet. 1:11; Rev. 3:21; 2 Tim. 2: 12; Rev. 5:
10; Psa. 49:7-9; Luke 22:29-30.
26. That the Kingdom of God, thus constituted, will continue a thousand years, during which sin and death
will continue among the earth's subject inhabitants, though in a much milder degree than now.
References:
Rev. 20:4-9; 11:15; Isa. 65:20; Eze. 44:22, 25; 1 Cor. 15:24-28.
27. That a law will be established which shall go forth to the nations for their "instruction in
righteousness," resulting in the abolition of war to the ends of the earth, and the "filling of the earth with
the knowledge of the glory of Yahweh as the waters cover the sea."
References:
Mic. 4:2; Isa. 42:4; 11: 1-10; 2:4; Hab. 2:14.
28. That the mission of the Kingdom will be to subdue all enemies, and finally death itself, by opening up
the way of life to the nations, which they will enter by faith, during the thousand years, and (in reality) at
their close.
References:
1 Cor. 15:24-28; Rev. 21:4; 20:12-15; Isa. 25:6-8.
29. That at the close of the thousand years, there will be a general resurrection and judgment, resulting
in the final extinction of the wicked, and the immortalization of those who shall have established their
title (under the grace of God) to eternal life during the thousand years.
References:
Rev. 20:11-15; 1 Cor. 15:24.
30. That the government will then be delivered up by Jesus to the Father, Who will manifest Himself as
the "All-in-All"; sin and death having been taken out of the way, and the race completely restored to the
friendship of the Deity.
References:
1 Cor. 15:28.
Doctrines to be Rejected
As a further clarification to the points made in our Statement of Faith, we provide the following list of
doctrines to be rejected.
WE REJECT:
1. That the Bible is only partly the work of inspiration - or if wholly so, contains errors which inspiration
has allowed.
2. That God is three persons.
3. That the Son of God was co-eternal with the Father.
4. That Christ was born with a "free life."
5. That Christ's nature was immaculate.
6. That the Holy Spirit is a person distinct from the Father.
7. That man has an immortal soul.
8. That man consciously exists in death.
9. That the wicked will suffer eternal torture in hell.
10. That the righteous will ascend to the kingdoms beyond the skies when they die.
11. That the devil is a supernatural being.
12. That the Kingdom of God is "the church."
13. That the Gospel is the death, burial, and resurrection of Christ merely.
14. That Christ will not come till the close of the thousand years.
15. That the tribunal of Christ, when he comes, is not for judgment of saints, but merely to divide among
them different degrees of reward.
16. That the resurrection is confined to the faithful.
17. That the dead rise in an immortal state.
18. That the subject-nations of the thousand years are immortal.
19. That the Law of Moses is binding on believers of the Gospel.
20. That the observance of Sunday is a matter of duty.
21. That baby sprinkling is a doctrine of Scripture.
22. That "heathens", "idiots", pagans and very young children will be saved.
23. That man can be saved by morality or sincerity, without the Gospel.
24. That the Gospel alone will save, without obedience to Christ's commandments.
25. That a man cannot believe without possessing the Spirit of God.
26. That men are predestined to salvation unconditionally.
27. That there is no sin in the flesh.
28. That Joseph was the actual father of Jesus.
29. That the earth will be destroyed.
30. That baptism is not necessary to salvation.
31. That a knowledge of the Truth is not necessary to make baptism valid.
32. That some meats are to be refused on the score of uncleanness.
33. That the English are the ten tribes of Israel, whose prosperity is a fulfillment of the promises made
concerning Ephraim.
34. That marriage with an unbeliever is lawful.
35. That we are at liberty to serve in the army, or as police constables, take part in politics, or recover
debts by legal coercion.
1921 Doctrine of the African Orthodox Church
1950 EFCA Statement of Faith
Source: http://go.efca.org/sites/default/files/resources/docs/2013/04/microsoft-word-1950-sof.pdf 29
December 2013
The 1950 version of the EFCA Statement of Faith voted upon at the Merger Conference of the Evangelical
Free Church of America (Swedish) and the Evangelical Free Church Association (Norwegian-Danish) held
at the Medicine Lake Conference Grounds, Minneapolis, Minnesota. The merged denominations
represented 275 churches; 180 Swedish Free Churches and 95 Norwegian-Danish Free Churches. About
2,000 members were in attendance.
1. We believe the Scriptures, both Old and New Testaments, to be the inspired Word of God, without
error in the original writings, the complete revelation of His will for the salvation of men and the
Divine and final authority for Christian faith and life.
2. We believe in one God, Creator of all things, infinitely perfect and eternally existing in three
persons: Father, Son and Holy Spirit.
3. We believe that Jesus Christ is true God and true man, having been conceived of the Holy Spirit
and born of the Virgin Mary. He died on the cross, a sacrifice for our sins according to the
Scriptures. Further, He arose bodily from the dead, ascended into heaven, where, at the right
hand of the Majesty on High, He is now our High Priest and Advocate.
4. We believe that the ministry of the Holy Spirit is to glorify the Lord Jesus Christ and, during this
age, to convict men, regenerate the believing sinner, and indwell, guide, instruct and empower
the believer for godly living and service.
5. We believe that man was created in the image of God but fell into sin and is, therefore, lost, and
only through regeneration by the Holy Spirit can salvation and spiritual life be obtained.
6. We believe that the shed blood of Jesus Christ and His Resurrection provide the only ground for
justification and salvation for all who believe, and only such as receive Jesus Christ are born of the
Holy Spirit and, thus become children of God.
7. We believe that water baptism and the Lord's Supper are ordinances to be observed by the Church
during the present age. They are, however, not to be regarded as means of salvation.
8. We believe that the true Church is composed of all such persons who through saving faith in Jesus
Christ have been regenerated by the Holy Spirit and are united together in the Body of Christ of
which He is the Head.
9. We believe that only those who are, thus, members of the true Church shall be eligible for
membership in the local church.
10. We believe that Jesus Christ is the Lord and Head of the Church and that every local church has
the right, under Christ, to decide and govern its own affairs.
11. We believe in the personal and premillennial and imminent coming of our Lord Jesus Christ and
that this "Blessed Hope" has a vital bearing on the personal life and service of the believer.
12. We believe in the bodily resurrection of the dead; of the believer to everlasting blessedness and
joy with the Lord; of the unbeliever to judgment and everlasting conscious punishment.
1957 The Arnoldshain Theses
1972 Anglican-Lutheran Pullach Report
1978 Chicago Statement on Biblical Inerrancy
Source: http://www.bible-researcher.com/chicago1.html
Preface
The authority of Scripture is a key issue for the Christian church in this and every age. Those who profess
faith in Jesus Christ as Lord and Savior are called to show the reality of their discipleship by humbly and
faithfully obeying God's written Word. To stray from Scripture in faith or conduct is disloyalty to our
Master. Recognition of the total truth and trustworthiness of Holy Scripture is essential to a full grasp and
adequate confession of its authority.
The following Statement affirms this inerrancy of Scripture afresh, making clear our understanding of it
and warning against its denial. We are persuaded that to deny it is to set aside the witness of Jesus Christ
and of the Holy Spirit and to refuse that submission to the claims of God's own Word which marks true
Christian faith. We see it as our timely duty to make this affirmation in the face of current lapses from the
truth of inerrancy among our fellow Christians and misunderstandings of this doctrine in the world at
large.
This Statement consists of three parts: a Summary Statement, Articles of Affirmation and Denial, and an
accompanying Exposition. It has been prepared in the course of a three-day consultation in Chicago. Those
who have signed the Summary Statement and the Articles wish to affirm their own conviction as to the
inerrancy of Scripture and to encourage and challenge one another and all Christians to growing
appreciation and understanding of this doctrine. We acknowledge the limitations of a document prepared
in a brief, intensive conference and do not propose that this Statement be given creedal weight. Yet we
rejoice in the deepening of our own convictions through our discussions together, and we pray that the
Statement we have signed may be used to the glory of our God toward a new reformation of the Church
in its faith, life, and mission.
We offer this Statement in a spirit, not of contention, but of humility and love, which we purpose by God's
grace to maintain in any future dialogue arising out of what we have said. We gladly acknowledge that
many who deny the inerrancy of Scripture do not display the consequences of this denial in the rest of
their belief and behavior, and we are conscious that we who confess this doctrine often deny it in life by
failing to bring our thoughts and deeds, our traditions and habits, into true subjection to the divine Word.
We invite response to this statement from any who see reason to amend its affirmations about Scripture
by the light of Scripture itself, under whose infallible authority we stand as we speak. We claim no personal
infallibility for the witness we bear, and for any help which enables us to strengthen this testimony to
God's Word we shall be grateful.
— The Draft Committee
A Short Statement
1. God, who is Himself Truth and speaks truth only, has inspired Holy Scripture in order thereby to reveal
Himself to lost mankind through Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is
God's witness to Himself.
2. Holy Scripture, being God's own Word, written by men prepared and superintended by His Spirit, is of
infallible divine authority in all matters upon which it touches: it is to be believed, as God's instruction, in
all that it affirms: obeyed, as God's command, in all that it requires; embraced, as God's pledge, in all that
it promises.
3. The Holy Spirit, Scripture's divine Author, both authenticates it to us by His inward witness and opens
our minds to understand its meaning.
4. Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what
it states about God's acts in creation, about the events of world history, and about its own literary origins
under God, than in its witness to God's saving grace in individual lives.
5. The authority of Scripture is inescapably impaired if this total divine inerrancy is in any way limited or
disregarded, or made relative to a view of truth contrary to the Bible's own; and such lapses bring serious
loss to both the individual and the Church.
Articles of Affirmation and Denial
Article I.
WE AFFIRM that the Holy Scriptures are to be received as the authoritative Word of God.
WE DENY that the Scriptures receive their authority from the Church, tradition, or any other human
source.
Article II.
WE AFFIRM that the Scriptures are the supreme written norm by which God binds the conscience, and
that the authority of the Church is subordinate to that of Scripture.
WE DENY that Church creeds, councils, or declarations have authority greater than or equal to the
authority of the Bible.
Article III.
WE AFFIRM that the written Word in its entirety is revelation given by God.
WE DENY that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or
depends on the responses of men for its validity.
Article IV.
WE AFFIRM that God who made mankind in His image has used language as a means of revelation.
WE DENY that human language is so limited by our creatureliness that it is rendered inadequate as a
vehicle for divine revelation. We further deny that the corruption of human culture and language through
sin has thwarted God's work of inspiration.
Article V.
WE AFFIRM that God's revelation within the Holy Scriptures was progressive.
WE DENY that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We
further deny that any normative revelation has been given since the completion of the New Testament
writings.
Article VI.
WE AFFIRM that the whole of Scripture and all its parts, down to the very words of the original, were given
by divine inspiration.
WE DENY that the inspiration of Scripture can rightly be affirmed of the whole without the parts, or of
some parts but not the whole.
Article VII.
WE AFFIRM that inspiration was the work in which God by His Spirit, through human writers, gave us His
Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us.
WE DENY that inspiration can be reduced to human insight, or to heightened states of consciousness of
any kind.
Article VIII.
WE AFFIRM that God in His work of inspiration utilized the distinctive personalities and literary styles of
the writers whom He had chosen and prepared.
WE DENY that God, in causing these writers to use the very words that He chose, overrode their
personalities.
Article IX.
that inspiration, though not conferring omniscience, guaranteed true and trustworthy
utterance on all matters of which the Biblical authors were moved to speak and write.
WE DENY that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion
or falsehood into God's Word.
WE AFFIRM
Article X.
WE AFFIRM that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in
the providence of God can be ascertained from available manuscripts with great accuracy. We further
affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully
represent the original.
WE DENY that any essential element of the Christian faith is affected by the absence of the autographs.
We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.
Article XI.
WE AFFIRM that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading
us, it is true and reliable in all the matters it addresses.
WE DENY that it is possible for the Bible to be at the same time infallible and errant in its assertions.
Infallibility and inerrancy may be distinguished, but not separated.
Article XII.
WE AFFIRM that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.
WE DENY that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes,
exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses
about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.
Article XIII.
WE AFFIRM the propriety of using inerrancy as a theological term with reference to the complete
truthfulness of Scripture.
WE DENY that it is proper to evaluate Scripture according to standards of truth and error that are alien to
its usage or purpose. We further deny that inerrancy is negated by Biblical phenomena such as a lack of
modern technical precision, irregularities of grammar or spelling, observational descriptions of nature,
the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of
material, variant selections of material in parallel accounts, or the use of free citations.
Article XIV.
WE AFFIRM the unity and internal consistency of Scripture.
WE DENY that alleged errors and discrepancies that have not yet been resolved vitiate the truth claims of
the Bible.
Article XV.
WE AFFIRM that the doctrine of inerrancy is grounded in the teaching of the Bible about inspiration.
WE DENY that Jesus' teaching about Scripture may be dismissed by appeals to accommodation or to any
natural limitation of His humanity.
Article XVI.
WE AFFIRM that the doctrine of inerrancy has been integral to the Church's faith throughout its history.
WE DENY that inerrancy is a doctrine invented by scholastic Protestantism, or is a reactionary position
postulated in response to negative higher criticism.
Article XVII.
WE AFFIRM that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of
God's written Word.
WE DENY that this witness of the Holy Spirit operates in isolation from or against Scripture.
Article XVIII.
WE AFFIRM that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account
of its literary forms and devices, and that Scripture is to interpret Scripture.
WE DENY the legitimacy of any treatment of the text or quest for sources lying behind it that leads to
relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.
Article XIX.
WE AFFIRM that a confession of the full authority, infallibility, and inerrancy of Scripture is vital to a sound
understanding of the whole of the Christian faith. We further affirm that such confession should lead to
increasing conformity to the image of Christ.
WE DENY that such confession is necessary for salvation. However, we further deny that inerrancy can be
rejected without grave consequences, both to the individual and to the Church.
Exposition
Our understanding of the doctrine of inerrancy must be set in the context of the broader teachings of the
Scripture concerning itself. This exposition gives an account of the outline of doctrine from which our
summary statement and articles are drawn.
Creation, Revelation and Inspiration
The Triune God, who formed all things by his creative utterances and governs all things by His Word of
decree, made mankind in His own image for a life of communion with Himself, on the model of the eternal
fellowship of loving communication within the Godhead. As God's image-bearer, man was to hear God's
Word addressed to him and to respond in the joy of adoring obedience. Over and above God's selfdisclosure in the created order and the sequence of events within it, human beings from Adam on have
received verbal messages from Him, either directly, as stated in Scripture, or indirectly in the form of part
or all of Scripture itself.
When Adam fell, the Creator did not abandon mankind to final judgment but promised salvation and
began to reveal Himself as Redeemer in a sequence of historical events centering on Abraham's family
and culminating in the life, death, resurrection, present heavenly ministry, and promised return of Jesus
Christ. Within this frame God has from time to time spoken specific words of judgment and mercy,
promise and command, to sinful human beings so drawing them into a covenant relation of mutual
commitment between Him and them in which He blesses them with gifts of grace and they bless Him in
responsive adoration. Moses, whom God used as mediator to carry His words to His people at the time of
the Exodus, stands at the head of a long line of prophets in whose mouths and writings God put His words
for delivery to Israel. God's purpose in this succession of messages was to maintain His covenant by
causing His people to know His Name—that is, His nature—and His will both of precept and purpose in
the present and for the future. This line of prophetic spokesmen from God came to completion in Jesus
Christ, God's incarnate Word, who was Himself a prophet—more than a prophet, but not less—and in the
apostles and prophets of the first Christian generation. When God's final and climactic message, His word
to the world concerning Jesus Christ, had been spoken and elucidated by those in the apostolic circle, the
sequence of revealed messages ceased. Henceforth the Church was to live and know God by what He had
already said, and said for all time.
At Sinai God wrote the terms of His covenant on tables of stone, as His enduring witness and for lasting
accessibility, and throughout the period of prophetic and apostolic revelation He prompted men to write
the messages given to and through them, along with celebratory records of His dealings with His people,
plus moral reflections on covenant life and forms of praise and prayer for covenant mercy. The theological
reality of inspiration in the producing of Biblical documents corresponds to that of spoken prophecies:
although the human writers' personalities were expressed in what they wrote, the words were divinely
constituted. Thus, what Scripture says, God says; its authority is His authority, for He is its ultimate Author,
having given it through the minds and words of chosen and prepared men who in freedom and faithfulness
"spoke from God as they were carried along by the Holy Spirit" (2 Pet. 1:21). Holy Scripture must be
acknowledged as the Word of God by virtue of its divine origin.
Authority: Christ and the Bible
Jesus Christ, the Son of God who is the Word made flesh, our Prophet, Priest, and King, is the ultimate
Mediator of God's communication to man, as He is of all God's gifts of grace. The revelation He gave was
more than verbal; He revealed the Father by His presence and His deeds as well. Yet His words were
crucially important; for He was God, He spoke from the Father, and His words will judge all men at the last
day.
As the prophesied Messiah, Jesus Christ is the central theme of Scripture. The Old Testament looked ahead
to Him; the New Testament looks back to His first coming and on to His second. Canonical Scripture is the
divinely inspired and therefore normative witness to Christ. No hermeneutic, therefore, of which the
historical Christ is not the focal point is acceptable. Holy Scripture must be treated as what it essentially
is—the witness of the Father to the Incarnate Son.
It appears that the Old Testament canon had been fixed by the time of Jesus. The New Testament canon
is likewise now closed inasmuch as no new apostolic witness to the historical Christ can now be borne. No
new revelation (as distinct from Spirit-given understanding of existing revelation) will be given until Christ
comes again. The canon was created in principle by divine inspiration. The Church's part was to discern
the canon which God had created, not to devise one of its own.
The word canon, signifying a rule or standard, is a pointer to authority, which means the right to rule and
control. Authority in Christianity belongs to God in His revelation, which means, on the one hand, Jesus
Christ, the living Word, and, on the other hand, Holy Scripture, the written Word. But the authority of
Christ and that of Scripture are one. As our Prophet, Christ testified that Scripture cannot be broken. As
our Priest and King, He devoted His earthly life to fulfilling the law and the prophets, even dying in
obedience to the words of Messianic prophecy. Thus, as He saw Scripture attesting Him and His authority,
so by His own submission to Scripture He attested its authority. As He bowed to His Father's instruction
given in His Bible (our Old Testament), so He requires His disciples to do—not, however, in isolation but
in conjunction with the apostolic witness to Himself which He undertook to inspire by His gift of the Holy
Spirit. So Christians show themselves faithful servants of their Lord by bowing to the divine instruction
given in the prophetic and apostolic writings which together make up our Bible.
By authenticating each other's authority, Christ and Scripture coalesce into a single fount of authority. The
Biblically-interpreted Christ and the Christ-centered, Christ-proclaiming Bible are from this standpoint
one. As from the fact of inspiration we infer that what Scripture says, God says, so from the revealed
relation between Jesus Christ and Scripture we may equally declare that what Scripture says, Christ says.
Infallibility, Inerrancy, Interpretation
Holy Scripture, as the inspired Word of God witnessing authoritatively to Jesus Christ, may properly be
called infallible and inerrant. These negative terms have a special value, for they explicitly safeguard
crucial positive truths.
lnfallible signifies the quality of neither misleading nor being misled and so safeguards in categorical terms
the truth that Holy Scripture is a sure, safe, and reliable rule and guide in all matters.
Similarly, inerrant signifies the quality of being free from all falsehood or mistake and so safeguards the
truth that Holy Scripture is entirely true and trustworthy in all its assertions.
We affirm that canonical Scripture should always be interpreted on the basis that it is infallible and
inerrant. However, in determining what the God-taught writer is asserting in each passage, we must pay
the most careful attention to its claims and character as a human production. In inspiration, God utilized
the culture and conventions of His penman's milieu, a milieu that God controls in His sovereign
providence; it is misinterpretation to imagine otherwise.
So history must be treated as history, poetry as poetry, hyperbole and metaphor as hyperbole and
metaphor, generalization and approximation as what they are, and so forth. Differences between literary
conventions in Bible times and in ours must also be observed: since, for instance, non-chronological
narration and imprecise citation were conventional and acceptable and violated no expectations in those
days, we must not regard these things as faults when we find them in Bible writers. When total precision
of a particular kind was not expected nor aimed at, it is no error not to have achieved it. Scripture is
inerrant, not in the sense of being absolutely precise by modern standards, but in the sense of making
good its claims and achieving that measure of focused truth at which its authors aimed.
The truthfulness of Scripture is not negated by the appearance in it of irregularities of grammar or spelling,
phenomenal descriptions of nature, reports of false statements (e.g., the lies of Satan), or seeming
discrepancies between one passage and another. It is not right to set the so-called "phenomena" of
Scripture against the teaching of Scripture about itself. Apparent inconsistencies should not be ignored.
Solution of them, where this can be convincingly achieved, will encourage our faith, and where for the
present no convincing solution is at hand we shall significantly honor God by trusting His assurance that
His Word is true, despite these appearances, and by maintaining our confidence that one day they will be
seen to have been illusions.
Inasmuch as all Scripture is the product of a single divine mind, interpretation must stay within the bounds
of the analogy of Scripture and eschew hypotheses that would correct one Biblical passage by another,
whether in the name of progressive revelation or of the imperfect enlightenment of the inspired writer's
mind.
Although Holy Scripture is nowhere culture-bound in the sense that its teaching lacks universal validity, it
is sometimes culturally conditioned by the customs and conventional views of a particular period, so that
the application of its principles today calls for a different sort of action.
Skepticism and Criticism
Since the Renaissance, and more particularly since the Enlightenment, world-views have been developed
which involve skepticism about basic Christian tenets. Such are the agnosticism which denies that God is
knowable, the rationalism which denies that He is incomprehensible, the idealism which denies that He is
transcendent, and the existentialism which denies rationality in His relationships with us. When these unand anti-biblical principles seep into men's theologies at [a] presuppositional level, as today they
frequently do, faithful interpretation of Holy Scripture becomes impossible.
Transmission and Translation
Since God has nowhere promised an inerrant transmission of Scripture, it is necessary to affirm that only
the autographic text of the original documents was inspired and to maintain the need of textual criticism
as a means of detecting any slips that may have crept into the text in the course of its transmission. The
verdict of this science, however, is that the Hebrew and Greek text appear to be amazingly well preserved,
so that we are amply justified in affirming, with the Westminster Confession, a singular providence of God
in this matter and in declaring that the authority of Scripture is in no way jeopardized by the fact that the
copies we possess are not entirely error-free.
Similarly, no translation is or can be perfect, and all translations are an additional step away from the
autographa. Yet the verdict of linguistic science is that English-speaking Christians, at least, are
exceedingly well served in these days with a host of excellent translations and have no cause for hesitating
to conclude that the true Word of God is within their reach. Indeed, in view of the frequent repetition in
Scripture of the main matters with which it deals and also of the Holy Spirit's constant witness to and
through the Word, no serious translation of Holy Scripture will so destroy its meaning as to render it
unable to make its reader "wise for salvation through faith in Christ Jesus" (2 Tim. 3:15).
Inerrancy and Authority
In our affirmation of the authority of Scripture as involving its total truth, we are consciously standing with
Christ and His apostles, indeed with the whole Bible and with the main stream of Church history from the
first days until very recently. We are concerned at the casual, inadvertent, and seemingly thoughtless way
in which a belief of such far-reaching importance has been given up by so many in our day.
We are conscious too that great and grave confusion results from ceasing to maintain the total truth of
the Bible whose authority one professes to acknowledge. The result of taking this step is that the Bible
which God gave loses its authority, and what has authority instead is a Bible reduced in content according
to the demands of one's critical reasonings and in principle reducible still further once one has started.
This means that at bottom independent reason now has authority, as opposed to Scriptural teaching. If
this is not seen and if for the time being basic evangelical doctrines are still held, persons denying the full
truth of Scripture may claim an evangelical identity while methodologically they have moved away from
the evangelical principle of knowledge to an unstable subjectivism, and will find it hard not to move
further.
We affirm that what Scripture says, God says. May He be glorified. Amen and Amen.
1982 Chicago Statement on Biblical Hermeneutics
Source: http://www.bible-researcher.com/chicago2.html with commentary by Norman L. Geisler
Preface
Summit I of the International Council on Biblical Inerrancy took place in Chicago on October 26-28, 1978
for the purpose of affirming afresh the doctrine of the inerrancy of Scripture, making clear the
understanding of it and warning against its denial. In the years that have passed since Summit I, God has
blessed that effort in ways surpassing most anticipations. A gratifying flow of helpful literature on the
doctrine of inerrancy as well as a growing commitment to its value give cause to pour forth praise to our
great God.
The work of Summit I had hardly been completed when it became evident that there was yet another
major task to be tackled. While we recognize that belief in the inerrancy of Scripture is basic to
maintaining its authority, the values of that commitment are only as real as one's understanding of the
meaning of Scripture. Thus, the need for Summit II. For two years plans were laid and papers were
written on themes relating to hermeneutical principles and practices. The culmination of this effort has
been a meeting in Chicago on November 10-13, 1982 at which we, the undersigned, have participated.
In similar fashion to the Chicago Statement of 1978, we herewith present these affirmations and denials
as an expression of the results of our labors to clarify hermeneutical issues and principles. We do not
claim completeness or systematic treatment of the entire subject, but these affirmations and denials
represent a consensus of the approximately one hundred participants and observers gathered at this
conference. It has been a broadening experience to engage in dialogue, and it is our prayer that God will
use the product of our diligent efforts to enable us and others to more correctly handle the word of
truth (2 Tim. 2:15).
Article I
WE AFFIRM that the normative authority of Holy Scripture is the authority of God Himself, and is
attested by Jesus Christ, the Lord of the Church.
WE DENY the legitimacy of separating the authority of Christ from the authority of Scripture, or of
opposing the one to the other.
This first article affirms that the authority of Scripture cannot be separated from the authority of God.
Whatever the Bible affirms, God affirms. And what the Bible affirms (or denies), it affirms (or denies)
with the very authority of God. Such authority is normative for all believers; it is the canon or rule of
God.
This divine authority of Old Testament Scripture was confirmed by Christ Himself on numerous
occasions (cf. Matt. 5:17-18; Luke 24:44; John 10:34-35). And what our Lord confirmed as to the divine
authority of the Old Testament, He promised also for the New Testament (John 14:16; 16:13).
The Denial points out that one cannot reject the divine authority of Scripture without thereby
impugning the authority of Christ, who attested Scripture's divine authority. Thus it is wrong to claim
one can accept the full authority of Christ without acknowledging the complete authority of Scripture.
Article II
WE AFFIRM that as Christ is God and Man in One Person, so Scripture is, indivisibly, God's Word in
human language.
WE DENY that the humble, human form of Scripture entails errancy any more than the humanity of
Christ, even in His humiliation, entails sin.
Here an analogy is drawn between Christ and Scripture. Both Christ and Scripture have dual aspects of
divinity and humanity, indivisibly united in one expression. Both Christ and Scripture were conceived by
an act of the Holy Spirit. Both involve the use of fallible human agents. But both produced a
theanthropic result; one a sinless person and the other an errorless book. However, like all analogies,
there is a difference. Christ is one person uniting two natures whereas Scripture is one written
expression uniting two authors (God and man). This difference notwithstanding, the strength of the
likeness in the analogy points to the inseparable unity between divine and human dimensions of
Scripture so that one aspect cannot be in error while the other is not.
The Denial is directed at a contemporary tendency to separate the human aspects of Scripture from the
divine and allow for error in the former. By contrast the framers of this article believe that the human
form of Scripture can no more be found in error than Christ could be found in sin. That is to say, the
Word of God (i.e., the Bible) is as necessarily perfect in its human manifestation as was the Son of God in
His human form.
Article III
WE AFFIRM that the Person and work of Jesus Christ are the central focus of the entire Bible.
WE DENY that any method of interpretation which rejects or obscures the Christ-centeredness of
Scripture is correct.
This Affirmation follows the teaching of Christ that He is the central theme of Scripture (Matt. 5:17; Luke
24:27, 44; John 5:39; Heb. 10:7). This is to say that focus on the person and work of Christ runs
throughout the Bible from Genesis to Revelation. To be sure there are other and tangential topics, but
the person and work of Jesus Christ are central.
In view of the focus of Scripture on Christ, the Denial stresses a hermeneutical obligation to make this
Christocentric message clear in the expounding of Scripture. As other articles (cf. Article XV) emphasize
the "literal" interpretation of Scripture, this article is no license for allegorization and unwarranted
typology which see Christ portrayed in every detail of Old Testament proclamation. The article simply
points to the centrality of Christ's mission in the unfolding of God's revelation to man.
Neither is there any thought in this article of making the role of Christ more ultimate than that of the
Father. What is in view here is the focus of Scripture and not the ultimate source or object of the whole
plan of redemption.
Article IV
WE AFFIRM that the Holy Spirit who inspired Scripture acts through it today to work faith in its message.
WE DENY that the Holy Spirit ever teaches to any one anything which is contrary to the teaching of
Scripture.
Here stress is laid on the fact that the Holy Spirit not only is the source of Scripture, but also works to
produce faith in Scripture He has inspired. Without this ministry of the Holy Spirit, belief in the truth of
Scripture would not occur.
The Denial is directed at those alleged "revelations" which some claim to have but which are contrary to
Scripture. No matter how sincere or genuinely felt, no dream, vision, or supposed revelation which
contradicts Scripture ever comes from the Holy Spirit. For the utterances of the Holy Spirit are all
harmonious and noncontradictory (see Article XX).
Article V
WE AFFIRM that the Holy Spirit enables believers to appropriate and apply Scripture to their lives.
WE DENY that the natural man is able to discern spiritually the biblical message apart from the Holy
Spirit.
The design of this article is to indicate that the ministry of the Holy Spirit extends beyond the inspiration
of Scripture to its very application to the lives of the believer. Just as no one calls Jesus Lord except by
the Holy Spirit (I Cor. 12:3), so no one can appropriate the message of Scripture to his life apart from the
gracious work of the Holy Spirit.
The Denial stresses the truth that the natural man does not receive the spiritual message of Scripture.
Apart from the work of the Holy Spirit there is no welcome for its truth in an unregenerate heart.
This does not imply that a non-Christian is unable to understand the meaning of any Scripture. It means
that whatever he may perceive of the message of Scripture, that without the Holy Spirit's work he will
not welcome the message in his heart.
Article VI
WE AFFIRM that the Bible expresses God's truth in propositional statements, and we declare that biblical
truth is both objective and absolute. We further affirm that a statement is true if it represents matters
as they actually are, but is an error if it misrepresents the facts.
WE DENY that, while Scripture is able to make us wise unto salvation, biblical truth should be defined in
terms of this function. We further deny that error should be defined as that which willfully deceives.
Since hermeneutics is concerned with understanding the truth of Scripture, attention is directed here to
the nature of truth. Several significant affirmations are made about the nature of truth.
First, in contrast to contemporary relativism it is declared that truth is absolute. Second, as opposed to
subjectivism it is acknowledged that truth is objective. Finally, in opposition to existential and pragmatic
views of truth, this article affirms that truth is what corresponds to reality. This same point was made in
the "Chicago Statement on Inerrancy" (1978) in Article XIII and the commentary on it.
The Denial makes it evident that views which redefine an error to mean what "misleads," rather than
what is a mistake, must be rejected. This redefinition of the word "error" is both contrary to Scripture
and to common sense. In Scripture the word error is used of unintentional acts (Lev. 4:2) as well as
intentional ones. Also, in common parlance a statement is in error if it is a factual mistake, even if there
was no intention to mislead anyone by it. So to suggest that the Bible contains mistakes, but that these
are not errors so long as they do not mislead, is contrary to both Scripture and ordinary usage.
By this subtle redefinition of error to mean only what misleads but not what misrepresents, some have
tried to maintain that the Bible is wholly true (in that it never misleads) and yet that it may have some
mistakes in it. This position is emphatically rejected by the confessors of this document.
Article VII
WE AFFIRM that the meaning expressed in each biblical text is single, definite and fixed.
WE DENY that the recognition of this single meaning eliminates the variety of its application.
The Affirmation here is directed at those who claim a "double" or "deeper" meaning to Scripture than
that expressed by the authors. It stresses the unity and fixity of meaning as opposed to those who find
multiple and pliable meanings. What a passage means is fixed by the author and is not subject to change
by readers. This does not imply that further revelation on the subject cannot help one come to a fuller
understanding, but simply that the meaning given in a text is not changed because additional truth is
revealed subsequently.
Meaning is also definite in that there are defined limits by virtue of the author's expressed meaning in
the given linguistic form and cultural context. Meaning is determined by an author; it is discovered by
the readers.
The Denial adds the clarification that simply because Scripture has one meaning does not imply that its
messages cannot be applied to a variety of individuals or situations. While the interpretation is one, the
applications can be many.
Article VIII
WE AFFIRM that the Bible contains teachings and mandates which apply to all cultural and situational
contexts and other mandates which the Bible itself shows apply only to particular situations.
WE DENY that the distinctions between the universal and particular mandates of Scripture can be
determined by cultural and situational factors. We further deny that universal mandates may ever be
treated as culturally or situationally relative.
In view of the tendency of many to relativize the message of the Bible by accommodating it to changing
cultural situations, this Affirmation proclaims the universality of biblical teachings. There are commands
which transcend all cultural barriers and are binding on all men everywhere. To be sure, some biblical
injunctions are directed to specific situations, but even these are normative to the particular situation(s)
to which they speak. However, there are commands in Scripture which speak universally to the human
situation and are not bound to particular cultures or situations.
The Denial addresses the basis of the distinction between universal and particular situations. It denies
that the grounds of this distinction are relative or purely cultural. It further denies the legitimacy of
relativizing biblical absolutes by reducing them to purely cultural mandates.
The meaning of this article is that whatever the biblical text means is binding. And what is meant to be
universally binding should not be relegated to particular situations any more than what is meant to
apply only to particular circumstances should be promulgated as universally applicable.
There is an attempt here to strike a balance between command and culture by recognizing that a
command transcends culture, even though it speaks to and is expressed in a particular culture. Thus
while the situation (or circumstances) may help us to discover the right course of action, the situation
never determines what is right. God's laws are not situationally determined.
Article IX
WE AFFIRM that the term hermeneutics, which historically signified the rules of exegesis, may properly
be extended to cover all that is involved in the process of perceiving what the biblical revelation means
and how it bears on our lives.
WE DENY that the message of Scripture derives from, or is dictated by, the interpreter's understanding.
Thus we deny that the "horizons" of the biblical writer and the interpreter may rightly "fuse" in such a
way that what the text communicates to the interpreter is not ultimately controlled by the expressed
meaning of the Scripture.
The primary thrust of this Affirmation is definitional. It desires to clarify the meaning of the term
hermeneutics by indicating that it includes not only perception of the declared meaning of a text but
also an understanding of the implications that text has for one's life. Thus, hermeneutics is more than
biblical exegesis. It is not only the science that leads forth the meaning of a passage but also that which
enables one (by the Holy Spirit) to understand the spiritual implications the truth(s) of this passage has
for Christian living.
The Denial notes that the meaning of a passage is not derived from or dictated by the interpreter.
Rather, meaning comes from the author who wrote it. Thus the reader's understanding has no
hermeneutically definitive role. Readers must listen to the meaning of a text and not attempt to legislate
it. Of course, the meaning listened to should be applied to the reader's life. But the need or desire for
specific application should not color the interpretation of a passage.
Article X
WE AFFIRM that Scripture communicates God's truth to us verbally through a wide variety of literary
forms.
WE DENY that any of the limits of human language render Scripture inadequate to convey God's
message.
This Affirmation is a logical literary extension of Article II which acknowledges the humanity of Scripture.
The Bible is God's Word, but it is written in human words; thus, revelation is "verbal." Revelation is
"propositional" (Article VI) because it expresses certain propositional truth. Some prefer to call it
"sentential" because the truth is expressed in sentences. Whatever the term--verbal, propositional, or
sentential--the Bible is a human book which uses normal literary forms. These include parables, satire,
irony, hyperbole, metaphor, simile, poetry, and even allegory (e.g., Ezek. 16-17).
As an expression in finite, human language, the Bible has certain limitations in a similar way that Christ
as a man had certain limitations. This means that God adapted Himself through human language so that
His eternal truth could be understood by man in a temporal world.
Despite the obvious fact of the limitations of any finite linguistic expression, the Denial is quick to point
out that these limits do not render Scripture an inadequate means of communicating God's truth. For
while there is a divine adaptation (via language) to human finitude there is no accommodation to human
error. Error is not essential to human nature. Christ was human and yet He did not err. Adam was
human before he erred. So simply because the Bible is written in human language does not mean it
must err. In fact, when God uses human language there is a supernatural guarantee that it will not be in
error.
Article XI
WE AFFIRM that translations of the text of Scripture can communicate knowledge of God across all
temporal and cultural boundaries.
WE DENY that the meaning of biblical texts is so tied to the culture out of which they came that
understanding of the same meaning in other cultures is impossible.
Simply because the truth of Scripture was conveyed by God in the original writings does not mean that it
cannot be translated into another language. This article affirms the translatability of God's truth into
other cultures. It affirms that since truth is transcendent (see Article XX) it is not culture-bound. Hence
the truth of God expressed in a first-century culture is not limited to that culture. For the nature of truth
is not limited to any particular medium through which it is expressed.
The Denial notes that since meaning is not inextricably tied to a given culture it can be adequately
expressed in another culture. Thus the message of Scripture need not be relativized by translation. What
is expressed can be the same even though how it is expressed differs.
Article XII
WE AFFIRM that in the task of translating the Bible and teaching it in the context of each culture, only
those functional equivalents which are faithful to the content of biblical teaching should be employed.
WE DENY the legitimacy of methods which either are insensitive to the demands of cross-cultural
communication or distort biblical meaning in the process.
Whereas the previous article treated the matter of the translatability of divine truth, this article speaks
to the adequacy of translations. Obviously not every expression in another language will appropriately
convey the meaning of Scripture. In view of this, caution is urged that the translators remain faithful to
the truth of the Scripture being translated by the proper choice of the words used to translate it.
This article treats the matter of "functional" equivalence. Often there is no actual or literal equivalence
between expressions in one language and a word-for-word translation into another language. What is
expressed (meaning) is the same but how it is expressed (the words) is different. Hence a different
construction can be used to convey the same meaning.
The Denial urges sensitivity to cultural matters so that the same truth may be conveyed, even though
different terms are being used. Without this awareness missionary activity can be severely hampered.
Article XIII
WE AFFIRM that awareness of the literary categories, formal and stylistic, of the various parts of
Scripture is essential for proper exegesis, and hence we value genre criticism as one of the many
disciplines of biblical study.
WE DENY that generic categories which negate historicity may rightly be imposed on biblical narratives
which present themselves as factual.
The awareness of what kind of literature one is interpreting is essential to a correct understanding of the
text. A correct genre judgment should be made to ensure correct understanding. A parable, for example,
should not be treated like a chronicle, nor should poetry be interpreted as though it were a
straightforward narrative. Each passage has its own genre, and the interpreter should be cognizant of
the specific kind of literature it is as he attempts to interpret it. Without genre recognition an
interpreter can be misled in his understanding of the passage. For example, when the prophet speaks of
"trees clapping their hands" (Isa. 55:12) one could assume a kind of animism unless he recognized that
this is poetry and not prose.
The Denial is directed at an illegitimate use of genre criticism by some who deny the truth of passages
which are presented as factual. Some, for instance, take Adam to be a myth, whereas in Scripture he is
presented as a real person. Others take Jonah to be an allegory when he is presented as a historical
person and so referred to by Christ (Mat. 12:40-42). This Denial is an appropriate and timely warning not
to use genre criticism as a cloak for rejecting the truth of Scripture.
Article XIV
WE AFFIRM that the biblical record of events, discourses and sayings, though presented in a variety of
appropriate literary forms, corresponds to historical fact.
WE DENY that any event, discourse or saying reported in Scripture was invented by the biblical writers or
by the traditions they incorporated.
This article combines the emphases of Articles VI and XIII. While acknowledging the legitimacy of literary
forms, this article insists that any record of events presented in Scripture must correspond to historical
fact. That is, no reported event, discourse, or saying should be considered imaginary.
The Denial is even more clear than the Affirmation. It stresses that any discourse, saying, or event
reported in Scripture must actually have occurred. This means that any hermeneutic or form of biblical
criticism which claims that something was invented by the author must be rejected. This does not mean
that a parable must be understood to represent historical facts, since a parable does not (by its very
genre) purport to report an event or saying but simply to illustrate a point.
Article XV
WE AFFIRM the necessity of interpreting the Bible according to its literal, or normal, sense. The literal
sense is the grammatical-historical sense, that is, the meaning which the writer expressed.
Interpretation according to the literal sense will take account of all figures of speech and literary forms
found in the text.
WE DENY the legitimacy of any approach to Scripture that attributes to it meaning which the literal
sense does not support.
The literal sense of Scripture is strongly affirmed here. To be sure the English word literal carries some
problematic connotations with it. Hence the words normal and grammatical-historical are used to
explain what is meant. The literal sense is also designated by the more descriptive title grammaticalhistorical sense. This means the correct interpretation is the one which discovers the meaning of the
text in its grammatical forms and in the historical, cultural context in which the text is expressed.
The Denial warns against attributing to Scripture any meaning not based in a literal understanding, such
as mythological or allegorical interpretations. This should not be understood as eliminating typology or
designated allegory or other literary forms which include figures of speech (see Articles X, XIII, and XIV).
Article XVI
WE AFFIRM that legitimate critical techniques should be used in determining the canonical text and its
meaning.
WE DENY the legitimacy of allowing any method of biblical criticism to question the truth or integrity of
the writer's expressed meaning, or of any other scriptural teaching.
Implied here is an approval of legitimate techniques of "lower criticism" or "textual criticism." It is
proper to use critical techniques in order to discover the true text of Scripture, that is, the one which
represents the original one given by the biblical authors.
Whereas critical methodology can be used to establish which of the texts are copies of the inspired
original, it is illegitimate to use critical methods to call into question whether something in the original
text is true. In other words, proper "lower criticism" is valid but negative "higher criticism" which rejects
truths of Scripture is invalid.
Article XVII
WE AFFIRM the unity, harmony and consistency of Scripture and declare that it is its own best
interpreter.
WE DENY that Scripture may be interpreted in such a way as to suggest that one passage corrects or
militates against another. We deny that later writers of Scripture misinterpreted earlier passages of
Scripture when quoting from or referring to them.
Two points are made in the Affirmation, the unity of Scripture and its self-interpreting ability. Since the
former is treated elsewhere (Article XXI), we will comment on the latter here. Not only is the Bible
always correct in interpreting itself (see Article XVIII), but it is the "best interpreter" of itself.
Another point made here is that comparing Scripture with Scripture is an excellent help to an
interpreter. For one passage sheds light on another. Hence the first commentary the interpreter should
consult on a passage is what the rest of Scripture may say on that text.
The Denial warns against the assumption that an understanding of one passage can lead the interpreter
to reject the teaching of another passage. One passage may help him better comprehend another but it
will never contradict another.
This last part of the Denial is particularly directed to those who believe the New Testament writers
misinterpret the Old Testament, or that they attribute meaning to an Old Testament text not expressed
by the author of that text. While it is acknowledged that there is sometimes a wide range of application
for a text, this article affirms that the interpretation of a biblical text by another biblical writer is always
within the confines of the meaning of the first text.
Article XVIII
WE AFFIRM that the Bible's own interpretation of itself is always correct, never deviating from, but
rather elucidating, the single meaning of the inspired text. The single meaning of a prophet's words
includes, but is not restricted to, the understanding of those words by the prophet and necessarily
involves the intention of God evidenced in the fulfillment of those words.
WE DENY that the writers of Scripture always understood the full implications of their own words.
This Affirmation was perhaps the most difficult to word. The first part of the Affirmation builds on Article
VII which declared that Scripture has only one meaning, and simply adds that whenever the Bible
comments on another passage of Scripture it does so correctly. That is, the Bible never misinterprets
itself. It always correctly understands the meaning of the passage it comments on (see Article XVII). For
example, that Paul misinterprets Moses is to say that Paul erred. This view is emphatically rejected in
favor of the inerrancy of all Scripture.
The problem in the second statement of the Affirmation revolves around whether God intended more
by a passage of Scripture than the human author did. Put in this way, evangelical scholars are divided on
the issue, even though there is unity on the question of "single meaning." Some believe that this single
meaning may be fuller than the purview of the human author, since God had far more in view than did
the prophet when he wrote it. The wording here is an attempt to include reference to the fulfillment of
a prophecy (of which God was obviously aware when He inspired it) as part of the single meaning which
God and the prophet shared. However, the prophet may not have been conscious of the full implications
of this meaning when he wrote it.
The way around the difficulty was to note that there is only one meaning to a passage which both God
and the prophet affirmed, but that this meaning may not always be fully "evidenced" until the prophecy
is fulfilled. Furthermore, God, and not necessarily the prophets, was fully aware of the fuller implications
that would be manifested in the fulfillment of this single meaning.
It is important to preserve single meaning without denying that God had more in mind than the prophet
did. A distinction needs to be made, then, between what God was conscious of concerning an
affirmation (which, in view of His foreknowledge and omniscience, was far more) and what He and the
prophet actually expressed in the passage. The Denial makes this point clear by noting that biblical
authors were not always fully aware of the implications of their own affirmations.
Article XIX
WE AFFIRM that any preunderstandings which the interpreter brings to Scripture should be in harmony
with scriptural teaching and subject to correction by it.
WE DENY that Scripture should be required to fit alien preunderstandings, inconsistent with itself, such
as naturalism, evolutionism, scientism, secular humanism, and relativism.
The question of preunderstanding is a crucial one in contemporary hermeneutics. The careful wording of
the Affirmation does not discuss the issue of whether one should approach Scripture with a particular
preunderstanding, but simply which kinds of preunderstanding one has are legitimate. This question is
answered by affirming that only those preunderstandings which are compatible with the teaching of
Scripture are legitimate. In fact, the statement goes further and demands that all preunderstanding be
subject to "correction" by the teaching of Scripture.
The point of this article is to avoid interpreting Scripture through an alien grid or filter which obscures or
negates its true message. For it acknowledges that one's preunderstanding will affect his understanding
of a text. Hence to avoid misinterpreting Scripture one must be careful to examine his own
presuppositions in the light of Scripture.
Article XX
WE AFFIRM that since God is the author of all truth, all truths, biblical and extrabiblical, are consistent
and cohere, and that the Bible speaks truth when it touches on matters pertaining to nature, history, or
anything else. We further affirm that in some cases extra-biblical data have value for clarifying what
Scripture teaches, and for prompting correction of faulty interpretations.
WE DENY that extrabiblical views ever disprove the teaching of Scripture or hold priority over it.
What is in view here is not so much the nature of truth (which is treated in Article VI), but the
consistency and coherence of truth.
This is directed at those views which consider truth paradoxical or contradictory. This article declares
that a proper hermeneutics avoids contradictions, since God never affirms as true two propositions, one
of which is logically the opposite of the other.
Further, this Affirmation recognizes that not all truth is in the Bible (though all that is affirmed in the
Bible is true). God has revealed Himself in nature and history as well as in Scripture. However, since God
is the ultimate Author of all truth, there can be no contradiction between truths of Scripture and the
true teachings of science and history.
Although only the Bible is the normative and infallible rule for doctrine and practice, nevertheless what
one learns from sources outside Scripture can occasion a reexamination and reinterpretation of
Scripture. For example, some have taught the world to be square because the Bible refers to "the four
corners of the earth" (Isa. 11:12). But scientific knowledge of the spherical nature of the globe leads to a
correction of this faulty interpretation. Other clarifications of our understanding of the biblical text are
possible through the study of the social sciences.
However, whatever prompting and clarifying of Scripture that extrabiblical studies may provide, the final
authority for what the Bible teaches rests in the text of Scripture itself and not in anything outside it
(except in God Himself). The Denial makes clear this priority of the teaching of God's scriptural
revelation over anything outside it.
Article XXI
WE AFFIRM the harmony of special with general revelation and therefore of biblical teaching with the
facts of nature.
WE DENY that any genuine scientific facts are inconsistent with the true meaning of any passage of
Scripture.
This article continues the discussion of the previous article by noting the harmony of God's general
revelation (outside Scripture) and His special revelation in Scripture. It is acknowledged by all that
certain interpretations of Scripture and some opinions of scientists will contradict each other. However,
it is insisted here that the truth of Scripture and the facts of science never contradict each other.
"Genuine" science will always be in accord with Scripture. Science, however, based on naturalistic
presuppositions will inevitably come in conflict with the supernatural truths of Scripture.
Far from denying a healthy interchange between scientific theory and biblical interpretation, the
framers of this statement welcome such. Indeed, it is acknowledged (in article XX) that the exegete can
learn from the scientist. What is denied is that we should accept scientific views that contradict
Scripture or that they should be given an authority above Scripture.
Article XXII
WE AFFIRM that Genesis 1-11 is factual, as is the rest of the book.
WE DENY that the teachings of Genesis 1-11 are mythical and that scientific hypotheses about earth
history or the origin of humanity may be invoked to overthrow what Scripture teaches about creation.
Since the historicity and the scientific accuracy of the early chapters of the Bible have come under
severe attack it is important to apply the "literal" hermeneutic espoused (Article XV) to this question.
The result was a recognition of the factual nature of the account of the creation of the universe, all living
things, the special creation of man, the Fall, and the Flood. These accounts are all factual, that is, they
are about space-time events which actually happened as reported in the book of Genesis (see Article
XIV).
The article left open the question of the age of the earth on which there is no unanimity among
evangelicals and which was beyond the purview of this conference. There was, however, complete
agreement on denying that Genesis is mythological or unhistorical. Likewise, the use of the term
"creation" was meant to exclude the belief in macro-evolution, whether of the atheistic or theistic
varieties.
Article XXIII
WE AFFIRM the clarity of Scripture and specifically of its message about salvation from sin.
WE DENY that all passages of Scripture are equally clear or have equal bearing on the message of
redemption.
Traditionally this teaching is called the "perspicuity" of Scripture. By this is meant that the central
message of Scripture is clear, especially what the Bible says about salvation from sin.
The Denial disassociates this claim from the belief that everything in Scripture is clear or that all
teachings are equally clear or equally relevant to the Bible's central saving message. It is obvious to any
honest interpreter that the meaning of some passages of Scripture is obscure. It is equally evident that
the truth of some passages is not directly relevant to the overall plan of salvation.
Article XXIV
WE AFFIRM that a person is not dependent for understanding of Scripture on the expertise of biblical
scholars.
WE DENY that a person should ignore the fruits of the technical study of Scripture by biblical scholars.
This article attempts to avoid two extremes. First, it affirms that one is not dependent on biblical
"experts" for his understanding of the basic truths of Scripture. Were this not true, then a significant
aspect of the priesthood of all believers would be destroyed. For if the understanding of the laity is
contingent on the teaching of experts, then Protestant interpretive experts will have replaced the
teaching magisterium of Catholic priests with a kind of teaching magisterium of Protestant scholars.
On the other hand, biblical scholars do play a significant role in the lay understanding of Scripture. Even
the very tools (Bible dictionaries, concordances, etc.) used by laypersons to interpret Scripture were
produced by scholars. And when it comes to more technical and precise understanding of specific
Scripture the work of experts is more than helpful. Hence the implied exhortation in the denial to avail
oneself of the fruit of scholarship is well taken.
Article XXV
WE AFFIRM that the only type of preaching which sufficiently conveys the divine revelation and its
proper application to life is that which faithfully expounds the text of Scripture as the Word of God.
WE DENY that the preacher has any message from God apart from the text of Scripture.
This final article declares that good preaching should be based in good hermeneutics. The exposition of
Scripture is not to be treated in isolation from the proclamation of Scripture. In preaching the preacher
should faithfully expound the Word of God. Anything short of a correct exposition of God's written Word
is pronounced insufficient.
Indeed, the Denial declares that there is no message from God apart from Scripture. This was
understood not to contradict the fact that there is a general revelation (affirmed in Article XXI) but
simply to note that the only inspired and infallible writing from which the preacher can and must preach
is the Bible.
1998 As tuendam fidem of Pope John Paul II
2000 The Baptist Faith & Message
Source: http://myabilene.org/about-us/beliefs/ 30 December 2013
I. The Scriptures
The Holy Bible was written by men divinely inspired and is God’s revelation of Himself to man. It is a
perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without
any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the
principles by which God judges us, and therefore is, and will remain to the end of the world, the true
center of Christian union, and the supreme standard by which all human conduct, creeds, and religious
opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16;
40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17;
Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter
1:19-21.
II. God
There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the
Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other
perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past,
present, and future, including the future decisions of His free creatures. To Him we owe the highest love,
reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit,
with distinct personal attributes, but without division of nature, essence, or being.
A. God the Father
God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of
human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all
wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is
fatherly in His attitude toward all men.
Genesis 1:1; 2:7; Exodus 3:14; 6:2-3; 15:11ff.; 20:1ff.; Leviticus 22:2; Deuteronomy 6:4; 32:6; 1 Chronicles
29:10; Psalm 19:1-3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark
1:9-11; John 4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15; 1 Corinthians 8:6; Galatians 4:6;
Ephesians 4:6; Colossians 1:15; 1 Timothy 1:17; Hebrews 11:6; 12:9; 1 Peter 1:17; 1 John 5:7.
B. God the Son
Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and
born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human
nature with its demands and necessities and identifying Himself completely with mankind yet without sin.
He honored the divine law by His personal obedience, and in His substitutionary death on the cross He
made provision for the redemption of men from sin. He was raised from the dead with a glorified body
and appeared to His disciples as the person who was with them before His crucifixion. He ascended into
heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man,
in whose Person is effected the reconciliation between God and man. He will return in power and glory
to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living
and ever present Lord.
Genesis 18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; 53; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33;
16:16,27; 17:5; 27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18,29; 10:30,38;
11:25-27; 12:44-50; 14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5,20;
Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Corinthians
5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1
Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15,2428; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:914; 12:10-11; 13:8; 19:16.
C. God the Holy Spirit
The Holy Spirit is the Spirit of God, fully divine. He inspired holy men of old to write the Scriptures. Through
illumination He enables men to understand truth. He exalts Christ. He convicts men of sin, of
righteousness, and of judgment. He calls men to the Saviour, and effects regeneration. At the moment of
regeneration He baptizes every believer into the Body of Christ. He cultivates Christian character, comforts
believers, and bestows the spiritual gifts by which they serve God through His church. He seals the believer
unto the day of final redemption. His presence in the Christian is the guarantee that God will bring the
believer into the fullness of the stature of Christ. He enlightens and empowers the believer and the church
in worship, evangelism, and service.
Genesis 1:2; Judges 14:6; Job 26:13; Psalms 51:11; 139:7ff.; Isaiah 61:1-3; Joel 2:28-32; Matthew 1:18;
3:16; 4:1; 12:28-32; 28:19; Mark 1:10,12; Luke 1:35; 4:1,18-19; 11:13; 12:12; 24:49; John 4:24; 14:1617,26; 15:26; 16:7-14; Acts 1:8; 2:1-4,38; 4:31; 5:3; 6:3; 7:55; 8:17,39; 10:44; 13:2; 15:28; 16:6; 19:1-6;
Romans 8:9-11,14-16,26-27; 1 Corinthians 2:10-14; 3:16; 12:3-11,13; Galatians 4:6; Ephesians 1:13-14;
4:30; 5:18; 1 Thessalonians 5:19; 1 Timothy 3:16; 4:1; 2 Timothy 1:14; 3:16; Hebrews 9:8,14; 2 Peter 1:21;
1 John 4:13; 5:6-7; Revelation 1:10; 22:17.
III. Man
Man is the special creation of God, made in His own image. He created them male and female as the
crowning work of His creation. The gift of gender is thus part of the goodness of God’s creation. In the
beginning man was innocent of sin and was endowed by his Creator with freedom of choice. By his free
choice man sinned against God and brought sin into the human race. Through the temptation of Satan
man transgressed the command of God, and fell from his original innocence whereby his posterity inherit
a nature and an environment inclined toward sin. Therefore, as soon as they are capable of moral action,
they become transgressors and are under condemnation. Only the grace of God can bring man into His
holy fellowship and enable man to fulfill the creative purpose of God. The sacredness of human
personality is evident in that God created man in His own image, and in that Christ died for man; therefore,
every person of every race possesses full dignity and is worthy of respect and Christian love.
Genesis 1:26-30; 2:5,7,18-22; 3; 9:6; Psalms 1; 8:3-6; 32:1-5; 51:5; Isaiah 6:5; Jeremiah 17:5; Matthew
16:26; Acts 17:26-31; Romans 1:19-32; 3:10-18,23; 5:6,12,19; 6:6; 7:14-25; 8:14-18,29; 1 Corinthians 1:2131; 15:19,21-22; Ephesians 2:1-22; Colossians 1:21-22; 3:9-11.
IV. Salvation
Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ
as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest
sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation
apart from personal faith in Jesus Christ as Lord.
A. Regeneration, or the new birth, is a work of God’s grace whereby believers become new creatures in
Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner
responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are
inseparable experiences of grace.
Repentance is a genuine turning from sin toward God. Faith is the acceptance of Jesus Christ and
commitment of the entire personality to Him as Lord and Saviour.
B. Justification is God’s gracious and full acquittal upon principles of His righteousness of all sinners who
repent and believe in Christ. Justification brings the believer unto a relationship of peace and favor with
God.
C. Sanctification is the experience, beginning in regeneration, by which the believer is set apart to God’s
purposes, and is enabled to progress toward moral and spiritual maturity through the presence and power
of the Holy Spirit dwelling in him. Growth in grace should continue throughout the regenerate person’s
life.
D. Glorification is the culmination of salvation and is the final blessed and abiding state of the redeemed.
Genesis 3:15; Exodus 3:14-17; 6:2-8; Matthew 1:21; 4:17; 16:21-26; 27:22-28:6; Luke 1:68-69; 2:28-32;
John 1:11-14,29; 3:3-21,36; 5:24; 10:9,28-29; 15:1-16; 17:17; Acts 2:21; 4:12; 15:11; 16:30-31; 17:30-31;
20:32; Romans 1:16-18; 2:4; 3:23-25; 4:3ff.; 5:8-10; 6:1-23; 8:1-18,29-39; 10:9-10,13; 13:11-14; 1
Corinthians 1:18,30; 6:19-20; 15:10; 2 Corinthians 5:17-20; Galatians 2:20; 3:13; 5:22-25; 6:15; Ephesians
1:7; 2:8-22; 4:11-16; Philippians 2:12-13; Colossians 1:9-22; 3:1ff.; 1 Thessalonians 5:23-24; 2 Timothy
1:12; Titus 2:11-14; Hebrews 2:1-3; 5:8-9; 9:24-28; 11:1-12:8,14; James 2:14-26; 1 Peter 1:2-23; 1 John
1:6-2:11; Revelation 3:20; 21:1-22:5.
V. God’s Purpose of Grace
Election is the gracious purpose of God, according to which He regenerates, justifies, sanctifies, and
glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in
connection with the end. It is the glorious display of God’s sovereign goodness, and is infinitely wise, holy,
and unchangeable. It excludes boasting and promotes humility.
All true believers endure to the end. Those whom God has accepted in Christ, and sanctified by His Spirit,
will never fall away from the state of grace, but shall persevere to the end. Believers may fall into sin
through neglect and temptation, whereby they grieve the Spirit, impair their graces and comforts, and
bring reproach on the cause of Christ and temporal judgments on themselves; yet they shall be kept by
the power of God through faith unto salvation.
Genesis 12:1-3; Exodus 19:5-8; 1 Samuel 8:4-7,19-22; Isaiah 5:1-7; Jeremiah 31:31ff.; Matthew 16:18-19;
21:28-45; 24:22,31; 25:34; Luke 1:68-79; 2:29-32; 19:41-44; 24:44-48; John 1:12-14; 3:16; 5:24; 6:4445,65; 10:27-29; 15:16; 17:6,12,17-18; Acts 20:32; Romans 5:9-10; 8:28-39; 10:12-15; 11:5-7,26-36; 1
Corinthians 1:1-2; 15:24-28; Ephesians 1:4-23; 2:1-10; 3:1-11; Colossians 1:12-14; 2 Thessalonians 2:1314; 2 Timothy 1:12; 2:10,19; Hebrews 11:39–12:2; James 1:12; 1 Peter 1:2-5,13; 2:4-10; 1 John 1:7-9; 2:19;
3:2.
VI. The Church
A New Testament church of the Lord Jesus Christ is an autonomous local congregation of baptized
believers, associated by covenant in the faith and fellowship of the gospel; observing the two ordinances
of Christ, governed by His laws, exercising the gifts, rights, and privileges invested in them by His Word,
and seeking to extend the gospel to the ends of the earth. Each congregation operates under the Lordship
of Christ through democratic processes. In such a congregation each member is responsible and
accountable to Christ as Lord. Its scriptural officers are pastors and deacons. While both men and women
are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture.
The New Testament speaks also of the church as the Body of Christ which includes all of the redeemed of
all the ages, believers from every tribe, and tongue, and people, and nation.
Matthew 16:15-19; 18:15-20; Acts 2:41-42,47; 5:11-14; 6:3-6; 13:1-3; 14:23,27; 15:1-30; 16:5; 20:28;
Romans 1:7; 1 Corinthians 1:2; 3:16; 5:4-5; 7:17; 9:13-14; 12; Ephesians 1:22-23; 2:19-22; 3:8-11,21; 5:2232; Philippians 1:1; Colossians 1:18; 1 Timothy 2:9-14; 3:1-15; 4:14; Hebrews 11:39-40; 1 Peter 5:1-4;
Revelation 2-3; 21:2-3.
VII. Baptism and the Lord’s Supper
Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy
Spirit. It is an act of obedience symbolizing the believer’s faith in a crucified, buried, and risen Saviour, the
believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ
Jesus. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is
prerequisite to the privileges of church membership and to the Lord’s Supper.
The Lord’s Supper is a symbolic act of obedience whereby members of the church, through partaking of
the bread and the fruit of the vine, memorialize the death of the Redeemer and anticipate His second
coming.
Matthew 3:13-17; 26:26-30; 28:19-20; Mark 1:9-11; 14:22-26; Luke 3:21-22; 22:19-20; John 3:23; Acts
2:41-42; 8:35-39; 16:30-33; 20:7; Romans 6:3-5; 1 Corinthians 10:16,21; 11:23-29; Colossians 2:12.
VIII. The Lord’s Day
The first day of the week is the Lord’s Day. It is a Christian institution for regular observance. It
commemorates the resurrection of Christ from the dead and should include exercises of worship and
spiritual devotion, both public and private. Activities on the Lord’s Day should be commensurate with the
Christian’s conscience under the Lordship of Jesus Christ.
Exodus 20:8-11; Matthew 12:1-12; 28:1ff.; Mark 2:27-28; 16:1-7; Luke 24:1-3,33-36; John 4:21-24;
20:1,19-28; Acts 20:7; Romans 14:5-10; I Corinthians 16:1-2; Colossians 2:16; 3:16; Revelation 1:10.
IX. The Kingdom
The Kingdom of God includes both His general sovereignty over the universe and His particular kingship
over men who willfully acknowledge Him as King. Particularly the Kingdom is the realm of salvation into
which men enter by trustful, childlike commitment to Jesus Christ. Christians ought to pray and to labor
that the Kingdom may come and God’s will be done on earth. The full consummation of the Kingdom
awaits the return of Jesus Christ and the end of this age.
Genesis 1:1; Isaiah 9:6-7; Jeremiah 23:5-6; Matthew 3:2; 4:8-10,23; 12:25-28; 13:1-52; 25:31-46; 26:29;
Mark 1:14-15; 9:1; Luke 4:43; 8:1; 9:2; 12:31-32; 17:20-21; 23:42; John 3:3; 18:36; Acts 1:6-7; 17:22-31;
Romans 5:17; 8:19; 1 Corinthians 15:24-28; Colossians 1:13; Hebrews 11:10,16; 12:28; 1 Peter 2:4-10;
4:13; Revelation 1:6,9; 5:10; 11:15; 21-22.
X. Last Things
God, in His own time and in His own way, will bring the world to its appropriate end. According to His
promise, Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and
Christ will judge all men in righteousness. The unrighteous will be consigned to Hell, the place of
everlasting punishment. The righteous in their resurrected and glorified bodies will receive their reward
and will dwell forever in Heaven with the Lord.
Isaiah 2:4; 11:9; Matthew 16:27; 18:8-9; 19:28; 24:27,30,36,44; 25:31-46; 26:64; Mark 8:38; 9:43-48; Luke
12:40,48; 16:19-26; 17:22-37; 21:27-28; John 14:1-3; Acts 1:11; 17:31; Romans 14:10; 1 Corinthians 4:5;
15:24-28,35-58; 2 Corinthians 5:10; Philippians 3:20-21; Colossians 1:5; 3:4; 1 Thessalonians 4:14-18;
5:1ff.; 2 Thessalonians 1:7ff.; 2; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13; Hebrews 9:27-28; James 5:8;
2 Peter 3:7ff.; 1 John 2:28; 3:2; Jude 14; Revelation 1:18; 3:11; 20:1-22:13.
XI. Evangelism and Missions
It is the duty and privilege of every follower of Christ and of every church of the Lord Jesus Christ to
endeavor to make disciples of all nations. The new birth of man’s spirit by God’s Holy Spirit means the
birth of love for others. Missionary effort on the part of all rests thus upon a spiritual necessity of the
regenerate life, and is expressly and repeatedly commanded in the teachings of Christ. The Lord Jesus
Christ has commanded the preaching of the gospel to all nations. It is the duty of every child of God to
seek constantly to win the lost to Christ by verbal witness undergirded by a Christian lifestyle, and by other
methods in harmony with the gospel of Christ.
Genesis 12:1-3; Exodus 19:5-6; Isaiah 6:1-8; Matthew 9:37-38; 10:5-15; 13:18-30, 37-43; 16:19; 22:9-10;
24:14; 28:18-20; Luke 10:1-18; 24:46-53; John 14:11-12; 15:7-8,16; 17:15; 20:21; Acts 1:8; 2; 8:26-40;
10:42-48; 13:2-3; Romans 10:13-15; Ephesians 3:1-11; 1 Thessalonians 1:8; 2 Timothy 4:5; Hebrews 2:13; 11:39-12:2; 1 Peter 2:4-10; Revelation 22:17.
XII. Education
Christianity is the faith of enlightenment and intelligence. In Jesus Christ abide all the treasures of wisdom
and knowledge. All sound learning is, therefore, a part of our Christian heritage. The new birth opens all
human faculties and creates a thirst for knowledge. Moreover, the cause of education in the Kingdom of
Christ is co-ordinate with the causes of missions and general benevolence, and should receive along with
these the liberal support of the churches. An adequate system of Christian education is necessary to a
complete spiritual program for Christ’s people.
In Christian education there should be a proper balance between academic freedom and academic
responsibility. Freedom in any orderly relationship of human life is always limited and never absolute. The
freedom of a teacher in a Christian school, college, or seminary is limited by the pre-eminence of Jesus
Christ, by the authoritative nature of the Scriptures, and by the distinct purpose for which the school
exists.
Deuteronomy 4:1,5,9,14; 6:1-10; 31:12-13; Nehemiah 8:1-8; Job 28:28; Psalms 19:7ff.; 119:11; Proverbs
3:13ff.; 4:1-10; 8:1-7,11; 15:14; Ecclesiastes 7:19; Matthew 5:2; 7:24ff.; 28:19-20; Luke 2:40; 1 Corinthians
1:18-31; Ephesians 4:11-16; Philippians 4:8; Colossians 2:3,8-9; 1 Timothy 1:3-7; 2 Timothy 2:15; 3:14-17;
Hebrews 5:12-6:3; James 1:5; 3:17.
XIII. Stewardship
God is the source of all blessings, temporal and spiritual; all that we have and are we owe to Him.
Christians have a spiritual debtorship to the whole world, a holy trusteeship in the gospel, and a binding
stewardship in their possessions. They are therefore under obligation to serve Him with their time, talents,
and material possessions; and should recognize all these as entrusted to them to use for the glory of God
and for helping others. According to the Scriptures, Christians should contribute of their means cheerfully,
regularly, systematically, proportionately, and liberally for the advancement of the Redeemer’s cause on
earth.
Genesis 14:20; Leviticus 27:30-32; Deuteronomy 8:18; Malachi 3:8-12; Matthew 6:1-4,19-21; 19:21;
23:23; 25:14-29; Luke 12:16-21,42; 16:1-13; Acts 2:44-47; 5:1-11; 17:24-25; 20:35; Romans 6:6-22; 12:12; 1 Corinthians 4:1-2; 6:19-20; 12; 16:1-4; 2 Corinthians 8-9; 12:15; Philippians 4:10-19; 1 Peter 1:18-19.
XIV. Cooperation
Christ’s people should, as occasion requires, organize such associations and conventions as may best
secure cooperation for the great objects of the Kingdom of God. Such organizations have no authority
over one another or over the churches. They are voluntary and advisory bodies designed to elicit,
combine, and direct the energies of our people in the most effective manner. Members of New Testament
churches should cooperate with one another in carrying forward the missionary, educational, and
benevolent ministries for the extension of Christ’s Kingdom. Christian unity in the New Testament sense
is spiritual harmony and voluntary cooperation for common ends by various groups of Christ’s people.
Cooperation is desirable between the various Christian denominations, when the end to be attained is
itself justified, and when such cooperation involves no violation of conscience or compromise of loyalty
to Christ and His Word as revealed in the New Testament.
Exodus 17:12; 18:17ff.; Judges 7:21; Ezra 1:3-4; 2:68-69; 5:14-15; Nehemiah 4; 8:1-5; Matthew 10:5-15;
20:1-16; 22:1-10; 28:19-20; Mark 2:3; Luke 10:1ff.; Acts 1:13-14; 2:1ff.; 4:31-37; 13:2-3; 15:1-35; 1
Corinthians 1:10-17; 3:5-15; 12; 2 Corinthians 8-9; Galatians 1:6-10; Ephesians 4:1-16; Philippians 1:15-18.
XV. The Christian and the Social Order
All Christians are under obligation to seek to make the will of Christ supreme in our own lives and in human
society. Means and methods used for the improvement of society and the establishment of righteousness
among men can be truly and permanently helpful only when they are rooted in the regeneration of the
individual by the saving grace of God in Jesus Christ. In the spirit of Christ, Christians should oppose racism,
every form of greed, selfishness, and vice, and all forms of sexual immorality, including adultery,
homosexuality, and pornography. We should work to provide for the orphaned, the needy, the abused,
the aged, the helpless, and the sick. We should speak on behalf of the unborn and contend for the sanctity
of all human life from conception to natural death. Every Christian should seek to bring industry,
government, and society as a whole under the sway of the principles of righteousness, truth, and brotherly
love. In order to promote these ends Christians should be ready to work with all men of good will in any
good cause, always being careful to act in the spirit of love without compromising their loyalty to Christ
and His truth.
Exodus 20:3-17; Leviticus 6:2-5; Deuteronomy 10:12; 27:17; Psalm 101:5; Micah 6:8; Zechariah 8:16;
Matthew 5:13-16,43-48; 22:36-40; 25:35; Mark 1:29-34; 2:3ff.; 10:21; Luke 4:18-21; 10:27-37; 20:25; John
15:12; 17:15; Romans 12–14; 1Corinthians 5:9-10; 6:1-7; 7:20-24; 10:23-11:1; Galatians 3:26-28;
Ephesians 6:5-9; Colossians 3:12-17; 1 Thessalonians 3:12; Philemon; James 1:27; 2:8.
XVI. Peace and War
It is the duty of Christians to seek peace with all men on principles of righteousness. In accordance with
the spirit and teachings of Christ they should do all in their power to put an end to war.
The true remedy for the war spirit is the gospel of our Lord. The supreme need of the world is the
acceptance of His teachings in all the affairs of men and nations, and the practical application of His law
of love. Christian people throughout the world should pray for the reign of the Prince of Peace.
Isaiah 2:4; Matthew 5:9,38-48; 6:33; 26:52; Luke 22:36,38; Romans 12:18-19; 13:1-7; 14:19; Hebrews
12:14; James 4:1-2.
XVII. Religious Liberty
God alone is Lord of the conscience, and He has left it free from the doctrines and commandments of men
which are contrary to His Word or not contained in it. Church and state should be separate. The state
owes to every church protection and full freedom in the pursuit of its spiritual ends. In providing for such
freedom no ecclesiastical group or denomination should be favored by the state more than others. Civil
government being ordained of God, it is the duty of Christians to render loyal obedience thereto in all
things not contrary to the revealed will of God. The church should not resort to the civil power to carry on
its work. The gospel of Christ contemplates spiritual means alone for the pursuit of its ends. The state has
no right to impose penalties for religious opinions of any kind. The state has no right to impose taxes for
the support of any form of religion. A free church in a free state is the Christian ideal, and this implies the
right of free and unhindered access to God on the part of all men, and the right to form and propagate
opinions in the sphere of religion without interference by the civil power.
Genesis 1:27; 2:7; Matthew 6:6-7,24; 16:26; 22:21; John 8:36; Acts 4:19-20; Romans 6:1-2; 13:1-7;
Galatians 5:1,13; Philippians 3:20; 1 Timothy 2:1-2; James 4:12; 1 Peter 2:12-17; 3:11-17; 4:12-19.
XVIII. The Family
God has ordained the family as the foundational institution of human society. It is composed of persons
related to one another by marriage, blood, or adoption.
Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. It is God’s
unique gift to reveal the union between Christ and His church and to provide for the man and the woman
in marriage the framework for intimate companionship, the channel of sexual expression according to
biblical standards, and the means for procreation of the human race.
The husband and wife are of equal worth before God, since both are created in God’s image. The marriage
relationship models the way God relates to His people. A husband is to love his wife as Christ loved the
church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to
submit herself graciously to the servant leadership of her husband even as the church willingly submits to
the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the
God-given responsibility to respect her husband and to serve as his helper in managing the household and
nurturing the next generation.
Children, from the moment of conception, are a blessing and heritage from the Lord. Parents are to
demonstrate to their children God’s pattern for marriage. Parents are to teach their children spiritual and
moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices
based on biblical truth. Children are to honor and obey their parents.
Genesis 1:26-28; 2:15-25; 3:1-20; Exodus 20:12; Deuteronomy 6:4-9; Joshua 24:15; 1 Samuel 1:26-28;
Psalms 51:5; 78:1-8; 127; 128; 139:13-16; Proverbs 1:8; 5:15-20; 6:20-22; 12:4; 13:24; 14:1; 17:6; 18:22;
22:6,15; 23:13-14; 24:3; 29:15,17; 31:10-31; Ecclesiastes 4:9-12; 9:9; Malachi 2:14-16; Matthew 5:31-32;
18:2-5; 19:3-9; Mark 10:6-12; Romans 1:18-32; 1 Corinthians 7:1-16; Ephesians 5:21-33; 6:1-4; Colossians
3:18-21; 1 Timothy 5:8,14; 2 Timothy 1:3-5; Titus 2:3-5; Hebrews 13:4; 1 Peter 3:1-7.
2001 Our Confession of Faith The Church of the Blessed Hope Cleveland
(Chesterland), Ohio (6th edition)
Source: http://cotbh.org//filecabinet/CGAF.pdf
“Let us hold fast this confession of our faith without wavering.” —Hebrews 10:23
THE BIBLE
I. THE BIBLE IS GOD’S ONLY WRITTEN REVELATION
THE BOOK, currently known as the Bible, consisting of the Scriptures of Moses, the prophets, and the
apostles is the only written revelation God has given to man. This revelation was made by the Holy Spirit
through God-selected men, is without error, and is the word of God (2 Tim. 3:16; I Cor. 2:13; Heb. 1:1; 2
Peter 1:21; 1 Cor. 14:37; Neh. 9:20, 30; John 10:35).
II. BELIEF OF THE SCRIPTURES ESSENTIAL TO SALVATION
We must believe the doctrines that are taught in the Bible in order to be saved (Matt. 15:14; 2 John 9, 12;
John 15:6,7; Mark 16:16; 2 Thess. 2:10-12; Rev. 21:8; Heb. 3:12-19; 2 Thess. 1:10; John 4:41,42; 5:34;
12:48).
THE WORD OF GOD IN THREEFOLD ASPECT
I. AS REVELATION
THE SCRIPTURES have been revealed and inspired by God and are “in truth the word of God” (2 Tim. 3:1517; 4:1-4; 2 Peter 1:19, 20; 1 Peter 1:10, 11; John 11:51; Num. 16:28, Gen. 41:16; Dan. 2:30, 28; 1 Thess.
2:13).
II. AS AUTHORITY
Revealed and inspired by God, the Scriptures are the only infallible standard of right. Their unique and
exclusive authority destroys all inimical and false standards of authority which are prevalent in the world,
among which may be mentioned specifically:
A. Our hearts (Num. 15:37-40; Deut. 29:19,20,29; Prov. 28:25,26; Jer. 9:13,14; 11:7,8; 23:16,26);
B. Our thoughts (Acts 26:8-12; John 16:2; Isa. 55:7, 8; 2 Cor. 10:4, 5);
C. Our conscience (Acts 23:1, 2; 1 Tim. 1:13; 2 Tim. 1:3);
D. Our ways (Judges 2:19; Isa. 53:6; Hos. 10:13; Isa. 55:6-8); and
E. Our wills (Gal. 5:16-21; John 5:30; 6:38; Rom. 15:3; Luke 22:40-42; Heb. 10:7).
III. AS THE CRITERION OF GOD’S BLESSINGS AND CURSES
A. Blessings, if we obey his word (Psa. 32:8, 73:24; Deut. 30:11-20);
B. Curses, if we disobey it (Acts 20:27; Isa. 30:8-10; Psa. 81:12; Luke 7:30; Prov. 1:24, 25; 2 Chron.
36:15,16; Psa. 107:10,11; Prov. 13:13; Isa. 5:24; Zech. 7:11,12; Matt. 15)
THE GOSPEL OF THE KINGDOM THE ONLY TRUE GOSPEL
I. MEANING OF THE WORD “GOSPEL”
THE WORD “gospel” comes originally form “god-spell”, “god” being an Anglo-Saxon adjective for “good”,
and “spell” meaning “news”. The gospel, then, both etymologically and scripturally, means “good news”
or “glad tidings” (Luke 2:10; 8:1; Isa. 61:1).
II. THE GOSPEL IS PREACHED IN BOTH TESTAMENTS
The glad tidings of the gospel, instead of being limited and confined to the pages of the New Testament,
as is generally supposed, are also published in the writings of the Old Testament. These were preached
to:
A. The antediluvians (1 Peter 4:6, 2 Peter 2:5);
B. Abraham (Gal. 3:8);
C. The Israelites in the wilderness (Heb. 4:1, 2);
D. The contemporaries of David (Heb. 4:7);
E. The people contemporary with John the Baptist (Mark 1:1, 14, 15; Luke 16:16);
F. The house of Israel before the death of Christ (Luke 4:16-22; Mark 1:14; Luke 20:1); and
G. All who received ‘the ministry of the prophets’ prior to the birth of Christ (Hos. 12:10; 1 Peter
1:9-12).
III. FOUR GOSPEL CONDITIONS REQUIRED OF SINNERS
God has conditioned the sinner’s salvation upon:
A. Hearing (Deut. 30:10-20; Rom. 10:5-17; Matt. 13:23);
B. Believing (1 Cor. 1:21; 15:1, 2; Mark 1:14, 15; 16:15, 16; Rom. 1:16);
C. Confessing (Rom. 10:8-10; 1 Tim. 6:13; Heb. 10:22, 23); and
D. Obeying the gospel (1 Peter 1:22-25).
IV. SUBJECT MATTER, OR “THE THINGS” COMPOSING THE GOSPEL
The gospel consists of “the things concerning the kingdom of God, and the name of Jesus Christ” (Mark
1:14; Luke 4:18, 43; 8:1; 9:2,6; Acts 8:12; 19:8; 20:25; 28:23,30,31).
V. “THE GOSPEL OF THE KINGDOM” THE ONLY TRUE GOSPEL
“The gospel of the kingdom,” consisting of “the things concerning the kingdom of God, and the name of
Jesus Christ,” is the only true gospel. A double curse has been pronounced against either man or angel
who shall dare to “pervert” this gospel, or preach “any other” (Gal. 1:6-9).
THE THINGS CONCERNING THE KINGDOM OF GOD
I. WHAT THE KINGDOM OF GOD IS
THE KINGDOM of God will be a divine political dominion established upon the earth (Dan. 2:44; 7:13,14;
Rev. 11:15; Isa. 32:1; 11:9,10; Hag. 2:22; Psa. 2:8,9).
II. WHEN THE KINGDOM OF GOD WILL BE SET UP At the close of the times of the Gentiles God will send
Christ in person to the earth to “set up” the kingdom of God (Acts 3:20,21; Psa. 102:13,16,21; 2 Tim. 4:1;
Luke 19:12-16; Acts 1:9,11; Dan. 7:13-27; Matt. 25:31,34).
III. WHERE THE KINGDOM OF GOD WILL BE LOCATED The kingdom of God will be established on earth in
the land bequeathed to Abraham for an everlasting inheritance. It will be the kingdom of Israel restored
(Micah 4:6-8; Amos 9:11,15; Ezek. 37:21,22; Jer. 23:3,8; Gen. 13:14-17; Heb. 11:8,9; Gal. 3:16; Lev. 26:42;
Micah 7:20).
IV. WHAT CONSTITUTES “THE THINGS CONCERNING THE KINGDOM OF GOD” “The things concerning the
kingdom of God” are its component parts. Analytically collocated “the things” which compose the
kingdom are:
A. The King: Christ (Zech. 9:9; 14:9; John 19:19,22);
B. The Associates of the King: the saints of all generations constitute, with Christ their head,
the collective “seed of Abraham,” in whom all the families of the earth shall be blessed (Dan.
12:2; Luke l3:28; Rev. 11:18; 1 Thess. 4:15-17; John 5:28,29; 6:39,40; Luke 14:14; 1 Cor. 15:5058; Matt. 25: 31,34);
C. The Laws: such as Christ and his associate rulers (the saints) shall make, and by which they
will govern the world in justice and love (Isa. 2:3; 42:4; Zech. 14:16-19);
D. The Subjects both Jews and Gentiles; the Jews and Israelites (the twelve tribes) being “the
first dominion,” and the Gentiles the second (Isa. 11:12; Jer. 31:10; Zech. 8:7,8; Micah 4:6-8;
Luke 1:31-33; Matt. 19:28; Zech. 2:11);
E. The Capital City: “Jerusalem, the city of the Great King”, and the metropolis of the whole
earth (Matt. 5:34,35; Jer. 3:17; Micah 4:8; Joel 3:16,17; Isa 24:23; Zech. 2:10,12; Psa. 48:1-8;
122:2-7; 132:11-18); and
F. The Territory: Palestine primarily, and “the uttermost parts of the earth” finally (Matt. 6:10;
Rev. 11:15; Psa. 2; Dan. 7:27).
SETTING UP THE KINGDOM A DESTRUCTIVE AND CONSTRUCTIVE WORK
I. SETTING UP THE KINGDOM IS A DESTRUCTIVE WORK
WHEN CHRIST returns to establish the kingdom of God the earth is baptized in judgment-fire (Isa.
66:15,16: Psa. 50:3-6; Mal. 4:1,2; Jer. 30:23,24; Psa. 21:9; 11:6; Jer. 25:33).
II. SETTING UP THE KINGDOM IS ALSO A CONSTRUCTIVE WORK
Nevertheless, in wrath, God remembers mercy. The outgoings of His wrath are destructive, deadly, and
extensive, but not universal (Heb. 3:2; Gen. 6:7,8,17,18; 7:23; 8:1,18-22; 9:1; 2 Peter 2:5; Isa. 34,35; Jer.
4; Zeph. 1; Acts 2:19-21; 3:19-23).
III. THE SUBJECTS OF THE KINGDOM SCRIPTURALLY DEFINED
In mercy God also remembers justice. The out-flowing of his mercy are constructive, rehabilitating, and
magnificent, but circumscribed. In the advent judgments of Christ the mercy and justice, the goodness
and severity of God (Rom. 11:22) operate to spare some (the minority) and destroy others (the majority).
In direct opposition to world burners who depopulate the earth, and Restorationists who repopulate it by
a universal resurrection that all may have a “fair chance” to be saved during the reign of Christ, we affirm
that:
A. The subjects of the kingdom consist only of a “remnant,” a residue composed of the meek,
willing, and well-disposed of mankind who are alive at the time of its establishment (Isa. 1:19,20;
24:6; 11:11,16; Zeph. 3:12; Zech. 14:16; Micah 4:1-7; Ezek. 39:2; 20:33,38).
B. These “remnant” subjects are composed almost entirely of infants and children (Deut 1:39;
Psa. 8:2; Matt. 21:15, 16; Psa. 22:30,31; 102:18,28; 127:3; Isa. 1:6,8; Zech. 8:5; 13:7-9; Luke
18:16).
THE THOUSAND YEARS’ REIGN OF CHRIST
I. THE GRACIOUS PURPOSE OF CHRIST’S REIGN IS TO SUBDUE “ALL ENEMIES”
THE MISSION of Christ’s reign on earth is to extirpate “all enemies” from the earth, which is now “subject
to vanity” (Rom. 8:20). The specifications of evil here given as vanquished by his reign are representative
only:
A. All human governments shall be abolished (Isa. 24:21-33; Rev. 19:11-20; Isa. 17:13,14; Psa.
2:4,5; 110:5,6; 1 Sam. 2:10; Dan. 2:44; 7:13,14; Psa. 74:20; Rev. 11:15; Psa. 72).
B. There will be but one kingdom “under the whole heaven,” the kingdom of God (Psa. 2:1-12;
72:8; Dan. 2:44; 7:27; Num. 24:17; Rev. 11:15; Zech. 14:9; 9:10).
C. There will be but one religion, the true one, the religion of Christ and his kingdom (Isa. 45:2325; 52:1,7-10; 66:17-23; Zech. 14:16; 8:23; 9:7; Rev. 5:9-14; Zeph. 3:9, Mal. 1:11).
D. All idols and idolaters shall be destroyed (Isa. 2:18; 42:17; Psa. 97:7; Zech. 13:2).
E. War “shall cease to the ends of the earth” (Psa. 46:9; Isa. 2:4; 9:5; Hos. 2:18; Zech. 9:10; Ezek.
39:9, 10; Rev. 20:1-3).
F. Premature death will exist no more (Isa. 65:20-23; Zech. 8:4, 5).
G. The land of Israel shell be transformed from barrenness to fertility, being made beautiful,
fruitful, and glorious (Isa. 35:1; 41:18-20; Amos 9:13-15; Isa. 60:13; 65:17-25; Zech. 8:3-8, 12).
H. The city of Jerusalem will be built again, broadened, enlarged, and adorned by “the precious
things” of all nations (Psa. 72:10; Isa. 26:15 [RV]; Zech, 14:20 [RV]; Isa. 33:17 [RV]; Jer. 31:38; Isa.
60:10-18; Hag. 2:6-9; Jer. 3:17).
I. The Jews and Israelites will become fast friends and a united nation with whom the Gentiles
will join to yield a national and happy obedience to the King of kings, the Lord of hosts and ruler
of the whole earth (Zech. 8:23; Jer. 3:17,18; Rev. 15:4; Isa. 25:7,8; 2:2,3; 45:14-25; Ezek. 37:2124).
J. There will be a sevenfold increase of light, both solar and lunar (Isa. 4:5; 30:26; 60:19; Zech.
2:5; 14:6, 7; Rev. 21:11, 18,22-26; 22:5).
K The earth and its animal inhabitants, to a large extent, will partake of the blessings of the times
(Isa 11:6-9; 65:25; Hos. 2:18; Ezek. 34:25, 28; Rom. 8:19-23; Rev. 22:3).
II. THE REIGN OF CHRIST IS A TRANSITIONAL PERIOD The subjects of the kingdom of God, the remnants of
the Jewish and Gentile nations who “find grace” (Jer. 31:2) and as “the left of the nations” (Zech. 14:16)
at the coming of Christ and the setting up of the kingdom of God, multiply rapidly with the pangs of childbirth mitigated. They soon develop into numerous and strong nations. Some of the people are righteous,
and some of them are wicked. Sin and death continue among both classes in a modified form during the
reign of Christ (Gen. 3:15,16; 1 Tim. 2:15; Ex. 1:19; Isa. 66:7-9; Lev. 23:10-20; 1 Cor. 15:23-26; Mal. 3:18;
Jas. 1:18; Rev. 14:1; 5:10; Ezek. 44:22,25; Isa. 65:20; Zech. 8:4; Isa. 60:21).
III. A “LITTLE SEASON” OF JUDGMENT AFTER THE REIGN EXPIRES
During this “season” the just and the unjust of that age, including both the living and the dead, are judged.
The righteous are approved and immortalized; the wicked are rejected and consigned to shame and the
second death. Mortality has now been abolished by salvation and destruction, and death, “the last
enemy”, destroyed (Rev. 20; 21; 1 Cor. 15:24-28).
IV. CHRIST’S SUPREMACY ENDS: GOD’S DIRECT SUPREMACY BEGINS
With the abolition of “all enemies” from the presence of the Lord and from the face of the earth, there
comes a change in the administration of the kingdom of God. With all the wicked “cut off,” none remain
but the righteous, who are redeemed, glorified, and immortalized, and who inherit the earth forever.
Christ’s work as Prophet, Priest, Savior, and King is finished; and he presents a redeemed earth and a
glorified people to his Father, who takes the kingdom into His own hands and reveals Himself without
mediation (Matt. 5:8; 1 Cor. 11:3; 15:23-28; Eph. 1:10,22; Heb. 2:5-9, Rev. 21:1-7; 22:3).
THE FATHER AND SON
I. THERE IS ONLY ONE GOD, THE FATHER
THE “ONE GOD” of the Old Testament is revealed as “the Father” in the New Testament. The popular
doctrine of the Trinity confuses the revealed relations of the Father, Son, and Holy Spirit, and destroys
monotheism to make room for polytheism -- supplants Christianity to establish Paganism (Deut. 6:4; Mnrk
12:29-32; 1 Tim. 2:5; 1 Cor. 8:4-6; Eph 4:6; John 17:3; Isa. 45:5).
II. JESUS CHRIST IS THE SON OF GOD
Jesus Christ is the Son of God, having been begotten of Mary by the Holy Spirit without the intervention
of man (Luke 1:35; Matt. 1:20; Isa 9:6; Acts 2:22; 10:38; John 14:10; Matt 3:16,17; John 3:34,35; 5:30;
14:28; 7:16; Matt. 19:17; Mark 15:34).
III. JESUS CHRIST IS BOTH A MEDIATOR AND AN ADVOCATE
Notwithstanding the miraculous manner of his conception and his subsequent anointing with the Holy
Spirit, Jesus was made of our nature. He died, was buried, rose again, and ascended to heaven where he
is now an officiating mediator between the Father and sinners who come to God by him, and an advocate
for his own house, the church of God (1 Tim. 2:5; Rom. 8:3; Heb. 2:14; Gal. 4:4; 2 Cor. 5:21; 1 Cor. 15:21,45;
Rom. 5:15,19; Heb. 2:17; 3:1; 4:14,15; 8:1; Luke 24:31; Acts 5:31; 15:14; John 17:9; 1 John 2:1).
IV. POSTHUMOUS PROBATION AND SALVATION UNSCRIPTURAL
Christ’s mediation for the world and his advocacy for the church provide adequate means for the salvation
of all in the world and in the church who make their calling and election sure. Probation for both,
therefore, is limited to this life (Isa. 38:18-20; Psa. 88:10-12; Eccl. 9:5-10; 6:3-6; Hos. 13:14; 2 Cor. 6:1-3;
Luke 4:19; Psa. 69:13; Isa. 55:3,6; Heb. 3:6,7,13,15). Posthumous probation is exceedingly reprehensible
as it either represents the means of salvation which God has provided as insufficient, or repudiates Christ’s
mediation for the world altogether. The following indictments of the doctrine arc sufficient to show its
anti-scriptural nature:
A. Posthumous probation belittles angelic ministration (Psa. 68:17; Dan. 7:10; Psa. 103:20; 34:7;
Matt. 2: 13,10,20; 4:11; 26:53; 18:10; Ex 23:20-23; Heb. 1:14; Acts 8:26-39);
B. It slurs the work of the Holy Spirit (John 14:6; 16:7-14; Rom. 8:26);
C. It emasculates the word of God (Acts 13:44-48; John 17:19,20; Acts 18:10,11; Isa. 55:10,11;
Heb. 4:12; Jer. 23:28,29; Num. 11:23);
D. It denies the sufficiency of Christ’s mediatorial prerogatives (Luke 23:34; Acts 2:23,37-41;
John 1:46-49; Acts 5:31; Matt. 28:18; 1 Peter 3:22; Heb. 2:18; 4:15,16; 5:2; 7:25; Rom. 8:2628,32-39); and
E. It charges God with incompetence and insufficiency (Gen. 21:17,20; 1 Sam. 2:18,26; 3:1,7,19;
Isa. 45: 1,4; Jer. 1:5; Luke 1:15; Gal. 1:16; John 4:23; Acts 8; 10; Isa. 45:19; 59:1-3; 55:6,7,10,11).
V. DESTRUCTION OF THE DEVL BY THE SACRIFICE OF CHRIST
The death of Christ was a necessary sacrifice for sin in order that the law of sin and death, introduced into
the world by the disobedience of the first Adam, might be nullified through the obedience of the second
Adam who obtained a full discharge of its claims by a temporary surrender to its power. Thus, immortality
by resurrection was acquired in his own case, and through him will also be acquired by all believers in
harmony with the law of obedience. In Christ sin is taken away, and righteousness is established. The devil,
a word which is used interchangeably with “sin,” has been abolished in the person of Christ; and its power
will also be abolished so far as his people are concerned when he redeems, immortalizes, and makes them
like himself (John 1:29; Heb. 9:26; John. 3:16; Gal. 1:4; Titus 2:14; Acts 10:43; Rom. 3:25; Acts 4:12; Rom.
1:3,4; 2 Cor. 13:4; 6:9; Eph. 1:20,21; Heb. 2:14; Rom. 6:23; Heb. 9:26; 12:4; John 13:2; 6:70; Acts 5:3,9; Jas.
1:14,15; Eph. 2:2; 1 Tim. 5:14,l5; Matt. 16:23; Mark 8:33; Luke 4:8; 1 Thess. 2:18; Rev. 2:10,12,13; Psa.
68:21; Jer. 51 :20).
THE HOLY SPIRIT GIFTS
I. THE SPIRIT OF GOD IS DIVINE, RADIANT POWER THE SPIRIT of God is not a distinct person from the
Father, but his radiant power and energy in universal diffusion (Gen. 1:2; Psa. 139:2-12; Job 33:4; 26:13;
Psa. 104:30; Judges 14:6; Num. 27:18; Neh. 9:30; 2 Peter 1:21).
II. THE HOLY SPIRIT IS THE POWER OF GOD IN OFFICIAL MANIFESTATION
The Holy Spirit is God’s “free spirit” gathered up, concentrated, and focalized for the work of creation, the
bestowal of miraculous gifts, and the accomplishment of divine results (Psa. 51:11,12; Luke 1:35; Acts
10:38; 1:5-8; 2; 11:15,16; 8:17-19; Micah 3:8).
III. THE GIFTS OF THE HOLY SPIRIT WERE ONLY TEMPORARY POWERS
The gifts of the Holy Spirit which were bestowed upon the official members of the church in the days of
the apostles, accomplished the purpose for which they were given and, accordant with reason and
revelation, they ceased from the earth, not to exist again until the kingdom of God comes. That they were
only temporary gifts and powers appears from the considerations following:
A. The gifts of the Holy Spirit are “the powers of the world to come” (Heb. 6:4,5).
B. When they were bestowed upon men in the past they were given in a limited and measured
form, except in the case of Christ. They were but foretastes, first-fruits, earnests, and prophetic
intimations of the feast of heavenly powers, which we shall enjoy in full when the Kingdom of
God shall come (Matt. 10:7; 12:28; Luke 9:1; 11:20; Rom. 8:23; 2 Cor. 5:5; Eph. 1:13, 14).
C. Christ excepted, they have been seldom possessed and rarely exercised in the past (1 Cor.
12:27-30; Eph. 4:8-12; 1 Sam. 3:1; Luke 4:23-28; John 10:41).
IV. THE GIFTS OF THE HOLY SPIRIT ARE NOT EXTANT TODAY
The following arguments are conclusive on this point:
A. When the gifts of the Holy Spirit were possessed they were employed punitively in association
with their benevolent uses (Ex. 4:6-8; 8:13,17,29; 9:22,29; Num. 12:10,13; 2 Kings 5:14,27; Isa.
38:1,2; Acts 5; 8:20,24; 13:9-11).
B. The design and purpose of God in giving them was fulfilled in a confirmed word and completed
revelation. Spirit gifts now are superfluous, and if they existed they would discredit the word of
God (John 14:26; 16:12; Eph. 4:7,8,11-16; 2 Cor. 13:9; 1 Thess 3:9,10; Col. 2:10; Acts 20: 17-23;
John 20:30,31; 1 John 5:10-13; 2 Tim. 3:15-17; Jude 3 [Greek]).
C. The prophetic word requires the cessation of miraculous powers now, and existing facts
corroborate the prophecy (Psa. 74:7-10; Micah 3:6-12; 1 Cor. 13:8-13).
THE NATURE OF MAN
I. THE SOUL
“SOUL,” as used in the Bible, means primarily a creature or person, and is employed to express the variety
of aspects in which that creature can be contemplated, such as person, life, mind, disposition, etc.; but in
no instance does it express the idea of immortality (Gen. 1:20,24,30; Job 12:10; Num. 31:28; Isa. 29:8;
Prov. 6:30; Jos. 11:11; Jer. 2:34; Job 7:15; Psa. 105:18 [margin]; Judges 16:30; Acts 3:23; Isa. 38:17;
53:11,12; Matt. 10:28; Rev. 16:3).
II. THE SPIRIT “Spirit”, as employed in the Bible, signifies breath, life, energy, mind, disposition, etc.; but it
is never used to express the idea of an immortal principle in man (Gen. 6:17; 7:15; Ecc1. 3:18-21; Psa.
104:29,30; Jas. 2:26; Jos. 5:1; Gen. 3:8 [margin]; 8:1).
III. THE GHOST “Ghost” does not refer to an immortal entity in man, but to the expiration of his life (Gen.
6:17; 7:21,22; 25:8; Mark 15:37,39; Luke 23:46).
IV. MAN IS A CREATURE OF THE DUST AND MORTAL BECAUSE OF SIN
A. Man is often declared to be mortal (Job 4:17; Rom. 5:12; Gen. 3:19,22,23; 1 Cor. 15:22; Psa
49; 89:48; Gen. 7:22; Isa. 2:22);
B. Man is affirmed to be unconscious in death (Psa. 6:5; Eccl. 9:5,6,10; Psa. 146:3,4; Isa. 38:18,19;
Job 3:11-17; 14:10-12; 10:18,19; Psa. 39:12; Acts 2:29-34; 13:36; Gen. 15:15);
C. Immortality is a conditional gift offered to man through Christ (2 Tim. 1:10; John 6:40; Rom.
2:7; 6:23; 1 John 2:25; 2 Tim. 1:1; Titus 1:2; 3:7; Rom. 8:24,25; Gal. 6:8; Mark 10:30; Luke
20:35,36; John 17:2; 1 John 2:17);
D. Man obtains immortality at the resurrection (Dan. 12:2; John 5:28,29; Luke 14:14; John
6:39,40,44; 11:24; 1 Thess. 4:16; Isa. 26:19; Acts 24:15; 1 Cor. 15:13,14, 42-44, 51-53; Job 19:2527; Phil. 3:8, 11, 20-21; and
E. After he obtains immortality he enjoys it on the earth (Prov. 10:30; 11:31; Matt. 5:5; Psa. 37;
Rom. 4:13; Heb. 11; Rev. 5:10; Dan. 7:27).
V. IRRESPONSIBLE MEN ARE NOT RAISED FROM THE DEAD
Those of mankind who are ignorant of the gospel are not eligible to either reward for obedience or
punishment for disobedience post-resurrectionally. They are irresponsible, and they pass away in death
as though they had never existed.
A. They are irresponsible, mortal, and comparatively worthless (Psa. 39:5; 103:14-17; 144:3,4;
Isa. 40:6-8,15,17; Dan. 4:35).
B. Their existence terminates forever in death (Isa. 26:13,14; Jer. 51:39,57; Prov. 21:16; Eph.
4:17,18; 2 Cor. 4:3; Psa. 49; Isa. 43:17; Psa. 17: 14; 73:22; 88:4,5; Amos 8:11-14; Oba. 16; Job
3:11-19; 10:18,19; Eccl. 6:1-6).
THE RESURRECTION OF THE DEAD
I. RESURRECTION
RESURRECTION is a future awakening to life and consciousness of people who are dead and in the dust of
the earth (Job 14:13,14; 19:26,27; Psa. 17:15; 49:15; Isa. 26:19; Dan. 12:1,2; 1 Cor. 15).
II. THE SUBJECTS OF RESURRECTION
Those who are raised from the dead consist of two classes only: the just and the unjust, the righteous and
the wicked, both of whom have enjoyed the privilege of a knowledge of the gospel (John 3:18,19; 9:40,41;
15:22,24; Jas. 4:17; Rom. 4:15; Acts 17:23,30,31; Luke 12:47,48).
III. THE REWARD OF THE RIGHTEOUS
The righteous are those who have learned, believed, and obeyed the gospel. Those righteous who are
dead come forth at the resurrection and, in company with those righteous who are alive at the coming of
Christ, reign with him as immortal joint-heirs of the Kingdom, co-possessors of the earth, and jointadministrators of God’s authority among men in everything (1 Cor. 15:50-54). The kingdom of God is the
inheritance to which they are called by the gospel, and it is that which is presented as the object of hope
(1 Thess. 2:12; Luke 12:32; Jas. 2:5; Matt. 25:34; 2 Peter 1:11; Luke 13:29; John 3:5; 1 Cor. 15:50; 6:9).
IV. THE DESTINY OF THE WICKED
That class, which is called “the unjust”, embraces apostates and all others who have known the gospel
whether they have believed and obeyed it or not. They come forth at the resurrection and, in company
with the wicked who are alive at the time, are:
A. Cast into hell (Mark 9:43; Isa. 66:24; Matt. 10:28; Jude 7; Isa. 34:8-10; Matt. 3:12; Psa. 21:8,9;
Heb. 12:29; Mal. 4:1-3; Rev. 21:8; Rom. 1:32);
B. Where they are consigned to death with attendant circumstances of shame and suffering
(Psa. 37:10,20,34; 2 Thess. 1:9, 10; Job 20:5-8; Psa. 145:20; 104:35; Job 21:30; 2 Cor. 2:10; Prov.
13:13).
V. RESURRECTION OF THE RIGHTEOUS AND WICKED) IS SIMULTANEOUS
Both classes have:
A. A simultaneous resurrection (Dan. 12:1,2; John 5:28,29; 1 Cor. 15:51,52; 1 Thess. 4:16; Rev.
11:15,18); and
B. A simultaneous execution of judgment (Matt. 10:32,33; Mark 8:38; Rev. 21:7,8; 22:12-15;
Matt. 16:24-27; 7:21-23; 25:10,14-46; 13:38-43; John 5:28,29; Acts 17:31; Rom. 2:5-16; 2 Cor.
5:9-11; 4:5; 2 Thess. 1:6-10; 1 Cor. 3:12-l5; Col. 1:28; Heb. 13:17; 1 Thess. 2:19,20; 1 John 2:28;
4:17; Rev. 3:5; 1 Tim. 5:24,25; 2 Tim. 4:1).
BAPTISM: ACTS, SUBJECTS AND DESIGN
I. THE ACT
IMMERSION is essential to the ordinance of baptism as evidenced from:
A. The meaning of the word baptism (Mosheim’s Eccl. Hist., 1:87; Schaff’s Hist. Apostolic Church,
pp. 568-9; American Cyclopedia, Article “Baptism”; Stanley’s Hist. Eastern Church, Scribner’s
Edition, p. 117; Conybeare and Howson on Rom. 6:4; Burrow’s Sermon on the Doctrine of the
Sacraments);
B. The figurative uses of the word (1 Cor. 10:2; 1 Peter 3:20, 21; Luke 12:50; Mark 10:38,39; John
3:5; Rom. 6:3-5; Acts 1:5; Luke 24:49; Acts 2; 2 Cor. 5:2-4); and
C. The combination of circumstances attending the ordinance (Matt. 3:6,16; John 3:5,23; Acts
8:36-39; Rom. 6:4,5).
II. THE SUBJECTS
A. Only believers of the gospel are proper subjects for baptism (Mark 16:15, 16; Acts 2:37-41;
6:7; 8:12,36,37; 10; 11:14; 16:30-34; 18:8; Eph. 4:5).
B. The immersion of those ignorant of the gospel is invalid after such have learned and believed
the gospel of the kingdom they must be immersed again (Eph. 4:5; Rom. 16:26; 8:24 [Greek];
Acts 19:1 -5).
III. THE DESIGN
Baptism expresses the faith of the candidate in the death, burial, and resurrection of Jesus Christ. It is the
means of his introduction into Christ, beginning a union, which is preparatory to perfect assimilation at
the resurrection. To the sinner, therefore, it is essential to:
A. The remission of sins (Mark 1:5; Luke 1:76,77; Acts 2:38-41; 10:43,48; 1 Peter 3:21; Col.
2:12,13; Titus 3:5-7; Rom. 6:3-5,17,18); and
B. An adoption into Christ with an heirship of the gospel, salvation, and the kingdom of God
(Mark 16:16; John 3:5; Rom. 6:3-5; Gal. 3:27-29).
THE COMMANDMENTS OF CHRIST
I. THE COMMANDMENTS OF MEN MUST NOT BE OBSERVED
THE COMMANDMENTS and doctrines of men are legion (Col. 2:22). Here we have only space to mention
A. Keeping the Sabbath in this dispensation (Gal. 3:8,17; Gen. 2:3; Ex. 19:18; 2 Kings 18:11,12; Deut. 5:2,3;
Neh 9:13,14; Gal. 3; 4; 2 Cor. 3; Col. 2:16-22; Acts 15:28,24);
B. Ceremonial feet washing (John 12:1-3; 13:1-16; 1 Tim. 5:9, 10); and
C. Numerous annulments and emendations relating to the Lord’s supper (Matt. 26:26; 1 Cor. 11:24; 10:10;
11:26, 28; Gen. 9:4; Lev. 17:14; Acts 15:29).
II. THE COMMANDMENTS OF CHRIST AND HIS APOSTLES MUST BE OBEYED
A. After baptism our final salvation depends upon keeping the commandments of Christ (Matt.
28:20; John 15:14; 13:17; Matt 7:21; John 15:10; 1 John 2:4; Rev. 22:14).
B. The commandments of Christ include those which he gave by his apostles (1 Cor. 14:37; Luke
21: 15; John 16:7; 15:26; Matt. 10:19, 20; Acts 2:33; 1 John 4:6; John 20:21; Matt. 10:16).
III. SOME OF THE COMMANDMENTS DEFINITELY STATED
The commandments of God are numerous. The following are definitely specified because the servants of
God may overlook them, and are entirely ignored and disobeyed by the world. Christ and his apostles:
A. Condemn retaliation and all evil speaking (Matt. 5:44; 1 Peter 3:9; 2:1; Rom. 12:14);
B. Insist on peace-making and personal, private communication with the offender with this in
view (Matt. 5:24; 18:15; Col. 3:13);
C. Command kindness to the undeserving and the evil (Matt. 5:44; Luke 6:35); and
D. Prohibit participation in any armed force as combatants. If our members are called upon by
any selective service system, we teach and encourage our members to serve only in alternative
service as total conscientious objectors.
Our objection must be to any form of involvement in the organizations of man which require of
us service contrary to God’s principles to which we are devoted (Matt. 26:52; Rev. 13:10; Matt.
5:38-48; John 6:15; 1 Peter 2:21-23; Isa. 53:9; Rom. 12:2, 14-21; 1 Thess. 5:15; Heb. 12.14; Jas
5:12).
IV. THE BREAKING OF BREAD IS A COMMANDMENT OF CHRIST
A. From the observance of this ordinance the Church of The Blessed Hope must debar the world,
exclude adherents to false religions, and excommunicate its own members for doctrinal and
moral transgressions (Matt. 18:17; Rom. 16:17; 1 Cor. 5:8-11; 2 Thess. 3:6; 2 Tim. 3:5; Titus 3:10;
2 John 10,11; Gal. 5:9,12; 6:14).
B. Its observance on the part of baptized believers is essential to acceptance with God (Psa.
116:12-14; Song 1:12; John 6:53-56; Matt 26:26-28; Exo. 12; 1 Cor. 5:7,8; Heb. 10:22-29,38,39;
1 John 1:6-10; 2:1-3; 5:3-6).
V. THE BREAKING OF BREAD REQUIRES WEEKLY OBSERVANCE
A. The Church of The Blessed Hope is the house of God (1 Cor. 3:16,17; 1 Peter 2:5; 1 Tim. 3:15;
Heb. 10:21).
B. In the house of God there is always the table of the Lord (1 Cor. 10:21; Ex. 25:30; Lev. 24:5-9;
Heb 3:6).
C. The breaking of bread includes the drinking of the cup as part of the institution (Matt. 26:27;
1 Cor. 11:20; Acts 2:46; 1 Cor. 10:16; Acts 2:42).
D. The breaking of bread is a weekly memorial of the Lord’s death, and is an indispensable part
of worship in all stated meetings of the Church (Acts 2:42; 20:7; 1 Cor. 16:2; 11:20-26; 10:16;
Matt 26:29).
DEAR READER: A member of the Church presents this “Confession of Faith” with the devout entreaty and
earnest prayer that you will “search the Scriptures daily” and see if the things herein confessed are so
(Acts 17:11; 1 Tim. 6:12-14; Heb. 10:23). If this resume of the faith is too brief to understand satisfactorily,
procure a copy of “Bible Lessons on First Principles”. In this work you will find this “Confession” elaborated
by reason, logic, and scriptural argumentation. Should you desire personal instruction in gospel truth, or
fraternity on the basis of the gospel as here outlined, your wishes may be gratified by expressing them to
any member, Deacon, Elder, or by calling upon the Pastor.
OUR OFFICIAL CONFESSION OF FAITH Therefore, Be it Resolved: That the congregation of the Church of
The Blessed Hope, Cleveland, Ohio, assembled this 27th day of August, 1933, do hereby adopt and
endorse as our “Original Confession of Faith,” the truths and tenets of the Gospel of the Kingdom of God,
as set forth in the booklet mentioned in the preamble to this resolution and titled as follows:
“OUR CONFESSION OF FAITH”
The Church of The Blessed Hope
Cleveland, Ohio
“Let us hold fast this confession of our faith without wavering.” -Hebrews 10:23
Also, be it resolved that: In all future printings or editions of “Our Confession of Faith” this original
endorsement of its adoption shall be printed verbatim on the last page, together with the date of such
adoption.
The foregoing resolution was presented to the Church of The Blessed Hope, Cleveland, Ohio, on the 27th
day of August, 1933, and its adoption moved by George Wagner, the motion was seconded by Alfred
Shillitto, and the affirmative vote was unanimous.
Robert G. Huggins, Pastor
Lawrence E. Gibbs, Secretary
George E. Kieffer, President of the Official Board
Revisions November 14, 1978 - Military Service
April 11, 1989 - Military Service
September 10, 1995 - Emergence
Copies and further information can be secured by contacting
The Elders
Church of The Blessed Hope
7450 Wilson Mills Road
P.O. Box 853
Chesterland, Ohio 44026-0853
(440) 729-0077
2008 Declaration of Principle of the Baptist Union of Scotland
Source: http://en.wikipedia.org/wiki/Baptist_Union_of_Scotland
The basis of the Union is:a) That the Lord Jesus Christ our God and Saviour is the sole and absolute Authority in all matters
pertaining to faith and practice, as revealed in the Holy Scriptures, and that each Church has
liberty, under the guidance of the Holy Spirit, to interpret and administer His laws.
b) That Christian Baptism is the immersion in water into the name of the Father, the Son and
the Holy Spirit, of those who have professed repentance towards God and faith in the Lord Jesus
Christ, who died for our sins according to the Scriptures; was buried and rose again the third
day.
c) That it is the duty of every disciple to bear witness to the Gospel of Jesus Christ, and to take
part in the evangelisation of the world."
2008 EFCA Statement of Faith830
Source: http://go.efca.org/resources/document/efca-statement-faith 29 December 2013
The Evangelical Free Church of America is an association of autonomous churches united around these
theological convictions:
God
1. We believe in one God, Creator of all things, holy, infinitely perfect, and eternally existing in a loving
unity of three equally divine Persons: the Father, the Son and the Holy Spirit. Having limitless knowledge
and sovereign power, God has graciously purposed from eternity to redeem a people for Himself and to
make all things new for His own glory.
The Bible
2. We believe that God has spoken in the Scriptures, both Old and New Testaments, through the words
of human authors. As the verbally inspired Word of God, the Bible is without error in the original writings,
the complete revelation of His will for salvation, and the ultimate authority by which every realm of human
830
http://go.efca.org/resources/document/efca-statement-faith-resources-and-teaching-notes has teaching
resources
knowledge and endeavor should be judged. Therefore, it is to be believed in all that it teaches, obeyed in
all that it requires, and trusted in all that it promises.
The Human Condition
3. We believe that God created Adam and Eve in His image, but they sinned when tempted by Satan. In
union with Adam, human beings are sinners by nature and by choice, alienated from God, and under His
wrath. Only through God’s saving work in Jesus Christ can we be rescued, reconciled and renewed.
Jesus Christ
4. We believe that Jesus Christ is God incarnate, fully God and fully man, one Person in two natures.
Jesus—Israel's promised Messiah—was conceived through the Holy Spirit and born of the virgin Mary. He
lived a sinless life, was crucified under Pontius Pilate, arose bodily from the dead, ascended into heaven
and sits at the right hand of God the Father as our High Priest and Advocate.
The Work of Christ
5. We believe that Jesus Christ, as our representative and substitute, shed His blood on the cross as the
perfect, all-sufficient sacrifice for our sins. His atoning death and victorious resurrection constitute the
only ground for salvation.
The Holy Spirit
6. We believe that the Holy Spirit, in all that He does, glorifies the Lord Jesus Christ. He convicts the world
of its guilt. He regenerates sinners, and in Him they are baptized into union with Christ and adopted as
heirs in the family of God. He also indwells, illuminates, guides, equips and empowers believers for Christlike living and service.
The Church
7. We believe that the true church comprises all who have been justified by God's grace through faith
alone in Christ alone. They are united by the Holy Spirit in the body of Christ, of which He is the Head. The
true church is manifest in local churches, whose membership should be composed only of believers. The
Lord Jesus mandated two ordinances, baptism and the Lord’s Supper, which visibly and tangibly express
the gospel. Though they are not the means of salvation, when celebrated by the church in genuine faith,
these ordinances confirm and nourish the believer.
Christian Living
8. We believe that God's justifying grace must not be separated from His sanctifying power and purpose.
God commands us to love Him supremely and others sacrificially, and to live out our faith with care for
one another, compassion toward the poor and justice for the oppressed. With God’s Word, the Spirit’s
power, and fervent prayer in Christ’s name, we are to combat the spiritual forces of evil. In obedience to
Christ’s commission, we are to make disciples among all people, always bearing witness to the gospel in
word and deed.
Christ’s Return
9. We believe in the personal, bodily and premillennial return of our Lord Jesus Christ. The coming of
Christ, at a time known only to God, demands constant expectancy and, as our blessed hope, motivates
the believer to godly living, sacrificial service and energetic mission.
Response and Eternal Destiny
10. We believe that God commands everyone everywhere to believe the gospel by turning to Him in
repentance and receiving the Lord Jesus Christ. We believe that God will raise the dead bodily and judge
the world, assigning the unbeliever to condemnation and eternal conscious punishment and the believer
to eternal blessedness and joy with the Lord in the new heaven and the new earth, to the praise of His
glorious grace. Amen.
EFCA SOF with Scripture References
Source: http://go.efca.org/resources/document/efca-statement-faith-scripture-references
Adopted by the Conference on June 26, 2008 (with Scripture References – a SHC working document)
The Evangelical Free Church of America is an association of autonomous churches united around these
theological convictions:
God
1. We believe in one God (Dt. 6:4; Mk. 12:29), Creator of all things (Gen. 1:1; Ps. 33:6; Jn. 1:3; Col. 1:1517; Heb. 11:3), holy (Ex. 15:11; Isa. 6:3; 57:15), infinitely perfect (Dt. 32:4; Job 1:7-10; Ps. 18:30; 50:2; 90:2;
145:3; Matt. 5:48), and eternally existing (Ps. 33:11; 102:25-27; 115:3; Dan. 4:34-35; Jn. 5:26; Acts 17:2425) in a loving unity (Jn. 3:35; 17:24; 1 Jn. 4:8,16) of three equally divine Persons (Jn. 17:11; Matt. 3:1617; 28:19; 2 Cor. 13:14; 1 Pet. 1:2): the Father (Dt. 32:6; Mt. 6:6; Rom. 8:15; 1 Cor. 8:6), the Son (Matt.3:17;
Jn. 1:14; 3:16; Gal. 4:4; Heb. 1:5), and the Holy Spirit (Jn. 14:16, 17, 26; 15:26; 16:7-15; Rom. 8:9, 26; Gal.
4:6). Having limitless knowledge (Ps. 139:1-16; 147:5; Isa. 46:10; Jn. 21:17) and sovereign power (Jer.
32:17; Eph. 1:11; Rm. 8:28; 2 Cor. 6:18; Eph. 3:20; Rev. 1:8), God has graciously purposed from eternity to
redeem a people for Himself (1 Cor. 2:7; Eph. 1:11; 3:10,11; 2 Tim. 1:9; Tit. 1:2; 1 Pet. 1:20; Rev. 13:8) and
to make all things new (Matt. 19:28; Acts 3:21; Rom. 8:19-21; Rev. 21,22) for His own glory (Ps. 19:1-2;
Isa. 43:7; Jer. 13:11; Col. 1:15-23; Rev. 4:11; 5:9-14).
The Bible
2. We believe that God has spoken in the Scriptures (Matt. 1:22; 4:4; 19:4,5; Heb. 1:1-2), both Old and
New Testaments (2 Pet. 3:15,16), through the words of human authors (Lk. 1:1-4). As the verbally inspired
Word of God (2 Tim. 3:16; 2 Pet. 1:20,21), the Bible is without error in the original writings (Num. 23:19;
2 Sam. 7:28; Prov. 30:5; Ps. 119:96, 160; Matt. 5:18; Jn. 10:35; 17:17; Tit. 1:1,2), the complete revelation
of His will for salvation (Lk. 16:29-31; Gal. 1:8,9; 2 Tim. 3:15), and the ultimate authority by which every
realm of human knowledge and endeavor should be judged (Jn. 17:17; 1 Tim. 3:15-17; 1 Pet. 1:23; Ps.
119:44,45,165). Therefore, it is to be believed in all that it teaches (Matt. 22:29; Rom. 15:4; 2 Tim. 3:16),
obeyed in all that it requires (Matt. 28:20; 2 Thess. 3:14; 1 Jn. 2:5), and trusted in all that it promises (Rom.
1:2; 4:21; Heb. 10:23; 2 Pet. 1:4; 3:13).
The Human Condition
3. We believe that God created Adam and Eve in His image (Gen. 1:26-27; 5:1; 9:6; 1 Cor. 11:7; Col. 3:10;
Jms. 3:9), but they sinned when tempted by Satan (Gen. 3:1-6; Jn. 8:44; Rom. 5:12-14; 16:20; 2 Cor. 11:3;
1 Tim. 2:13-14). In union with Adam (Job 14:4; Ps. 51:5; Jn. 3:6; Rom. 3:12; 5:12-14; 1 Cor. 15:22a; 1 Jn.
1:8), human beings are sinners by nature and by choice (Gen. 6:5; Jer. 17:9; Isa. 6:5; Rom. 5:15; 8:5-8; Eph.
2:1-2; 4:17-19), alienated from God (Rom. 5:10), and under His wrath (Rom. 1:18; 2:5; 3:9-19; 3:23; Eph.
2:3). Only through God’s saving work in Jesus Christ (Act 4:12; 1 Tim. 2:5) can we be rescued (1 Thess.
1:10), reconciled (Rom. 5:1,2,10; Col. 1:20) and renewed (Rom. 8:29; 2 Cor. 3:18; Eph. 4:24; Phil. 3:21; 1
Jn. 3:2).
Jesus Christ
4. We believe that Jesus Christ (Matt. 1:21; 16:18) is God incarnate (Jn. 1:14, 18; 1 Jn. 4:2), fully God (Isa.
9:6; Jer. 23:6; Jn. 1:1; 20:28; Rom. 9:5; Col. 2:9) and fully man (Matt. 4:2; Lk. 2:40, 52; Jn. 11:35; Heb. 5:78; 1 Jn. 1:1-3), one Person in two natures (Jn. 3:13; 10:30; 17:5). Jesus—Israel's promised Messiah (Gen.
3:14-20; 12:1-3; 49:8-12; 2 Sam. 7:11b-16; Matt. 1:1, 17; Lk. 4:16-22; 24:25-27; Jn. 1:41; 4:25-26; Acts
2:36; 13:23,32; Rom. 1:2-3; 2 Tim. 2:8,9)—was conceived through the Holy Spirit (Matt. 1:18; Lk. 1:34,35)
and born of the virgin Mary (Isa. 7:14; Matt. 1:20; Lk. 1:34,35). He lived a sinless life (Rom. 5:19; Gal. 4:4,5;
Matt. 3:15; Phil. 2:7,8; Heb. 4:15), was crucified under Pontius Pilate (Dt. 21:23; Ps. 16:10; Matt. 27:26;
Mk. 15:15; Lk. 23:16; Jn. 19:16; Acts 2:27, 37), arose bodily from the dead (Matt. 28:1-10; Mk. 16:1-8; Lk.
24:39; Rom. 4:25; 1 Cor. 15:20, 44-45; Col. 1:18; Rev. 1:5), ascended into heaven (Lk. 24:51; Acts 1:6-11;
Eph. 1:20; 4:8-10; 1 Tim. 3:16) and sits at the right hand of God the Father (Eph. 1:20; Col. 3:1; Heb. 1:3;
8:1; 10:12; 1 Pet. 3:22) as our High Priest (Heb. 2:17; 3:1; 4:14; 6:20; 8:1) and Advocate (Rom. 8: 34; Heb.
7:25; 9:24; 1 Jn. 2:1).
The Work of Christ
5. We believe that Jesus Christ, as our representative (Gen. 2:15-17; Matt. 4:1-11; Mk. 1:12-13; Lk. 4:113; Rom. 5:18-19; 1 Cor. 1:30; 15:45, 47; Phil. 3:9) and substitute (Mk. 10:45; Heb. 2:16-17; 1 Pet. 2:24;
3:18), shed His blood on the cross (Lev. 17:11; Mt. 26:28; Heb. 9:14, 22; 10:19; 1 Pet. 1:18-19; Rev. 12:1011) as the perfect, all-sufficient sacrifice (1 Cor. 5:7; Heb. 9:23-24, 26, 28; 10:1; 13:11, 12) for our sins (Isa.
53:5-7, 12; Jn. 1:29; Rom. 3:21-26; 2 Cor. 5:21; Gal. 3:13; 1 Jn. 3:5). His atoning death (Rom. 3:25; Heb.
2:17; 1 Jn. 2:2; 4:10) and victorious resurrection (Col. 1:13; 2:13-15; Heb. 2:14-15) constitute the only
ground for salvation (Rom. 4:25; 6:4, 11, 14; 1 Cor. 6:14; 15:20; 2 Cor. 4:14; Eph. 1:19-20; 2:5-6; 1 Pet.
1:3).
The Holy Spirit
6. We believe that the Holy Spirit, in all that He does, glorifies the Lord Jesus Christ (Jn. 16:14). He convicts
the world of its guilt (Jn. 16:8; 1 Cor. 2:14). He regenerates sinners (Ezek. 36:25-27; Jn. 3:3, 5; 1 Cor. 12:3;
2 Cor. 5:17; Eph. 2:5; Col. 2:13; 1 Thess. 1:4-5; 2 Thess. 2:13; Tit. 3:5; Jms. 1:18; 1 Pet. 1:3), and in Him they
are baptized (Mk. 1:8; Acts 1:5; 1 Cor. 12:13) into union with Christ (Rom. 3:24; 5:15-21; 12:5; 1 Cor. 1:2;
5:19; 15:22b; 2 Cor. 5:17; Gal. 1:22; 2:17; 3:28; Eph. 1:4; 2:12; 3:6; 4:32; 2 Tim. 2:10; 1Thess. 4:16) and
adopted as heirs (Rom. 8:15, 23; 9:4; Gal. 4:5; Eph. 1:5; Tit. 3:7) inthe family of God (Matt. 12:49-50; 2 Cor.
6:18; Eph. 3:14; 1 Jn. 3:14-18). He also indwells (Jn. 14:17; Rom. 8:11; 1 Cor. 3:16), illuminates (1 Cor. 2:2;
2 Cor. 4:4-15; Eph. 1:17-19; Phil. 1:9-11), guides (Jn. 16:13; Acts 15:28; Rom. 8:4, 14; Gal. 5:16, 18), equips
(Rom. 12:4-8; 1 Cor. 12: 4-10; Eph. 4: 7-11; 1 Pet. 4:10-11) and empowers (Acts 1:8; 10:38; Rom. 15:13; 1
Cor. 12:11; Eph. 3:16; 2 Tim. 1:7) believers for Christ-like living and service (Acts 6:8; Rom. 8:4-6, 12-16; 2
Cor. 13:14; Gal. 3:3, 5; 5:22-23, 25; Eph. 2:22; 4:3; Phil. 2:1-2).
The Church
7. We believe that the true church (Matt. 16:18; 1 Cor. 12:28; Eph. 4:4-6; 5:25; Heb. 12:28) comprises all
who have been justified by God's grace through faith alone in Christ alone (Ps. 103:12; Isa. 44:22; Jn. 3:16;
Acts 16:31; Rom. 3:20-28; 4:3; 5:1, 21; 8:1, 30, 33-34; 10:4, 9; 2 Cor. 5:21; Gal. 2:16; Eph. 2:8-9; Phil. 3:9;
Tit. 3:7; Heb. 10:14). They are united by the Holy Spirit in the body of Christ (1 Cor. 12:12-27), of which He
is the Head (Eph. 1:22-23; 4:15-16; Col. 1:18; 2:19). The true church is manifest in local churches (Acts
9:31; 20:28-30; Rom. 16:5; 1 Cor. 1:2; 16:19; 2 Cor. 1:1; 1 Thess. 1:1; Philem. 1-2), whose membership
should be composed only of believers (Matt. 18:15-20; Acts 2:41, 47; 14:23; 20:7; 1 Cor. 1:2, 9; 11:20;
12:13; 14:40; 16:1-2; 1 Tim. 3:1-13; 5:9; Tit. 1:5-9; Heb. 10:25). The Lord Jesus mandated two ordinances,
baptism (Matt. 28:18-20; Rom. 6:3-4; Col. 2:12) and the Lord’s Supper (Matt. 26:26-29; Mk. 14:22-25; Lk.
22:15-20; 1 Cor. 11:23-26), which visibly and tangibly express the gospel. Though they are not the means
of salvation, when celebrated by the church in genuine faith, these ordinances confirm and nourish the
believer (Jn. 6:55-56; Acts 2:38; 8:39; 16:34; 1 Cor. 10:16; 11:29-30; Col. 2:12).
Christian Living
8. We believe that God's justifying grace must not be separated from His sanctifying power and purpose
(Matt. 7:17-18; 12:33, 35; Heb. 11:6; Eph. 2:10; 1 Cor. 10:31; Col. 3:17, 23; 2 Thess. 2:13; 5:23; 2 Cor. 5:17;
1 Jn. 2:29; 3:9; 5:18; 2 Cor. 3:18; Tit. 3:5; 1 Cor. 6:11; Rom. 6:11, 14; 1 Pet. 1:15; Phil. 2:12-13; Heb. 12:1,
14; Rom. 6; 2 Tim. 1:9; Js. 2:17; 1 Pet. 2:24; 2 Pet. 1:3-11). God commands us to love Him supremely and
otherssacrificially (Dt. 6:5; Lev. 19:18; Matt. 22:37-39; Mk. 12:30; Lk. 10:27) and to live out our faith with
care for one another (Rom. 12:10; 14:13; 15:7, 14; Gal. 5:26; Eph. 4:32; 1 Thess. 3:12; 5:11, 15; Heb. 10:2425; 1 Pet. 4:9), compassion toward the poor (Dt. 15:11; Psa. 82:3,4; Psa. 140:12; Prov. 14:21,31; 19:17;
22:9,16,22,23; 28:8; 29:7; 31:8,9; Jer. 22:16; Gal. 2:10; Js. 1:27) and justice for the oppressed (Ex. 23:6;
Lev. 19:15; Psa. 82:3,4; 140:12; Prov. 29:7; 31:9; Isa. 1:17; Jer. 9:24; Mic. 6:8; Zech. 7:9,10; Matt. 23:23;
Luke 4:18). With God’s Word, the Spirit’s power, and fervent prayer in Christ’s name (Eph. 6:10-18), we
(Heb. 3:13; 10:25), are to combat the spiritual forces of evil (2 Cor. 10:3-5; Eph. 6:11, 12; 2 Tim. 4:7; 1 Jn.
5:3-4). In obedience to Christ’s commission, we are to make disciples among all people (Matt. 28:19; Jn.
20:21; Rev. 7:9), always bearing witness to the gospel (Acts 1:8) in word and deed (Matt. 5:13-16).
Christ's Return
9. We believe in the personal, bodily (Matt. 24:30; 26:64; Acts 1:11; Rev. 1:7) and premillennial (Rev. 20:110) return of our Lord Jesus Christ (Matt. 25:31; Tit. 2:13; 2 Thess. 1:6-8; Rev. 19:11-21). The coming of
Christ, at a time known only to God (Matt. 24:36; Mk. 13:32), requires constant expectancy (Matt. 24:4251; Rom. 13:11-14; 1 Thess. 5:1-11; Js. 5:8,9; 2 Pet. 3:10-14; Rev. 3:3) and, as our blessed hope (Tit. 2:13),
motivates the believer to godly living, sacrificial service and energetic mission (2 Thess. 1:6-8; 2 Tim. 4:8;
Tit. 2:14; Heb. 9:28; 1 Jn. 3:2-3; 2 Pet. 3:10-14).
Response and Eternal Destiny
10. We believe that God commands everyone everywhere (Acts 17:30; 20:20) to believe the gospel (Mk.
1:15; Jn. 6:29; 8:24; 11:26; 14:1; 20:31; Acts 16:31; Rom. 3:22; 10:14; Gal. 3:22; 1 Tim. 1:16; 1 Pet. 1:8; 1
Jn. 3:23) by turning to Him in repentance (Isa. 55:6-7; Lk. 24:47; Acts 2:37-38; 3:19; 14:15; 17:30; 20:21;
26:17,18; Rom. 2:4; 2 Cor. 7:9-10) and receiving the Lord Jesus Christ (Jn. 1:12). We believe that God will
raise the dead bodily (Isa. 26:19; Dan. 12:2; 1 Cor. 15; 1 Thess. 4:13-18; Rev. 20:13) and judge the world
(Ecc. 12:14; Matt. 12:36; 26:31-32; Acts 17:31; Rom. 14:10; 2 Cor. 5:10; 2 Tim. 4:1; Rev. 20:12), assigning
the unbeliever to condemnation and eternal conscious punishment (Matt. 25:46; Lk. 16:26; 2 Thess. 1:9;
Rev. 14:11; 21:6,8; 22:14,15), and the believer to eternal blessedness and joy with the Lord (Matt. 25:34,
46; Jn. 14:2; Rev. 21:1-3), in the new heaven and the new earth (Isa. 65:17; 66:22; Rom. 8:19-21; Heb.
12:26;27; 2 Pet. 3:13; Rev. 21:1; 22:3), to the praise of His glorious grace (Eph. 1:6, 12). Amen.
2009 The Anglican Communion Covenant
Note: as of 2012 this appeared to be unlikely to be adopted by various provinces.
Introduction to the Covenant Text
“This life is revealed, and we have seen it and testify to it, and declare to you the eternal life that was
with the Father and was revealed to us – we declare to you what we have seen and heard so that you
also may have communion with us; and truly our communion is with the Father and with his Son Jesus
Christ. These things we write so that our joy may be complete.” (1 John 1.2-4).
831
1.
God has called us into communion in Jesus Christ (1 Cor. 1.9). This communion has been “revealed
to us” by the Son as being the very divine life of God the Trinity. What is the life revealed to us?
St John makes it clear that the communion of life in the Church participates in the communion
which is the divine life itself, the life of the Trinity. This life is not a reality remote from us, but
one that has been “seen” and “testified to” by the apostles and their followers: “for in the
communion of the Church we share in the divine life”831. This life of the One God, Father, Son,
and Holy Spirit, shapes and displays itself through the very existence and ordering of the Church.
2.
Our divine calling into communion is established in God’s purposes for the whole of creation (Eph
1:10; 3:9ff.). It is extended to all humankind, so that, in our sharing of God’s life as Father, Son,
and Holy Spirit, God might restore in us the divine image. Through time, according to the
Scriptures, God has furthered this calling through covenants made with Noah, Abraham, Israel,
and David. The prophet Jeremiah looked forward to a new covenant not written on tablets of
stone but upon the heart (Jer 31.31-34). In God’s Son, Christ Jesus, a new covenant is given us,
established in his “blood … poured out for the many for the forgiveness of sins” (Mt 26:28),
secured through his resurrection from the dead (Eph 1:19-23), and sealed with the gift of the Holy
Spirit poured into our hearts (Rom 5:5). Into this covenant of death to sin and of new life in Christ
we are baptized, and empowered to share God’s communion in Christ with all people, to the ends
of the earth and of creation.
3.
We humbly recognize that this calling and gift of communion entails responsibilities for our
common life before God as we seek, through grace, to be faithful in our service of God’s purposes
for the world. Joined in one universal Church, which is Christ’s Body, spread throughout the earth,
we serve his gospel even as we are enabled to be made one across the dividing walls of human
sin and estrangement (Eph 2.12-22). The forms of this life in the Church, caught up in the mystery
of divine communion, reveal to the hostile and divisive power of the world the “manifold wisdom
The Church of the Triune God, The Cyprus Statement of the International Commission for Anglican Orthodox
Theological Dialogue, 2007, paragraph 1,2.
of God” (Eph 3:9-10). Faithfulness, honesty, gentleness, humility, patience, forgiveness, and love
itself, lived out in mutual deference and service (Mk 10.44-45) among the Church’s people and
through its ministries, contribute to building up the body of Christ as it grows to maturity (Eph
4.1-16; Col 3.8-17).
4.
In the providence of God, which holds sway even over our divisions caused by sin, various families
of churches have grown up within the universal Church in the course of history. Among these
families is the Anglican Communion, which provides a particular charism and identity among the
many followers and servants of Jesus. We recognise the wonder, beauty and challenge of
maintaining communion in this family of churches, and the need for mutual commitment and
discipline as a witness to God’s promise in a world and time of instability, conflict, and
fragmentation. Therefore, we covenant together as churches of this Anglican Communion to be
faithful to God’s promises through the historic faith we confess, our common worship, our
participation in God’s mission, and the way we live together.
5.
To covenant together is not intended to change the character of this Anglican expression of
Christian faith. Rather, we recognise the importance of renewing in a solemn way our
commitment to one another, and to the common understanding of faith and order we have
received, so that the bonds of affection which hold us together may be re-affirmed and intensified.
We do this in order to reflect, in our relations with one another, God’s own faithfulness and
promises towards us in Christ (2 Cor 1.20-22).
6.
We are a people who live, learn, and pray by and with the Scriptures as God’s Word. We seek to
adore God in thanks and praise and to make intercession for the needs of people everywhere
through common prayer, united across many cultures and languages. We are privileged to share
in the mission of the apostles to bring the gospel of Christ to all nations and peoples, not only in
words but also in deeds of compassion and justice that witness to God’s character and the triumph
of Christ over sin and death. We give ourselves as servants of a greater unity among the divided
Christians of the world. May the Lord help us to “preach not ourselves, but Jesus Christ as Lord,
and ourselves as your servants for Jesus’ sake” (2 Cor.
4.5).
7.
Our faith embodies a coherent testimony to what we have received from God’s Word and the
Church’s long-standing witness. Our life together reflects the blessings of God (even as it exposes
our failures in faith, hope and love) in growing our Communion into a truly global family. The
mission we pursue aims at serving the great promises of God in Christ that embrace the peoples
and the world God so loves. This mission is carried out in shared responsibility and stewardship
of resources, and in interdependence among ourselves and with the wider Church.
8.
Our prayer is that God will redeem our struggles and weakness, renew and enrich our common
life and use the Anglican Communion to witness effectively in all the world, working with all
people of good will, to the new life and hope found in Christ Jesus.
The Anglican Communion Covenant
Preamble
We, as Churches of the Anglican Communion, under the Lordship of Jesus Christ, solemnly covenant
together in these following affirmations and commitments. As people of God, drawn from “every nation,
tribe, people and language” (Rev 7.9), we do this in order to proclaim more effectively in our different
contexts the grace of God revealed in the gospel, to offer God’s love in responding to the needs of the
world, to maintain the unity of the Spirit in the bond of peace, and together with all God’s people to attain
the full stature of Christ (Eph 4.3,13).
Section One: Our Inheritance of Faith
1.1
Each Church affirms:
(1.1.1) its communion in the one, holy, catholic, and apostolic Church, worshipping the one true God,
Father, Son, and Holy Spirit.
(1.1.2) the catholic and apostolic faith uniquely revealed in the Holy Scriptures and set forth in the catholic
creeds, which faith the Church is called upon to proclaim afresh in each generation 832 . The historic
formularies of the Church of England 833 , forged in the context of the European Reformation and
acknowledged and appropriated in various ways in the Anglican Communion, bear authentic witness to
this faith.
(1.1.3) the Holy Scriptures of the Old and New Testaments as containing all things necessary for salvation
and as being the rule and ultimate standard of faith834.
(1.1.4) the Apostles’ Creed, as the baptismal symbol; and the Nicene Creed, as the sufficient statement of
the Christian faith835.
(1.1.5) the two sacraments ordained by Christ himself – Baptism and the Supper of the Lord – ministered
with the unfailing use of Christ’s words of institution, and of the elements ordained by him836.
832
Cf. The Preface to the Declaration of Assent, Canon C15 of the Church of England.
The Thirty-nine Articles of Religion, the 1662 Book of Common Prayer, and the Ordering of Bishops, Priests, and
Deacons
834
The Chicago-Lambeth Quadrilateral of 1886/1888
835
The Chicago-Lambeth Quadrilateral of 1886/1888
836
cf. The Chicago-Lambeth Quadrilateral 1886/1888, The Preface to the Declaration of Assent, Canon C15 of the
Church of England.
833
(1.1.6) the historic episcopate, locally adapted in the methods of its administration to the varying needs
of the nations and peoples called of God into the unity of his Church837.
(1.1.7) the shared patterns of our common prayer and liturgy which form, sustain and nourish our worship
of God and our faith and life together.
(1.1.8) its participation in the apostolic mission of the whole people of God, and that this mission is shared
with other Churches and traditions beyond this Covenant.
1.2
In living out this inheritance of faith together in varying contexts, each Church, reliant on the
Holy Spirit, commits itself:
(1.2.1) to teach and act in continuity and consonance with Scripture and the catholic and apostolic faith,
order and tradition, as received by the Churches of the Anglican Communion, mindful of the common
councils of the Communion and our ecumenical agreements.
(1.2.2) to uphold and proclaim a pattern of Christian theological and moral reasoning and discipline that
is rooted in and answerable to the teaching of Holy Scripture and the catholic tradition.
(1.2.3) to witness, in this reasoning, to the renewal of humanity and the whole created order through the
death and resurrection of Christ, and to reflect the holiness that in consequence God gives to, and requires
from, his people.
(1.2.4) to hear, read, mark, learn and inwardly digest the Scriptures in our different contexts, informed
by the attentive and communal reading of - and costly witness to - the Scriptures by all the faithful, by the
teaching of bishops and synods, and by the results of rigorous study by lay and ordained scholars.
(1.2.5) to ensure that biblical texts are received, read and interpreted faithfully, respectfully,
comprehensively and coherently, with the expectation that Scripture continues to illuminate and
transform the Church and its members, and through them, individuals, cultures and societies.
(1.2.6) to encourage and be open to prophetic and faithful leadership in ministry and mission so as to
enable God’s people to respond in courageous witness to the power of the gospel in the world.
(1.2.7) to seek in all things to uphold the solemn obligation to nurture and sustain eucharistic communion,
in accordance with existing canonical disciplines, as we strive under God for the fuller realisation of the
communion of all Christians.
(1.2.8) to pursue a common pilgrimage with the whole Body of Christ continually to discern the fullness
of truth into which the Spirit leads us, that peoples from all nations may be set free to receive new and
abundant life in the Lord Jesus Christ.
837
cf. The Chicago-Lambeth Quadrilateral 1886/1888
Section Two: The Life We Share with Others: Our Anglican Vocation
2.1
Each Church affirms:
(2.1.1) communion as a gift of God given so that God’s people from east and west, north and south, may
together declare the glory of the Lord and be both a sign of God’s reign in the Holy Spirit and the first
fruits in the world of God’s redemption in Christ.
(2.1.2) its gratitude for God’s gracious providence extended to us down through the ages: our origins in
the Church of the apostles; the ancient common traditions; the rich history of the Church in Britain and
Ireland reshaped by the Reformation, and our growth into a global communion through the expanding
missionary work of the Church; our ongoing refashioning by the Holy Spirit through the gifts and sacrificial
witness of Anglicans from around the world; and our summons into a more fully developed communion
life.
(2.1.3) in humility our call to constant repentance: for our failures in exercising patience and charity and
in recognizing Christ in one another; our misuse of God’s gracious gifts; our failure to heed God’s call to
serve; and our exploitation one of another.
(2.1.4) the imperative of God’s mission into which the Communion is called, a vocation and blessing in
which each Church is joined with others in Christ in the work of establishing God’s reign. As the
Communion continues to develop into a worldwide family of interdependent churches, we embrace
challenges and opportunities for mission at local, regional, and international levels. In this, we cherish our
mission heritage as offering Anglicans distinctive opportunities for mission collaboration.
(2.1.5) that our common mission is a mission shared with other Churches and traditions beyond this
Covenant. We embrace opportunities for the discovery of the life of the whole gospel, and for
reconciliation and shared mission with the Church throughout the world. We affirm the ecumenical
vocation of Anglicanism to the full visible unity of the Church in accordance with Christ’s prayer that “all
may be one”. It is with all the saints in every place and time that we will comprehend the fuller dimensions
of Christ’s redemptive and immeasurable love.
2.2
In recognition of these affirmations, each Church, reliant on the Holy Spirit,
commits itself:
(2.2.1) to answer God’s call to undertake evangelisation and to share in the healing and reconciling
mission “for our blessed but broken, hurting and fallen world”838, and, with mutual accountability, to share
our God-given spiritual and material resources in this task.
838
IASCOME Report, ACC-13
(2.2.2) to undertake in this mission, which is the mission of God in Christ839:
(2.2.2.a) “to proclaim the Good News of the Kingdom of God” and to bring all to repentance and faith;
(2.2.2.b) “to teach, baptize and nurture new believers”, making disciples of all nations (Mt 28.19) through
the quickening power of the Holy Spirit840 and drawing them into the one Body of Christ
whose faith, calling and hope are one in the Lord (Eph 4.4-6);
(2.2.2.c) “to respond to human need by loving service”, disclosing God’s reign through humble ministry to
those most needy (Mk 10.42-45; Mt 18.4; 25.3145);
(2.2.2.d) “to seek to transform unjust structures of society” as the Church stands vigilantly with Christ
proclaiming both judgment and salvation to the nations of the world 841 , and manifesting
through our actions on behalf of God’s righteousness the Spirit’s transfiguring power842;
(2.2.2.e) “to strive to safeguard the integrity of creation and to sustain and renew the life of the earth” as
essential aspects of our mission in communion843.
(2.2.3) to engage in this mission with humility and an openness to our own ongoing conversion in the face
of our unfaithfulness and failures in witness.
(2.2.4) to revive and renew structures for mission which will awaken and challenge the whole people of
God to work, pray and give for the spread of the gospel.
(2.2.5) to order its mission in the joyful and reverent worship of God, thankful that in our eucharistic
communion “Christ is the source and goal of the unity of the Church and of the renewal of human
community” 844.
Section Three: Our Unity and Common Life
3.1
Each Church affirms:
(3.1.1) that by our participation in Baptism and Eucharist, we are incorporated into the one body of the
Church of Jesus Christ, and called by Christ to pursue all things that make for peace and build up our
common life.
(3.1.2) its resolve to live in a Communion of Churches. Each Church, with its bishops in synod, orders and
regulates its own affairs and its local responsibility for mission through its own system of government and
law and is therefore described as living “in communion with autonomy and accountability”845. Trusting in
839
The five Marks of Mission are set out in the MISSIO Report of 1999, building on work at ACC-6 and ACC-8.
Church as Communion n26
841
WCC 1954 Evanston, Christ the Hope of the World
842
Moscow Statement, 43
840
843
IARCCUM, Growing Together in Unity and Mission,118
Baptism, Eucharist and Ministry, WCC,
845
A Letter from Alexandria, the Primates, March 2009
844
the Holy Spirit, who calls and enables us to dwell in a shared life of common worship and prayer for one
another, in mutual affection, commitment and service, we seek to affirm our common life through those
Instruments of Communion by which our Churches are enabled to be conformed together to the mind of
Christ. Churches of the Anglican Communion are bound together “not by a central legislative and
executive authority, but by mutual loyalty sustained through the common counsel of the bishops in
conference”846 and of the other instruments of Communion.
(3.1.3) the central role of bishops as guardians and teachers of faith, as leaders in mission, and as a visible
sign of unity, representing the universal Church to the local, and the local Church to the universal and the
local Churches to one another. This ministry is exercised personally, collegially and within and for the
eucharistic community. We receive and maintain the historic threefold ministry of bishops, priests and
deacons, ordained for service in the Church of God, as they call all the baptised into the mission of Christ.
(3.1.4) the importance of instruments in the Anglican Communion to assist in the discernment, articulation
and exercise of our shared faith and common life and mission. The life of communion includes an ongoing
engagement with the diverse expressions of apostolic authority, from synods and episcopal councils to
local witness, in a way which continually interprets and articulates the common faith of the Church’s
members (consensus fidelium). In addition to the many and varied links which sustain our life together,
we acknowledge four particular Instruments at the level of the Anglican Communion which express this
cooperative service in the life of communion.
I.
We accord the Archbishop of Canterbury, as the bishop of the See of Canterbury with which
Anglicans have historically been in communion, a primacy of honour and respect among the college
of bishops in the Anglican Communion as first among equals (primus inter pares). As a focus and
means of unity, the Archbishop gathers and works with the Lambeth Conference and Primates’
Meeting, and presides in the Anglican Consultative Council.
II.
The Lambeth Conference expresses episcopal collegiality worldwide, and brings together the bishops
for common worship, counsel, consultation and encouragement in their ministry of guarding the
faith and unity of the Communion and equipping the saints for the work of ministry (Eph 4.12) and
mission.
III. The Anglican Consultative Council is comprised of lay, clerical and episcopal representatives from
our Churches 847 . It facilitates the co-operative work of the Churches of the Anglican Communion,
co-ordinates aspects of international Anglican ecumenical and mission work, calls the Churches into
mutual responsibility and interdependence, and advises on developing provincial structures848.
IV. The Primates’ Meeting is convened by the Archbishop of Canterbury for mutual support, prayer and
counsel. The authority that primates bring to the meeting arises from their own positions as the
senior bishops of their Provinces, and the fact that they are in conversation with their own Houses
846
Lambeth Conference 1930
Constitution of the ACC, Article 3 and Schedule
848
cf. the Objects of the ACC are set out in Article 2 of its Constitution.
847
of Bishops and located within their own synodical structures 849 . In the Primates’ Meeting, the
Primates and Moderators are called to work as representatives of their Provinces in collaboration
with one another in mission and in doctrinal, moral and pastoral matters that have Communion-wide
implications.
It is the responsibility of each Instrument to consult with, respond to, and support each other Instrument
and the Churches of the Communion 850 . Each Instrument may initiate and commend a process of
discernment and a direction for the Communion and its Churches.
3.2 Acknowledging our interdependent life, each Church, reliant on the Holy
Spirit, commits itself:
(3.2.1) to have regard for the common good of the Communion in the exercise of its autonomy, to support
the work of the Instruments of Communion with the spiritual and material resources available to it, and
to receive their work with a readiness to undertake reflection upon their counsels, and to endeavour to
accommodate their recommendations.
(3.2.2) to respect the constitutional autonomy of all of the Churches of the Anglican Communion, while
upholding our mutual responsibility and interdependence in the Body of Christ851, and the responsibility
of each to the Communion as a whole852.
(3.2.3) to spend time with openness and patience in matters of theological debate and reflection, to listen,
pray and study with one another in order to discern the will of God. Such prayer, study and debate is an
essential feature of the life of the Church as it seeks to be led by the Spirit into all truth and to proclaim
the gospel afresh in each generation. Some issues, which are perceived as controversial or new when
they arise, may well evoke a deeper understanding of the implications of God’s revelation to us; others
may prove to be distractions or even obstacles to the faith. All such matters therefore need to be tested
by shared discernment in the life of the Church.
(3.2.4) to seek a shared mind with other Churches, through the Communion’s councils, about matters of
common concern, in a way consistent with the Scriptures, the common standards of faith, and the canon
laws of our churches. Each Church will undertake wide consultation with the other Churches of the
Anglican Communion and with the Instruments and Commissions of the Communion.
(3.2.5) to act with diligence, care and caution in respect of any action which may provoke controversy,
which by its intensity, substance or extent could threaten the unity of the Communion and the
effectiveness or credibility of its mission.
849
Report of the Windsor Continuation Group, 69.
cf IATDC, Communion, Conflict and Hope, paragraph 113.
851
Toronto Congress 1963, and the Ten Principles of Partnership.
852
cf. the Schedule to the Dar es Salaam Communiqué of the Primates’ Meeting, February 2007
850
(3.2.6) in situations of conflict, to participate in mediated conversations, which involve face to face
meetings, agreed parameters and a willingness to see such processes through.
(3.2.7) to have in mind that our bonds of affection and the love of Christ compel us always to uphold the
highest degree of communion possible.
Section Four: Our Covenanted Life Together
4 Each Church affirms the following principles and procedures, and, reliant on the Holy Spirit, commits
itself to their implementation.
4.1
Adoption of the Covenant
(4.1.1) Each Church adopting this Covenant affirms that it enters into the Covenant as a commitment to
relationship in submission to God. Each Church freely offers this commitment to other Churches in order
to live more fully into the ecclesial communion and interdependence which is foundational to the
Churches of the Anglican Communion. The Anglican Communion is a fellowship, within the One, Holy,
Catholic and Apostolic Church, of national or regional Churches, in which each recognises in the others
the bonds of a common loyalty to Christ expressed through a common faith and order, a shared
inheritance in worship, life and mission, and a readiness to live in an interdependent life.
(4.1.2) In adopting the Covenant for itself, each Church recognises in the preceding sections a statement
of faith, mission and interdependence of life which is consistent with its own life and with the doctrine
and practice of the Christian faith as it has received them. It recognises these elements as foundational
for the life of the Anglican Communion and therefore for the relationships among the covenanting
Churches.
(4.1.3) Such mutual commitment does not represent submission to any external ecclesiastical jurisdiction.
Nothing in this Covenant of itself shall be deemed to alter any provision of the Constitution and Canons
of any Church of the Communion, or to limit its autonomy of governance. The Covenant does not grant to
any one Church or any agency of the Communion control or direction over any Church of the Anglican
Communion.
(4.1.4) Every Church of the Anglican Communion, as recognised in accordance with the Constitution of
the Anglican Consultative Council, is invited to enter into this Covenant according to its own constitutional
procedures.
(4.1.5) The Instruments of Communion may invite other Churches to adopt the Covenant using the same
procedures as set out by the Anglican Consultative Council for the amendment of its schedule of
membership. Adoption of this Covenant does not confer any right of recognition by, or membership of,
the Instruments of Communion, which shall be decided by those Instruments themselves.
(4.1.6) This Covenant becomes active for a Church when that Church adopts the Covenant through the
procedures of its own Constitution and Canons.
4.2
The Maintenance of the Covenant and Dispute Resolution
(4.2.1) The Covenant operates to express the common commitments and mutual accountability which
hold each Church in the relationship of communion one with another. Recognition of, and fidelity to, this
Covenant, enable mutual recognition and communion. Participation in the Covenant implies a recognition
by each Church of those elements which must be maintained in its own life and for which it is accountable
to the Churches with which it is in Communion in order to sustain the relationship expressed in this
Covenant.
(4.2.2) The Standing Committee of the Anglican Communion, responsible to the Anglican Consultative
Council and the Primates’ Meeting, shall monitor the functioning of the Covenant in the life of the Anglican
Communion on behalf of the Instruments. In this regard, the Standing Committee shall be supported by
such other committees or commissions as may be mandated to assist in carrying out this function and to
advise it on questions relating to the Covenant.
(4.2.3) When questions arise relating to the meaning of the Covenant, or about the compatibility of an
action by a covenanting Church with the Covenant, it is the duty of each covenanting Church to seek to
live out the commitments of Section 3.2. Such questions may be raised by a Church itself, another
covenanting Church or the Instruments of Communion.
(4.2.4) Where a shared mind has not been reached the matter shall be referred to the Standing
Committee. The Standing Committee shall make every effort to facilitate agreement, and may take advice
from such bodies as it deems appropriate to determine a view on the nature of the matter at question
and those relational consequences which may result. Where appropriate, the Standing Committee shall
refer the question to both the Anglican Consultative Council and the Primates’ Meeting for advice.
(4.2.5) The Standing Committee may request a Church to defer a controversial action. If a Church declines
to defer such action, the Standing Committee may recommend to any Instrument of Communion
relational consequences which may specify a provisional limitation of participation in, or suspension from,
that Instrument until the completion of the process set out below.
(4.2.6) On the basis of advice received from the Anglican Consultative Council and the Primates’ Meeting,
the Standing Committee may make a declaration that an action or decision is or would be “incompatible
with the Covenant”.
(4.2.7) On the basis of the advice received, the Standing Committee shall make recommendations as to
relational consequences which flow from an action incompatible with the Covenant. These
recommendations may be addressed to the Churches of the Anglican Communion or to the Instruments
of the Communion and address the extent to which the decision of any covenanting Church impairs or
limits the communion between that Church and the other Churches of the Communion, and the practical
consequences of such impairment or limitation. Each Church or each Instrument shall determine whether
or not to accept such recommendations.
(4.2.8) Participation in the decision making of the Standing Committee or of the Instruments of
Communion in respect to section 4.2 shall be limited to those members of the Instruments of Communion
who are representatives of those churches who have adopted the Covenant, or who are still in the process
of adoption.
(4.2.9) Each Church undertakes to put into place such mechanisms, agencies or institutions, consistent
with its own Constitution and Canons, as can undertake to oversee the maintenance of the affirmations
and commitments of the Covenant in the life of that Church, and to relate to the Instruments of
Communion on matters pertinent to the Covenant.
4.3
Withdrawing from the Covenant
(4.3.1) Any covenanting Church may decide to withdraw from the Covenant. Although such withdrawal
does not imply an automatic withdrawal from the Instruments of Communion or a repudiation of its
Anglican character, it may raise a question relating to the meaning of the Covenant, and of compatibility
with the principles incorporated within it, and trigger the provisions set out in section 4.2 above.
4.4
The Covenant Text and its amendment
(4.4.1) The Covenant consists of the text set out in this document in the Preamble, Sections One to Four
and the Declaration. The Introduction to the Covenant Text, which shall always be annexed to the
Covenant text, is not part of the Covenant, but shall be accorded authority in understanding the purpose
of the Covenant.
(4.4.2) Any covenanting Church or Instrument of Communion may submit a proposal to amend the
Covenant to the Instruments of Communion through the Standing Committee. The Standing Committee
shall send the proposal to the Anglican Consultative Council, the Primates’ Meeting, the covenanting
Churches and any other body as it may consider appropriate for advice. The Standing Committee shall
make a recommendation on the proposal in the light of advice offered, and submit the proposal with any
revisions to the covenanting Churches. The amendment is operative when ratified by three quarters of
such Churches. The Standing Committee shall adopt a procedure for promulgation of the amendment.
Our Declaration
With joy and with firm resolve, we declare our Churches to be partakers in this Anglican Communion
Covenant, offering ourselves for fruitful service and binding ourselves more closely in the truth and love
of Christ, to whom with the Father and the Holy Spirit be glory for ever. Amen.
“Now may the God of Peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by
the blood of the eternal covenant, make you complete in everything good so that you may do his will, working among
us that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.” (Hebrews
13.20, 21)
2013 The Design of the Christian Church (Disciples of Christ) 2013 revision
Source:
http://www.disciples.org/AboutTheDisciples/TheDesignoftheChristianChurch/tabid/228/Default.aspx 24
December 2013
PREAMBLE853
As members of the Christian Church,
We confess that Jesus is the Christ,
the Son of the living God,
and proclaim him Lord and Savior of the world.
In Christ's name and by his grace
we accept our mission of witness
and service to all people.
We rejoice in God,
maker of heaven and earth,
and in God’s covenant of love
which binds us to God and to one another.
Through baptism into Christ
we enter into newness of life
and are made one with the whole people of God.
In the communion of the Holy Spirit
we are joined together in discipleship
and in obedience to Christ.
At the Table of the Lord
we celebrate with thanksgiving
the saving acts and presence of Christ.
Within the universal church
we receive the gift of ministry
and the light of scripture.
In the bonds of Christian faith
we yield ourselves to God
that we may serve the One
whose kingdom has no end.
Blessing, glory, and honor
be to God forever. Amen.
1. Within the whole family of God on earth, the church appears wherever believers in Jesus the
Christ are gathered in His name. Transcending all barriers within the human family, the one
church manifests itself in ordered communities bound together for worship, fellowship, and
853
The preamble is used as a creed
service; in varied structures for mission, witness, and mutual accountability; and for the nurture
and renewal of its members. The nature of the church, given by Christ, remains constant through
the generations, yet in faithfulness to its nature, it continues to discern God’s vision and to adapt
its mission and structures to the needs of a changing world. All dominion in the church belongs
to Jesus, its Lord and head, and any exercise of authority in the church on earth stands under His
judgment.
2. Within the universal Body of Christ, the Christian Church (Disciples of Christ) is identifiable by
its testimony, tradition, name, institutions, and relationships. Across national boundaries, this
church expresses itself in covenantal relationships in congregations, regions, and general
ministries of the Christian Church (Disciples of Christ), bound by God’s covenant of love. Each
expression is characterized by its integrity, self-governance, authority, rights, and responsibilities,
yet they relate to each other in a covenantal manner, to the end that all expressions will seek
God’s will and be faithful to God’s mission. We are committed to mutual accountability. The
Christian Church (Disciples of Christ) confesses Jesus Christ as Lord and constantly seeks in all of
its actions to be obedient to his authority.
3. We commit ourselves to one another and to God in adopting this Design for the Christian
Church (Disciples of Christ) in order that we may faithfully express the ministry of Christ, made
known through scripture; provide Christian witness, mission, evangelism, and service from our
doorsteps to the ends of the earth; furnish means by which all expressions of the church may
fulfill their ministries with faithful Christian stewardship; assure unity in Christ while respecting
diversity; and work as partners in ecumenical and global relationships.
4. In keeping with this Design, the Christian Church (Disciples of Christ) shall establish, receive,
and nurture congregational ministries; provide for regional and general ministries and such other
organizations as may be required; have a General Assembly, a General Board, and an
Administrative Committee of the General Board; define policies and criteria for its Order of
Ministry; develop or recognize new forms of ministries for mission and witness; maintain
appropriate relationships with institutions of higher education historically related to the Christian
Church (Disciples of Christ); provide appropriate consultation and procedures whereby existing
organizations may make any necessary transition within the provisions of this covenant; and
engage in continuing renewal, reformation, and adaptation as necessary to minister in the world.
NAME
5. The name of this body shall be the CHRISTIAN CHURCH (DISCIPLES OF CHRIST).
MEMBERSHIP AND PARTICIPATION
6. As a member of the whole Body of Christ, every person who is or shall become a member of a
recognized congregation of the Christian Church (Disciples of Christ) thereby holds membership
in the region in which that congregation is located and in the Christian Church (Disciples of Christ)
in the United States and Canada.
7. Regions and general ministries may develop procedures of recognition whereby other persons
and groups who support the purposes of the Christian Church (Disciples of Christ) can participate
in regional and general work.
CONGREGATIONAL MINISTRIES
8. Congregations constitute the primary expression of the community of faith within the Christian
Church (Disciples of Christ). Through congregations, individuals are brought to the saving grace
of Christ, baptized into the Body of Christ, nurtured in their faith, and gather at the Lord’s Table.
Joined in discipleship, congregations partner with their regions and the general ministries of the
church to share the good news from their doorsteps to the ends of the earth.
RECOGNIZED CONGREGATIONS
9. All congregations listed in the latest Year Book and Directory of the Christian Church (Disciples
of Christ) shall be recognized congregations of the Christian Church (Disciples of Christ). Other
congregations desiring recognition and congregations desiring to withdraw from recognition in
the Christian Church (Disciples of Christ) shall follow established procedures for Year Book and
Directory listing. (See Note.) Congregations that follow the procedures for listing after the
publication of the latest Year Book and Directory and that are recorded in the Year Book and
Directory office shall also be recognized congregations.
RIGHTS AND RESPONSIBILITIES
10. In adopting this Design, the Christian Church (Disciples of Christ) affirms that congregations
in their freedom in Christ have both rights and responsibilities. As part of the Christian Church
(Disciples of Christ), congregations share creatively in the church’s total mission of witness and
service. Equally, the Christian Church (Disciples of Christ) in its general and regional ministries
sustains congregations through commitment to their welfare and needs. Thus, concern for the
integrity of each expression is shared and witness is given to the interrelatedness of the whole
church.
11. Among the rights recognized and safeguarded to congregations are the rights to manage their
affairs under the Lordship of Jesus Christ; to adopt or retain their names, corporate documents,
and organization of ministry; to determine, in faithfulness to the gospel, their practices; to own,
control, and encumber their property; to organize for carrying out the mission and witness of the
church; to establish their budgets and financial policies; to call their ministers; and to participate
through voting representatives in forming the corporate judgment of the Christian Church
(Disciples of Christ).
12. Among the responsibilities by which congregations demonstrate their mutual concern for the
mission and witness of the whole church are the responsibilities to proclaim the gospel and
administer baptism and the Lord's Supper; to provide for the spiritual nurture of their members
and families; to grow in understanding that the church is a universal fellowship, transcending all
barriers within the human family; to engage in evangelism; to sustain their ministers in
faithfulness and honor and, in matters pertaining to relationships with them, to seek counsel
from the regional minister; to be faithful in Christian stewardship, striving to share
proportionately in providing the resources for the total life, work, and witness of the Christian
Church (Disciples of Christ); to choose voting representatives to the General and Regional
Assemblies; to share with other ministries of the church in the establishment and nurture of new
congregations; and to seek to realize the oneness of the church of Jesus Christ through
cooperation with other congregations and with present and emerging ecumenical structures.
13. While congregations are responsive to the needs of general and regional ministries, as
established through the participation of the congregations' representatives in the General and
Regional Assemblies, all financial support of the general and regional programs of the Christian
Church (Disciples of Christ) by congregations and individuals is voluntary.
REPRESENTATION IN REGIONAL AND GENERAL ASSEMBLIES
14. Congregations are represented in the General Assembly by voting representatives of their
choosing. Each congregation is entitled to be represented in the General Assembly by two voting
representatives, plus one additional voting representative for each 100 participating members or
major fraction thereof over the first 100. These voting representatives shall be in addition to the
congregation’s ordained and licensed ministers, who are voting members as provided in
paragraph 38c.
15. Congregations may submit items of business for consideration by the General Assembly by
filing such items with the General Board through the Office of the General Minister and President
at least 180 days in advance of a meeting of the General Assembly. Congregations will receive
from the Office of the General Minister and President a copy of all items of business to be
considered by the General Assembly at least 60 days in advance.
16. Congregations are represented in their Regional Assemblies according to the provisions of
the corporate documents and organization of their respective regions.
17. Congregations and individuals exercise their rights and responsibilities by participating
through their voting representatives in the General and Regional Assemblies, of which they are
a part. In the fulfillment of their ministries, congregations are encouraged to hold in high regard
the actions, decisions, and recommendations of these Assemblies, expressing in love any dissent
from such actions or positions. Where other procedures have not been provided by the General
Assembly or General Board, matters of grievance and appeal may be referred by congregations
and individual members through the Office of General Minister and President to the
Administrative Committee, as provided in paragraph 66.
REGIONAL MINISTRIES
18. The Christian Church (Disciples of Christ) also expresses itself in geographic ministries called
regions. The following principles shall guide the Christian Church (Disciples of Christ) in the
development of its regions.
NATURE AND PURPOSE
19. The primary nature of regions is drawn from the Acts of the Apostles in Paul’s desire to
nurture, support, and engage congregations as unique entities and as gatherings of
congregations related to one another in their mission. Regions should embody the character of
the ministry to which Christ calls His people in their mutual commitment to Him and to one
another.
20. The primary purpose of the Christian Church (Disciples of Christ) in regions is twofold: (1) to
extend the ministry of Christ in mission, teaching, witness, and service among the people and
social structures of the region; and (2) to establish, receive, and nurture congregations in the
region, providing help, counsel, and pastoral care to members, ministers, and congregations in
their mutual relationships, and relating them to the worldwide mission and witness of the whole
church.
MEMBERSHIP AND PARTICIPATION
21. As a member of the whole Body of Christ, every person who is or shall become a member of
a recognized congregation of the Christian Church (Disciples of Christ) thereby holds membership
in the region in which that congregation is located.
FUNCTION
22. Regions of the Christian Church (Disciples of Christ) perform within their established
boundaries the function of the church related to their two-fold purpose of mission and nurture:
23. Mission. In fulfilling the mission of the church, regions are sensitive to the needs of the world
about them and lead their members in identifying and serving such human needs. Regions take
initiative in developing new forms of ministries in mission, witness, and service, and in dealing
creatively with their roles in the whole task of the church. Wherever ecumenical action is possible
to fulfill their mission, regions should join with similar geographic units of other religious bodies
and with present and emerging ecumenical structures.
24. Nurture. Regions are concerned for the continuing renewal of the life of congregations,
members, and ministers, and offer leadership in matters of mutual concern. Within policies
developed by the General Assembly, regions provide help, counsel, and pastoral care to ministers
and congregations in such matters as standing and credentialing of ministers, ministerial search
and call, ordination, licensing, establishment and dissolution of pastoral relationships, and
installations of ministers. Regions seek to supply ministry for congregations without full-time
pastoral services and to offer counsel and assistance in cases of difficulties between ministers
and congregations.
25. As an integral part of the whole church, regions witness to the unity of the Christian Church
(Disciples of Christ) by calling congregations to an awareness of their opportunities and
responsibilities beyond local concerns. They also help to relate congregations to the total ministry
of the whole church. By calling the general expression of the church to an awareness of the needs
both of congregations and of regions, the regions help to relate the general expression to the life
and work of congregations.
26. Governing and enabling documents of regions shall be in harmony with this Design. Updated
copies should be filed with the Office of General Minister and President.
SHAPE AND BOUNDARIES
27. Identifiable geographic, cultural, sociological, and political factors provide boundaries, which
the church may use to establish its own regional structures
1) by which the church carries out regionally its ministry of mission and nurture;
2) in which congregations and ministers find their primary relationships of mutual
support and encouragement;
3) which provide opportunities for regional fellowship, worship, and assembly for the
consideration of matters of mutual concern; and
4) which help to relate the three expressions of the church - congregational, regional,
and general - to one another in the functioning of the whole church.
Regions may vary in size and shape. It is recognized that, in response to the changing imperatives
of mission and the conditions of human life, new expressions of the church may emerge in the
process of developing the shape and boundaries of the regions of the Christian Church (Disciples
of Christ).
28. The General Board shall provide procedures for the continuing modification of the shape and
boundaries of existing regions of the Christian Church (Disciples of Christ) in keeping with the
principles set forth in this Design.
29. In the development of any new regional boundaries, existing regional organizations shall
remain intact, subject to modification by mutual consent of the regions involved, in the light of
the corporate judgment of the Christian Church (Disciples of Christ) as expressed through the
General Assembly. The process of reshaping regional boundaries (even if only one congregation
is affected) includes the participation and approval of the parties involved, the Administrative
Committee, the General Board, and the General Assembly.
STRUCTURE AND STAFF
30. Regions develop their particular structures and organization for the most effective fulfillment
of their ministry and mission. Regions may establish or recognize area or district organizations
within their boundaries. Regions secure or retain their own governing documents and formulate
their declarations of covenantal relationship, consistent with the principles of this Design. With
due regard for the welfare of the other expressions of the church as a whole, regions exercise
rights and responsibilities as they share creatively in the total mission of witness and service.
Regions own and manage their property, determine their budgets, and administer regional
finances within the limits of resources available. Through their Assemblies, regions provide for
worship, for the education of their members, for fellowship, and for the transaction of business
by voting representatives from the congregations.
31. Regions call regional ministers as their spiritual and administrative leaders serving as the chief
executive officers of the regions. Each region develops stated processes for nominating and
electing its regional minister, including procedures for seeking counsel from the Office of the
General Minister and President of the Christian Church (Disciples of Christ). Regions are
encouraged to use current Disciples search processes and safeguards so that all qualified
ministers might be considered. Regions employ other regional staff as required to meet their
responsibilities in mission and nurture. (Executive Search Process rev. 04-2013)
32. Regions are represented in the General Assembly as provided in paragraph 38. Regions may
submit items of business for consideration by the General Assembly, filing such items with the
General Board through the Office of the General Minister and President at least 180 days in
advance of a meeting of the General Assembly. Regions will receive from the Office of the General
Minister and President a copy of all items of business to be considered by the General Assembly
at least 60 days in advance of the opening of the Assembly.
33. Regions are responsible for electing members to the General Board as provided in paragraph
56b: Each region elects from that region one member of the General Board. In addition, the
regional minister shall be a member ex officio, without vote, of the General Board.
34. In the selection of the General Nominating Committee, as provided in paragraph 79, regions
may submit to the Administrative Committee each biennium names of persons for possible
membership on the General Nominating Committee.
35. As provided in paragraph 65, the budgetary procedures for financing the various regions,
general ministries, and institutions of higher education shall have regular review and evaluation
by the Administrative Committee.
36. Where other procedures have not been provided by the General Assembly or General Board,
matters of grievance and appeal may be referred by regions through the General Minister and
President to the Administrative Committee, as provided in paragraph 66.
THE GENERAL ASSEMBLY
37. The general representative body of the Christian Church (Disciples of Christ) shall be the
General Assembly. In all of its worship, deliberation, and ministries, the General Assembly shall
seek to manifest the wholeness and unity of the Christian Church (Disciples of Christ) within the
one Body of Christ.
38. All members of the Christian Church (Disciples of Christ) who register for the General
Assembly shall have all privileges of the Assembly, except that voting privileges shall be limited
to the following:
a. Voting representatives from congregations. Each congregation of the Christian Church
(Disciples of Christ) shall be entitled to have 2 voting representatives, plus 1 additional
voting representative for each 100 participating members, or major fraction thereof,
over the first 100. These voting representatives from congregations shall be in addition
to persons holding standing in the Order of Ministry.
b. Voting representatives from regions. Each region shall be entitled to have a minimum
of 3 voting representatives for the first 1,000 members, as stated in the most recent
Yearbook. In addition, each region may have an additional representative for each
1,000 participating members, or major fraction thereof, within the region. These
voting representatives from regions shall be in addition to persons holding standing in
the Order of Ministry. The voting representatives from each region shall include
women and men, young adults ages 18 to 30, and youth under the age of 18.
c. Ministers. Persons holding standing in the Order of Ministry in the Christian Church
(Disciples of Christ), in accordance with the policies and criteria established by the
General Assembly through its General Commission on Ministry.
d. Exceptions. Members of the Christian Church (Disciples of Christ) not otherwise voting
members, who are the chief administrative officers of institutions of higher education
and general ministries that are recognized by the General Assembly; members of the
General Board not otherwise voting members; and former Moderators and Vice
Moderators not otherwise voting members.
39. Voting members of the General Assembly shall serve from the beginning of one General
Assembly to the beginning of the next General Assembly. No person shall have more than one
vote in the General Assembly, and no person shall vote in absentia or by proxy. Congregations
and regions may name alternates to replace voting representatives provided for by paragraphs
38(a) and 38(b) who are unable to attend.
40. Members of churches ecumenically or historically related to the Christian Church (Disciples
of Christ), upon invitation of the Chair, may have the privileges of the floor of the General
Assembly, except the vote.
41. The General Assembly shall: plan and conduct Assembly programs for worship, education of
its members, and transaction of business; receive and act upon proposed policy and program,
reports and resolutions, and other items of business duly referred to it as hereinafter provided;
elect officers of the Christian Church (Disciples of Christ); elect the General Board members for
which it is responsible; make provision and approve procedures for the financial support of the
Christian Church (Disciples of Christ), including its regions, general ministries, and institutions of
higher education; determine the basis of cooperative relationships of the Christian Church
(Disciples of Christ) with other religious bodies, organizations, and agencies; be responsible for
authorizing unity and union conversations, consultations, and negotiations with other Christian
communions; and maintain appropriate national ecumenical relationships in both Canada and
the United States. The Christian Church (Disciples of Christ) in Canada, which is related to the
General Assembly both through congregations and through the All-Canada Committee, shall be
responsible for matters pertaining to the ecumenical and Christian unity concerns of national
bodies in Canada, and may take the initiative in relating itself to any and all Canadian and world
ecumenical bodies.
42. Regular meetings of the General Assembly shall be held every second year at a time and place
to be fixed by the General Assembly upon recommendation of the General Board. The General
Board shall maintain an appropriate process for making such a recommendation. Under
extraordinary circumstances the General Board may call special meetings of the General
Assembly.
43. The General Assembly shall have such committees as it may deem necessary, including
Committee on Reference and Counsel, which shall serve as the business committee during the
General Assembly and Assembly Program and Arrangements Committee. Committee
membership where the election procedures are not further defined by The Design or the Special
Rules of the General Assembly shall be elected by the Administrative Committee and reported to
the General Board.
44. All items of business to be considered by the General Assembly, except in cases of emergency,
shall be received by or originate with the General Board. Items of business may be filed with the
General Board by any congregation, region, institution of higher education, general ministry, or
organization with recognized relationships with the general manifestation of the Christian Church
(Disciples of Christ), or by the governing board of any such body. Such items of business must be
filed through the office of the General Minister and President at least 180 days in advance of a
meeting of the General Assembly in order to allow sufficient time for the General Board to review
and refer them with appropriate recommendations to the General Assembly. All items of
business shall be circulated among the congregations, regions, and general ministries by the
Office of the General Minister and President at least 60 days in advance of the General Assembly
meeting.
45. An item of business may be considered an emergency item if its content is of such nature that
it could not have been regularly filed 180 days prior to the Assembly. Such items of business may
be filed with the General Minister and President when submitted by 10 or more voting members
of the General Assembly from not fewer than 5 congregations. The General Minister and
President will see that the items get to the Committee on Reference and Counsel, which shall
decide whether such items are emergencies and, if so, make appropriate recommendations to
the General Assembly as to their disposition.
46. A quorum for the transaction of business by the General Assembly shall be the voting
members present and voting at each business session of the Assembly.
OFFICERS OF THE GENERAL ASSEMBLY
47. The Christian Church (Disciples of Christ) shall have two kinds of officers: non-salaried officers
of the General Assembly and salaried general officers of the Christian Church (Disciples of Christ).
48. Non-salaried officers of the General Assembly. The non-salaried officers of the General
Assembly shall be a Moderator, a Moderator-Elect, a First Vice Moderator, a Second Vice
Moderator, and such other officers as the General Assembly may from time-to-time determine.
These officers shall be nominated by the General Nominating Committee and elected by the
General Assembly for terms of two years.
a. The Moderator shall preside at the sessions of the General Assembly, the General
Board, and the Administrative Committee, and shall assume such other
responsibilities as may be assigned by these bodies.
b. The Vice Moderators shall assist the Moderator in presiding at the sessions of the
General Assembly, the General Board, and the Administrative Committee, and
shall assume such other responsibilities as may be assigned by these bodies.
c. The Moderator-Elect shall serve for two-years and then serve as Moderator for
two-years. The Moderator-Elect shall assume other responsibilities as may be
assigned by the General Board or Administrative Committee.
d. The Moderator and Vice Moderators shall normally include a laywoman, a layman,
and a minister. These officers shall take office upon the adjournment of the
regular meeting of the General Assembly in which they are elected, and shall hold
office through the next regular meeting or until their successors have been elected
and installed.
e. A Parliamentarian shall be appointed by the Moderator with the approval of the
Administrative Committee. The Parliamentarian shall serve during the business
sessions of the General Assembly, the General Board, and the Administrative
Committee, advising on parliamentary questions that may arise. Unless otherwise
provided, all proceedings shall be governed by Robert's Rules of Order, Revised.
49. Salaried officers of the Christian Church (Disciples of Christ). The salaried officers of the
Christian Church (Disciples of Christ) shall be a General Minister and President, a Secretary, a
Treasurer, and such other officers as the General Assembly may from time to time determine.
The Secretary and Treasurer shall be designated from the Office of the General Minister and
President. The Secretary shall keep the record of the proceedings of the General Assembly, the
General Board, and the Administrative Committee; shall serve as the Corporation Secretary as
may be required by law; and shall perform such other duties as may be assigned to this office.
The Treasurer shall be the Corporation Financial Officer and shall perform such duties as may be
assigned to this office. The Secretary and the Treasurer shall be elected by the Administrative
Committee on nomination by the General Minister and President for terms of two years and may
be re-elected.
50. The General Minister and President shall be recognized as pastor to the Christian Church
(Disciples of Christ) and president of the organization.
51. As pastor to the Christian Church (Disciples of Christ), the roles for the General Minister and
President are to:
a. Provide spiritual leadership to the church in all of its expressions, and exercise
pastoral authority over concerns of the church in times of crisis.
b. Embody the spirit of The Design.
c. Articulate and interpret The Design.
d. Serve as the primary ecumenical representative for the Christian Church (Disciples
of Christ).
e. Lead and give oversight to the continual discernment of God’s vision for the
Christian Church (Disciples of Christ),
f. Give oversight to mutual accountability among all expressions of the church.
g. Represent the whole church in collegial leadership in gatherings of regional,
general, and congregational ministries.
h. Offer advice and counsel to commissions, committees, and task groups of General
Board and regional bodies.
i. Convene various congregational, regional, educational, and general church
executives and pastors for dialogue and reflection on the whole life of the
Christian Church (Disciples of Christ).
52. As chief executive officer of the Christian Church (Disciples of Christ), the presidential roles
of the General Minister and President are to:
a. Have full access to boards of general ministries, racial ethnic ministries, and regions with
voice and vote, as appropriate.
b. Hold fiduciary responsibility for the Office of the General Minister and President’s
finances.
c. Give oversight of Office of General Minister and President in all of its functions.
d. Serve as primary spokesperson for the Christian Church (Disciples of Christ).
e. Sign official documents of the Christian Church (Disciples of Christ).
f. Serve as corporate Resident Agent for the Christian Church (Disciples of Christ).
g. Designate Office of General Minister and President executive staff to serve in
representative capacities, as appropriate.
53. Qualifications and accountability for the General Minister and President are:
a. The General Minister and President shall be an ordained minister with standing in the
Christian Church (Disciples of Christ).
b. The General Minister and President shall be elected and called to this ministry by the
General Assembly upon nomination by the Administrative Committee through the General
Board, for a term of six years and may be elected to one additional term.
c. The General Minister and President is accountable to the Administrative Committee,
General Board, and General Assembly.
d. The General Minister and President may be removed from office by a two-thirds majority
vote of the General Board upon recommendation of the Administrative Committee.
e. In the nomination and election of the General Minister and President, a two-thirds vote of
those present and voting in each of the Administrative Committee, the General Board, and the
General Assembly shall be required. In the event of a vacancy in the position of General
Minister and President, the Administrative Committee shall name the person to fill the
vacancy until the next General Assembly.
THE GENERAL BOARD
54. The General Assembly shall establish a smaller deliberative body responsible to the General
Assembly that shall be called the General Board. Under broad policies determined by the General
Assembly, the General Board shall:
a. Receive, review, and refer to the General Assembly with appropriate recommendations all
items of business presented, as provided in paragraph 41.
b. Establish the procedures whereby the Christian Church (Disciples of Christ) may engage in
planning its total program of work and witness.
c. Receive, review, and approve the financial objective of the Christian Church (Disciples of
Christ).
d. Review and evaluate the program of the Christian Church (Disciples of Christ) in accordance
with its recognized mission, and make appropriate recommendations to the General Assembly.
e. Receive and initiate proposed policy to be referred with recommendation to the General
Assembly for action.
f. Establish procedures for continual renewal and structural reform.
g. Consult and confer with staff members in consideration of matters under review and
evaluation.
h. Elect or confirm the governing bodies of general ministries for which it is responsible.
i. Elect the committees of the General Assembly.
j. Assume and discharge such other responsibilities as may be assigned to it by the General
Assembly.
55. Between meetings of the General Assembly, the General Board may take interim action
within established policy of the General Assembly on behalf of the Christian Church (Disciples of
Christ), subject in all matters to a review of its action by the subsequent General Assembly.
The General Board shall consist of members elected for terms of four years. Such elected
members shall include laymen, laywomen, and ministers with standing in the Christian Church
(Disciples of Christ), not more than one-half nor less than one-third of whom shall be ministers.
They shall be elected in the following manner:
a. The General Nominating Committee shall nominate, with attention to the full diversity of
the church, and the General Assembly shall elect 17 members representing
congregations, at least two of whom are between the ages of 18 and 23 at the time of
election.
b. The governing body of each Region shall elect one of its members to serve on the General
Board.
c. The governing body of each General Ministry shall elect one if its members to serve on
the General Board.
d. The governing bodies of the National Bi-Lingual Hispanic Fellowship, North American
Pacific Asian Disciples, and the National Convocation shall each elect one of its members
to serve on the General Board.
The following shall be members ex officio: the Moderators; General Minister and President; two
ecumenical members, each from a different North American communion; and the former
General Minister and Presidents. The following shall be members ex officio without vote: the
Secretary, Treasurer, Parliamentarian, the Chief Administrative Officer of each general ministry;
each regional minister; two Chief Administrative Officers of institutions of higher education
designated by Higher Education and Leadership Ministries as representatives of liberal arts
education and seminary education.
57. Terms on the General Board begin and end at the close of the General Assembly. Elected
members of the General Board who have served two full consecutive terms shall not be eligible
for re-election until one biennium has elapsed.
58. Regular meeting of the General Board shall ordinarily be held annually at a time and place to
be fixed by the General Board, except that the meeting in the year in which the General Assembly
shall convene shall be held not more than 90 days ,nor less than 60 days, prior to the beginning
of the regular meeting of the General Assembly. One-half of the voting membership of the
General Board shall constitute a quorum. The meeting of the full General Board in a year in which
a General Assembly is not held may be canceled by majority vote of the General Board, being
secured by mail ballot, online form, or other appropriate communication means by which a reply
can be verified. The Moderator may call special meetings of the General Board under
extraordinary circumstances.
59. The General Board shall appoint committees as necessary to facilitate the work of the General
Board. General Board committees, when used, will be assigned to reinforce the wholeness of the
General Board’s job and so as never to interfere with interaction between the General Board and
its constituencies.
a. General Board committees ordinarily will assist the board by preparing policy
alternatives and implications for board deliberation.
b. General Board committees may not speak or act for the General Board except
when formally given such authority for specific and time-limited purposes.
c. The General Board shall maintain Standing Rules that guide and govern its work
as assigned in The Design.
THE ADMINISTRATIVE COMMITTEE OF THE GENERAL BOARD
60. There shall be an Administrative Committee of the General board elected by the General
Board. This Administrative Committee shall consist of 21 persons; 9 members from the voting
membership of the General Board; 5 members as ex-officio (The General Minister and President;
the Moderator; the Moderator-elect; and the 2 Vice Moderators of the General Assembly): and
7 members as ex-officio without vote (the Secretary, Treasurer, and Parliamentarian of the
General Assembly; 2 representative from the Council of General Ministries; and 2 representative
from the College of Regional Ministers.)
61. Administrative Committee members shall be elected to a term of two years, beginning at the
first meeting of the Administrative Committee following their election to the position. A member
may be elected to one consecutive term to the Administrative Committee, but not to extend
beyond the member’s service on the General Board. Members of the Administrative Committee
who have served two full consecutive terms shall not be eligible for re-election until one
biennium has elapsed.
62. The Administrative Committee shall meet at least two times each year and shall be organized
to carry out its work and to implement policies and actions of the General Board, serve as the
board of directors for the Office of General Minister and President, and handle grievances filed
against the General Minister and President, and shall assume and discharge such other duties
and responsibilities as may be assigned to it by the General Board. The officers of the General
Assembly, in consultation with the General Minister and President, shall have the authority to
cancel one meeting of the Administrative Committee in any year in which there is not a General
Assembly. Specific reason for the cancellation shall be furnished to the members of the
Administrative Committee, and a unanimous affirmative vote of the Administrative Committee
shall be secured by mail ballot, online form, or other verifiable means of communication as
required by Indiana law. The Administrative Committee may call on additional members of the
General Board to serve on subcommittees and task forces needed to accomplish its work.
63. The Administrative Committee shall provide for long-range planning for the work of the
Christian Church (Disciples of Christ), and shall forward all resulting proposals for review and
evaluation by the General Board and disposition by the General Assembly. It shall promote and
coordinate the activities of the several general ministries to assure that such actions conform to
the policies of the Christian Church (Disciples of Christ).
64. The Administrative Committee shall fill vacancies in offices elected by the General Assembly,
subject to ratification by the General Assembly at its next regular meeting. It shall submit to the
General Assembly through the General Board any recommendations it may deem useful for the
development of the effectiveness and efficiency of the life, mission, work, and organization of
the Christian Church (Disciples of Christ).
65. The Administrative Committee shall be responsible for regular review and evaluation of the
budgetary and promotional procedures for financing the various regions, general ministries, and
institutions of higher education of the Christian Church (Disciples of Christ). The Administrative
Committee shall act on behalf of the Christian Church (Disciples of Christ) to maintain 501(c)(3)
tax status with the Internal Revenue Service on behalf of the General Assembly, congregations,
regional ministries, and general ministries in good standing with the Christian Church (Disciples
of Christ). Upon the dissolution of any organization under this section, assets shall be distributed
for one or more exempt purposes within the meaning of Section 501(c)(3) of the Internal Revenue
Code.
66. The Administrative Committee shall prepare the business agenda for the meetings of the
General Assembly and the General Board, and appoint committees not otherwise provided for.
Where other procedures have not been provided by the General Assembly or General Board,
matters of grievance and appeal may be referred by individual members, ministers,
congregations, regions, or general ministries to the Administrative Committee for final decision.
67. Two-thirds of the voting members of the Administrative Committee shall constitute a
quorum.
GENERAL MINISTRIES
68. The General Assembly, upon recommendation of the General Board, shall establish or
recognize general ministries for broad areas of work, central administrative functions, and
specialized study and service to meet responsibilities of the Christian Church (Disciples of Christ)
in its mission of witness and service to the world. It is an imperative of the Christian Church
(Disciples of Christ) that general ministries are created to strengthen congregational life for the
church’s mission.
69. The life of the Christian Church (Disciples of Christ) is blessed by the racial/ethnic ministries
of the National Convocation of the Christian Church (Disciples of Christ), the National Hispanic
and Bilingual Fellowship, the North American Pacific Asian Disciples, and other groups that may
be recognized by the General Assembly. Where general ministries are called upon to serve the
life of the church through reports and representation, these ministries shall be included.
70. The General Board shall approve the purpose and function of each general ministry and shall
elect or confirm the members of the governing body of each. The responsibilities, manner of
selection, and tenure of office for the members of the governing body of a general ministry shall
be determined with reference to its purpose and function and shall be specified in its bylaws or
rules of procedure, which shall be filed with the Office of General Minister and President.
71. Each general ministry shall select its officers and staff using the current Disciples search
processes, as established by the General Board. Each board shall be called upon to enter into an
agreement with the General Board or to include in its bylaws or rules of procedure a provision
for any new chief administrative officer to be elected by its board following consultation with the
General Minister and President, as provided for in paragraph 52, and with the advice and counsel
of the Administrative Committee of the General Board. Following election, recognition by the
Christian Church (Disciples of Christ) shall be bestowed upon a new Chief Administrative Officer
by the General Board in an appropriate act. (Executive Search Process, rev. 04-2013)
72. A general ministry may be incorporated and shall administer its program and financial affairs
and establish or retain its bylaws or rules of procedure in accordance with provisions established
by the Christian Church (Disciples of Christ) through the General Assembly.
73. Each general ministry shall facilitate policy decisions of the Christian Church (Disciples of
Christ), accounting for its work through regular reports of its plans and actions to the General
Board, which shall refer them to the General Assembly with recommendations for appropriate
action. General ministries shall provide interim summary reports to the Administrative
Committee to enable it to exercise its responsibility for promoting and coordinating the activities
of the several general ministries to assure that such actions conform to the policies of the
Christian Church (Disciples of Christ).
RECOGNIZED MINISTRY PARTNERS
74. The Administrative Committee may recommend to the General Board relationships of
ministry partners and other organizations whose mission and ministry support the overall
mission of the Christian Church (Disciples of Christ). The General Assembly, as coordinated by the
Office of the General Minister and President and the Ministry Partner’s sponsor(s), shall
appropriately celebrate newly recognized ministry partners.
75. A ministry desiring such recognition shall request such a relationship through an appropriate
general ministry. Each General Ministry shall establish evaluation criteria for recommending
ministry partners to the Administrative Committee, but shall include at a minimum action by the
General Ministry’s governing board.
76. The Administrative Committee shall maintain the criteria by which Ministry Partners are
evaluated for recognition beyond the process of a sponsoring General Ministry.
77. The plans and activities of such an organization will be reported to the General Board through
the sponsoring general ministry. A review of such reports and the action of the General Board
shall be included in the report of the General Board to the General Assembly. Ministry partners
failing to report for three consecutive board meetings will be removed from status as a
Recognized Ministry Partner.
78. The contact information for the ministry partners shall be listed with the sponsoring ministry
of the Year Book and Directory.
CONTINUAL RENEWAL AND STRUCTURAL REFORM
79. The General Board shall maintain procedures for continual renewal and structural reform
under policies approved by the General Assembly. To further the process, existing general
ministries may be called upon to reassign staff, budget, and functions for this purpose. In any
inter-unit adjustment, as well as in development of any new general ministries of the Christian
Church (Disciples of Christ), existing organizations remain intact, subject to modification by
mutual consent of the organizations involved in light of the corporate judgment of the Christian
Church (Disciples of Christ) as expressed through the General Assembly. Full protection shall be
given to all legal and contractual relationships, including trust funds and pension funds.
NOMINATIONS AND ELECTIONS
80. There shall be a General Nominating Committee consisting of 10 members elected by the
General Assembly. The General Nominating Committee shall be widely representative, and not
more than one member shall be from any one region. One-half of the members at the time of
their election shall be from the membership of the General Board, and not more than one-half
nor less than one-third shall be ministers. Each biennium the Administrative Committee shall
nominate five persons for election by the General Assembly to a term of four years on the General
Nominating Committee. A member of the General Nominating Committee may serve only one
full term.
81. The General Nominating Committee shall accept suggestions from throughout the Christian
Church (Disciples of Christ) and shall maintain records of suggested nominees and their
qualifications. When selecting candidates for offices, the General Nominating Committee shall
consider, but not be limited to, all names suggested.
82. The General Nominating Committee shall select one nominee for each of the following offices
to be elected by the General Assembly: Moderator, First Vice Moderator, Second Vice
Moderator, and members of the General Board whose election is vested in the General Assembly,
as provided in paragraph 41.
83. The report of the General Nominating Committee on these nominations shall be sent to the
congregations and regions at least 60 days prior to the meeting of the General Assembly.
Provision shall be made for nominations from the floor of the General Assembly. A simple
majority is needed for approval.
84. The General Nominating Committee also shall present to the General Board the nominees for
positions whose election or confirmation is vested in the General Board, as provided in paragraph
41, including the members of the governing bodies of the various general ministries, members of
the Administrative Committee, and members of committees and commissions, noting terms of
service and status (elected, ex-officio, ex-officio without vote, etc.). The Office of the General
Minister and President of the Christian Church (Disciples of Christ) shall provide staff and counsel
for the General Nominating Committee.
MINISTRY
85. The fundamental ministry within the church is that of Jesus Christ. He calls His church to
participate in His ministry.
86. By virtue of baptism in the church, every Christian enters into the corporate ministry of God's
people. Within the corporate ministry, each Christian fulfills her or his own calling as a servant of
Christ sent into the world to minister. The Christian Church (Disciples of Christ) shall seek to
provide all of its members with opportunities to exercise this ministry.
87. In addition, the church recognizes an order of ministry, set apart under God, to equip the
whole people to fulfill their corporate ministry. The Christian Church (Disciples of Christ), through
the General Assembly, shall approve general policies and criteria for the order of the ministries,
within policies developed by the General Assembly; regions certify the standing of ministers and
provide help, counsel, and pastoral care to ministers and congregations.
88. The offices of elder and deacon are ordered by the congregations, through election and
recognition with appropriate ceremony, for the performance of certain functions of ministry
appropriate to the offices.
a. A person elected elder is authorized to exercise within the congregation which elects
her or him the ministerial functions it assigns for periods of time which it specifies, such
as sharing in the ministration of baptism and the Lord's Supper and the conduct of
worship, and sharing in the pastoral care and spiritual leadership of the congregation.
The eldership is a voluntary ministry, each congregation having a plurality of elders.
b. A person elected deacon is authorized to serve in the congregation which elects her
or him for periods of time which it specifies by assisting in the ministration of baptism
and the Lord's Supper, in the conduct of worship, and in the pastoral care and spiritual
leadership of the congregation. The diaconate is a voluntary ministry.
REVISION AND AMENDMENTS
89. Revisions and amendments to this Design may be made by a two-thirds vote of the voting
members of the General Assembly present and voting, providing such revision or amendment
shall have been regularly filed 180 days in advance of the meetings of the General Assembly and
circulated among the congregations and regions 60 days in advance of the General Assembly.
ASCRIPTION
Now to God, who by the power at work within us is able to do far more abundantly than all that
we ask or imagine, to God be glory in the church and in Christ Jesus to all generations, forever and
ever. Amen
- Ephesians 3:20-21
i. Procedures for Year Book and Directory Listing:
a. A congregation seeking recognition takes congregational action expressing its desire
and intention to be a recognized congregation of the Christian Church (Disciples of
Christ) and be listed in the Year Book and Directory.
b. The congregation then provides its regional office with a copy of a document
containing the declaration of its desire and intention to be a recognized congregation of
the Christian Church (Disciples of Christ). (The document may be the congregation's
charter, constitution, bylaws, or a notarized statement of the congregation’s action.)
c. Regional endorsement of the congregation’s request for recognition and listing,
attested by the regional minister, is sent to the Office of the General Minister and
President for filing with the Year Book and Directory.
d. Once a congregation has been listed, it can be omitted from the Year Book and
Directory if the congregation has taken action to withdraw as a recognized congregation
of the Christian Church (Disciples of Christ) and the Office of the General Minister and
President has received a notarized statement from the congregation of its action, which
the regional minister has certified.
ii. The general ministries now recognized are:
Christian Board of Publication
Christian Church Foundation, Inc.
Church Extension Financial & Missional Resources, Inc.
Council on Christian Unity, Inc.
Disciples of Christ Historical Society
Division of Homeland Ministries of the Christian Church (Disciples of Christ), Inc. dba Disciples
Home Missions
Division of Overseas Ministries of the Christian Church (Disciples of Christ), Inc.
Higher Education and Leadership Ministries, Christian Church (Disciples of Christ), Inc.
The National Benevolent Association of the Christian Church (Disciples of Christ)
Pension Fund of the Christian Church (Disciples of Christ)
iii. The racial/ethic ministries now recognized are:
National Convocation of the Christian Church
North American Pacific/Asian Disciples, Executive Council
Pastoral Commission for Hispanic Ministries and Hispanic Caucus
A Disciples Affirmation of Faith
Source: http://www.napad.org/resource/affirmation-of-faith/index.html 24 December 2013
AS MEMBERS OF THE CHRISTIAN CHURCH,
We confess that Jesus is the Christ,
the Son of the living God,
and proclaim him Lord and Savior of the world.
In Christ’s name and by his grace
we accept our mission of witness
and service to all people.
We rejoice in God,
maker of heaven and earth,
and in the covenant of love
which binds us to God and one another.
Through baptism into Christ
we enter into newness of life
and are made one with the whole people of God.
In the communion of the Holy Spirit
we are joined together in discipleship
and in obedience to Christ.
At the table of the Lord
we celebrate with thanksgiving
the saving acts and presence of Christ.
Within the universal church
we receive the gift of ministry
and the light of scripture.
In the bonds of Christian faith
we yield ourselves to God
that we may serve the One
whose kingdom has no end
Blessing, glory and honor
be to God forever. Amen.
-From the Preamble of the
Design for the Christian Church
(Disciples of Christ)
제자 교회 신앙 선언
A Disciples Affirmation of Faith
크리스천 교회 (제자회) 신도로서,
우리는 예수님이 그리스도시요,
살아 계신 하나님의 아들이심을 고백하며,
그가 세상의 주님과 구주이심을 선포합니다.
그리스도의 이름과 그의 은혜로
우리는 모든 사람들에게 증인 됨과
섬김의 사명이 있음을 인정합니다.
하늘과 땅을 지으신 하나님을 인하여,
또한 우리를 하나님께와 서로에게
결속시키는 사랑의 언약을 인하여
우리는 기쁨을 누립니다.
그리스도와 하나되는 세례를 통하여
우리는 새 생명을 얻으며
하나님의 온 백성과 하나가 됩니다.
성령께서 이루시는 친교로서
우리는 그리스도의 제자 됨과
주님께 순복 하는 일에 합심합니다.
주님의 성만찬 상에서
우리는 그리스도의 구원역사와
그의 임재를 감사하며 경축합니다.
만국 교회 안에서
우리는 복음사역의 은사와
성경의 빛을 받습니다.
그리스도교 신앙의 유대 안에서
우리는 영원한 나라의 주님을
섬기고자 하나님께 헌신합니다.
찬양과 영광과 존귀가
하나님께 영원하소서. 아멘.
-From the Preamble of the
Design for the Christian Church (Disciples of Christ)
Undated Campus Crusade for Christ Statement of Faith
Source: http://www.campuscrusade.com/statement_of_faith.htm 29 December 2013
The sole basis of our beliefs is the Bible, God's infallible written Word, the 66 books of the Old and New
Testaments. We believe that it was uniquely, verbally and fully inspired by the Holy Spirit and that it was
written without error (inerrant) in the original manuscripts. It is the supreme and final authority in all
matters on which it speaks.
We accept those areas of doctrinal teaching on which, historically, there has been general agreement
among all true Christians. Because of the specialized calling of our movement, we desire to allow for
freedom of conviction on other doctrinal matters, provided that any interpretation is based upon the Bible
alone, and that no such interpretation shall become an issue which hinders the ministry to which God has
called us.
1. There is one true God, eternally existing in three persons - Father, Son, and Holy Spirit - each of whom
possesses equally all the attributes of Deity and the characteristics of personality.
2. Jesus Christ is God, the living Word, who became flesh through His miraculous conception by the Holy
Spirit and His virgin birth. Hence, He is perfect Deity and true humanity united in one person forever.
3. He lived a sinless life and voluntarily atoned for the sins of men by dying on the cross as their substitute,
thus satisfying divine justice and accomplishing salvation for all who trust in Him alone.
4. He rose from the dead in the same body, though glorified, in which He lived and died.
5. He ascended bodily into heaven and sat down at the right hand of God the Father, where He, the only
mediator between God and man, continually makes intercession for His own.
6. Man was originally created in the image of God. He sinned by disobeying God; thus, he was alienated
from his Creator. That historic fall brought all mankind under divine condemnation.
7. Man's nature is corrupted, and he is thus totally unable to please God. Every man is in need of
regeneration and renewal by the Holy Spirit.
8. The salvation of man is wholly a work of God's free grace and is not the work, in whole or in part, of
human works or goodness or religious ceremony. God imputes His righteousness to those who put their
faith in Christ alone for their salvation, and thereby justified them in His sight.
9. It is the privilege of all who are born again of the Spirit to be assured of their salvation from the very
moment in which they trust Christ as their Savior. This assurance is not based upon any kind of human
merit, but is produced by the witness of the Holy Spirit, who confirms in the believer the testimony of God
in His written word.
10. The Holy Spirit has come into the world to reveal and glorify Christ and to apply the saving work of
Christ to men. He convicts and draws sinners to Christ, imparts new life to them, continually indwells them
from the moment of spiritual birth and seals them until the day of redemption. His fullness, power and
control are appropriated in the believer's life by faith.
11. Every believer is called to live so in the power of the indwelling Spirit that he will not fulfill the lust of
the flesh but will bear fruit to the glory of God.
12. Jesus Christ is the Head of the Church, His Body, which is composed of all men, living and dead, who
have been joined to Him through saving faith.
13. God admonishes His people to assemble together regularly for worship, for participation in
ordinances, for edification through the Scriptures and for mutual encouragement.
14. At physical death the believer enters immediately into eternal, conscious fellowship with the Lord and
awaits the resurrection of his body to everlasting glory and blessing.
15. At physical death the unbeliever enters immediately into eternal, conscious separation from the Lord
and awaits the resurrection of his body to everlasting judgment and condemnation.
16. Jesus Christ will come again to the earth - personally, visibly and bodily - to consummate history and
the eternal plan of God.
17. The Lord Jesus Christ commanded all believers to proclaim the Gospel throughout the world and to
disciple men of every nation. The fulfillment of that Great Commission requires that all worldly and
personal ambitions be subordinated to a total commitment to "Him who loved us and gave Himself for
us.
Denominations and Religious Institutions
3 Strands Christian Church | Greenville SC
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
3 Strands Christian Church | Greenville SC
http://www.3strands.org/
http://www.3strands.org/about/purpose/ 28 December 2013
http://www.3strands.org/core-values/ 28 December 2013
Additional church documents
Purpose
At Three Strands our purpose is simple: We exist to help people tie into God, Community and Purpose.
Tie Into God:
At Three Strands we want to present an accurate picture of who God is, what He has done and the kind
of relationship He wants to have with you. There are a lot of false assumptions about God out there and
a lot of misinformation. At Three Strands we want to help you get to know who God really is, the love He
has for you and the kind of life you can have living in Him.
Tie into Community:
Our priority at 3S is relationships. We want you to be in a real relationship with God and to develop real
relationships with other people.
At 3S, we want you to get tied into a group of people where you can develop meaningful, supportive
relationships with people who are real. Whether you are a single adult, a child, a pre-teen, a teenager or
a parent of one; whether you’ve gone to church your whole life or have never walked into one, Three
Strands is a place for you…a place to belong…
Tie into Purpose:
And at Three Strands we want to help you figure out your mission. We believe that God has created us
to do more than just eat, sleep, work, clip our finger nails and do the stuff society expects us to do. He has
created each of us to do something meaningful with our lives. Finding that something is one of the
greatest experiences in life and at 3S, we are dedicated to helping you find out what it is, and working
together to make a real difference in our community and the world.
Core Values
God
We are committed to honoring God in all that we say and do and to presenting an accurate picture of who
He is and what He has done. To accomplish that we put a ton of emphasis on:




Authentic Worship (We may not be flashy, but we’re real)
Biblical Teaching (We’re all about teaching God’s Word in relevant ways that will make sense to
you.)
Prayer
Helping people understand and experience the transforming love of Christ.
People
Everybody matters to God. How do we know that? He sent Jesus to live, die and rise again so that we
could know Him and be in a relationship with Him. Because of that we think everyone is valuable and we
are sold out to:





Meeting people wherever they are and sharing the love of Christ with them in relevant ways.
Teaching people how to be in right relationships with other people at work, home, church and in
the world.
Helping people connect with God’s desire for their lives.
Showing people just how cool it is to be tied into God, especially when life gets rough.
Standing by people even when life is hard or they make mistakes.
Mission
We are committed to helping people discover their gifts for ministry and helping them to find places to
use those gifts in and around the church.
3 Strands Community Church | Washington DC
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Additional church
documents
3 Strands Community Church | Washington DC
http://www.3strandschurch.org/
http://www.3strandschurch.org/#!our-beliefs/c1ltm 28 December
2013
http://www.3strandschurch.org/#!about_us/csgz 30 December 2013
Our Beliefs
GOD We believe the one true God exists eternally in three persons: Father, Son and Holy Spirit. As the
Bible attests, everything and every person is God’s creation. (Deuteronomy 6:4-6; Matthew 28:19; John
5:26; John 14:9-17; I Corinthians 8:6; I Corinthians 12:3-6)
JESUS We believe in Jesus Christ, God’s eternal Son, fully God and fully human, who lived, suffered, died
and was raised from death to life as our advocate with the Father. Those who receive God’s gracious gift
of salvation in Christ through repentance and faith find assurance of new life in Him. (Isaiah 7:14; Matthew
1:18-23; John 1:1-14; John 11:29-34; Romans 1:1-4; Colossians 1:15-22; Hebrews 1:1-14)
HOLY SPIRIT We believe in the transforming power of God the Holy Spirit who gives new life to all believers
and conforms them to the likeness of Christ. The Holy Spirit gives spiritual gifts to the people of God and
empowers them to use those gifts to bring glory and honor to God. (I Samuel 16:13; Psalm 51:11; Joel
2:28-29; John 14:26, 16:7-15; Romans 8:9, 14; I Corinthians 12:3-6; Galatians 5:22, 23)
BIBLE We believe that the Bible is the inspired Word of God. Scripture is the true and authoritative rule
of faith for all Christian belief and practice, and Jesus Christ is the interpretative principle. (Psalm 19:7-11,
119:11, 89, 105, 140; Acts 17:11; II Timothy 3:15-17; II Peter 1:20-21)
SALVATION We believe that all people are created with dignity and value in the image of God, to live in a
vital relationship with God. Through our sin (rebellion against God), we break our intended relationship
with God and we experience the destructive consequences of that broken relationship, spiritually and
socially, in this life and beyond. God sent His Son, Jesus Christ, to rescue us from these consequences and
to restore our broken relationships with God and others, through Christ’s death on a cross, a perfect act
of redemption for each of us. Salvation comes to people on the basis of God’s grace through their faith in
Jesus alone. They receive the free gift of forgiveness and are spiritually reborn through repenting of their
sin and belief in Jesus Christ. Good works and a holy life, although totally unable to save anyone, are the
natural product of repentant, believing people. (Acts 3:19, 4:12; Romans 3:23, 6:23, 5:8, 10:9-10; II
Corinthians 5:17-20; Ephesians 2:8-10; )
CHURCH We believe that the Church is the gathered community of believers united in Jesus Christ
throughout history and throughout the world who are led by the Holy Spirit to worship and serve God.
(Matthew 4:10, 16:15-18; Acts 2:41-42, 47; Ephesians 1:22-23, 2:19-22; Colossians 1:18; Hebrews 10:25)
ORDINANCES We believe that baptism and the Lord’s Supper are exemplified and commanded by Jesus.
Through these, we are identified with and reminded of the love of God, the presence of Jesus and the
power of the Holy Spirit. (Matthew 3:13-17, 26:26-30, 28:19-20; Romans 6:3-4; I Corinthians 11:23-29;
Colossians 2:12)
MISSION We believe that Christ-followers are called individually and collectively to serve, worship, pray,
study the Bible and obey it’s commands. As agents of reconciliation, we are urged by the Spirit to go
throughout the world sharing the mystery of Christ and encouraging all people to become devoted
followers of Him. (Matthew 28:18-20; Acts 1:8, 2:43-47, 13:1-3; Ephesians 4:11-16)
SERVICE We believe that God, who is love, has concern for the poor and oppressed. We, as Christians, are
called to respond to Gods mercy by acts of love and grace toward all people, by promoting justice, working
for peace and reaching out to everyone in need. (Isaiah 56:1; Micah 6:8; Matthew 5:3-12, 25:31-46; James
1:27)
KINGDOM OF GOD We believe the Kingdom of God is both here and now and will find ultimate completion
when Jesus Christ returns to judge between those who are in Christ and those who have rejected Him.
The Christian hope that sustains the believer is that Jesus Christ will usher in an everlasting reign of peace,
justice and eternal joy. (Matthew 19:16, 25:41, 46; John 3:15, 16, 36, 10:27-30, 17:3; I Peter 1:3-9; I John
5:11, 13)
About Us
We are a relatively new non-denominational church meeting in Foggy Bottom in Washington, DC. We
are working adults, students, people experiencing homelessness, and families learning together to live
as disciples of Jesus.
Just as there is a necessary rhythm to our breathing, Jesus taught and showed that there is a necessary
rhythm to life:
Receive God’s love for us. (breathe in)
Share God’s love with one another in community. (circulate)
Give God’s love through service to others (breathe out)
We invite you to join us as we explore what it means to breathe God’s saving love.
OUR COMMUNITY:
Paul writes, “There is neither Jew nor Gentile, neither slave nor free, neither male nor female, for you
are all one in Christ Jesus.” Basically, he is saying: everyone belongs; no one should be excluded. We
hope 3CC can be a place where this really happens.
Each week we gather together: children and parents; students and professionals; men and women;
homeless and housed. We are black, white, Asian, Hispanic, Indian… We’ve grown up in Baptist,
Presbyterian, Catholic, Church of Christ, Episcopal, Methodist, and non-churched backgrounds yet we
are one body.
As Paul described the body of the Church, he commented, “The eye cannot say to the foot, ‘I don’t need
you.’… those parts of the body that seem to be weaker are indispensable… its parts should have equal
concern for each other.”
7 Thunders | Kansas City MO
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
7 Thunders | Kansas City MO
1999 personal ministry of Kirk and Dee Bennett (of International House of
Prayer – Kansas City)
International House of Prayer – Kansas City
Mike Bickle.org854
The Praying Church855
Exodus Cry856
Bound4Life857
Bound4Life | Chicago858
Bethel Mission Outreach
Voice Ministries
http://www.7thunders.org/index.php
http://www.7thunders.org/index.php/about-us/foundation-scriptures 28
December 2013
http://www.7thunders.org/index.php/about-us/foundation-stones 30
December 2013
Additional church
documents
Foundation Scriptures
Our Name
Revelation 10:3 | "... and cried with a loud voice, as when a lion roars. When he cried out, seven thunders
uttered their voices."
Psalm 29:3-5, 7-9 (called the Psalm of the 7 Thunders) | "The voice of the Lord is over the waters; the God
of glory thunders, the Lord is over many waters. The voice of the Lord is powerful; the voice of the Lord is
full of majesty. The voice of the Lord breaks the cedars, yes, the Lord splinters the cedars of Lebanon.....
854
See International House of Prayer – KC et. al.
See International House of Prayer – KC et. al.
856
Web presence
857
Web presence
858
Web presence
855
The voice of the Lord divides the flames of fire. The voice of the Lord shakes the wilderness; the Lord
shakes the Wilderness of Kadesh. The voice of the Lord makes the deer give birth, and strips the forests
bare; and in his temple everyone says, 'Glory!'"
Zechariah 9:11-13 | "As for you also, because of the blood of your covenant, I will set your prisoners free
from the waterless pit. Return to the stronghold, you prisoners of hope; even today I declare that I will
restore double to you. I have bent Judah, my bow, fitted the bow with Ephraim, and raised up your sons,
O Zion, against your sons, O Greece, and made you like the sword of a mighty man."
Amos 9:11-12 | ""On that day I will raise up the tabernacle of David which has fallen down, and repair its
damages; I will raise up its ruins, and rebuild it as in days of old; that they may possess the remnant of
Edom, and all the gentiles who are called by My name," says the Lord who does this thing."
Foundation Stones
PRAY HOURS A DAY
Psalm 27:4| "One thing I desired of the Lord that will I seek: that I may dwell in the house of the Lord all
the days of my life, to behold the beauty of the Lord and to inquire in His temple."
Psalms 27:8 | "When You said, 'Seek My face,' my heart said to You, 'Your face, Lord, I will seek.'"
Colossians 4:2-4 | "Continue earnestly in prayer, being vigilant in it with thanksgiving; meanwhile praying
also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am
also in chains, that I may make it manifest, as I ought to speak."
GO TO THE NATIONS & PREACH TO THE POOR
Isaiah 61:1-3, 6 | "The Spirit of the Lord God is upon me, Because the Lord has anointed me to preach
good tidings to the poor; He has send me to heal the brokenhearted, to proclaim liberty to the captives,
and the opening of the prison to those who are bound; to proclaim the acceptable year of the Lord, and
the day of vengeance of our God; to comfort all who mourn, to console those who mourn in Zion, to give
them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that
they may be called trees of righteousness, the planting of the Lord, that He may be glorified.... But you
shall be named the priests of the Lord, they shall call you the servants of your God. You shall eat the riches
of the gentiles, and in their glory you shall boast."
Isaiah 66:2 | "'For all those things My hand has made, and all those things exist,' says the Lord. 'But on
this one I will look: on him who is poor and of a contrite spirit, and who trembles at My word.'"
REPRODUCE THE PRIESTHOOD OF THE NEW TESTAMENT BELIEVER
2 Timothy 2:2 | "And the things that you have heard from me among many witnesses, commit these to
faithful men who will be able to teach others also."
Revelation 5:9-10 | "And they sang a new song, saying: "You are worthy to take the scroll, and to open its
seals; for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and
people and nation, and have made us kings and priests to our God; as we shall reign on he earth.""
Hebrews 3:1 | "therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High
Priest of our confession, Christ Jesus,"
Isaiah 16:5 | "In mercy the throne will be established; and One will sit on it in truth, in the tabernacle of
David, judging and seeking justice and hastening righteousness."
Isaiah 66:21 | "'And I will also take some of them for priests and Levites,' says the Lord."
Isaiah 62:4 | "You shall no longer be termed Forsaken, nor shall your land any more be termed Desolate;
but you shall be called Hephzibah, and your land is Beulah; for the Lord delights in you, and your land shall
be married."
Hebrews 5:10-14 | "... called by God as High Priest 'according to the order of Melchizedek,' of whom we
have much to say, and hard to explain, since you have become dull of hearing. For though by this time
you ought to be teachers, you need someone to teach you again the first principles of the oracles of God;
and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled
in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is,
those who by reason of use have their senses exercised to discern both good and evil."
I Samuel 2:35-26 | "Then I will raise up for Myself a faithful priest who shall do according to what is in My
heart and in My mind. I will build him a secure house, and He shall walk before My anointed forever. And
it shall come to pass that everyone who is left in your house will come and bow down to him for a piece
of silver and a morsel of bread, and say, 'Please, put me in one of the priestly positions, that I may eat a
piece of bread.'"
Foundation Stones
We have a set of core values and objectives which form the life and breath of our organization. Our
foundation stones are simple yet deep in spirit.
7Thunders is called to accomplish the following:
1. Minister to the Lord
2. Go to the Nations & Preach to the Poor
3. Reproduce the Priesthood of the New Testament Believer
Minister to the Lord | Psalm 27:4
“One thing I have desired of the Lord, that will I seek: that I may dwell in the house of the Lord all the
days of my life, to behold the beauty of the Lord, and to inquire in His temple.”
Ministering to the Lord is clearly the single most important aspect in a believer’s life and fundamental to
the tabernacle of David. It is, therefore the most important activity in the 7Thunders ministry. We are
created to continuously praise and worship God from the heart.
By ministering to the Lord we:


Behold His Beauty In simplicity and devotion, we cast our gaze upon God in the scripture and
through prayer & worship meditate on Him as we seek His face.
Inquiring in His Temple We continually inquire after God, that He reveal His heart to the church.
Go to the Nations & Preach to the Poor | Isaiah 61: 1-3
“The Spirit of the Lord God is upon Me, because the Lord has anointed me to preach good tidings to the
poor; he has sent Me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of
the prison to those who are bound; to proclaim the acceptable year of the Lord, and the day of
vengeance of our God; to comfort all who mourn, to console those who mourn in Zion, to give them
beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they
may be called trees of righteousness, the planting of the Lord, that He may be glorified.”
7Thunders makes this real as we minister to the poor in churches and houses of prayer, in cities, nations
and regions through the earth.
By going to the nations we:


Preach in the Nations Our calling is to preach, teach and train for the raising up of houses of
prayer worldwide.
Minister to the Poor Our hearts move with the Father’s heart and His heart moves in
extravagant love and compassion for the poor.
Reproduce the Priesthood of the New Testament Believer | 2 Timothy 2:2
“And the things that you have heard from me among many witnesses, commit these to faithful men who
will be able to teach others also.”
We at 7Thunders, actively impart, model and reproduce the priestly ministry that the Lord’s desired
impact may be made manifest upon the earth.
By reproducing the priesthood of the new testament believer we empower priestly ministers of the
gospel to:


Worship Beholding God and encountering Christ as a normal and daily activity and lifestyle.
Pray Receive understanding from the Spirit of Christ through the scriptures, dreams and visions
and then pray them back to God.

Prophesy Training prophets that release “the testimony of Jesus” Revelation 19:10. Sharing
Christ daily seeking to manifest Him and love as He loves.
7th Day Oak Grove Community Church | Gadsden, AL
Group id
Group name
7th Day Oak Grove Community Church
Tradition
Wikipedia
Origin
In communion with
Website
http://www.7thdaychurch.org/
Source of creedal statement http://www.7thdaychurch.org/statement_of_belief 09-Jun-2009
Additional church documents
Doctrinal Statement of Belief
1. The Bible is the inspired Word of God, God the Father is the supreme Deity, Jesus Christ is the only
begotten Son of God, and the Holy Spirit is the promised Comforter.
2. In the Deity of our Lord Jesus Christ, that by Him were all things created; His pre-existence; His virgin
birth; His sinless life; His miracles; His vicarious and atoning death; His bodily resurrection late on the
Sabbath day; His ascension to the right hand of God in heaven; and His personal return to establish His
kingdom and rule this earth in great power and glory.
3. The only means of being cleansed from sin is through repentance and faith in the precious atoning
blood of Jesus. Then in obedience to our Lord's command be baptized (immersed) in the Name of Jesus
Christ for the remission of sins.
4. That by faith we may receive healing for our bodies.
5. The scriptures enjoin the observance of the Ten Commandments, including the observance of the
Seventh Day Sabbath (commonly called Saturday) to be observed from sunset on Friday until sunset on
Saturday.
6. The Lord's Supper and foot washing should be observed once a year at the proper and appointed time.
7. In the resurrection of the dead, both of the just and the unjust, the just to eternal life and the unjust
to eternal death.
8. The dead are in a state of no consciousness.
9. The true Chruch organization taught in the Bible is local autonomy.
10. That the tests of Christian fellowship are the Commandments of God and the faith of Jesus.
A21 Campaign, The
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Additional church documents
The A21 Campaign
Branches: Australia, Bulgaria, Greece, UK, Ukraine, USA
http://www.thea21campaign.org/
Various educational documents and links
Aaron House Christian Fellowship | Courtenay, BC
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
Additional church
documents
Aaron House Christian Fellowship | Courtenay, BC
http://www.aaronhouse.ca/
http://www.aaronhouse.ca/index.cfm?i=8295&mid=1000&id=166286 26
December 2013
Apostolic / Prophetic Counsel
Healing Crusade
Why Not Women?
Statement of Faith859
We believe that the BIBLE is the inspired Word of God. 2 Timothy 3:15-16 and Peter 2:21
We believe in the unity of the one True and Living God, who is eternal, Self existent "I AM", who has
revealed Himself as one Being in three Persons: Father, Son and Holy Spirit. Deuteronomy 6:4. Mark 12:29
and Matthew 28:19
We believe in the virgin birth, sinless life, miraculous ministry, atoning death, bodily resurrection,
triumphal ascension and abiding intercession of the Lord Jesus Christ, and in His second Advent as the
blessed hope set before all believers.
We believe in Salvation through repentance and faith in the Lord Jesus Christ, Who died for our sins
according to the Scriptures. He was buried and was raised from among the dead on the third day according
to the Scriptures, and through His blood we have redemption.
We believe that baptism by total immersion in water is enjoyed upon all who have really repented and
have truly believed with all their hearts in Christ as Saviour and Lord. Matthew 28:19, Acts 10:47, Acts
2:38-39.
We believe in the Baptism of the Holy Spirit and evidence of speaking in tongues. Acts 2:4
We believe that the gifts of the Holy Spirit and the Offices have been set by God in the church, as recorded
in the New Testament. 1Corinthians 12:4-11 & 28, Ephesians 4:7-16.
We believe that the breaking of bread (communion) is enjoyed upon all believers until the Lord returns.
Luke 22:14-20, 1 Corinthians 11:20-34.
Practices
Dedication of Children.
Prayer for Baptism by the Holy Spirit.
Prayer for the sick
We believe in receiving tithes and offerings as a means God uses to sustain His local church and should be
given out of a love relationship with God.
Abba Ministries of Canada | Halifax NS
Group id
859
Compare with Full Gospel Church & Christian Centre and Renovate Life Church
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Additional church documents
Abba Ministries of Canada | Halifax NS
1998
Jesus of Nazareth c/o Church of Saint Mary Magdalene860
http://www.abbacanada.org/
http://www.abbacanada.org/guidance.html 28 December 2013
Our Guiding Values:
Historic and Creedal:
We honour, embrace, and remain rooted to the historic Christian creeds as reflected in both the Nicene
and Apostle's creeds.
Priestly and Prophetic:
We value the role of the prophet who engages in a perpetual and creative struggle with social constructs
that marginalize and exclude, and the priest who engages in liturgy, the ministry of sacraments, along with
leadership and administration.
Relevant and Mystical:
We value the tension between the mystical work of the Spirit, the transcendent source of God's Word and
the relevant, imminent implications of this work and this Word in our lives, personally, and in our world.
Evangelical and Liberal:
We value the tension created between Liberal and Evangelical Christianity. We accept and engage without
denunciation all forms of knowledge and scholarship with gracious and humble spirits, while maintaining
clear convictions regarding the deity of Christ, the authority of scripture, and God's redemptive plan for
humankind.
Grace and Truth:
Accepting that we all are prone to both error and sin, we seek to look directly and unflinchingly upon the
human condition with grace, art, humour and truthfulness.
[Special thanks to Rev. Steve Yeo]
Nicene Creed
Apostles’ Creed
860
Both have web presences
Abba World Wide Ministries | Kissimmee FL
Group id
Group name
ABBA WWM
Abba World Wide Ministries | Kissimmee FL aka Abba Home Churches
Network
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
Additional church
documents
Home church; messianic Judaism
2005 Apostle Nebby Gomez and Prophet Dee Gomez
11 home churches
http://abbapeople.com/us/
http://abbapeople.com/us/nosotros/en-que-creemos/ 28 December
2013
What do we believe?861







861
We believe that the bible; made up of the Jewish Scriptures (Old Testament) and the Apostolic
Scriptures of the New Testament, is the infallible, immutable and inspired Word of God. 2 Peter
1:19-21
We believe that God is one self being (Echad) that exists forever and is composed of three
different and distinct forms. 1 John 5:7
We believe that Yeshua/Jesus is the promised Messiah for Israel and the Redeemer of Humanity.
Because of his life, death and resurrection, he fulfilled the Messianic Prophecies of the Old
Testament in regards to the first coming of the Messiah. The divine Messiah/Jesus; is the
maximum revelation of God for men. Isaiah 53:1-12
We believe that the second coming of Yeshua (Jesus Christ) is eminent. Acts 1:11
We believe in the resurrection of the righteous. 1 Thessalonians 4:15-17
We believe in the present ministry of the Holy Spirit (Ruach HaKodesh) in which the believer can
be equipped to live a life of holiness. John 14:15-17
We believe that whoever dies physically without having accepted Jesus/Yeshua and does not have
Him living inside of them is eternally condemned and lost to the lake of fire, without another
opportunity to listen to the gospel in order to repent. Hebrews 9:27
Compare Gideons Warriors

We believe that the Nation of Israel is chosen by God to be a channel of blessings to all the other
nations of the earth. Romans 11:11-26
AbbaChurch.com
Group id
Group name
Tradition
Wikipedia
Origin
In communion
with
Website
Source of
creedal
statement
Additional
church
documents
AbbaChurch.com™ aka AbbaWorldChurch.com aka AbbaFatherGodChurch.com aka
Abba-Father-God-Online-Intl-Christian-Gospel-Church-Services.com aka The Abba
Father God & Abiding in Christ International Missionary Churches
1976
http://www.abbachurch.com/
http://www.abbachurch.com/OurFaithStatements.htm 28 December 2013
Our Statements of Faith862
The Scriptures: We believe that the Bible is the divinely inspired Word of God, that it is complete and
without error, and that it is the authoritative rule for Christian faith and practice.
God: We believe that there is one God, Who is the maker of heaven and earth. That God is infinite,
almighty, immutable, and perfect in holiness, truth, and love. That God is revealed in three distinct
persons: Father, Son, and Holy Spirit. These three are co-existent, co-equal, and co-eternal.
Jesus Christ: We believe that Jesus Christ is the eternal Son of God made flesh. That He is fully divine and
fully human. That He was born of a virgin and led a sinless life. That He was crucified for the sins of the
862
Compare Walking Barefoot Ministries, Doulos for Christ World Harvest Ministry, Seven Circles Revival of Prayer
Ministries International, Jeshua Harvester Church
world, was dead and buried, and on the third day He rose again from the dead. That He ascended into
heaven and sits at the right hand of the Father where He ever lives to make intercession for His people.
The Holy Spirit: We believe that the Holy Spirit convicts the world of sin, righteousness and judgment.
That He brings about the new birth, persuading men through the proclamation of the Gospel to repent
and confess Jesus as Lord. That He is the counselor, guide, and sealer of our faith sent to indwell our lives.
That He desires to fill each believer continually with power to witness, and imparts His supernatural gifts
for the edification of the Church and the work of ministry in the world. That all the gifts of the Holy Spirit
at work in the Church of the first-century are available today and are to be earnestly desired and practiced.
That these gifts are essential in the mission of the Church in the world today.
The Fall and Redemption of Man: We believe that man, in his natural state, is a sinner, lost, without hope,
and without God. That man's only hope of redemption from sin is through the shed blood of the Lord
Jesus Christ. That salvation is received as a gift of God's grace through repentance toward God and faith
in the Lord Jesus Christ. That Biblical repentance is characterized by a changed life, and saving faith is
evidenced by kingdom service.
Sanctification of the Redeemed: We believe that the Holy Spirit is the active agent in our sanctification
and seeks to produce His fruit in us as our minds are renewed and we are conformed to the image of
Christ. That as we are led by the Spirit, we grow in the knowledge of the Lord, freely keeping His
commandments and endeavoring to so live in the world that all people may see our good works and glorify
our Father who is in heaven.
The Church: We believe that God by His Word and Spirit creates the Church, calling sinful men out of the
whole human race into the fellowship of Christ's Body. That by the same Word and Spirit, He guides and
preserves that new redeemed humanity. That the Church exists to worship and glorify God as Father, Son
and Holy Spirit. That the ultimate mission of the Church is the making of disciples through the preaching
of the Gospel. That upon conversion, newly redeemed men and women are added to a local church in
which they devote themselves to teaching, fellowship, the Lord’s Supper and prayer.
The Sacraments of the Church: We believe that water baptism, in the name of the Father, Son and Holy
Spirit, is an outward and visible sign of an inward and spiritual reality. That in baptism, we are identified
with Christ and His Church, demonstrating that we have been buried with Christ, and raised with Him to
walk in newness of life.
We believe that the Lord's Supper is for those who have come to faith in the Lord Jesus Christ. That it
shows the giving of His body and the shedding of His blood on our behalf, and is to be observed throughout
the Christian life as a sign of continued participation in the atoning benefits of His death. That as we
partake of the Lord’s Supper with an attitude of faith and self-examination, we remember and proclaim
the death of Christ, receive spiritual nourishment, and signify our unity with other members of His body,
the Church.
The Second Coming: We believe in the visible, personal and glorious return of the Lord Jesus Christ, the
resurrection of the dead and the translation of those alive in Christ, the judgment of the just and the
unjust, and the fulfillment of Christ's kingdom in the new heavens and the new earth. Jesus Christ will
come again to the earth, personally, visibly and bodily, to consummate history and the eternal plan of
God.
The Lord Jesus Christ commanded all believers to proclaim the Gospel throughout the world and to
disciple men of every nation. The fulfillment of that Great Commission requires that all worldly and
personal ambitions be subordinated to a total commitment to "Him who loved us and gave Himself for
us."
The Apostles' Creed text 8
The Nicene Creed text 1
Statement of Faith
Appears twice in source
Statement of Faith (Campus Crusade for Christ)
The Christadelphian Statement of Faith
Abba’s House | Hixson TN
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
863
864
Web presence
Web presence
Abba’s House | Hixson TN
Southern Baptist
1950 fire destroyed Hixon First Baptist Church
1951 rebuilt as Central Baptist Church of Hixson
1980 on radio with Ron Phillips
2005 rebranded as Abba’s House for TV
Ron Phillips Ministries863
Fresh Oil New Wine864
http://www.abbashouse.com/
http://www.abbashouse.com/pages/page.asp?page_id=294176 30
December 2013
http://www.abbashouse.com/pages/page.asp?page_id=294184 30
December 2013
Additional church
documents
Our Beliefs
We at Abba's House believe that Jesus is God's son, that He died on the cross for our sins, and that on the
third day He rose again. We also believe that anyone who considers this to be true, asks for forgiveness
from their sin, and surrenders their life to Him, will be saved. We believe in the Trinity, God as the Father,
Son, and Holy Spirit. We believe in the empowering work of the Holy Spirit in our lives today.
Our beliefs are summed up in the Apostles Creed: text 9
How To Find A Relationship With God
Everyone has an opinion about what it takes to go to Heaven, but how does the Bible answer this
question? The word FAITH can help define the answer.
• F is for FORGIVENESS
One cannot have eternal life without forgiveness. The Bible says, “In whom we have redemption
through his blood, the forgiveness of sins.” (Ephesians 1:7)
• A is for AVAILABLE
Forgiveness is Available for All! God’s Word states, “For God so loved the world, that he gave his only
begotten Son, that whoever believes in him should not perish, but have everlasting life.” (John 3:16)
However, forgiveness is not automatic. Jesus said, “Not every one that says unto me, Lord, Lord, shall
enter into the kingdom of heaven.” (Matthew 7:21)
• I is for IMPOSSIBLE
It is impossible for God to allow sin into heaven. In the verse above, we learned God is Love, but God
is also Just. James 2:13 says, “For judgment is without mercy.” It is clear that man is Sinful. The Bible
states, “For all have sinned, and fall short of the glory of God.” (Romans 3:23)
• T is for TURN
Turn means repent. If you find you are going the wrong way on a road, you must soon turn around
and go the right way. God wants man to turn from something—from sin and from self, as he warns in
Luke 13:3, “But unless you repent, you shall all likewise perish.” Where can you turn? Trust Christ
only! “That Christ died for our sins according to the scriptures and that he was buried, and that he rose
again the third day according to the scriptures.” (I Corinthians 15:3-4) God promises, “If you will confess
with your mouth the Lord Jesus, and believe in your heart that God has raised him from the dead, you
will be saved.” (Romans 10:9)
• H is for HEAVEN
Coming to know Christ means Life! This life affects you here and now, for Jesus said, “I am come that
you might have life, and that you may have it more abundantly.” (John 10:10b) In addition, you can
experience life in the hereafter, for He promised again, “And if I go and prepare a place for you, I will
come again, and receive you to Myself; that where I am, there you may be also.” (John 14:3)
Understanding these five points, wouldn’t you like to receive this forgiveness by trusting Christ as your
personal Savior? This is accomplished through prayer. Simply speak these words to God as the desire of
your heart.
“Dear God, I know that I’m a sinner. I want to be forgiven. I believe that Jesus died on the cross for my
sins. I repent of my sins. Please forgive me and come into my life to be my Savior and Lord. Amen.”
If you prayed this prayer and meant it, you have just made the most important decision of your
life! You have been welcomed into the family of God. You can be sure you are saved and have eternal
life. Receiving Jesus into your life is only the beginning of a wonderful life-changing experience.
Abbeyhill Baptist Church | Edinburgh Scotland
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
865
Web presence
Web presence
867
Web presence
868
Web presence
866
Abbeyhill Baptist Church | Edinburgh Scotland
Baptist
1895 group of friends founded the congregation
Polskojęzyczny Kościół w Edynburgu
Try Praying865
The Exile Band866
Baptist Union of Scotland
AIM (Africa Inland Mission) International
OMF (Overseas Missionary Fellowship)
BMS (Baptist Missionary Society) World Mission867
ECMI (European Christian Mission International)
Bethany Christian Trust868
Calton Welfare Services
http://abbeyhillbaptist.btck.co.uk/
Source of creedal
statement
http://abbeyhillbaptist.btck.co.uk/About%20us/WhatWeBelieve 18 December
2013
http://abbeyhillbaptist.btck.co.uk/About%20us/ChurchFamilyCovenant 26
December 2013
Additional church
documents
Statement of Faith
We believe in one God who exists in three persons: Father, Son and Holy Spirit - the Creator and Sustainer
of the world.
We believe in Jesus Christ, wholly God and wholly man, who by His death and resurrection is the Saviour
of the world.
We believe in the Holy Spirit who brings human beings to repentance and lives in, guides and empowers
believers.
We believe in the Bible as God’s revelation of himself; the word of God without error and the sole
authority for life and faith.
We believe that human beings are a special creation of God, made in His image.
We believe that sin is disobeying God and choosing to go our way not God’s. Sin separates us from God
and we have all sinned.
We believe that God passionately loves every person.
We believe that Jesus Christ has died for the sins of the world and through Him we can have forgiveness
for our sins.
We believe that salvation is a gift received through repentance toward God and faith in Jesus Christ and
brings reconciliation with God.
We believe that Jesus Christ commanded those who had repented and had faith in Him to be baptised in
water. Baptism is normally by immersion but is not essential for salvation.
We believe that God desires all who are reconciled with Him to know Him and live in a loving, obedient
relationship with Him, empowered by the Holy Spirit.
We believe that the church is a worshipping community where every person should be encouraged,
challenged and taught as part of the family of God. Every believer has a role to play in the life and witness
of the church.
We believe that every believer has direct access to God in prayer through Jesus Christ with the direction
of the Holy Spirit.
We believe in the personal and visible return of Jesus Christ to fulfill the purposes of God. Those who
believe in Jesus, He will raise to eternal life in Heaven and those who do not believe will be condemned
to eternal separation from God in Hell.
We believe that God does not want anyone to perish but that all would come to repentance and faith in
Jesus Christ.
Church Family Covenant
At Abbeyhill Baptist Church we love each other like a family as we are all brothers and sisters in Christ!
With God’s help, I will serve the Lord at Abbeyhill:
By discovering my gifts and talents and then by using them
By seeking to equip myself to serve
By developing a servant’s heart
"Serve one another with the particular gifts God has given each of you…" 1 Peter 4:10 (Ph)
"God gave…some to be pastors and teachers to prepare God’s people for works of ministry, so that the
body of Christ may be built up…" Eph. 4:11-12
"Each of you should look not only to your own interests, but also to the interests of others. Your attitude
should be the same as that of Jesus Christ…who took on the very nature of a servant…" Phil. 2:3-4, 7
With God’s help, I will be a faithful family member:
By attending consistently
By living a Godly life
By giving regularly (of my time, talents, and finances)
"Let us not give up the habit of meeting together…but let us encourage one another." Heb. 10:25
"But whatever happens, make sure that your everyday life is worthy of the gospel of Christ." Phil. 1:27
(Ph)
"Each one of you, on the first day of each week, should set aside a specific sum of money in proportion to
what you have earned and use it for the offering." 1 Cor. 16:2
"A tenth of all your produce is the Lord’s, and it is holy." Lev. 27:30
With God’s help, I will be a responsible family member:
By acting in love toward other members (encouraging, supporting and strengthening)
By refusing to gossip
By respecting the leadership
By praying for the church
By jointly seeking the will of God for the Church
"So let us concentrate on the things which make for harmony, and on the growth of our fellowship
together." Rom. 15:19 (Ph)
"Have a sincere love for your fellow believers, love one another earnestly with all your hearts." 1 Peter
1:22 (TEV)
"Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others
up according to their needs…" Eph. 4:29
"Obey your leaders and submit to their authority. They keep watch over you as men who must give an
account. Obey them so that their work will be a joy, not a burden, for that would be no advantage to you."
Heb. 13:17
"To the church … we always thank God for you and pray for you constantly." 1 Thess. 1:2
With God’s help, I will be a outwardly reaching family member:
By praying for the churches growth
By seeking to invite the unchurched to attend
By sharing the love of Christ with my neighbours
By warmly welcoming those who visit
"The Master said to the servant, ‘Go out to the roads and country lanes, and urge the people there to
come so my house will be full.’" Luke 14:23 (NCV)
"So, warmly welcome each other into the church, just as Christ has warmly welcomed you; then God will
be glorified." Rom. 15:7 (LB)
Finally, brothers, pray for us that the message of the Lord may spread rapidly and be honored, just as it
was with you. 2 Thessalonians 3:1
I pray that you may be active in sharing your faith, so that you will have a full understanding of every good
thing we have in Christ. Philemon 1:5-7
By this all men will know that you are my disciples, if you love one another." John 13:35
Abbott Loop Community Church | Anchorage AK
Group id
Group name
Tradition
Wikipedia
ALCC
Abbott Loop Community Church | Anchorage AK
Pentecostal
Origin
1959 by Dick Benjamin trained in Bethel Temple (Seattle)869
In communion with
Website
http://www.abbottloop.org/
Source of creedal statement http://www.abbottloop.org/node/3 13 December 2013
Additional church documents
ALCC Statement of Beliefs . . .
We believe:
1 In the inspiration of all Scripture, each and every word; that the Old and New Testaments are the
infallible word of God, inerrant in the original writings, and are the supreme authority for faith and life.
2 That there is one God, eternally existent in three persons: God the Father, God the Son, and God the
Holy Spirit.
3 That Jesus Christ is the Son of God. We believe in his virgin birth, in his sinless life, in his miracles, in his
atoning death for us, in his bodily resurrection, in his ascension to the right hand of God the Father, and
in his personal return to this earth in power and glory.
4 That all have sinned and that the only means of being cleansed from sin is through the blood of Christ.
5 That regeneration by the Holy Spirit is essential for personal salvation.
6 That a person is justified by faith in Jesus Christ, not by works.
7 That the redemptive work of Christ provides healing for the whole person: body, soul, and spirit.
8 In the present ministry of the Holy Spirit, by whose indwelling presence the believer is enabled to live a
godly life which manifests the fruit of the Spirit.
9 That a person baptized with the Holy Spirit is enabled to speak with new tongues.
10 That the gifts of the Holy Spirit as listed in 1 Corinthians 12-14, are for the edification of the church
today.
11 In water baptism by immersion in the name of the Father, Son, and Holy Spirit, the Lord Jesus Christ.
12 That we remember the Lord’s death in the ordinance of the Lord’s supper. His blood purchased
salvation for us. His broken body purchased healing for us.
13 In the reality and personality of our enemy, Satan. And as believers in Jesus we have authority over
him.
14 That the ministries of apostle, prophet, evangelist, pastor, teacher, elder, and deacon are for the
equipping and edification of the church today.
15 That God is building a glorious church that will fulfill the Great Commission.
869
Bethel Temple  Bethel Christian Ministries 2003 The City Church (Kirkland)
16 In the resurrection of both the saved and the lost, the saved to eternal life and the lost to eternal
judgment.
Abecedarians
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Additional church documents
Abecedarians
Anabaptist
http://en.wikipedia.org/wiki/Abecedarian
16th century Anabaptists led by Nicholas Storch
Aberdeen Christian Fellowship | Aberdeen Scotland
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Additional church documents
Statement of Faith
870
Web presence
ACF
Aberdeen Christian Fellowship | Aberdeen Scotland
Baptist
Baptist Union of Scotland
Barnabas fund
Wycliffe Bible Translators
Tearfund
The A21 Campaign
The Tumaini Fund870
http://www.aberdeencf.com/
http://www.aberdeencf.com/statement-of-faith/ 18 December 2013
1. We believe the Holy Bible (all 66 books of the Old and New Testaments) to be divinely inspired. It is the
only fully trustworthy authority for faith and conduct.
2. We believe that there is one God, eternally existent in three persons: Father, Son and Holy Spirit and
that these three are co-eternal and of equal dignity and power and that this Triune God is the Creator,
Sustainer, Ruler, Redeemer and Judge of the World.
3. We believe in the full deity and humanity of our Lord Jesus Christ; in His virgin birth; in His sinless life;
in His miracles; in His atoning sacrifice on the cross: dying in our place, paying the price of sin, becoming
an example for us and defeating evil; in His bodily resurrection; in His ascension to the right hand of the
Father and in His personal and visible return in power and glory to establish a new heaven and new earth.
4. We believe in the dignity of all people, male and female, created by and for God; that by human
disobedience to God, every person incurred spiritual death, which is separation from God, and physical
death as a consequence; that all humans are sinners by nature and practice and that all who believe in
Jesus Christ alone appropriate by the grace of God his atoning work and are declared righteous and
brought into right relationship with God.
5. We believe in the present and active ministry of the Holy Spirit who leads people to repentance, unites
them with Christ through new birth, enables them to live godly lives and empowers them for witness and
ministry.
6. We believe in the bodily resurrection of everyone who has lived, the everlasting blessedness of those
in right relationship with God, and the everlasting punishment of those who have rejected God
Aberdeen Christian Fellowship | Aberdeen South Dakota
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Aberdeen Christian Fellowship | Aberdeen South Dakota
http://aberdeenchristianfellowship.com/Home.html
http://aberdeenchristianfellowship.com/Beliefs.html 26 December
2013
Additional church
documents
Our Statement of Beliefs:
The Bible as the Word of God: We accept the Bible as the inspired and God-breathed Word of God to
mankind. We believe the Bible Should be the source of all teaching, doctrine, faith, and practice.
The Gospel of Jesus Christ: We believe that there is one God, who has created all things, and that He has
revealed Himself to mankind as Father, Son, and Holy Spirit. We believe that mankind has become
separated from God Because of disobedience, or sin. We believe God has freely given forgiveness and
new life to mankind through the suffering and death of Jesus Christ, and His resurrection from the dead.
We believe mankind is given the opportunity to personally acknowledge his/her own sinfulness, and to
personally receive Jesus Christ as Savior and Lord. We believe that apart from Christ’s suffering and death
and resurrection, mankind is destined for eternal judgment, separation from God, and perishing in hell.
We believe in the imminent and actual return of Jesus Christ to earth and the establishing of His eternal
Kingdom. We believe it is the church’s responsibility to proclaim, teach and demonstrate the gospel of
Jesus Christ to the world around us.
Baptism: We believe that according to Jesus’ command, every believer in Jesus Christ should be baptized
in water; through the process of immersion, submersion, and emergence; which acknowledges the
suffering, death, burial, and resurrection of Jesus Christ from the dead.
The Holy Spirit: We believe that according to Jesus’ own words, the Holy Spirit of God is given to all
believers; and that every believer can be filled with the Holy Spirit, or as Jesus spoke, “You shall be
baptized with the Holy Spirit…” We believe that the Holy Spirit is given by God to empower, equip, teach,
and lead believers; and the Holy Spirit gives specific gifts to individual believers.
Worship & Service: We believe that our first responsibility before God is to love God and glorify Him
through offering our lives, our resources, our prayer and praise to Him. We believe that every believer is
given the individual opportunity to worship and serve God and others.
The Church: We believe that every believer in Jesus Christ becomes a member of the Church of Jesus
Christ and is placed by God in a local church family to help him or her grow spiritually, become more Godly
in character, and find a place of serving. We believe it is God’s priority for a local church to assemble
together regularly for the purpose of worship, ministry of the Word of God, sharing Communion (the
Lord’s Supper) together, and to love and serve one another. We believe that God gives the Church of Jesus
Christ leadership through Apostles, Prophets, Evangelists, Pastors, and Teachers; and that God gives a
local church leadership through a Pastor and Elders.
The Family: We believe that God places high value on the family, and that the family is the primary
building block of the church and of our society. We believe the family begins with a marriage between
one man and one woman; and that God gave the family as the setting for raising children.
Aberdeen Primitive Baptist Church | Mississippi
Group id
Group name
Tradition
Wikipedia
Origin
In communion
with
Website
Source of
creedal
statement
Additional
church
documents
Aberdeen Primitive Baptist Church
Primitive Baptist
Primitive Baptist Churches
 Mount Zion Primitive Baptist Church
 Gadsden Primitive Baptist Church
 Cincinnati Primitive Baptist Church
 Heritage Primitive Baptist Church
 Covenant Primitive Baptist Church
Primitive Baptist Websites
 Baptist Bible Hour
 Grace Chapel Primitive Baptist Church871
 Primitive Baptist Web Station
 The Old School Baptist Web Site
Baptist Confessions
 New Hampshire Confession 1833
 New Hampshire Confession 1853 revision
 1644 London Confession
 1646 London Confession 2nd edition
 1689 London Confession
http://www.aberdeenprimitivebaptistchurch.org/
http://www.aberdeenprimitivebaptistchurch.org/Doctrine&Practice.htm 17
December 2013
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The Case Against the Universal Invisible Church by Milburn Cockrell
Churches of God By A. W. Pink (from Studies in the Scriptures, Dec. 1927,
pp. 277-281)
Circular Letter: The Great Commission by Elder R.H. Hale
Five Golden Links in God's Chain of Salvation by Elder Herb Hatfield
The Importance of Scriptural Baptism by Elder Herb Hatfield
Is God The Author Of Sin? by Elder Herb Hatfield
Man's Utter Inability to Rescue Himself by Thomas Boston
Washing of the Saints Feet: A New Testament Ordinance - John Chapter
13 by Elder Herb Hatfield
Doctrine & Practice
We Believe:
1. That the Bible, being composed of both the Old and New Testaments, is the inspired Word of God and
is our sole authority for doctrine and practice. We believe that the King James translation is the most
accurate translation we have today. II Timothy 3:16-17; II Peter 1:20-21
871
Site has security on Articles of Faith, Church Covenant, and What We Believe.
2. That the God of Heaven is the creator and sustainer of the universe and that He works all things
according to the good pleasure of His sovereign will. Isaiah 14:25; Ephesians 1:11
3. That all mankind are dead in trespasses and sins and are worthy of eternal punishment in Hell except
for the sovereign grace of God. Romans 3:10-23 and Ephesians 2:6-10
4. That by God’s sovereign grace and mercy, elect sinners are predestined to eternal life and are
redeemed and justified by the blood of Christ alone. John 3:16; Romans 3:24; Ephesians 1:4-7; and
Colossians 1:13-14
5. That Jesus Christ died for the sins of His people alone and they shall all be regenerated in time by the
Holy Spirit, enabled to hear the Gospel of their salvation and caused to have faith in Christ as their Savior.
John 3:3 & 5; John 5:25; John 6:37 & 44; John 10:26-28; John 17:2
6. That all who are saved should be baptized, unite with a New Testament Baptist church, strive to live
godly lives and witness to the world that we live in until Christ Jesus our Lord comes again. Acts 2:37-47;
I Thessalonians 1:2-10
7. That there is to be a resurrection of the bodies both of the saved and the unsaved at which time the
saved shall receive glorified bodies that shall enable them to enjoy eternal Glory with their Savior, while
the unsaved are resurrected in their old bodies and shall be punished with everlasting destruction.
Matthew 25:32-46; John 5:28-29; I Corinthians 15:12-58: II Thessalonians 1:7-10
Our doctrines and our practices, we believe, are well grounded in the Word of God which is our final
authority for our Faith and Practice. No human document is perfect, yet we are in basic agreement with
both the London Confession of Faith of 1644 and of 1689.
New Hampshire Confession 1833
New Hampshire Confession 1853 revision
London Confession of Faith (1644)
London Confession of Faith (1646)
London Confession of Faith (1689)
Abilene Baptist Church | Martinez GA
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
Additional church
documents
Abilene Baptist Church | Abilene GA
Southern Baptist
1774 by Daniel Marshal as Red’s Creek Baptist Church with Rev. Loveless
Savage as first pastor
http://myabilene.org/
http://myabilene.org/about-us/beliefs/ 30 December 2013
http://myabilene.org/the-gospel/ 31 December 2013
The Baptist Faith & Message 2000
The Gospel
“Gos·pel noun \ˈgäs-pəl\ 1. Good news 2. the message concerning Christ, the kingdom of God, and
salvation”
Do you know for certain that you have eternal life and that you will go to heaven when you die?
God wants you to be sure. The Bible, says in 1 John 5:13, “These things I have written to you who believe
in the name of the Son of God, that you may know that you have eternal life, and that you may continue
to believe in the name of the Son of God.”
Another question to consider is:
Suppose you were standing before God right now and He asked you, “Why should I let you into MY
heaven?” What do you think you would say?
You may not know what you would say, but you can know because God loves you and has a purpose for
your life. The Bible states it this way, “For God so loved the world that He gave His only begotten Son, that
whoever believes in Him should not perish but have everlasting life.” (John 3:16).
God’s Purpose:
God’s purpose is that we have eternal life! Notice these three important facts about eternal life:
1. We receive eternal life as a free gift. – “For the wages of sin is death, but the gift of God is eternal
life in Christ Jesus our Lord.” (Romans 6:23)
2. We can live a full and meaningful life right now. – “I have come that they may have life, and that
they may have it more abundantly.” (John 10:10)
3. We will spend eternity with Jesus in heaven. – “And if I go and prepare a place for you, I will come
again and receive you to Myself; that where I am, there you may be also.” (John 14:3)
Eternal life gives meaning to life. BUT, our sinful nature keeps us from fulfilling God’s purpose for our lives.
Our Problem:
Before we can realize God’s purpose, we must first understand our problem.
1. We are all sinners by nature and by choice. – “For all have sinned and fall short of the glory of
God.” (Romans 3:23)
2. We cannot save ourselves. – “Not of works, lest anyone should boast.” (Ephesians 2:9)
3. We deserve death and hell. – “for all have sinned and fall short of the glory of God” (Romans 3:23)
It is true that God is a loving God, but He is also holy and just and must punish sin. Yet, because He loves
us He has provided forgiveness for our sin. He has given us a provision, His Only Begotten Son, Jesus Christ.
Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me.” (John
14:6) The good news is that God has provided for the forgiveness of our sins.
Jesus’ Provision:
Jesus Christ is all that we need to provide us with an eternal heavenly membership. Accepting God’s
provision, Jesus Christ, is the only way we can have eternal life. Nothing more, nothing less.
Notice what God’s Word states about our provision, Jesus Christ:
1. Jesus is God and became man. – “In the beginning was the Word, and the Word was with God,
and the Word was God . . . . And the Word became flesh and dwelt among us” (John 1:1, 14)
2. Jesus died for us on the cross. – “For Christ also suffered once for sins, the just for the unjust, that
He might bring us to God, being put to death in the flesh but made alive by the Spirit,” (1 Peter
3:18)
3. Jesus was resurrected from the dead. – “(Jesus) who was delivered up because of our offenses,
and was raised because of our justification..” (Romans 4:25)
That is good news, but the only way Jesus can affect our lives is for us to receive Him. The Bible Says, “But
as many as received Him, to them He gave the right to become children of God, to those who believe in
His name.” (John 1 : 12) The choice is ours.
Salvation’s Plan:
To accept Jesus Christ as your personal Lord and Savior, you must…….
#1 – REPENT
You must repent of your sin. “Repent therefore and be converted, that your sins may be blotted out” (Acts 3:19)
Repentance is not just feeling sorry for our sin. “Repent, turn to God, and do works befitting repentance.” (Acts 26:20)
Repentance is turning to God through Jesus and away from our sin. It’s like making a U-turn.
#2 – FAITH IN JESUS
You must place your faith in Jesus.
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God.”
(Ephesians 2:8)
Faith is not just believing facts about Jesus. “You believe that there is one God. You do well. Even the demons believe–and tremble!” (James 2:19)
Faith is trusting in Jesus. It’s like taking a trip on an airplane. You will never make the trip until you trust
the plane enough to board it.
#3 – SURRENDER
You must surrender you life to Jesus as Lord.
“If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from
the dead, you will be saved. For . . . with the mouth confession is made unto salvation.” (Romans 10:9-10)
Surrendering to Jesus as Lord is not just saying we give our lives to Jesus.
“”Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will
of My Father in heaven.” (Matthew 7 : 21)
Surrendering to Jesus as Lord means giving Jesus control of your life. That is, you must give all that you
know of yourself to all that you know of God.
To give Jesus control of your life is like driving down the highway with another person. As long as you are
driving, you are in control. If you realize you don’t know the way, but the other person does, you might
say. “You take the wheel and drive.” Then the other person is in control and the two of you take the route
he chooses.
THREE IMPORTANT QUESTIONS
1. Does what you have been reading make sense?
2. Is there any reason you would not be willing to receive God’s gift of eternal life?
3. Are you willing to turn from your sin and place your faith in Jesus right now?
If you’ve answered yes to these questions listen to what the Bible says,
For “whoever calls on the name of the Lord shall be saved.” (Romans 10:13)
All you have to do is ask Jesus to forgive you of your sins, place your faith in Him and surrender to Him as
Lord of your life. If you would like to do this, read this prayer and see if it says what you want to say to
God.
“Dear God, I know that you love me. I know that you sent Jesus to die on the cross and to rise from the
dead for my sins. God I acknowledge that I’m a sinner. I realize that I’ve done things that Jesus wouldn’t
do. I repent of my sin. I turn from my sin and I turn to Jesus. Jesus, please come into my heart, forgive me
of my sin and save me. I accept you as Lord of my life. Thank you Jesus for saving me. Amen.”
If this is what you want to say to God, then call on the Lord in repentance, faith, and surrender by praying
these words or similar words of you own; and Jesus will become your Savior and Lord.
If you’ve prayed this prayer or one similar, WELCOME TO THE FAMILY OF GOD. If you sincerely prayed this
prayer, you have just made the most important decision of your life. You can be sure you are saved and
have eternal life.
As evidence of giving Jesus control, you will want to identify with Him. The New Testament way of
identification is to confess Jesus publicly (Matthew 10:32-33) and to follow Him in Baptism and church
membership (Acts 2:38).
Abilene Bible Baptist Church | Abilene KS
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Additional church documents
ABBC
Abilene Bible Baptist Church | Abilene KS
Independent fundamental
Abilene Baptist Academy
http://abilenebaptist.com
http://abilenebaptist.com/index.html 30 December 2013
God's Simple Plan of Salvation
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Romans 3:23- "For all have sinned and come short of the glory of God."
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Romans 6:23- "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ
our Lord."
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Romans 5:8- "But God commendeth His love toward us, in that while we were yet sinners, Christ
died for us."
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Romans 10:13- "For whosoever shall call upon the name of the Lord shall be saved."
About Our Church
We believe that the great gospel blessing which Christ secures to such as believe in Him is justification;
that justification includes the pardon of sin, and the gift of eternal life on principles of righteousness; that
it is bestowed not in consideration of any works of righteousness which we have done, but solely through
faith in the Redeemer's blood, His righteousness is imputed unto us.
Abilene church of Christ | Statesville NC
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
872
Abilene church of Christ | Statesville NC
Independent church of Christ
Apologetics Press872
Audio Evangelism873
Banner of Truth
Brown Trail church of Christ - Bedford, TX874
Christian Courier 875
Duluth church of Christ | Duluth, GA
http://www.apologeticspress.org/
Ministry of Clinton church of Christ | Clinton IL
874
Web presence with sermons
875
Web presence with online artcles
873
Website
Source of creedal statement
Durham church of Christ - Durham, NC876
East End church of Christ - McMinnville, TN877
Getwell church of Christ - Memphis, TN 878
Highland Acres church of Christ - Statesville, NC
Highway 9 church of Christ - Piedmont, AL
House to House/Heart to Heart
International Gospel Hour
Liledoun Road church of Christ - Taylorsville, NC
Mountain Island church of Christ - Charlotte, NC
NC School of Biblical Studies
Searching the Scriptures Magazine
Train Up
Warners Chapel church of Christ - Clemmons, NC
http://www.abilenechurchofchrist.org/
http://www.abilenechurchofchrist.org/aboutus.html 30 December
2013
Additional church
documents
About Us
We are just Christians. The Abilene church of Christ is free, independent, and self-governing, under Christ.
We have no denominational affiliation or headquarters. Our organization, worship, and work are all
according to the New Testament pattern. The Bible alone is our guide. God’s Word is truth, and Jesus has
authority in all things (John 17:17; Matthew 28:18). Thus we have no sectarian doctrine or creed.
Our plea is for all people to return to the principles and practices of New Testament Christianity so that
we might find unity in Christ, the kind of unity that Jesus prayed for (John 17:20-21). At the Abilene church
of Christ, we have rejected all doctrines and creeds originating with man, and are drawn together by a
common faith in and obedience to the gospel of Jesus Christ. We hold to a commitment of serving the
God faithfully according to His Word (Romans 10:17).
Our worship is simple, unpretentious, reverent, and joyous. Our sincere desire is to worship God in spirit
and in truth (John 4:24) while encouraging one another to walk more closely with God (Hebrews 10:2325). We hope you will accept this invitation to visit with us soon (Romans 16:16).
It is always our interest to share with others the pure gospel of Jesus Christ as set forth in the New
Testament. …
Who are the churches of Christ?
876
Web presence
Web presence
878
Web presence with The Spiritual Sword resources
877
We are the non-denominational church of the Bible that Christ founded on the Day of Pentecost in the
first century in the city of Jerusalem. (Matthew 16:18; Luke 24:46-49; Acts 2:1-47; Ephesians 1:20-23)
How is the church governed?
Christ is the head of the church (Ephesians 1:20-23). Under Christ, individual congregations have a plurality
of elders who must meet the qualifications found in the Scriptures (1 Timothy 3:1-7; Titus 1:5. Under the
elders serve deacons (1 Timothy 3:8-13), evangelists (ministers) and teachers (Ephesians 4:11-12). The
only law governing the church is the Bible (Colossians 3:17; 2 Timothy 3:16-17).
How does the church worship?
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Prayer through Christ (John 14:13; Acts 2:42)
Non-instrumental music (Ephesians 5:19; Colossians 3:16)
Preaching of the Word of God (Acts 2:42)
The Lord’s Supper every week (Acts 20:7)
Freewill giving as one has prospered each Sunday (1 Corinthians 16:1-2)
How does one become a member of the church so as to be saved?
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Believe in Jesus (John 8:24; Acts 16:31)
Repent of sins (Acts 3:19; 17:30)
Confess Jesus as Lord (Romans 10:10)
Be baptized (immersion into water) for remission of sins (Mark 16:16; Acts 2:38)
Christ then adds one to his church (Acts 2:47)
Live a faithful Christian life (not once saved, always saved) (2 Peter 2:20-22; Revelation 2:10)
Absolute Maori Established Church of Aotearoa
Group id
Group name
Absolute Maori Established Church of Aotearoa
Tradition
Rātana Church which has Methodist roots
Wikipedia
Origin
1941 split from Rātana Church
In communion with
Website
Source of creedal statement
Additional church documents
Abundant Life Center | Vancouver WA
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
Additional church
documents
ALC
Abundant Life Center
New Thought
1993 by Jenna and Barbara Watkin with Dwile Heggem as Vancouver New
Thought Community Church
Association for Global New Thought
International New Thought Alliance
http://www.my-alc.com/
http://www.my-alc.com/beliefs.html 03-May-2009 (no longer on site)
ALC's Sacred Covenant
Our Beliefs:
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We believe in One Power, One Presence for Good: God.
We believe God is all there is.
We believe we are each unique Divine expressions of God with free will.
We honor all spiritual paths of Love.
We believe we are transformed by practice of prayer and meditation, service and unconditional
Love.
We believe that direct experience of God is available to ALL.
We believe we co-create our world and our personal experience through our consciousness.
Our Intentions:
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To recognize and honor the Beauty of God in everyone and everything.
To experience the Ancient Wisdom of Universal Truth through spiritual practice and celebration.
To joyfully embrace the wholeness of community.
To live fully in the abundance of life.
To offer a sacred space welcoming all to love, learn, play and commune.
To be a beacon of light in service to the world.
Abundant Life Christian Center | East Syracuse NY
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
Additional church
documents
Abundant Life Christian Center | East Syracuse NY
Non-denominational Christian Church
1990 by John and Lisa Carter
http://www.alcclife.org/
http://www.alcclife.org/pages/page.asp?page_id=163817 ff 12 December
2013
Apostles’ Creed
What We Believe
Abundant Life Christian Center is a non-denominational Christian Church that holds a charismaticevangelical theology. Our beliefs are firmly rooted in the theology of the Reformation, while fully
embracing contemporary ministry of the Holy Spirit and all His gifts.
We accept all Christians --regardless of denomination-- who embrace the Apostle’s Creed, have confessed
personal faith in the Lord Jesus Christ, and believe that His atoning work is the sole basis for their eternal
salvation.
Members of our church and associated ministries accept the following Statement of Faith as essential for
general unity and full communion within our spiritual community.
1.0 The Nature of God
We believe that God is One, eternally expressed in three distinct persons: Father, Son, and Holy Spirit. He
is the creator of everything that exists but was Himself not created by anyone. He is the source of all that
is good, the master of all creation, and the perfect, holy, and righteous judge of all the free creatures He
has made. Besides Him there is no other god in heaven or earth (John 14:9-16, Matt. 28:19, Acts 2:33, 1
John 5:6-8, 24, Rom. 1:20, Col. 2:9).
2.0 The Deity of Jesus
We believe that Jesus Christ is the Son of God and the Savior of the world. Christ is the visible image of
the invisible God, and the exact imprint of his nature, in human form. He existed before anything was
created and is supreme over all creation - (Heb.1:3, Col 1:15, Isa. 9:6, 7; John 1:1), Jesus is Himself God
and shares equally all the qualities of the Father and the Holy Spirit (Phil. 2:6). Although He existed as God
from all eternity, He willfully chose to assume a human nature and was born in time and space of the
virgin Mary. He did this so that by full identification with the human race He could save us from our sins,
and restore our fellowship with God. (Heb. 2:14).
3.0 The Person of the Holy Spirit
We believe in the deity and personhood of the Holy Spirit. He proceeds from the Father and the Son and
works actively as God’s agent on the earth today. His mission is to convict the world of sin, create and
secure believers in Christ, and empower God’s Church to grow in grace and manifest God’s Kingdom in
the earth. We believe all the gifts and miraculous works of the Holy Spirit are available to God’s people
and that each believer has been given at least one spiritual gift for ministry to others in the local church.
(John 14: 16-26; Luke 1:35, Rom. 12:4-13, 1 Cor. 12:4-11, 1 Peter 4:11-12).
4.0 The Scriptures
We believe that the Holy Bible (39 books of the O.T. and 27 books of the N.T.) is the only inspired, unfailing
and complete written Word of God. It is the revelation of God’s plan for man. People are born again
through hearing and believing the message of the Bible. God’s Word is the primary sacrament God has
provided for the perfecting and maturing of His children. (2 Peter 1:21, 1 Peter 1:23-2:2, John 17:17).
5.0 The Nature and Fall of Man
We believe that all people were made in the image of God, but through sin have been separated from
God and fallen into moral darkness and the dominion of God’s adversary, the devil. Our sin has rendered
humanity a race of spiritual rebels deserving nothing but God’s everlasting wrath. Fallen people, left to
themselves and without God’s help, would not seek for God, die in sin, and perish eternally (Rom. 3:9-12,
Eph. 2:1-3).
6.0 The Election and Redemption of Man
We believe that God, who is rich in mercy, has chosen from eternity to restore fallen humanity to Himself
by providing salvation for all through faith in the sacrifice of His own Son. God gave Jesus to die for our
sins and shed His blood as full payment for the sins of the human race. God calls people to Himself through
the preaching of the Gospel, the work of the Holy Spirit, and the gift of His Grace. No one can take credit
in any way for his own salvation. It is truly, from first to last, the gift of God (Eph. 2:4-10, 1 Tim. 4:10, Rom.
1:12, John 6:37-40).We believe that a person is saved by faith in Jesus Christ alone, and not by his own
works or efforts.
7.0 The New Birth
We believe that every person must be born again, spiritually, in order to be saved and enter the Kingdom
of God (John 3:3). This means all genuine Christians are born again, and no other “kind” of Christian exists.
We believe that the new birth powerfully and permanently changes the human heart, giving believers an
eternal right-standing before God, by grace. All who are born again receive the gift of eternal life, and they
shall never perish. All those who are in Christ are new creations, their old spiritual nature passes away,
and all things become new.(2 Cor. 5:17, John 3:3-6, John 10:28).
8.0 The Believer’s Security and Apostasy
We believe that those who are saved by God’s grace are sealed by the Holy Spirit, and will be kept by His
divine power until the Day of Jesus Christ (Phil. 1:6). Our confidence rests not our own efforts or goodness,
but in the promise of Jesus; “…of all that the Father has given to me I shall lose none, but raise them up
at the Last Day” (John 6:35-40). While the Bible warns believers against sin and apostasy (Heb. 6:9), we
believe that God has provided Divine Grace and discipline along with salvation to prevent (John 6:39) the
loss of His children from the grip of His Hand. John 10:28-29.: I give them eternal life, and they will never
perish. No one can snatch them away from me, for my Father has given them to me, and he is more
powerful than anyone else. No one can snatch them from the Father’s hand.
9.0 The Gift of the Holy Spirit
We believe God has promised all believers a special gift called the “gift” or “baptism” of the Holy Spirit
(Acts 1:7, 8). This experience is a special work of God, following salvation and is received by faith (Acts
19:2). The initial physical sign that one has received this gift is the release of heavenly language for prayer
and worship, known as speaking in other tongues. (Acts 2:4, 10:44-46, 19:6). God gives this gift to enable
His children to communicate spirit to spirit with God in prayer and worship and for personal ministry to
others (1 Cor: 14:4, 16; Mark 16:15).
10.0 Sanctification
We believe that all God’s children are called to be transformed by the renewing of their minds, and
disciplining their bodies to put away sin and walk in God’s righteousness. This is a process called
sanctification. By regularly feeding on the Word of God, fellowship with God in prayer, receiving the
ministry of the local church, and by making daily choices to discipline the behavior and desires of the flesh
(Rom. 12:1, 2). At the coming of Christ, the Lord Himself will bring to completion that good work He began
in us. (1 Thess. 5:23).
11.0 Divine Healing
We believe that the redemptive work of Christ provides supernatural healing for our physical bodies.
“Himself took our infirmities and bare our sickness...” (Matt. 8:17). Healing and wholeness is a promise
available to His children who live in obedience to His Word and believe His covenant promises. Faith in
God’s power and the use of natural and medical remedies are mutual companions in the effort to bring
healing. We acknowledge that there are mysteries surrounding the life, health and death of every believer
and is a matter that is ultimately between the believer and God. However Divine Healing is the children’s
bread (Matt. 15:21- 28)!
12.0 The Sacred Institutions of God
We believe that God has set the following institutions in the earth for the blessing of man and the orderly
operation of human society. We under- stand these institutions to be God’s provision for the benefit of
the world. A believer must honor these institutions to achieve a successful and abundant life before God.
12.1 The Institution of Work
We believe that God, having Himself set the pattern by creating the earth in six days and resting the
seventh, has given to man the commandment to subdue the earth by the work of his hands (Gen. 1:26,
2:15, Deut. 28:1-10). This institution was given to as as the primary method of obtaining material
prosperity. It is based upon a covenant between man and the earth. Under normal circumstances, each
person is responsible to provide for their own need, their own home, and their own families. The
institution of work is to be joyfully received as a gift from the Father, and each person should engage in
their work with a spirit of excellence. Failure to do so is sin before God and places an undue burden upon
society and the church. God has given to each man and woman special gifts and abilities that, when
properly nurtured, will enable them to find success in life.
We further believe it is the sacred duty of every believer to offer unto God the tithes of their labors in
faithful giving to their local church (1 Thess. 4:11, 2 Thess. 3:10-12, Mal. 3:10-12). The local church exists
to benefit the believer through sound Bible teaching, corporate worship and prayer, service to one
another and the community, the administration of God’s sacraments and ordinances, and the exercise of
spiritual gifts.
God’s Word directs every believer to commit to the ministry of a local church and joyfully submit to its
leadership. Active participation in the body life of the local church is essential to fulfilling the will of God
for each individual. We further believe that Christians are commanded to support the local church by
faithful attendance, regular fellowship, consistent giving, and active service in her ministry and outreaches
(Matt. 16:18, Heb. 13:7, 17, 10:25, Mal. 3:10).
12.2 The Institution of Marriage and Family.
We believe that God, in recognition of man’s need for companionship and the expression of love, has
given to humanity the gracious institution of covenant marriage. This institution is founded upon a
covenant between a man and a woman, made before the eyes of God and the believing community, under
the administration of the local church. Heterosexual marriage is the unique environment through which
men and women may express their sexuality. Marriage is to be joyously received and honored by all,
including those who are called to remain single and celibate in life.
We also acknowledge that it is the highest will of God for children to be brought up by a loving father and
mother who are joined by the church in covenant marriage, God will bless and enable single parents to
raise their children, providing His grace to do so. Christians are to help one another to raise children in all
homes, and to care for the widow, unmarried, and fatherless. (Gen. 2, 5:1-5; Eph. 5:21-6:4).
12.3 The Institution of Civil Government
We believe that God has provided the institution of civil government for the general benefit of human
society. Government was established by God for the organization of humanity under the rule of law, to
protect the innocent from the sin of others, for the punishment of evil, and for the just administration of
civil welfare. At the core of this institution is a covenant between man and his community, seeking to
strike a balance between individual liberty and the general welfare of the society in which he lives. God
commands the believer to submit to the governing authority of civil government (Gen. 6-9; Rom. 13:110).
12.4 The Institution of the Local Church
We believe that God provided the local church as the spiritual family of every Christian. This institution is
based upon a covenant between the believer and the body of Christ to which the Holy Spirit has joined
him. We believe it is impossible to fulfill God’s plan for a believer’s life without a commitment to the local
church.
13.0 Sacraments and Ordinances of the Church
We believe that God has set in the church sacraments and ordinances for the benefit of His Family.
13.1 Sacraments
We believe in the following sacraments for the growth and nourishment of every believer;
I. The Word of God
We believe that it is only by receiving the “daily bread” of God’s Word that a believer may mature in
Christ. Jesus taught that man lives by every word that proceeds out of the mouth of God (Matt. 4:4). The
sacrament of God’s Word is received by the hearing the anointed teaching and preaching of God’s
ministers in the local church, and through personal study of the Bible (Rom. 10:17).
II. Prayer
We believe Grace is profoundly imparted to the believer in prayer (James 5:14-18) and is powerfully
conveyed through the believer’s prayer to others (Col. 1:9). There are two important kinds of prayer that
God has designed; personal prayer, and united prayer. The second is performed when two or more
believers are gathered in Jesus Name or in the assembly of the local church. United prayer releases a
unique and multiplied force of God’s power to carry out His will and plan upon the earth. (1 Timothy 2:13, Luke 18:1).
13.2 Ordinances
Ordinances are particular practices commanded by God to be administered by the local church as signs of
personal faith and sources of special gifts and blessings.
I. Water Baptism of Believers
We believe water baptism is an ordinance of initiation into the body of Christ. We believe that all those
who have received the Lord Jesus Christ should immediately be baptized in water by immersion. We
further believe that there is a mighty anointing of God present in water baptism to bring about deliverance
from sinful habits and personal bondages (Acts 2:38, 8:38, Mark 16:16, Acts 22:16, Rom. 6:3).
II. Holy Communion
We believe the Lord’s Table is an ordinance of communion with Christ and His Body. We believe that all
Christians are to participate in Holy Communion. We believe that Jesus is really and spiritually present
with the believer in Holy Communion to minister to benefits purchased by the body and blood of Christ.
The covenant bread and wine are not to be icons of worship or adoration but powerful conduits by which
believers may access the benefits of forgiveness, deliverance, and healing, and celebrate their redemption
through the completed work of Christ on the Cross. (Matt. 26:26, 1 Cor. 11:24).
III. The Laying On Of Hands
We believe the laying on of hands is an ordinance of impartation for the body of Christ. Through this
ordinance spiritual gifts, blessings, prophesies, healing, dedications, and offices are conferred upon
individual believers by the ministers of the church. Hebrews 6:12 calls the laying on of hands a
fundamental doctrine of the Church of Jesus Christ.
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Blessing and dedication of children (Matt. 19:13-15, Mark 10:16).
Ministering healing, prophecy, deliverance and blessing to others. (Mark 5:23, 6:1-5, 8:23, Luke
4:40, 13:13, Mark 16:18, Acts 5:12, 28:8, James 4:14).
Confirming of church offices (Acts 6:6, 13:1-5, 1 Tim. 4:14, 1 Tim. 5:22).
Impartation of Spiritual gifts (Acts 8:17-19, 9:17, 19:6-11, 1 Tim. 4:14, 2 Tim. 1:6).
14.0 Support of the Church
We believe that each believer is to give of their time, talent and treasury in support of the local church
and its witness to the world. We recognize the giving of tithes, offerings, and alms as a commandment to
be regularly practiced by every believer. The Church has been given special authority to collect offerings
for the purposes of preaching the Gospel, supporting ministers, funding ministries, building houses of
worship and service, and charitable works on behalf of the poor and needy (Heb. 7:5-9, Matt. 23:23, 2
Cor. 8, 9, Matt. 5:42, Luke 6:38, Acts 4:32-36).
15.0 The Church and the Kingdom
We believe that the Kingdom of God has both a present and future manifestation. The body of Christ
operating through the organized local church is the present manifestation of God’s Kingdom in the earth
today. God’s Kingdom is made visible through the active ministry of God’s people through the agency of
the local church, the establishing of strong families, and by living lives of personal excellence as productive
members of society (Luke 17:21, Mark 4:26-32, Acts 1:8).
16.0 The Abundant Life
We believe the promise of the abundant life is to be sought by all believers through living disciplined,
focused and spiritually passionate lives. This promise includes the provision of grace to prosper spiritually,
physically, mentally, socially, and materially. The abundant life can be realized by every believer who
believe the promises of God, give faithfully to the local church, follow the leading of the Holy Spirit, and
commit to achieve personal excellence in every area of life. We further believe that Christians are morally
obligated to achieve their highest potential in body, mind and spirit, for the purpose of gaining spiritual
and natural influence in the world and imparting the life character of Jesus Christ. The primary purpose of
material prosperity is to enable the believer to enjoy life on earth, provide for their families, and
generously give to the work of the church to bring the Gospel to the world.
17.0 Serving the Poor and Oppressed
We believe that God has commanded the Church to be an agent of His grace in this world by performing
charitable works on behalf of the poor, meeting the spiritual and practical needs of the community. We
desire to establish a visible witness to Christ by providing care for the suffering and developing creative
solutions to enable the spiritually and socially oppressed to achieve their potential. “Let your light so shine
among men that they may see your good works, and glorify your Father in heaven” (Matt. 5, James 1:27).
18.0 Resurrection and Eternal Judgment
We believe in the imminent, physical return of Jesus Christ to the earth. Jesus is coming first to rapture
and reward His Church, bring judgment upon the wicked, deliver Israel from destruction, and establish His
Throne.
Jesus will return physically to the Mount of Olives, and establishing an earthly rule in the city of Jerusalem,
fulfilling His promises to the Jewish people. At His coming, the dead shall be physically raised, the believer
will be resurrected unto everlasting life, and the unbeliever will be resurrected unto everlasting death
(Dan. 12:2; John 5:29, 6:40; Acts 24:15; Rev. 20:13).
Then God shall create a new heaven and a new earth where there shall be no more tears, no more pain,
and nothing that will hurt or destroy. Then the dwelling place of God shall be with men, and we who have
received God’s free gift of salvation shall enjoy eternity in the presence of our triune God: Father, Son and
Holy Spirit (2 Peter 3:10; Dan. 12:3; Rev. 21-22).
In light of these sacred truths, we invite men everywhere to repent of their sins, believe on the Lord Jesus
Christ, and be saved into the Abundant Life that God has promised to all who cling in faith to Him.
Our Mission
To Preach the Gospel, make Disciples, Baptize, and Teach the Word -to all the Nations.
Matthew 28:19-20 “Therefore go and make disciples of all nations, baptizing them in the name
of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have
commanded you. And surely I am with you always, to the very end of the age.”
Abundant Life Christian Fellowship is a nondenominational church located in Bay Shore, New York. We
are a gathering of people who have found God's love and forgiveness. As we worship together we learn
to become fruitful followers of Jesus and grow in relationship with each other. Our great desire is to live
in the Love of God and then give it away.
THE DETAILS OF OUR MISSION
The mission of ALCF is all about people:
Reaching
Restoring
Releasing
Reaching, Restoring, and Releasing people into the Purpose and Destiny that God has for their lives.
REACH
Matthew 28:19-20
Disciple-making is not intended to be life-long process. It is limited in scope to: Going (to the lost and
winning them to Christ) Baptizing (the converts and enfolding them into the fellowship) Teaching (them
to follow and obey Him always). Disciple-improvement is a life-long process!
RESTORE
Isaiah 58; 61:1-3
We are to help meet the needs of those who are hurting and in distress, to those in and outside of the
church. As agents of Jesus Himself, we are to heal the hurting, liberate the captives, and proclaim freedom
by the power of the Holy Spirit.
Gal 6:10 Therefore, as we have opportunity, let us do good to all people, especially to those who belong
to the family of Christians.
Heb 13:16 And do not forget to do good and to share with others, for with such sacrifices God is pleased.
RELEASE
Exodus 18:13-26; Ephesians 4:11-16; 1 Peter 4:10; Acts 1:8
We are called to build a church that will reach the World ¾ through our community! In order to reach and
disciple the World, God's people must be:
Empowered (Acts 1:8)
Equipped (Ephesians 4:11-12; 1Peter 4:10)
Released (Exodus 18:13-26) to "minister" to thousands of people.
All Christians have gifts that God has given for them to use. It is the responsibility of the leadership of the
church to help them discover, develop and be deployed in their gifting and calling in God. When they are,
Christians will find joy in life-giving ministry.
Matthew 28:19-20 “Therefore go and make disciples of all nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded
you. And surely I am with you always, to the very end of the age.
To Preach the Gospel, make Disciples, Baptize, and Teach the Word -to all the Nations
Abundant Life Christian Centre | Margate FL
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Origin
Abundant Life Christian Centre | Margate FL
charismatic
Founded by W. W. Thomas
In communion with
International Congress of Charismatic Churches879
Website
http://www.abundantlife.tv/
Source of creedal statement http://www.abundantlife.tv/about-us/beliefs 12 December 2013
Additional church documents
Beliefs
Abundant Life thrives on one basic principle that God is good, He loves us, and He wants to bless us. In
John 10:10, Jesus says, “The thief does not come except to steal, andto kill, and to destroy. I have come
that they may have life, and that they may have it more abundantly.” God desires His people to participate
in the abundant life He offers— spiritually, physically, emotionally, socially and financially prosperous—
witnesses to His goodness. It is our mandate to take this message of freedom to those in South Florida
and around the world.
THE BIBLE.
We believe the entire Bible is inspired by God, without error and that it is the authority on which we base
our faith, conduct and doctrine.
THE TRINITY.
We believe in one God who exists in three distinct persons: Father, Son and Holy Spirit. We believe Jesus
Christ is the Son of God who came to this earth as Savior of the world.
SALVATION.
Jesus died on the cross and shed His blood for our sins. We believe that salvation is found by placing our
faith in what Jesus did for us on the cross. We believe that a person must confess with their mouth and
believe in their heart that Jesus is Lord. We believe Jesus rose from the dead and is coming again.
BAPTISM.
We believe water baptism is a symbol of the cleansing power of the blood of Christ and a testimony to
our faith in the Lord Jesus Christ.
COMMUNION.
We believe in the regular taking of Communion as an act of remembering what the Lord Jesus did for us
on the cross.
879
Possibly a typo for International Communion of Charismatic Churches
THE CHURCH.
We believe the church is a local community of baptized believers unified through faith in Christ. Every
believer should be in a growing relationship with Jesus by obeying God’s Word, yielding to the Holy Spirit
and by being conformed to the image of Christ. The Church works together in love and unity, intent on
the ultimate purpose of glorifying Christ.
PRAYER LANGUAGE.
We believe in the Baptism of the Holy Spirit with the evidence of speaking in other tongues.
Abundant Life Christian Fellowship |Bay Shore NY
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Source of creedal statement
ALCF
Abundant Life Christian Fellowship | Bay Shore NY
nondenominational
http://alcf.com/
http://alcf.com/statement-of-faith.html 12 December 2013
http://alcf.com/our-mission.html 12 December 2013
Additional church documents
Statement of Faith
WE BELIEVE the Bible to be the inspired and only infallible and authoritative WORD OF GOD. 2 Timothy
3:16, 17
WE BELIEVE that there is one God, eternally existent in three persons: God the Father, God the Son, and
God the Holy Spirit. Matthew 28:19, Mark 12:29
WE BELIEVE in the deity of our Lord Jesus Christ, John 20:28, in His virgin birth Luke 1:27, in His sinless life
Hebrews 4:15, in His miracles John 20:30,31, in His vicarious and atoning death Colossians 2:13,14, in His
bodily resurrection Acts 1:3, in His ascension to the right hand of the Father Acts 1:9, and in His personal
future return to this Earth in power and glory to rule a thousand years. Revelation 20:6
WE BELIEVE that for the salvation of lost sinful man, regeneration by the Holy Spirit is absolutely essential.
Titus 3:5
WE BELIEVE that the only means of being cleansed from sin is by the grace of God, leading to repentance
toward God, effecting faith in Jesus Christ, being justified by His blood. Ephesians 2:8, 9, Acts 20:21,
Romans 5:9
WE BELIEVE in the sanctifying power of the Holy Spirit by whose indwelling the Christian is enabled to live
a holy life. 1 Corinthians 1:2, 2 Corinthians 5:17, 2 Thessalonians 2:13
WE BELIEVE that the baptism of the Holy Spirit, according to Acts 2:4, is given to believers who ask for it.
Luke 3:16, Luke 11:13, Acts 1:5-8, Acts 10:44-48
WE BELIEVE that there is provision for physical healing of the human body as God wills in answer to
believing prayer. James 5:14, 15
WE BELIEVE in the resurrection of both the saved and the lost, the one to a resurrection of life and the
other to eternal punishment. Acts 24:15, John 5:28-29, Matthew 25:46
Abundant Life Christian Fellowship | Crystal River FL
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documents
Abundant Life Christian Fellowship | Crystal River FL
Full Gospel Church (pentecostal/charismatic)
http://www.abundantlifecitrus.org/
http://www.abundantlifecitrus.org/page/what_we_believe 12 December
2013
What We Believe
The Scriptures are the inspired, infallible, revealed Word of God. (2 Timothy 3:15-17; Hebrews 4:12)
The one true God is a Triune Being, The Father, The Son and the Holy Ghost. (Deuteronomy 6:4; Mark
12:29)
Man, his fall and his redemption- Man, who is triune, has a spirit, soul and body, was created good,
upright and in the image of God. Man voluntarily transgressed and fell. Redemption for man is found only
in Jesus Christ, the Son of God. Jesus Christ was manifested to undo the work of the devil and gave His life
and shed blood to redeem and restore man back to proper relationship with God. We believe that God
raised Jesus from the dead and by confessing with the mouth “Jesus is Lord” will result in man’s salvation.
(Romans 3:24; 10:9-10; Ephesians 2:8; 1 John 3:8)
Water baptism- Baptism in water by immersion is a commandment of our Lord. Water baptism symbolizes
to the world that one has died with Jesus and has been raised with Him to walk in newness of life.
(Matthew 28:19; Acts 10:47-48)
The Lord’s Supper- This ordinance of the Church symbolizes the broken body and shed blood of Jesus
Christ which establishes the New Covenant between God and man.
Baptism of The Holy Ghost- The baptism of the Holy Ghost and fire is a gift from God as promised by Jesus
Christ. The initial physical sign of speaking in tongues accompanies the experience of receiving the gift of
the Holy Ghost as the Spirit gives utterance. It gives us spiritual power for public testimony and service
after the new birth in Jesus Christ. (Acts 2:4; Acts 1:8; Acts 10:44-46; Acts 2:38)
The Church- The Home of God is the body of Christ. Each believer, born of God’s Spirit, is an intrigal part
of the general assembly and the church of the First Born, which is written in heaven. We believe that
Christ gave to the Church apostles, prophets, evangelists, pastors and teachers. (Ephesians 1:22; 2:19-22:
4:11-13).
Total prosperity- Spiritual (John 3:3, 11; 2 Corinthians 5:17-21); Mental (2 Timothy 1:7; Romans 12:2);
Physical (Isaiah 53:4-5; Matthew 8:17) Financial ( 3 John 1:2; Malachi 3:10-11) Social (Proverbs 3:4)
Divine Healing- Healing is for the physical body and is brought by God’s power through the prayer of faith
and laying on of hands. It is the privilege of every member of the body of Christ. We believe that healing
is just as available today as it was in Biblical times.
The Blessed Hope- “Awaiting our blessed hope, the appearing of the great God and Savior Jesus Christ…”.
“For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with
the trump of God; and the dead in Christ shall rise first: then we which are alive and remain shall be caught
up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with Him. (1
Thessalonians 4:16-17; Titus 2:13)
The Lake of Fire- when someone dies without accepting Jesus Christ as his personal Savior, he is eternally
lost in the Lake of Fire with no opportunity of repenting. The Lake of Fire is literal. (Hebrews 9:27;
Revelation 19:20; 20:10-15)
Marriage - We believe that marriage is constituted of one man and one woman only. We do not recognize
any other relational unions other than one man and one woman only, including but not limited to samesex unions and/or relationships.
The church facilities will not be used in contrast to this belief by any person or entity. No minister of
Abundant LIfe is permitted to participate in any way with the officiating, conducting, arranging or assisting
in any way with a marriage union that is in contrast to our beliefs.
Abundant Life Christian Fellowship | Lubbock TX
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Abundant Life Christian Fellowship | Lubbock TX
Tradition
Wikipedia
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In communion with
Website
http://www.abundantlifelbk.com/
Source of creedal statement http://www.abundantlifelbk.com/About-Us.html 12 December 2013
Additional church documents
Abundant Life Creed
We believe in God the Father, Jesus Christ the Son, and the Holy Spirit. We believe that all three are one,
creating The Trinity.
We believe that Jesus was born of a virgin, lived as a man, died for the sins of the world, and rose again
three days later. We believe that Jesus is coming back again to rapture His church someday.
We believe that Jesus is the only way to Heaven. We believe we must be saved by the confessing and
repenting of our sins. We believe in baptism by immersion in water. And also believe in the Baptism of
the Holy Spirit.
We are the Church of God. We will live our lives to build His Church. We will preach the gospel and share
the love of Christ with mankind, regardless of race, creed, or color.
Abundant Life Christian Fellowship | Mountain View CA
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ALCF
Abundant Life Christian Fellowship | Mountain View CA
Non-denominational evangelical
Origin
In communion with
Website
Source of creedal
statement
Additional church
documents
ALCF
http://www.alcf.net/
http://www.alcf.net/pages/page.asp?page_id=151810 12 December
2013
http://www.alcf.net/pages/page.asp?page_id=149941 12 December
2013
http://www.alcf.net/pages/page.asp?page_id=163170 12 December
2013
Has Bible reading plan/study method
Statement of Faith
The Authority of Scripture
2 Timothy 3:16, 2 Pet. 1:20-21
The Holy Bible is God’s inspired, infallible and inerrant word.
The Holy Trinity
1 John 5:7, Matt. 28:18
God exists in three distinct persons:
God the Father - 1 Corinthians. 8:6, Galatians 1:1, Philippians 2:11
God the Son - Hebrews 1:8, John 1:1, Colossians 2:9
God the Holy Spirit - Acts 5:3-4, Ephesians 4:30, 1 Corinthians 2:11
Deity of Christ
Colossians 2:8-10, John 14:6-10, 1 John 5:20
Through Jesus Christ God became incarnate. Fully human and fully divine.
Salvation by Grace
Ephesians 2:8, 9, Romans 3:20,28, Galatians 2:16
We are not saved by works but by grace through faith alone in Christ alone.
Second Coming of Christ
1 Thessalonians 4:13-18, Hebrews 9:28, John 5:28-29
We believe in the resurrection of Jesus Christ and His return to this earth to gather the elect and
to usher in the resurrection of all things.
Core Values
What gives a successful church its unique identity is not its core beliefs but its core values. While most
Bible-based churches share the same beliefs regarding the essential doctrines of historic Christianity, they
differ significantly in worship styles, target audiences, teaching emphases/styles, program offerings, forms
of government, visitor care, member care, marketing/advertising strategies, etc., depending on the
philosophy of each congregation.
There are several core values that undergird the plans and practices of ALCF:
Accommodating the unchurched
1 Corinthians 9:22-23
Unity rather than uniformity
1 Corinthians 1:10
Winning the lost
Acts 1:8
Teaching God’s Word in a plain and practical way
Acts 20:20
Letting the Holy Spirit lead
John 16:13
Consideration of all racial, generational, and socio-economic groups
Rev. 7:9
Who We Are
Abundant Life Christian Fellowship is a caring, diverse, and authentic community where God's love
through Jesus Christ moves us to:
Worship God
Grow in Christ
Serve one Another
Reach out to All
We are a non-denominational church that encourages fellowship and unity among all believers regardless
of denominational affiliation. (Ephesians 4:4-6)
We are an evangelistic church that spreads the good news of Jesus Christ by every means at our disposal.
(Matthew 28:18-20)
We are a Spirit-filled church that relies on the Holy Spirit to make us effective in our ministry and witness
for Christ. (Acts 1:8; Ephesians 5:18)
We are a Spirit-led church that welcomes the orderly exercise of all spiritual gifts which exalt Christ and
edify the church. (1 Corinthians 14:26; 1 Peter 4:10)
We are a consecrated church that yields to the Holy Spirit as He works in us to cultivate godliness and
disciplined living. (Galatians 5:22-23; 2 Corinthians 7:1)
We are a loving church that recognizes love as an essential ingredient in the life of every believer. (1
Corinthians 13)
We are a giving church that acknowledges Christ's lordship over all that we have including our money,
time, and talents. (Proverbs 3:9; Matthew 25:14-27)
We are a praising church that joyfully exalts the Lord through singing and other expressions of worship
and praise. (Psalm 100:4-5)
Abundant Life Christian Fellowship | Orange VA
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Source of creedal statement
Additional church documents
Abundant Life Christian Fellowship | Orange VA
Non-denominational community church
http://www.alcf-orange.com/
http://www.alcf-orange.com/index.html#beliefs 12 December 2013
What We Believe
We believe in the divine inspiration of the Word of God, both Old and New Testaments for the purpose
of God revealing Himself and His will to all creation. It alone is the eternal standard by which all things will
be judged.
We believe in the Triune God, eternal, infinite, sovereign creator of all things, inexpressible in holiness,
perfect in love, He exists in the oneness of three persons, equal in each expression of His distinctions as
God the Father (Jehovah), God the Son (Jesus Christ), and God the Holy Spirit.
We believe that Jesus Christ is God come in the flesh, perfectly human while continuing to be perfectly
God. He alone is the sacrifice for the sin of mankind that brings salvation through virtue of His sinless life,
substitutionary death and bodily resurrection from the dead. We believe and look for His bodily return to
accomplish the many promises concerning the end times as recorded in both the Old and New
Testaments.
We believe in the personage of the Holy Spirit. He indwells all true believers in order to baptize them
into the body of Christ, teach them the "rama" of the Word of God, guide in the personal application of
that Word, empower the believer to minister the spiritual gifts given to him by God, empowers the
believer to exercise his victory in Christ to restrain all demonic forces, and convicts of sin.
We believe God created mankind in His image, without sin, in order to know and enjoy God through
serving Him. However, through Adam's voluntary choice to disobey God, sinfulness became a part of
mankind's inbred nature, thus separating him from a righteous and holy God. He is under the just
condemnation of God and in his own efforts to remove his sinfulness is hopelessly lost. Only through
repentance (including rejection of sinfulness) to God and receiving by faith God's only solution for sin (the
person and work of Jesus Christ) can man receive forgiveness of sins, the righteousness of Christ as his
new nature, and in time, a new sinless body fit for eternal life with God as His child.
Abundant Life Christian Fellowship (Pete Samra Ministries) aka
The Church of the Champions
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In communion
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Abundant Life Christian Fellowship aka Pete Samra Ministries aka The Church of
the Champions
Direct relationship
 Abundant Life Christian Fellowship (Barberton, South Africa)
 Abundant life Christian Fellowship (Malawi, Africa)
Recommended links:
 Emmanuel Gospel Church
 God Mobile Online see Full Gospel Business Men's Fellowship
International
 Lisnadill Full Gospel Church
 Miracle Life Worship Center
 Oxford Bible Church
 Skyway Church
http://www.petesamraministries.com/
Source of
creedal
statement
Additional
church
documents
http://www.petesamraministries.com/church/Abundant_Life/welcome.html 12
December 2013
What We Believe:



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
✦We believe that there is one living and true God, eternally existing in three persons: the
Father, the Son, and the Holy Spirit.
✦We believe the Bible is the inerrant Word of God.
✦We believe in the death, burial and resurrection of Jesus Christ.
✦We believe that Jesus Christ died for the remission of sins and that all who call on His name
will be saved.
✦We believe that Jesus heals; our church operates in the Gift of healing, with the laying on of
hands.
Abundant Life Fellowship (Brunswick)
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Additional church documents
Abundant Life Fellowship
Pentecostal
Church of God, Cleveland, TN
http://www.alfchurch.net/
http://www.alfchurch.net/#ourbeliefs 12 December 2013
Our Beliefs
Source: Church of God, Cleveland, TN with Biblical references added
In the simplest terms, we believe the Bible (the whole Bible). What we teach, preach, and promote is
straight from the Word of God. We believe that the Bible contains the life-changing truth that we all need,
and that it should not be changed or distorted to fit any religious doctrines. Following are some specifics
about our beliefs, based on what we know from the Word:
1. We believe in the verbal inspiration of the Bible (2 Peter 1:20, 21). We believe that the Word of God is
literally the word of God. The Bible wasn't manufactured by humans; it is a gift directly from the Spirit of
God.
2. We believe in one God, eternally existing in three Persons: namely, the Father, the Son, and the Holy
Spirit (2 Cor. 13:14). God the Father sent His Son, Jesus, to die for our sins. Jesus was raised from the dead
and ascended to heaven, sending to us the Holy Spirit as our Comforter. We believe in and respect every
Person of God shown to us in the Bible as the one true God.
3. We believe that Jesus Christ is the only begotten Son of the Father (John 3:16), conceived of the Holy
Spirit, and born of the Virgin Mary (Matthew 1:18). We believe that Jesus was crucified (Mark 15:24),
buried (John 19:41, 42), and raised from the dead (Matthew 28:6). We believe that He ascended to heaven
and is today at the right hand of the Father as the Intercessor (Romans 8:34).
4. We believe that all have sinned and come short of the glory of God (Romans 3:23) and that repentance
is commanded of God for all and necessary for forgiveness of sins (Luke 13:5).
5. We believe that justification, regeneration, and the new birth are wrought by faith in the blood of Jesus
Christ (Romans 3:24-26).
6. We believe in sanctification subsequent to the new birth, through faith in the blood of Christ; through
the Word and by the Holy Spirit (1 Corinthians 6:9-11).
7. We believe holiness to be God's standard of living for His people (Hebrews 12:14).
8. We believe in the baptism with the Holy Spirit subsequent to a clean heart (Matthew 3:11).
9. We believe in speaking with other tongues as the Spirit gives utterance and that it is the initial evidence
of the baptism in the Holy Spirit (Acts 2:4).
10. We believe in water baptism by immersion and that all who repent should be baptized in the name of
the Father, and of the Son, and of the Holy Spirit (Matthew 28:19).
11. We believe that divine healing is provided for all in the Atonement (1 Peter 2:24).
12. We believe in the Lord's Supper (Luke 22:17-20) and washing of the saints' feet (John 13:4-17).
13. We believe in the pre-millennial second coming of Jesus; first, to resurrect the righteous dead and to
catch away the living saints to Him in the air (1 Corinthians 15:52) and, second, to reign on the earth for a
thousand years (Revelation 20:6).
14. We believe in the bodily resurrection (John 5:28, 29); eternal life for the righteous (John 10:27, 28)
and eternal punishment for the wicked (2 Thessalonians 1:8, 9).
Abundant Life Fellowship (Roseville)
Group id
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name
Tradition
Wikipedia
Origin
In
communi
on with
Website
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creedal
statemen
t
Additiona
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documen
ts
ALF
Abundant Life Fellowship
charismatic
1986 planted by Doug and Janice Bird (Assemblies of God Bible College and Rhema Bible
Training Center)
http://www.alfchurch.org/
http://www.alfchurch.org/contentpages.aspx?parentnavigationid=2869&viewcontentpa
geguid=59adb8f8-7653-49ed-bbeb-45b5b3115e69 12 December 2013
Our Beliefs
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We value the lost as God values the lost.
God valued the lost enough to give His only begotten Son to die for their sins. Jesus laid down His life for
the lost. We believe we should do the same. Accordingly, everything we do at ALF is focused on bringing
"just one more" person to a living faith in Jesus as Savior and Lord, even if that bringing requires extreme
sacrifice on our part.
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We value a crusade posture toward the harvest fields.
Our church is in Roseville to make "no small stir." We believe that we are a Spirit-trained army on a Godgiven crusade to take our city and our world for Jesus Christ. We will spare neither energy nor expense to
let our community know the reality of God's love in Jesus Christ.
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We value uncompromising lifestyles.
We believe that we witness to the truths of God not only with our words, but also with our lives. We will
live in such a way as to model forth biblical truths and principles. In doing so, we seek to honor God's
name in the earth, to draw lost people to the life-changing realities of new life in Christ, and to provide a
preserving influence on our surrounding society.

We value positive affirmation and nurture of each believer.
We believe that we are a community of grace and that we exist to help one another progressively mature
in the things of God without condemnation, gossip, or undue censure. Our goal is to see the God-given
potential in each individual and then to help that potential become reality.

We value the training and mobilization of each believer.
We are all members in particular of one body, the Church of the Lord Jesus Christ. Each of us has been
uniquely gifted by the Holy Spirit to fill a God-chosen place of ministry in the overall redemptive effort of
the Body. Because each person is a unique combination of spiritual gifts, passion, personality, and
experience, we endeavor to help each person find a place of service that is consistent with their divine
design.

We value authentic, life-impacting worship.
We believe nothing positively impacts a person's life more than quality time spent in the revelatory
presence of God. We endeavor to worship in such a way in both our church services and our daily lives so
as to consistently dwell in that revelatory presence. If we will draw nigh to God, He will draw nigh to us. If
we will take time to humbly and devoutly enter His presence, He will speak through His Word and act
through His Spirit in such a way as to save, heal, and deliver by His divine power. Not only will His presence
change us, but also it will help us change those around us for the better.
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We value teamwork.
We believe that the task that God has assigned us in this city and beyond is only accomplishable by a great
team of people working together in unity of mind and spirit. As we rally around the central vision of the
church, we actively endeavor to link arms and march to the same trumpet call. As such we covenant not
to tear down other fellow laborers, but to encourage them in their call as often as possible.

We value a servant's heart.
How do we spell revival? WORK! Everything worth building is worth working for. We value and honor
those among us who tirelessly and without complaint labor to help see God's vision and purpose for our
local church realized.
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We value strong servant leadership.
We believe that Jesus is ultimately the only head of the church, but that He has chosen to function through
human leaders to accomplish His purpose in the church. We believe those leaders must meet the biblical
qualifications of leadership. They must have godly character, biblical vision, and influence. We believe
leadership must be team leadership if it is to be biblical and effective in our culture. But we also realize
that, as with all biblical teams, this team leadership must be led by a visionary leader of leaders. All leaders
must model the leadership attitude and methodology of Christ that demonstrates both strong leadership
and servant leadership. A true leader serves by leading and leads by serving.

We value commitment to the cause of Christ.
We are a single-minded people with a single-minded passion. We esteem and honor those among us who
are willing to lay down their lives for the sake of Christ's Gospel, who cheerfully invest their time, talents,
and treasures so that Christ may be made known. We desire to avoid any evidence of mediocrity or
compromise in our lives that could possibly quench the fire of God within and reduce us to a state of
lukewarm ineffectiveness.

We value integrity.
We believe we should speak the truth to one another and that if we give our pledge to something, we will
do everything in our power to fulfill that pledge.

We value a spirit of excellence.
We believe that anything worth doing for God is worth doing with an absolute passion for excellence. God
didn't make any junk. Neither should we. As witnesses of Christ, all that we do reflects upon His person.
We should do everything as unto the Lord.
What We Believe:
Abundant Life Fellowship accepts the Scriptures as the revealed will of God and accordingly adopts these
following statements of fundamental truths and doctrines:
1. The Bible is the inspired Word of God and the revealed Will of God
"…and that from childhood you have known the Holy Scriptures, which are able to make you wise for
salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable
for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be
complete, thoroughly equipped for every good work" (2 Timothy 3:15-17).
"…having been born again, not of corruptible seed but incorruptible, through the word of God which lives
and abides forever, because 'All flesh is as grass, and all the glory of man as the flower of the grass. The
grass withers, and its flower falls away, But the word of the Lord endures forever.' Now this is the word
which by the gospel was preached to you" (1 Peter 1:23 -25).
"For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the
division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the
heart" (Hebrews 4:12).
2. There is one true Godhead comprised of the Father, Son, and Holy Spirit. All are coequal and co-eternal.
Jesus Christ, God manifest in the flesh, is the second member of the Godhead
"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the
Son and of the Holy Spirit…" (Matthew 28:19).
"For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these
three are one" (1 John 5:7).
"For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And
His name will be called wonderful, Counselor, Mighty God, everlasting Father, Prince of Peace" (Isaiah
9:6).
"In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1).
3. Man was created in God's image. By voluntary transgression man fell and his only hope of redemption
is in Jesus Christ, the Son of God
"Then God said, 'Let Us make man in Our image, according to Our likeness; let them have dominion over
the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping
thing that creeps on the earth.' So God created man in His own image; in the image of God He created
him; male and female He created them. Then God blessed them, and God said to them, 'Be fruitful and
multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and
over every living thing that moves on the earth.' And God said, 'See, I have given you every herb that yields
seed which is on the face of all the earth, and every tree whose fruit yields seed; to you it shall be for food.
Also, to every beast of the earth, to every bird of the air, and to everything that creeps on the earth, in
which there is life, I have given every green herb for food'; and it was so. Then God saw everything that
He had made, and indeed it was very good. So the evening and the morning were the sixth day" (Genesis
1:26 -31).
"Therefore, just as through one man sin entered the world, and death through sin, and thus death spread
to all men, because all sinned-- (For until the law sin was in the world, but sin is not imputed when there
is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned according
to the likeness of the transgression of Adam, who is a type of Him who was to come. But the free gift is
not like the offense. For if by the one man's offense many died, much more the grace of God and the gift
by the grace of the one Man, Jesus Christ, abounded to many. And the gift is not like that which came
through the one who sinned. For the judgment which came from one offense resulted in condemnation,
but the free gift which came from many offenses resulted in justification. For if by the one man's offense
death reigned through the one, much more those who receive abundance of grace and of the gift of
righteousness will reign in life through the One, Jesus Christ.) Therefore, as through one man's offense
judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free
gift came to all men, resulting in justification of life. For as by one man's disobedience many were made
sinners, so also by one Man's obedience many will be made righteous. Moreover the law entered that the
offense might abound. But where sin abounded, grace abounded much more, so that as sin reigned in
death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord"
(Romans 5:12-21).
4. Salvation of man

Man's only hope of redemption is through the shed blood of Jesus Christ. On the cross Jesus Christ
became sin and sickness providing both salvation and healing for all mankind.
This salvation is appropriated by believing in your heart that God raised Jesus from the dead and
confessing with your mouth Jesus as Lord .

The inward evidence, to the believer, is the direct evidence of the Holy Spirit
The outward evidence to all men is a life of true holiness and love

Salvation is by faith in Jesus Christ and not by human works; however, our works are our evidence
of our faith and will determine our rewards in eternity.
"Who forgives all your iniquities, who heals all your diseases…" (Psalm 103:3).
"…being justified freely by His grace through the redemption that is in Christ Jesus…" (Romans 3:24).
"But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith
which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God
has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and
with the mouth confession is made unto salvation" (Romans 10:8-10).
"For by grace you have been saved through faith, and that not of yourselves; it is the gift of God"
(Ephesians 2:8).
"The Spirit Himself bears witness with our spirit that we are children of God" (Romans 8:16).
"And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one
another, as He gave us commandment" (1 John 3:23).
"By this all will know that you are My disciples, if you have love for one another."
"So they said, 'Believe on the Lord Jesus Christ, and you will be saved, you and your household'" (Acts
16:31)
"…that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him
from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth
confession is made unto salvation" (Romans 10:9-10).
"But why do you judge your brother? Or why do you show contempt for your brother? For we shall all
stand before the judgment seat of Christ. For it is written: 'As I live, says the Lord, every knee shall bow to
Me, and every tongue shall confess to God.' So then each of us shall give account of himself to God."
(Romans 14:10-12).
"For we must all appear before the judgment seat of Christ, that each one may receive the things done in
the body, according to what he has done, whether good or bad" (2 Corinthians 5:10).
"For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of
works, lest anyone should boast" (Ephesians 2:8-9).
"…not by works of righteousness which we have done, but according to His mercy He saved us, through
the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly
through Jesus Christ our Savior, that having been justified by His grace we should become heirs according
to the hope of eternal life" (Titus 3:5-7).
"But someone will say, 'You have faith, and I have works.' Show me your faith without your works, and I
will show you my faith by my works" (James 2:18).
5. Baptism in water is a declaration to the world that a believer has died with Christ and that they have
been raised with Him to walk in newness of life
"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the
Son and of the Holy Spirit" (Matthew 28:19).
"'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we
have?' And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a
few days" (Acts 10:47 -48).
"Therefore we were buried with Him through baptism into death, that just as Christ was raised from the
dead by the glory of the Father, even so we also should walk in newness of life" (Romans 6:4).
6. The celebration of the Lord's Supper by eating of the bread and drinking of the cup is a remembrance
of Jesus
"…and when He had given thanks, He broke it and said, 'Take, eat; this is My body which is broken for you;
do this in remembrance of Me. ' In the same manner He also took the cup after supper, saying, 'This cup
is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me. For as often as
you eat this bread and drink this cup, you proclaim the Lord's death till He comes. Therefore whoever eats
this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the
Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats
and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body.
For this reason many are weak and sick among you, and many sleep'" (1 Corinthians 11:24 -30).
7. All believers are entitled to, and should ardently expect and earnestly seek, the promise of the Father—
the Baptism of the Holy Spirit—according to the command of Jesus Christ. With this comes the
endowment of power for life and service, the bestowment of gifts and their use in the work of the ministry.
This experience is distinct from and subsequent to the experience of the new birth
"Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued
with power from on high" (Luke 24:49).
"And being assembled together with them, He commanded them not to depart from Jerusalem, but to
wait for the Promise of the Father, 'which,' He said, 'you have heard from Me; for John truly baptized with
water, but you shall be baptized with the Holy Spirit not many days from now.' Therefore, when they had
come together, they asked Him, saying, 'Lord, will You at this time restore the kingdom to Israel?' And He
said to them, 'It is not for you to know times or seasons which the Father has put in His own authority.
But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in
Jerusalem, and in all Judea and Samaria , and to the end of the earth'" (Acts 1:4-8).
"Then Peter said to them, 'Repent, and let every one of you be baptized in the name of Jesus Christ for
the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your
children, and to all who are afar off, as many as the Lord our God will call'" (Acts 2:38 -39).
"While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. And
those of the circumcision who believed were astonished, as many as came with Peter, because the gift of
the Holy Spirit had been poured out on the Gentiles also. For they heard them speak with tongues and
magnify God" (Acts 10:44 -46).
"And when there had been much dispute, Peter rose up and said to them: 'Men and brethren, you know
that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the
gospel and believe. So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just
as He did to us, and made no distinction between us and them, purifying their hearts by faith'" (Acts 15:79).
"Now concerning spiritual gifts, brethren, I do not want you to be ignorant: You know that you were
Gentiles, carried away to these dumb idols, however you were led. Therefore I make known to you that
no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by
the Holy Spirit. There are diversities of gifts, but the same Spirit. There are differences of ministries, but
the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the
manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom
through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the
same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another
prophecy, to another discerning of spirits, to another different kinds of tongues, to another the
interpretation of tongues. But one and the same Spirit works all these things, distributing to each one
individually as He wills. For as the body is one and has many members, but all the members of that one
body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body-whether Jews or Greeks, whether slaves or free-- and have all been made to drink into one Spirit. For in
fact the body is not one member but many. If the foot should say, 'Because I am not a hand, I am not of
the body,' is it therefore not of the body? And if the ear should say, 'Because I am not an eye, I am not of
the body,' is it therefore not of the body? If the whole body were an eye, where would be the hearing? If
the whole were hearing, where would be the smelling? But now God has set the members, each one of
them, in the body just as He pleased. And if they were all one member, where would the body be? But
now indeed there are many members, yet one body. And the eye cannot say to the hand, 'I have no need
of you'; nor again the head to the feet, 'I have no need of you.' No, much rather, those members of the
body which seem to be weaker are necessary. And those members of the body which we think to be less
honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but
our presentable parts have no need. But God composed the body, having given greater honor to that part
which lacks it, that there should be no schism in the body, but that the members should have the same
care for one another. And if one member suffers, all the members suffer with it; or if one member is
honored, all the members rejoice with it. Now you are the body of Christ, and members individually. And
God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles,
then gifts of healings, helps, administrations, varieties of tongues. Are all apostles? Are all prophets? Are
all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all
interpret? But earnestly desire the best gifts. And yet I show you a more excellent way" (1 Corinthians
12:1-31).
8. The evidence of the Baptism of the Holy Spirit: the full consummation of the Baptism of believers in the
Holy spirit is evidenced by the initial physical sign of speaking with other tongues as the Spirit gives
utterance and by the subsequent manifestation of spiritual power in public testimony and service
"But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me
in Jerusalem, and in all Judea and Samaria , and to the end of the earth" (Acts 1:8).
"And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave
them utterance" (Acts 2:4).
"While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. And
those of the circumcision who believed were astonished, as many as came with Peter, because the gift of
the Holy Spirit had been poured out on the Gentiles also. For they heard them speak with tongues and
magnify God" (Acts 10:44 -46).
"…he said to them, 'Did you receive the Holy Spirit when you believed?' So they said to him, 'We have not
so much as heard whether there is a Holy Spirit….' And when Paul had laid hands on them, the Holy Spirit
came upon them, and they spoke with tongues and prophesied" (Acts 19:2-6).
9. The Church is the Body of Christ. Each believer is an integral part
"And He put all things under His feet, and gave Him to be head over all things to the church…" (Ephesians
1:22).
"Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and
members of the household of God, having been built on the foundation of the apostles and prophets,
Jesus Christ Himself being the chief corner stone, in whom the whole building, being joined together,
grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of
God in the Spirit" (Ephesians 2:19-22).
"…to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of
all, to the spirits of just men made perfect" (Hebrews 12:23).
10. That God grants the obedient believer a life that is prosperous and successful in every arena of life:

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Spiritual
Mental
Physical
Financial
Social
"Jesus answered and said to him, 'Most assuredly, I say to you, unless one is born again, he cannot see
the kingdom of God.' Nicodemus said to Him, 'How can a man be born when he is old? Can he enter a
second time into his mother's womb and be born?' Jesus answered, 'Most assuredly, I say to you, unless
one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is
flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, "You must be born
again." The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from
and where it goes. So is everyone who is born of the Spirit.' Nicodemus answered and said to Him, 'How
can these things be?' Jesus answered and said to him, 'Are you the teacher of Israel, and do not know
these things? Most assuredly, I say to you, We speak what We know and testify what We have seen, and
you do not receive Our witness'" (John 3:3-11).
"Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things
have become new. Now all things are of God, who has reconciled us to Himself through Jesus Christ, and
has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself,
not imputing their trespasses to them, and has committed to us the word of reconciliation. Now then, we
are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf,
be reconciled to God. For He made Him who knew no sin to be sin for us, that we might become the
righteousness of God in Him" (2 Corinthians 5:17 -21).
"…that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him
from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth
confession is made unto salvation" (Romans 10:9-10).
"For God has not given us a spirit of fear, but of power and of love and of a sound mind" (2 Timothy 1:7).
"And do not be conformed to this world, but be transformed by the renewing of your mind, that you may
prove what is that good and acceptable and perfect will of God" (Romans 12:2).
"You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You" (Isaiah 26:3).
"Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God,
and afflicted. But He was wounded for our transgressions, he was bruised for our iniquities; the
chastisement for our peace was upon Him, and by His stripes we are healed" (Isaiah 53:4-5).
"…that it might be fulfilled which was spoken by Isaiah the prophet, saying: 'He Himself took our infirmities
and bore our sicknesses'" (Matthew 8:17).
"…who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for
righteousness-- by whose stripes you were healed" (1 Peter 2:24).
"Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers" (3 John
1:2).
"'Bring all the tithes into the storehouse, that there may be food in My house, and try Me now in this,'
says the LORD of hosts, 'If I will not open for you the windows of heaven and pour out for you such blessing
that there will not be room enough to receive it. And I will rebuke the devourer for your sakes, so that he
will not destroy the fruit of your ground, nor shall the vine fail to bear fruit for you in the field,' says the
LORD of hosts" (Malachi 3:10-11).
"Give, and it will be given to you: good measure, pressed down, shaken together, and running over will
be put into your bosom. For with the same measure that you use, it will be measured back to you" (Luke
6:38).
"But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap
bountifully. So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves
a cheerful giver. And God is able to make all grace abound toward you, that you, always having all
sufficiency in all things, may have an abundance for every good work. As it is written: 'He has dispersed
abroad, he has given to the poor; his righteousness endures forever.' Now may He who supplies seed to
the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your
righteousness" (2 Corinthians 9:6-10).
"Now it shall come to pass, if you diligently obey the voice of the LORD your God, to observe carefully all
His commandments which I command you today, that the LORD your God will set you high above all
nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the
voice of the LORD your God: Blessed shall you be in the city, and blessed shall you be in the country.
Blessed shall be the fruit of your body, the produce of your ground and the increase of your herds, the
increase of your cattle and the offspring of your flocks. Blessed shall be your basket and your kneading
bowl. Blessed shall you be when you come in, and blessed shall you be when you go out. The LORD will
cause your enemies who rise against you to be defeated before your face; they shall come out against you
one way and flee before you seven ways. The LORD will command the blessing on you in your storehouses
and in all to which you set your hand, and He will bless you in the land which the LORD your God is giving
you. The LORD will establish you as a holy people to Himself, just as He has sworn to you, if you keep the
commandments of the LORD your God and walk in His ways. Then all peoples of the earth shall see that
you are called by the name of the LORD, and they shall be afraid of you. And the LORD will grant you
plenty of goods, in the fruit of your body, in the increase of your livestock, and in the produce of your
ground, in the land of which the LORD swore to your fathers to give you. The LORD will open to you His
good treasure, the heavens, to give the rain to your land in its season, and to bless all the work of your
hand. You shall lend to many nations, but you shall not borrow. And the LORD will make you the head and
not the tail; you shall be above only, and not be beneath, if you heed the commandments of the LORD
your God, which I command you today, and are careful to observe them. So you shall not turn aside from
any of the words which I command you this day, to the right hand or to the left, to go after other gods to
serve them" (Deuteronomy 28:1-14).
"And so find favor and high esteem in the sight of God and man" (Proverbs 3:4).
11. Blessed hope: Jesus is coming again to gather all His saints to Heaven
"Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed--in a moment, in the
twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised
incorruptible, and we shall be changed" (1 Corinthians 15:51 -52).
"For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the
trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught
up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the
Lord" (1 Thessalonians 4:16 -17).
"Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him…" (2
Thessalonians 2:1).
12. Those who have not accepted the redemptive work of Jesus Christ will suffer eternal separation from
the Godhead. They will burn in the lake of fire
"Then the beast was captured, and with him the false prophet who worked signs in his presence, by which
he deceived those who received the mark of the beast and those who worshiped his image. These two
were cast alive into the lake of fire burning with brimstone" (Revelation 19:20).
"The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false
prophet are. And they will be tormented day and night forever and ever. Then I saw a great white throne
and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no
place for them. And I saw the dead, small and great, standing before God, and books were opened. And
another book was opened, which is the Book of Life. And the dead were judged according to their works,
by the things which were written in the books. The sea gave up the dead who were in it, and Death and
Hades delivered up the dead who were in them. And they were judged, each one according to his works.
Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found
written in the Book of Life was cast into the lake of fire" (Revelation 20:10 -15).
13. The Millennial Reign of Jesus: the return of our Lord Jesus Christ with His saints from heaven to rule
and reign for one thousand years on earth as the Scripture promised.
"For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your
own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.
And so all Israel will be saved, as it is written: 'The Deliverer will come out of Zion, and He will turn away
ungodliness from Jacob; for this is My covenant with them, when I take away their sins'" (Romans 11:25 27).
"…and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His
mighty angels…" (2 Thessalonians 1:7).
"Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and
True, and in righteousness He judges and makes war. His eyes were like a flame of fire, and on His head
were many crowns. He had a name written that no one knew except Himself. He was clothed with a robe
dipped in blood, and His name is called The Word of God. And the armies in heaven, clothed in fine linen,
white and clean, followed Him on white horses. Now out of His mouth goes a sharp sword, that with it He
should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress
of the fierceness and wrath of Almighty God. And He has on His robe and on His thigh a name written:
KING OF KINGS AND LORD OF LORDS" (Revelation 19:11 -16).
"Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in
his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a
thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that
he should deceive the nations no more till the thousand years were finished. But after these things he
must be released for a little while. And I saw thrones, and they sat on them, and judgment was committed
to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word
of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads
or on their hands. And they lived and reigned with Christ for a thousand years. But the rest of the dead
did not live again until the thousand years were finished. This is the first resurrection. Blessed and holy is
he who has part in the first resurrection. Over such the second death has no power, but they shall be
priests of God and of Christ, and shall reign with Him a thousand years. Now when the thousand years
have expired, Satan will be released from his prison" (Revelation 20:1-7).
After this, there will be a new heaven and new earth
"Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also
there was no more sea. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from
God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, 'Behold,
the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself
will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no
more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.'
Then He who sat on the throne said, 'Behold, I make all things new.' And He said to me, 'Write, for these
words are true and faithful.' And He said to me. 'It is done! I am the Alpha and the Omega, the Beginning
and the End. I will give of the fountain of the water of life freely to him who thirsts. He who overcomes
shall inherit all things, and I will be his God and he shall be My son. But the cowardly, unbelieving,
abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake
which burns with fire and brimstone, which is the second death.'
Then one of the seven angels who had the seven bowls filled with the seven last plagues came to me and
talked with me, saying, 'Come, I will show you the bride, the Lamb's wife.' And he carried me away in the
Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of
heaven from God, having the glory of God. Her light was like a most precious stone, like a jasper stone,
clear as crystal. Also she had a great and high wall with twelve gates, and twelve angels at the gates, and
names written on them, which are the names of the twelve tribes of the children of Israel: three gates on
the east, three gates on the north, three gates on the south, and three gates on the west. Now the wall
of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. And
he who talked with me had a gold reed to measure the city, its gates, and its wall. The city is laid out as a
square; its length is as great as its breadth. And he measured the city with the reed: twelve thousand
furlongs. Its length, breadth, and height are equal. Then he measured its wall: one hundred and forty-four
cubits, according to the measure of a man, that is, of an angel. The construction of its wall was of jasper;
and the city was pure gold, like clear glass. The foundations of the wall of the city were adorned with all
kinds of precious stones: the first foundation was jasper, the second sapphire, the third chalcedony, the
fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth
topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The twelve gates were
twelve pearls: each individual gate was of one pearl. And the street of the city was pure gold, like
transparent glass. But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. The
city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is
its light. And the nations of those who are saved shall walk in its light, and the kings of the earth bring
their glory and honor into it. Its gates shall not be shut at all by day (there shall be no night there). And
they shall bring the glory and the honor of the nations into it. But there shall by no means enter it anything
that defiles, or causes an abomination or a lie, but only those who are written in the Lamb's Book of Life"
(Revelation 21:1-27).
Abundant Living Faith Center
Group id
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Additional church documents
ALFC
Abundant Living Faith Center
Word of Faith movement
http://en.wikipedia.org/wiki/Abundant_Living_Faith_Center
1977 by Charles and Rochelle Nieman
http://alfc.com/
http://alfc.com/About/WhatWeBelieve.aspx 12 December 2013
What We Believe
The Bible is God’s Word to all men.
God is the Creator & Ruler of the universe. He exists in three personalities–Father, Son & Holy Spirit.
The Unseen World is made up of two kingdoms – the Kingdom of God and the kingdom of darkness.
Mankind is created in the image and likeness of God but has been separated from God by sin.
Acceptance of Jesus Christ as Lord & Savior is God’s only plan of Salvation.
Jesus is our Substitute.
He became…
Sin so that we could be made righteous. (II Cor 5:21)
A curse so that we could be redeemed. (Gal 3:13-14)
Sick so that we could be healed. (Isaiah 53:3-4)
Poor so that we could be made rich. (II Cor 8:9)
Water Baptism is an outward profession of a person’s inward commitment to Jesus Christ as Savior.
Believers should be baptized in the Holy Spirit, speak with other tongues and experience the gifts of the
Holy Spirit in their lives.
Communion is received in remembrance of Jesus’ sacrifice for us.
God is good. He is for us – not against us. He does not use tragedy, illness or acts of nature to teach us.
It is God’s will that believers prosper and be in health.
God answers prayer & cares about every area of our lives.
God heals through believers “laying hands on the sick in prayer” according to Mark 16.
The Christian lifestyle should agree with God’s Word.
Church attendance & involvement is necessary for developing a well-balanced Christian life.
Tithing should be a part of every Christian’s life.
The Great Commission compels us to share Jesus Christ with others!
Jesus Christ will return to the earth, and believers will reign together with Him!
Abundant Living Family Church
Group id
Group name
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Additional church documents
ALFC
Abundant Living Family Church
1994 by Diego Mesa
http://abundantfamily.org/
http://abundantfamily.org/about/our-beliefs/ 12 December 2013
Doctrinal Statement
1. We believe in the Scriptures of the Old and New Testaments as verbally inspired by God and
inerrant in the original writings, embracing all matters which the Biblical authors address, and
believe that they are of supreme and final authority in faith and life. II Timothy 3:16, 17; II Peter
1:19-21.
2. We believe in one God-eternal, omnipotent, omniscient, and omnipresent, existing as three
Persons-Father, Son, and Holy Spirit, one in nature, attributes, power, and glory. Genesis 1:1, 26;
Proverbs 30:4; Mark 12:29; Matthew 28:19; II Corinthians 13:14; John 1:1-4, 14, 18; Acts 5:3,4.
3. We believe that the Lord Jesus Christ was begotten by the Holy Spirit, born of the virgin Mary, and
that He is both true God and true man. Matthew 1:18-25; Luke 1:26-35; Philippians 2:6-11; Isaiah
7:14; John 1:14.
4. We believe in the literal 6-day account of creation, that the creation of man lies in the special,
immediate, and formative acts of God and not from previously existing forms of life. Genesis 1:26,
27; 2:7-9, 16, 17; 3:1-19.
5. We believe that man was created perfect in the image of God, that he sinned and thereby incurred
not only physical death but also that spiritual and eternal death which is separation from God,
and that all human beings are born with a sinful nature, and we are sinners in thought, word, and
deed. Genesis 3:1-6; Romans 1:18, 32; 3:10-19; 5:12, 19.
6. We believe that the Lord Jesus Christ died for our sins according to the Scriptures as a
representative and substitutionary sacrifice and rose again for our justification; and that all who
believe in Him are justified on the grounds of His shed blood and are saved by grace through faith
7.
8.
9.
10.
11.
12.
13.
14.
15.
wholly apart from human merit and works. Acts 13:39; 16:31; Romans 3:21-28; Ephesians 2:8-10;
Titus 3:3-8.
We believe that all who receive by faith the Lord Jesus are born again by the Holy Spirit through
the Word of God and thereby become the children of God forever. John 1:12, 13; 3:3-16; 5:24;
10:28, 29; I Peter 1:23; II Peter 1:4-11.
We believe that the Holy Spirit is a divine Person, equal with God the Father and God the Son;
that He was active in creation; that He convicts of sin, righteousness, and judgment; that He is the
Agent in the new birth; that He baptizes all believers into the body of Christ at conversion; that
He indwells, seals, endues, guides, teaches, witnesses, sanctifies, and helps the believer. Psalm
139:7-12; John 14:16, 17; 16:13, 14; Romans 8:9; I Corinthians 6:19.
We Believe The Holy Spirit desires to continually fill each believer with power to witness and
imparts His supernatural gifts for the edification of the body and the work of ministry in the world.
All the gifts of the Holy Spirit at work in the church of the first century are available today and are
to be earnestly desired and practiced in an orderly manner. The gifts are essential to the mission
of the Church in the world today. Romans 12:3-8; 1 Corinthians 12; Ephesians 4:1-16; 1 Peter 4:1011.
We believe that the gift of tongues as a prayer language is available to all Christians. The gift of
tongues is a prayer language unknown by the speaker who utters mysteries in the Spirit. 1
Corinthians 14
We believe in the imminent “Blessed Hope,” the Rapture of the church before the tribulation,
when the “Lord shall descend from heaven” to catch up His bride to meet Him in the air and “so
shall we ever be with the Lord.” John 14:1-3; I Thessalonians 4:13-18; I Corinthians 15:15-58.
We believe in the literal, bodily resurrection of the crucified Lord, His ascension into Heaven, His
present life there as our High Priest and Advocate, and His personal, bodily, visible return to the
earth at the end of the tribulation to establish His millennial Kingdom on earth, and to reign as
the only Potentate, the King of Kings, and Lord of Lords. Luke 24:36-43; John 20:24-29; Acts 1:911; I Corinthians 15:25; Revelation 1:5-7; 19:11-16; 20:6.
We believe in the bodily resurrection of all the dead: the saved to a life of eternal glory and bliss
in Heaven with God; the unsaved to eternal judgment of conscious suffering and woe in the lake
of fire. John 5:28, 29; Revelation 20:6, 11-15; 21:1-8; Matthew 10:28; 18:8,9; 25:41,46; Mark 9:4349; II Thessalonians 1:6-9.
We believe that it is the privilege and responsibility of every believer to be a personal soul winner
and to do his utmost to give the gospel of Christ to the whole world. Mark 16:15; Acts 1:8; John
17:18; 20:21; II Corinthians 5:20.
We believe that the local Church is an organized congregation of believers, associated by
covenant, observing the ordinances of Christ, having the offices of pastor and deacon, exercising
the gifts, rights, privileges, and responsibilities given them by His Word, and that it has the
absolute right of self-government. We believe that the Church which is His Body includes all New
Testament believers. Matthew 18:15-17; I Corinthians 1:2; 7:17; 11:16; I Timothy 3:1-15; I
Corinthians 12:28; Ephesians 1:22,23; 2:14,15; 5:23-32.
Acção Bíblica
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documents
Acção Bíblica
Reformed
1919 Hugh E. Alexander, Scottish minister influenced by 1904-5 Welsh Revival who
served as missionary in Switzerland
(http://en.wikipedia.org/wiki/Hugh_E._Alexander)
Ação Bíblica do Brazil
Ação Bíblica em Portugal
Ação Bíblica em Roma
Ação Bíblica na França
Ação Bíblica na Suiça
Action Biblique Suisse
Biblie Ouverte
Eglise Evangélique Action Biblique de Meinier
Institut Biblique de Genève
La Maison de la Bible - Suiça
Livrarias "Maison de la Bible"
http://www.ab.org.br/ (Brasil)
http://www.accaobiblica.pt/ (Portugal)
http://www.actionbiblique.org/ (international)
http://www.bible-ouverte.ch/
http://www.ab.org.br/declaracao-de-fe.html 13 December 2013
Declaração de Fé
(Texto completo no Manual de Membros da Ação Bíblica e detalhamento doutrinário no Programa de
Ensino "CREIA")
1. A BÍBLIA
(2Tm 3:16; 2Pe 1:19-21; 1Jo 2:20, 27)
Cremos que Bíblia é a palavra de Deus e a revelação de Deus, a nossa única e infalível autoridade. A
compreensão e a interpretação das Escrituras requerem o socorro do Espírito Santo que inspirou os
escritores sagrados e pode abrir o nosso entendimento.
2. DEUS
(Is 43:10-13; Mt 28:19; 1Co 8:6)
Cremos na existência de um só Deus Criador dos céus e da terra, manifestado em três pessoas: Pai, Filho
e Espírito Santo.
3. JESUS CRISTO
(Cl 1:13-20; 1Tm 6:13-16; Hb 1:5-13)
Cremos na plena divindade e humanidade de Jesus Cristo, o Filho Eterno de Deus, na sua morte expiatória,
na sua ressurreição corporal, na sua ascensão e presença à destra do Pai, e no seu sacerdócio perfeito e
permanente a favor dos seus na terra. Cremos na sua volta para ressuscitar os mortos, arrebatar a igreja,
julgar a humanidade e estabelecer o seu reino de glória.
4. O ESPÍRITO SANTO
(Jo 7:37-39; At 2:33; Rm 8:9)
Cremos na personalidade e divindade do Espírito Santo que, desde o dia de Pentecostes, veio à terra
habitar nos cristãos.
5. A PERDIÇÃO DOS HOMENS
(Jr 17:9; Rm 3:9-23; 6:23)
Cremos na universalidade do pecado e na culpabilidade do pecador.
6. A SALVAÇÃO
(Is 53; Rm 5:8, 9; 8:1; 1Pe 1:3-5)
Cremos na salvação pela única graça de Deus, por meio da fé, e que a alma regenerada é salva para a
eternidade.
7. A IGREJA
(Mt 16:18; 18:17; 1Co 4:17; 1Pe 1:23; 2:9, 10)
Cremos na unidade da igreja universal, formada pelas pessoas regeneradas, da qual a igreja local é a fração
visível.
8. SATANÁS
(Jo 14:30; Ef 2:1-3; Ap 12:10-12)
Cremos que Satanás existe e que é uma personalidade poderosa.
9. OS ÚLTIMOS TEMPOS E O ANTICRISTO
(2Ts 2:1-12; 2Pe 3:8-10; Is 61:2).
Cremos que estamos nos últimos tempos, cujas características preparam a manifestação do anticristo.
10. O REINO DE JESUS CRISTO
(Is 11:1-10; 65:17-25; Jr 23:5-8; 2Ts 1:6-10)
Cremos no futuro reino de justiça e paz de nosso Senhor Jesus Cristo junto com os seus.
11. A ETERNIDADE
(Mt 25:46; Ap 20:10-15; 21:8; 22:5)
Cremos em um céu de eterna e perfeita felicidade para os regenerados, na imediata presença de Deus, e
num lugar de eterno e consciente castigo para os ímpios.
L'Action Apostolique Africaine
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AMF or AAA
L’Action Apostolique Africaine
Pentecostal
1970’s by Albert Burkhardt
http://www.mission-amf.org/
http://www.mission-amf.org/confession.php 17 December 2013
Confession de foi
NOUS CROYONS
la Bible inspirée et seule autorité infaillible comme Parole de Dieu (2Timothée 3:16)
NOUS CROYONS
qu'il y a un seul Dieu dont le nom est Dieu qui existe éternellement en trois personnes : le Père, le Fils et
le Saint-Esprit.
NOUS CROYONS
en la divinité de notre Seigneur Jésus-Christ, en sa naissance virginale, en sa vie sans péché, en ses
miracles, en sa mort rédemptrice, en sa résurrection corporelle, en son ascension à la droite du Père, en
son retour personnel sur la Terre en puissance et en gloire pour gouverner les nations.
NOUS CROYONS
que le seul moyen d'être purifié du péché est de se repentir en ayant foi dans le précieux sang du Christ.
La manifestation en est le baptême d'eau.
NOUS CROYONS
que la nouvelle naissance par le Saint-Esprit est absolument nécessaire pour le salut personnel (Jean 3:3).
NOUS CROYONS
que l'œuvre rédemptrice du Christ sur la croix nous offre la guérison pour le corps humain en réponse à
la prière de la foi (Matthieu 8:17).
NOUS CROYONS
que le baptême dans le Saint-Esprit, selon Actes 2:4, est donné aux croyants qui le demandent.
NOUS CROYONS
dans le ministère actuel du Saint-Esprit, par lequel le chrétien est rendu capable de vivre une vie sainte,
et dans l'exercice des dons spirituels selon 1Corinthiens 12.
NOUS CROYONS
en la résurrection des sauvés et des perdus, les uns pour la vie éternelle, les autres pour la condamnation
éternelle.
NOUS CROYONS
à l'enlèvement de l'Eglise, Corps de Christ composé de tous les croyants (1Thessaloniciens 4:17).
DISCIPLINE
Matthieu 18:15-17
Acts 29 Network
Group id
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statement
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documents
Acts 29 Network
Emerging church
http://en.wikipedia.org/wiki/Acts_29_Network
1998 Mark Driscoll (Mars Hill) and David Nicholas (Spanish River Church)
Canada: Axe21 (Focus21 Church); Grace Fellowship; Initiative 22; PAXnorth
Church; The Compass Church; Urban Grace Church
http://www.acts29network.org/
http://www.acts29network.org/about/distinctives/ 26 December 2013
http://www.acts29network.org/about/doctrine/ 20-Jun-2009 12:28 PM
The Doctrinal Distinctives of Acts 29
Acts 29 is a network of church-planting churches that stands in the tradition of historic evangelical
confessionalism. While we believe it is vital that the Elders of each of our local churches determine where
they stand on doctrines of second importance, we do wish to make known our convictions on the
following five distinctive theological foundations.
1. We are passionate about Gospel centrality.
We believe the gospel is the good news of what God has graciously accomplished for sinners through the
sinless life, sacrificial death, and bodily resurrection of his Son, our Savior, Jesus Christ, namely our
forgiveness from sin and complete justification before God; this gospel is also the foundation for our
confidence in the ultimate triumph of God’s kingdom, and the consummation of his purpose for all
creation in the new heavens and new earth.
This gospel is centered in Christ, is the foundation for the life of the Church, and is our only hope for
eternal life; this gospel is not proclaimed if Christ’s penal substitutionary death and bodily resurrection
are not central to our message.
This Gospel is not only the means by which people are saved, but also the truth and power by which
people are sanctified; it is the truth of the Gospel that enables us to genuinely and joyfully do what is
pleasing to God and to grow in progressive conformity to the image of Christ.
The salvation offered in this gospel message is received by grace alone, through faith alone, in Christ alone;
no ordinance, ritual, work, or any other activity on the part of man is required in order to be saved.
(Mark 1:1; Luke 24:46-47; John 3:16-18; Romans 1:16-17; Romans 1:18-25; 1 Corinthians 1:18-25; 2:2;
15:1-4; 2 Corinthians 4:1-6; 9:13; Galatians 1:6-9; Ephesians 1: 7-10; Colossians 1: 19-20; 2 Timothy 1:814; 2 Peter 3: 11-13 Jude 3-4; Revelation 21-22)
2. We enthusiastically embrace the sovereignty of God’s grace in saving sinners.
We affirm that God chose us in Christ before the foundation of the world, not on the basis of foreseen
faith but unconditionally, according to his sovereign good pleasure and will.
We believe that through the work of the Holy Spirit, God will draw the elect to faith in his Son, our Lord
Jesus Christ, graciously and effectually overcoming their stubborn resistance to the gospel so that they
will most assuredly and willingly believe.
We also believe that these, the elect of God whom he gave to the Son, will persevere in belief and godly
behavior and be kept secure in their salvation by grace through faith.
We believe that God’s sovereignty in this salvation neither diminishes the responsibility of people to
believe in Christ nor marginalizes the necessity and power of prayer and evangelism, but rather reinforces
and establishes them as the ordained means by which God accomplishes his ordained ends.
(John 1:12-13; 6:37-44; 10:25-30; Acts 13:48; 16:30-31; Romans 3-4; 8:1-17,31-39; 9:1-23; 10:8-10;
Ephesians 1:4-5; 2:8-10; Philippians 2:12-13; Titus 3:3-7; 1 John 1:7,9)
3. We recognize and rest upon the necessity of the empowering presence of the Holy Spirit for all of life
and ministry.
The Holy Spirit is fully God, equal with the Father and Son, whose primary ministry is to glorify the Lord
Jesus Christ; he also convicts unbelievers of their need for Christ and imparts spiritual life through
regeneration (the new birth).
The Spirit permanently indwells, graciously sanctifies, lovingly leads, and empowers all who are brought
to faith in Christ so that they might live in obedience to the inerrant Scriptures.
The model for our reliance upon the Spirit and our experience of his indwelling and empowering presence
is the Lord Jesus Christ himself who was filled with the Spirit and entirely dependent upon his power for
the performance of miracles, the preaching of the kingdom of God, and all other dimensions of his earthly
ministry.
The Holy Spirit who indwelt and empowered Christ in like manner indwells and empowers us through
spiritual gifts he has bestowed for the work of ministry and the building up of the body of Christ. Although
there are different understandings in our network of the nature and function of these gifts, we all
recognize that they are divine provisions central to spiritual growth and effective ministry and are to be
eagerly desired, faithfully developed, and lovingly exercised according to biblical guidelines.
(Matthew 3:11; 12:28; Luke 4:1, 14; 5:17; 10:21; John 1:12-13; 3:1-15, 34; 14:12; 15:26-27; 16:7-15; Acts
2:14-21; 4:29-30; 10:38; Romans 8:9; 12:3-8; 1 Corinthians 12:7-13; 12:28-31; 14:1-33; 2 Corinthians 1:2122; Galatians 3:1-5; Ephesians 1:13-14; 5:18)
4. We are deeply committed both to the fundamental spiritual and moral equality of male and female
as well as the principle of male headship in the church and home.
Both men and women are together created in the divine image and are therefore equal before God as
persons, possessing the same moral dignity and value, and have equal access to God through faith in
Christ.
Men and women are together the recipients of spiritual gifts designed to empower them for ministry in
the local church and beyond. Therefore, women are to be encouraged, equipped, and empowered to
utilize their gifting in ministry, in service to the body of Christ, and through teaching in ways that are
consistent with the Word of God.
Both husbands and wives are responsible to God for spiritual nurture and vitality in the home, but God
has given to the man primary responsibility to lead his wife and family in accordance with the servant
leadership and sacrificial love modeled by Jesus Christ.
The Elders/Pastors of each local church have been granted authority under the headship of Jesus Christ
to provide oversight and to teach/preach the Word of God in corporate assembly for the building up of
the body. The office of Elder/Pastor is restricted to men.
(Genesis 1:26-27; 2:18; Acts 18:24-26; 1 Corinthians 11:2-16; Galatians 3:28; Ephesians 5:22-33; Colossians
3:18-19; 1 Timothy 2:11-15; 3:1-7; Titus 2:3-5; 1 Peter 3:1-7)
5. Acts 29 embraces a missionary understanding of the local church and its role as the primary means
by which God chooses to establish his kingdom on earth.
The church has a clear biblical mandate to look beyond its own community to the neighborhood, the
nation, and the world as a whole; thus mission is not an optional program in the church but an essential
element in the identity of the church.
We are called to make Christ known through the gospel and, by the power of the Holy Spirit, to bring his
lordship to bear on every dimension of life.
The primary way we fulfill this mission is through the planting of churches that plant churches and the
training of their leaders. Our aim is that Jesus Christ would be more fully formed in each person through
the ministry of those churches God enables us to plant around the world.
We also believe we are responsible neither to retreat from our culture nor to conform to it, but with
humility, through the Spirit and the truth of the gospel, to engage it boldly as we seek its transformation
and submission to the lordship of Christ.
(Isaiah 52:7; Matthew 10:5-25; 28:18-20; Luke 4:18-19; 24:46-47; Acts 28:31; Romans 10:14-15; 2
Corinthians 10:4-5; Galatians 2:10; Ephesians 3:10; 4:11-16; 2 Timothy 4:1-5; Hebrews 10:23-25; 1 Peter
2:4-5, 9-10)
The Lausanne Covenant
Additionally, we hold to the The Lausanne Covenant Statement of Faith.
Doctrine
What does Acts 29 believe?
The short answer is that we are first Christians, second Evangelicals, third Missional, and fourth Reformed.
The more lengthy answer is included below and intentionally omits some finer points of doctrine and
secondary issues as we allow the elders in our local churches to operate according to their convictions on
these matters.
First, we are Christians which distinguishes us from other world religions and cults. Therefore, we adhere
to both the Apostles and Nicene Creeds.
Second, we are Evangelicals and in agreement with the doctrinal statement of the National Association of
Evangelicals:
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We believe the Bible to be the inspired, the only infallible, authoritative Word of God.
We believe that there is one God, eternally existent in three persons: Father, Son and Holy Spirit.
We believe in the deity of our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles,
in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His
ascension to the right hand of the Father, and in His personal return in power and glory.
We believe that for the salvation of lost and sinful people, regeneration by the Holy Spirit is
absolutely essential.
We believe in the present ministry of the Holy Spirit by whose indwelling the Christian is enabled
to live a godly life.
We believe in the resurrection of both the saved and the lost; they that are saved unto the
resurrection of life and they that are lost unto the resurrection of damnation.
We believe in the spiritual unity of believers in our Lord Jesus Christ.
Third, we are Missional:
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We believe that our local churches must be faithful to the content of unchanging Biblical doctrine
(Jude 3).
We believe that our local churches must be faithful to the continually changing context of the
culture(s) in which they minister (1 Corinthians 9:19-23).
We believe that our mission is to bring people into church so that they can be trained to go out
into their culture as effective missionaries.
Fourth, we are Reformed:
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We believe that God created the heavens, the earth.
We believe that God created man and woman in a state of sinless perfection with particular
dignity as His image bearers on the earth.
We believe that our first parents sinned against God and that everyone since is a sinner by nature
and choice. Sin has totally affected all of creation including marring human image and likeness so
that all of our being is stained by sin (e.g. reasoning, desires, and emotions).
We believe that because all people have sinned and separated themselves from the Holy God that
he is obligated to save no one from the just deserved punishments of hell. We also believe that
God in His unparalleled love and mercy has chosen to elect some people for salvation.
We believe that the salvation of the elect was predestined by God in eternity past.
We believe that the salvation of the elect was accomplished by the sinless life, substitutionary
atoning death, and literal physical resurrection of Jesus Christ in place of His people for their sins.
We believe that the salvation of the elect, by God's grace alone, shows forth in the ongoing
repentance of sin and faith in Jesus Christ that leads to good works.
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We believe that God's saving grace is ultimately irresistible and that God does soften even the
hardest heart and save the worst of sinners according to His will.
We believe that the gospel should be passionately and urgently proclaimed to all people so that
all who believe may be saved through the preaching of God's Word by the power of God's Spirit.
We believe that true Christians born again of God's Spirit will be kept by God throughout their
life, as evidenced by personal transformation that includes an ever-growing love of God the Father
through God the Son by God the Spirit, love of brothers and sisters in the church, and love of lost
neighbors in the culture.
We believe that God is Lord over all of life and that there is nothing in life that is to be separated
from God.
We believe that the worship of God is the end for which people were created and that abiding joy
is only to be found by delighting in God through all of life, including hardship and death which is
gain.
What do Acts 29 churches not believe?
Because Acts 29 is often associated with other movements we frequently get questions about emerging
theological controversies. To help clarify our beliefs we believe it may also be helpful to declare what we
do not believe. In stating what we are not, we do not seek to attack those who disagree with us, but rather
distinguish ourselves so that pastors considering joining our network are aware of who we are, as well as
who we are not.
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We are not liberals who embrace culture without discernment and compromise the distinctives
of the gospel, but rather Christians who believe the truths of the Bible are eternal and therefore
fitting for every time, place, and people.
We are not fundamentalists who retreat from cultural involvement and transformation, but
rather missionaries faithful both to the content of Scripture and context of ministry.
We are not isolationists and seek to partner with like-minded Christians from various churches,
denominations and organizations in planting church-planting churches.
We are not hyper-Calvinists who get mired down in secondary matters, but rather pray,
evangelize, and do good works because we believe that the sovereign plan of God is accomplished
through us, His people.
We are not eschatological Theonomists or Classic Dispensationalists (e.g. Scofield) and believe
that divisive and dogmatic certainty surrounding particular details of Jesus Second Coming are
unprofitable speculation, because the timing and exact details of His return are unclear to us.
We are not egalitarians and do believe that men should head their homes and male elders should
lead their churches with masculine love like Jesus Christ.
We are not Open Theists and believe in the sovereignty and foreknowledge of God in all things.
We are not religious relativists and do believe that there is no salvation apart from faith in Jesus
Christ alone.
We are not nationalists seeking to simply improve one nation but instead ambassadors of the King
of Kings commissioned to proclaim and demonstrate the coming of His kingdom to all nations of
the earth.
We are not moralists seeking to help people live good lives, but instead evangelists laboring that
people would become new creations in Christ.
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We are not relativists and do gladly embrace Scripture as our highest authority above such things
as culture, experience, philosophy, and other forms of revelation.
We are not Universalists and do believe that many people will spend eternity in the torments of
hell as the Bible teaches.
We are not naturalists and do believe that Satan and demons are real enemies at work in this
world and subject to God.
We are not rationalists and do believe that not everything can be known but that God calls us to
live by faith with mystery and partial knowledge regarding many things.
We are not evangelical feminists and do believe that God reveals Himself as a Father and is to be
honored by the names He reveals to us without apology.
We are not embarrassed by the bloody death of Jesus Christ and do believe He died as a substitute
for the sins of His people in selfless love.
We are not ashamed and do proclaim a loving gospel of grace which sounds like foolishness and
offensiveness to the unrepentant while also saving multitudes with ears to hear good news.
We are not polemicists who believe that it is our task to combat every false teaching but are
passionate about preserving the integrity of the gospel of Jesus Christ.
Apostles’ Creed
Nicene Creed
Adamites aka Adamians
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
Additional church
documents
Adamites
http://en.wikipedia.org/wiki/Adamites
2nd-4th century North Africa sect
doctrinal relationship to:
2th-3rd century: Adamiani (gnostic)
13th century: Brethren of the Free Spirit (Netherlands), Taborites
(Bohemia)
14th century: Beghards (Germany), Picards (Bohemia); Turlupins
(France)
17th century: English Adamites
20th century: Children of God aka Family International (David Berg)
Adamites (English dissenters)
Group id
Group name
Adamites (English dissenters)
Tradition
Neo-Adamite
Wikipedia
http://en.wikipedia.org/wiki/English_Dissenters#Adamites
Origin
In communion with
Website
Source of creedal statement
Additional church documents
Advent Christian Church aka Advent Christian General
Conference
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Advent Christian Church
Millerite
http://en.wikipedia.org/wiki/Advent_Christian_Church
1860 by Jonathan Cummings
USA: http://adventchristian.org/
http://acgc.coolcoyotesinc.com/Home/Who-We-Are 6 December
2013
Additional church
documents
Who We Are
Our Vision is to love God and love others by making followers of Jesus.
In our pursuit of this vision we will be:
Biblical - Our message and practice will not be governed by creeds or confessions, but by careful study of
God's Word alone. Our purpose, principles and practice will be directed by orthodox biblical Christianity
as defined in the Scriptures.
Relational - Our ministries will be delivered through the establishment of meaningful relationships with
those who believe and those who don't. We will commit to establishing trust and mutual accountability
with our partners in ministry and those we seek to serve.
Missional - Driven by the biblical mandate to bring the gospel to the ends of earth, we will encourage
other believers to live as missionaries in their own spheres of influence because we understand that all
believers have been sent by Jesus Christ with the message of the cross to their own unique culture and
community in order to glorify God and build his kingdom.
Advent Christian Conference of New Zealand
Group id
Group name
Tradition
Wikipedia
Origin
In communion
with
Website
Source of creedal
statement
Additional church
documents
ACCoNZ
Advent Christian Conference of New Zealand
Millerite
http://en.wikipedia.org/wiki/Advent_Christian_Church
roots 1860 by Jonathan Cummings via missionaries from the USA in 1995
Advent Christian Church
New Zealand: http://www.acconz.org.nz/
http://kiwiwebhost.prion.net.nz/~acconz/wpcontent/uploads/2010/05/Declaration_of_Principles.pdf 17 December 2013
http://kiwiwebhost.prion.net.nz/~acconz/wpcontent/uploads/2010/05/Scripture_Confessions.pdf 17 December 2013
Good News for Today
Jesus Is Coming!
What is an Advent Christian?
What is Baptism?
What is Conditional Immortality
Why Plant Churches?
The Declaration of Principles
1. We believe that the Bible is the inspired Word of God, being in its entirety a revelation
given to man under divine inspiration and providence; that its historic statements are
correct, and that it is the only divine and infallible standard of faith and practice.
2. We believe, as revealed in the Bible:
a. In one God, our Father, eternal, and infinite in his wisdom, love and power, the
Creator of all things, "in whom we live, and move, and have our being."
b. And in Jesus Christ, our Lord, the only begotten Son of God, conceived of the
Holy Spirit, born of the Virgin Mary; who came into our world to seek and to save
that which was lost; who died for our sins; who was raised bodily from the dead for
our justification; who ascended in heaven as our High Priest and Mediator, and
who will come again in the end of this age, to judge the living and the dead, and to
reign forever and ever.
c. And in the Holy Spirit, the Comforter, sent from God to convince the world of sin,
of righteousness and of judgment, whereby we are sanctified and sealed unto the
day of redemption.
3. We believe that man was created for immortality, but that through sin he forfeited his
divine birthright; that because of sin, death entered into the world, and passed upon all men;
and that only through faith in Jesus Christ, the divinely ordained Life-giver, can men
become "partakers of the divine nature," and live forever.
4. We believe that death is a condition of unconsciousness to all persons, righteous and
wicked; a condition which will remain unchanged until the resurrection at Christ's Second
Coming, at which time the righteous will receive everlasting life while the wicked will be
"punished with everlasting destruction;" suffering complete extinction of being.
5. We believe that salvation is free to all those who, in this life and in this age, accept it on
the conditions imposed, which conditions are simple and inflexible, namely, turning from sin,
repentance toward God, faith in the Lord Jesus Christ, and a life of consecration to the
service of God; thus excluding all hope of a future probation, or of universal salvation
6. We believe that Jesus Christ, according to his promise, will come again to this earth,
even "in like manner" as he went into heaven - personally, visibly and gloriously - to reign
here forever; and that this coming is the hope of the church, inasmuch as upon that coming
depend the resurrection and reward of the righteous, the abolition of sin and its
consequences, and the renewal of the earth - now marred by sin - to become the eternal
home of the redeemed, after which event the earth will be forever free from sin and death.
7. We believe that Bible prophecy has indicated the approximate time of Christ's return; and
comparing its testimony with the signs of our times, we are confident the he is near, "even
at the doors," and we believe that the great duty of the hour is the proclamation of this sooncoming redemption, the defense of Bible authority, inspiration and truth, and the salvation of
lost men.
8. We believe the church of Christ is an institution of divine origin, which includes all true
Christians, of whatever name; but that local church organizations should be independent of
outside control, congregational in government, and subject to no dictation of priest, bishop
or pope - although true fellowship and unity of action should exist between all such
organizations.
9. We believe that the only ordinances of the church of Christ are Baptism and the Lord's
Supper; immersion being the only true baptism.
10. We believe that the first day of the week, as the day set apart by the early church in
commemoration of Christ's resurrection, should be observed as the Christian Sabbath, and
used as a day of rest and religious worship.
11. We believe that war is contrary to the spirit and teachings of our Lord and Master, Jesus
Christ; that it is contrary to the spirit of true brotherhood; and that our influence should be
used against it. We believe the Bible also teaches that properly constituted government is
ordained of God and is a divine instrument for man's welfare and protection. When an
Advent Christian decides on the basis of Scripture and conscience, either to bear arms or to
submit to penalties imposed for his refusal to do so, local Advent Christian congregations
should extend continued fellowship and nurture.
Scripture Confessions ACCONZ affirms the following Scriptural confessions:
The Shema
"Hear, O Israel: The LORD our God, the LORD is one." (Deuteronomy 6:4)
The Confession of Nathaniel (Bartholomew)
"You are the Son of God; you are the King of Israel."(John 1:49)
The Confessions of Peter
"You are the Christ, the Son of the living God." (Matthew 16:16)
"We believe and know that you are the Holy One of God." (John 6:69)
The Confession of Thomas
"My Lord and my God!" (John 20:28)
The Baptismal Confession
"Therefore go and make disciples of all nations, baptizing them
in the name of the Father
and of the Son
and of the Holy Spirit." (Matthew 28:19)
The Confessions of Paul
"Believe in the Lord Jesus, and you will be saved--you and your household." (Acts 16:31)
"That Christ died for our sins according to the Scriptures,
that he was buried,
that he was raised on the third day according to the Scriptures." (1 Corinthians 15:3-4)
"There is but one God, the Father,
from whom all things came and for whom we live; and
there is but one Lord, Jesus Christ,
through whom all things came and through whom we live." (1 Corinthians 8:6)
"Beyond all question, the mystery of godliness is great:
He appeared in a body,
was vindicated by the Spirit,
was seen by angels,
was preached among the nations,
was believed on in the world,
was taken up in glory." (1 Timothy 3:16)
Advent International Catholic Church
Group id
Group name
Tradition
Wikipedia
Origin
AICC
Advent International Catholic Church
Old Catholic
2004 by Bishop Bill Wathen as Advent Old Catholic Church (a parish)
2009 became a national church
2012 renamed Advent International Catholic Church
In communion with
The Old Catholic Communion Of North America
St. Michael Independent Catholic Church (Charleston)
St. Mary Magdalen Independent Catholic Church (Louisville)
Website
https://adventdiocese.com/Home_Page.php
Source of creedal statement https://adventdiocese.com/Our_Beliefs.html 4 December 2013
Additional church documents AICC apostolic succession
AICC canon law
Our Beliefs
1.
2.
3.
4.
5.
We believe that Jesus is the Christ and our personal savior.
We believe in The Holy Trinity.
We believe in the three historic creeds: Nicene, Apostles’, and Athanasian.
We believe in the inerrancy and divine inspiration of Holy Scriptures.
We believe in the seven sacraments of the Church: Baptist, Confirmation, Holy Eucharist,
Anointing and Prayers for the Sick, Confession and Reconciliation, Marriage, and Holy Orders.
6. We believe that Holy Orders are open to both men and women, married or single.
7. We believe that celibacy of those in Holy Orders is a personal decision.
8. We believe and hold apostolic succession.
9. We appreciate the wisdom and guidance of the doctrines of the Seven Early Church Ecumenical
Councils.
10. We appreciate the wisdom and guidance of the Early Church Fathers.
11. We believe that abortion and euthanasia is the taking of human life.
12. We believe in the responsible stewardship of our planet.
13. We believe in the One Holy Catholic and Apostolic Church.
14. We believe in the sanctity of marriage, however we believe that Jesus is merciful and those who
have been divorced and/or remarried are offered the sacraments of the church.
15. We believe marriage is a sacrament and between a man and a woman, and thus we do not
perform same-sex marriages.
16. We believe contraception is a personal decision.
17. We do not ordain gays or lesbians.
18. We believe and follow scripture in all matters and thus reject reincarnation.
19. We believe in the scriptural teaching of Jesus and thus reject New Age Theology.
20. We believe Holy Communion is open to all Christian believers.
21. We believe that the Bread and Wine become the real presence of Jesus in the Eucharist
Nicene Creed
Apostles’ Creed
Creed of St. Athanasius
Adventist Connections
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal statement
Additional church documents
Adventist Connections
Seventh-day Adventist
http://www.hrsda.org/Adventist-Connections.html
http://www.hrsda.org/Our-Beliefs.html 10 December 2013
What we believe
We believe the Bible is the inspired Word of God and is profitable for correction, reproof, and instruction
in righteousness (2 Timothy 3:16) and that it reveals the almighty God.
We believe in the relevance of the prophetic books of Daniel and Revelation which provides an outline of
end time events, culminating in the glorious second coming of Jesus Christ. Matthew 24:32-51
We believe that Jesus is the eternal, self-existent God and is not a created being. Even though He is fully
God, He took upon Himself the form of a man to live and die for our sins. We believe that He is ministering
in heaven on our behalf.
We believe that the penalty for man's sin was paid on the cross of Calvary in Jesus' death. "For the wages
of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Romans 6:23. By believing
on Jesus Christ and accepting the grace of His shed blood applied on our behalf, we receive the gift of
eternal life.
We believe that God created our world in six literal days and rested on the seventh day, the Sabbath
(Saturday). God has asked us to remember to keep this day holy, as expressed in the fourth
commandment. We love Jesus for His sacrificial death; therefore we want to obey Him as He commands
in John 14:15. We are not saved by our works; but, because we are in a saving relationship with Christ, we
choose to keep His commandments as the guide for successful living. Matthew 24:32-51
Adventist Church of Promise aka Igreja Adventista da Promessa
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
IAP
Adventist Church of Promise aka Igreja Adventista da Promessa aka Iglesia
Adventista de la Promesa
http://en.wikipedia.org/wiki/Adventist_Church_of_Promise
1932 split by João Augusto da Silveira from the Seventh-day Adventist Church
Website
Source of creedal
statement
Additional church
documents
http://portaliap.com.br/
http://portaliap.com.br/no-que-cremos/ 10 December 2013
No que cremos
Os pontos de fé da Igreja Adventista da Promessa são:
1) A Bíblia Sagrada
Cremos na Bíblia Sagrada; cremos que é a palavra de Deus, inteiramente inspirada pelo Espírito Santo,
sendo, por isso, inteiramente confiável e suficiente para nos encaminhar à salvação e nos conduzir ao
crescimento na santificação e no conhecimento de Deus e de sua vontade.
Referências bíblicas: Sl 19:7-8, 119:142, 160; Dn 4:2; Mt 5:17-20; 2 Tm 3:16; 2 Pe 1:12a.
2) A triunidade divina
Cremos e adoramos um único Deus, que existe em três pessoas distintas entre si: o Pai, o Filho e o Espírito
Santo.
Referências bíblicas ao Pai: Dt 32:6; 2 Sm 7:14; Sl 68:8, 89:26; Is 63:16, 64:8; Jr 3:4, 19; Ml 1:6, 2:10; Mt
5:16, 6:9, 26:53; Jo 6:27; At 1:4; Rm 1:7; 2 Co 1:2; Gl 1:3; Ef 4:6, 6:23; 1 Pd 1:2-3, etc.
Referências bíblicas ao Filho: João 1:1, 8:58, 17:5, 20:28; Rm 9:5; Fp 2:5-6; Cl 1:17; Tt 2:13; Hb 13:8; 2 Pd
1:1; 1 Jo 1:1, etc.
Referências bíblicas ao Espírito Santo: Gn 1:2; Mt 1:20; Lc 12:12; Jo 3:5-7, 16:8; At 1:8, 5:3-4, 8:29, 13:2; 1
Co 2:10-11, 3:16, 12:11; Ef 4:30.
3) A criação do mundo
Cremos que Deus criou o mundo pela sua palavra e para a sua glória. Cremos que, além de criador, ele é
o sustentador do universo e se revela através da criação, sem se confundir com ela, bem como se revela
através da Palavra e do Filho.
Referências bíblicas: Gn 1-2; Sl 19:1-4, 146-150; Jó 38-39; Rm 1:20; Cl 1:17; Hb 1:1, 11:3.
4) Origem, queda e restauração do ser humano
Cremos que Deus criou o ser humano, tal como narrado em Gn 1:26-27, 2:6-7, 18-23. e que este herdou
de seu criador não primariamente a aparência física, mas as facetas de sua personalidade: pensamentos,
emoções e arbítrio, bem como a natureza espiritual, para conhecê-lo e adorá-lo. Entendemos que a
criação do ser humano difere de todo o restante da criação, pois este é obra das mãos de Deus e possui
capacidade para relacionar-se com o criador.
Entendemos também que a queda do ser humano é decorrente de uma escolha mal feita: a de
desobedecer à ordem divina de não comer da árvore do conhecimento do bem e do mal (Gn 2:17), o que
teve como resultado o pecado universal (comum a todos os descendentes de Adão e Eva) e sua
consequência final: a morte.
Cremos que, apesar da ofensa humana ao Criador, este proveu um meio de redimir a humanidade: o
sacrifício de Jesus Cristo em favor dos pecadores, a fim de reconciliá-los com Deus e devolver-lhes o direito
à vida eterna.
Referências bíblicas: Gn 1:26-27, 2:6-7, 17-25, 3; Sl 8:5-8, 95:6; Os 6:3; Rm 5, 8:1-17,38-39; 1 Co 15; 1 Jo
1:7.
5) Jesus Cristo: salvador e mediador da humanidade
Cremos que Jesus Cristo, plenamente divino e plenamente humano, foi o único capaz de quitar a dívida
dos seres humanos para com Deus, reconciliá-los com este e livrar da morte eterna todos que crerem em
seu nome e o confessarem como Senhor e Salvador. Cremos que só através do sacrifício de Cristo, na cruz
do Calvário, o ser humano alcança a redenção: é declarado livre de toda culpa e é feito filho de Deus. Jesus
Cristo é o único Salvador, porque, sendo inocente, morreu em lugar dos pecadores condenados à morte,
para dar-lhes o direito à vida; é também o único mediador, porque reconciliou a humanidade e toda
criação com Deus, e intercede pelos pecadores junto ao Pai.
Referências bíblicas: At 4:12; Rm 3:10-18, 5:8-10, 6:23; 2 Co 5:18-21; Fp 2:5-11; Cl 2:7-11; 1 Tm 2:5-6.
6) Regeneração e conversão
Cremos que, por um ato de misericórdia, Deus dá nova vida àqueles que estão mortos espiritualmente.
Isso é o que chamamos de regeneração ou novo nascimento. Cremos também que, uma vez regenerado,
o ser humano capacitado pelo Espírito Santo a responder positivamente ao chamado do evangelho de
Cristo, ou seja, a render-se à proposta divina de abandonar o pecado em arrependimento e voltar-se para
Cristo em fé. Isso é o que chamamos de conversão.
Referências bíblicas: Mt 18:3; Mc 1:14; Jo 3:1-21, 16:8-11; Rm 10:17; 2 Co 5:17, 7:9-10, 12:3; Ef 2:1; 1 Pe
1:23.
7) Justificação e adoção
Nós cremos na justificação, o ato unilateral de Deus declarar que, aos seus olhos, os pecadores são justos,
por causa do sacrifício de Jesus. Quando o recebemos como Senhor e Salvador da nossa vida, Deus nos
perdoa e somos declarados justos. Cremos também que, além de nos justificar, Deus nos adota como seus
filhos, membros de sua família. Isso se chama adoção.
Referências bíblicas: Jo 1:12; 2 Co 5:21; Rm 6:23, 8:13-16; Ef 1:5, 2:1,3, 2:19; Hb 9:22.
8) Santificação e perseverança
Nós cremos na santificação. Entendemos, com base na Epístola aos Hebreus, que, sem ela, ninguém verá
o Senhor (Hb 12:14). Cremos que somos santos, não porque adquirimos uma posição elevada de
espiritualidade, mas porque, ao recebermos Cristo como Senhor, fomos “separados” do nosso antigo
modo de viver para um novo estilo de vida orientado por padrões estabelecidos por Deus.
Nós também cremos na perseverança. Entendemos que a salvação pode ser perdida, e, por isso, deve ser
preservada. Entendemos que o livre arbítrio não é destruído, no momento em que uma pessoa aceita a
Jesus, e que, portanto, o risco da apostasia é real, se o crente não perseverar.
Referências bíblicas: Mt 24:13, 10:22; Mc 13:13; Jo 8:31-32; 1 Co 1:2,30, 3:16, 6:19 ; 2 Co 1:1, 7:1; Rm
6:18, 8:14; Gl 5:16-18,22; Ef 4:13; Fp 1:1,6, 2:12, 3:13-16; Cl 1:1,22-23; 2 Ts 2:13; 2 Tm 4:8; Hb 2:1, 6:4-11,
10:26, 12:1-2,14; 1 Pd 1:15, 2:9; 2 Pd 1:21, 3:2; 1 Jo 3:2,6; Ap 2:10, 3:11.
9) O batismo no Espírito Santo
Nós cremos no batismo no Espírito Santo. Entendemos que esta obra não é a regeneração, pois os
discípulos já eram nascidos de novo quando o receberam. Também não é a santificação, que, como vimos,
está ligada à separação do crente para Deus e é um processo diário. Ela não é, do mesmo modo, uma
recompensa por serviços prestados a Deus. Quem a recebeu não é superior a quem não a recebeu.
Cremos que as línguas que servem de evidência para o batismo no Espírito não são humanas, das nações,
mas celestiais. A experiência de ser batizado no Espírito Santo é uma das mais importantes e maravilhosas
que um cristão pode vivenciar; todavia, não acreditamos que alguém possa ser batizado sem propósito.
O objetivo do batismo no Espírito Santo é a capacitação do discípulo de Cristo para a proclamação do
evangelho (At 1:8).
Referências bíblicas: Is 32:15, 44:3; Ez 36:27, 39:29; Jl 2:28-29; Mt 3:11; Mc 1:8; Lc 3:16, 11:10, 24:49; Jo
1:33; At 1:5,8, 2:4,16,33,39; 1 Co 6:19, 14:2.
10) Os dons espirituais
Nós cremos nos dons espirituais, cuja origem é o Espírito Santo. Os dons são úteis à igreja de Cristo. São
diversificados, presenteados pelo Espírito e indispensáveis no processo da nossa edificação e serviço
espiritual.
Referências bíblicas: Rm 12:6-8; 1 Co 12 e 14; Ef 4:11-12.
11) Evangelização e discipulado
Cremos que é missão da igreja evangelizar e discipular. Não basta levar o pecador à fé salvífica inicial; é
preciso ensinar a cada um com toda a sabedoria, para que apresentemos todo homem perfeito (maduro)
em Cristo (Cl 1:28). Muito mais do que conversos, admiradores ou defensores, Jesus deseja que aqueles
que o seguem sejam seus discípulos.
Referências bíblicas: Mt 4:23, 10:25; Mc 16:14, 15; At 1:2,8, 5:42; Cl 1:28.
12) Ordenanças instituídas por Cristo
Nós cremos nas ordenanças instituídas por Cristo e as praticamos. São elas: O batismo por imersão, o
lava-pés e a ceia do Senhor.
12.1) O batismo por imersão:
Cremos que o batismo bíblico é sempre por imersão em água. Essa maneira de realizá-lo representa três
fatos espirituais: a morte, o sepultamento e a ressurreição. O crente morre para o mundo, é sepultado e
ressuscitado para uma nova vida com Deus e para Deus. O batismo é o símbolo da mudança ocorrida na
vida do pecador. Nele, o cristão torna pública sua fé em Cristo e reconhece o senhorio de Jesus em todas
as áreas de seu viver. Esse ato tem a ver com a união do crente com seu Senhor ressurreto. É
demonstração da disposição de viver submisso a Jesus e à sua santa palavra.
Referências bíblicas: Mt 3:2,7-17, 28:18-19; Mc 16:16; Lc 3:7-14; Jo 1:23, 3:22, 4:22; At 2:38-41,
8:12,13,36-38, 9:18, 10:48, 16:15,33, 18:8, 19:5, 22:16; Rm 6:1-4; 1 Pe 3:21.
12.2) O lava-pés:
Cremos que o lava-pés é uma ordenança de Cristo a sua igreja e deve ser praticado por todos os cristãos,
pois, após lavar os pés de seus seguidores, Jesus explicou-lhes a grande lição desse ato, que é a prática da
humildade, e ordenou-lhes que também lavassem os pés uns dos outros, acrescentando: … eu vos dei o
exemplo para que, assim como eu vos fiz, façais vós também (Jo 13:14-15).
Referências bíblicas: Lc 22:24-27; Jo 13:14-15.
12.3) A ceia do Senhor:
Entendemos que a ceia do Senhor é outra valiosíssima ordenança de Cristo a sua igreja. É composta por
dois elementos extremamente simples, porém, profundamente simbólicos: o pão e o vinho, e tem dois
importantes propósitos: a recordação (1 Co 11:24,25) e a comunhão (cf. 1 Co 10:16-17).
A Bíblia recomenda que, antes de participar da mesa do Senhor, o crente precisa fazer um autoexame:
Examine-se, pois, o homem a si mesmo (1 Co 11:28). O objetivo deste exame não é que o crente se exclua
dessa celebração, mas, sim, que coma do pão, e beba do cálice (cf. 1 Co 11:28). O exame é necessário para
que o cristão não participe da ceia do Senhor indignamente. O crente precisa esquadrinhar seu coração,
num exame minucioso, e confessar os pecados a Deus. Precisa também refletir sobre o significado da
morte de Cristo e, com essa compreensão, sentar-se à mesa para desfrutar dela com reverência e
seriedade.
Referências bíblicas: Mt 26:26-30; Mc 14:22-26; Lc 22:14-23; 1 Co 10:16-17, 11:20,24-25,28.
13) A sã doutrina
Nós cremos na sã doutrina, que é um conjunto bem definido de ensinamentos, inteiramente sadios e
limpos, que têm por base única as sãs palavras de nosso Senhor Jesus Cristo (1 Tm 6:3). A doutrina de Deus
é de valor inestimável e nos foi entregue para ser guardada íntegra, mediante a assistência do Espírito
Santo que em nós habita (2 Tm 1:14). Esta sã doutrina deve ser transmitida e guardada, não aprisionada.
Transmiti-la sem distorções é obrigatório.
Referências bíblicas: At 13:12; 1 Tm 1:10, 4:1,6,13,16, 5:17, 6:1,3; 2 Tm 1:13-14, 2:2, 3:10,16, 4:3; Tt 1:9,13,
2:1-2,10.
14) Abstinência e temperança
Nós cremos na abstinência. Entendemos, pela Bíblia, que o Deus Santo soberanamente classificou,
caracterizou e denominou os animais que poderiam ser usados como alimento pelo seu povo.
Entendemos, ainda, que a doutrina bíblica da abstinência, também associada à santidade, continua válida
para nós, que vivemos neste século, e para todos que viverão nos séculos seguintes.
Também cremos que devemos demonstrar temperança, isto é, moderação no consumo dos alimentos.
Mas entendemos também que, no sentido espiritual, ser temperante ou ter domínio próprio significa
conduzir-se com moderação e exercer o autocontrole em todos os aspectos da vida, não apenas em
questões ligadas ao consumo de alimentos. Temperança ou domínio próprio é um dos nove aspectos do
fruto que o Espírito Santo produz em nós, quando andamos debaixo da sua direção (Gl 5:16, 22-23a).
Referências bíblicas: Gn 1:20-29, 2:16-17, 3:1-6, 6:5-7,18-20, 7:2-7, 9:3; Lv 11; Dt 14:1-3; Pv 23:1-2, 25:16;
Mt 13:48; At 10:14, 11:8, 24:25; Gl 5:22; 1 Tm 4:3; 1 Pd 1:5; 2 Pd 1:1,6, 5-8 ; Ap 18:2.
15) A oração e sua eficácia
Cremos que a oração é um aspecto fundamental no exercício da vida cristã. A eficácia da oração nos é
garantida por Jesus: Por isso vos digo que tudo o que pedirdes, orando, crede que o recebereis, e tê-lo-eis
(Mc 11:24). Todavia, entendemos que a oração não tem poder em si mesma: sua eficiência depende,
exclusivamente, do poder divino. É Deus quem efetua, por sua vontade, tanto o querer como o realizar
(Fp 2:13).
Referências bíblicas: 1 Rs 8:30; 2 Cr 7:14; Jó 22:27; Sl 66:18; Is 12:1; Jr 29:12; Mt 6:9-13, 19:26; Mc 11:24;
At 8:15, 14:8-11; Fp 2:13, 4:6-7; Tg 4:3.
16) A cura divina
Nós cremos que Deus pode curar todos os tipos de enfermidades. Contudo, cremos que, ao curar alguém,
Deus sempre tem um propósito. A cura pode ser efetuada para a manifestação das obras de Deus (Jo 9:3),
o cumprimento da palavra e da vontade dele (Mt 8:16,17; Mc 3:1-5) e o testemunho do poder do Senhor
(Mc 5:19).
Referências bíblicas: Nm 12:12-15; 2 Sm 24:25; 2 Rs 5:1-15 20:1-11; Jó 42:10-13; Sl 103:3; Mt 8:3,16-17,
9:35; Mc 1:31, 3:1-5, 5:19; Lc 7:21; Jo 9:3; At 3:7, 5:16, 9:34, 14:10.
17) A lei dos dez mandamentos e sua vigência
Cremos que a validade dos dez mandamentos é contínua e a sua aplicação é universal. Eles valem para
todos os tempos e devem ser pessoalmente obedecidos por todos que são justificados gratuitamente,
mediante a fé em nosso Senhor Jesus Cristo. Entendemos que os salvos são capacitados por Deus para a
obediência e que, portanto, esta é o fruto da salvação efetuada por Deus naqueles que creem em Jesus.
Referências bíblicas: Êx 20, 31:18, 34:28; Dt 4:1,13, 5:33, 8:1, 10:4; Mt 19:16; Jo 12:50; Rm 1:5, 7:10.
18) O verdadeiro dia de descanso
Cremos que Deus santificou o sétimo dia, o sábado, estabelecendo com ele uma relação especial. Por ter
sido instituído no Éden e entregue, primeiramente, a Adão e Eva, o verdadeiro dia de descanso foi
entregue por Deus a toda a humanidade e continua válido, uma vez que não foi revogado por Cristo. Nesse
dia santo, não devemos cuidar dos nossos próprios negócios e interesses, mas, sim, aprofundar nossa
comunhão com Deus e com nossos irmãos.
Referências bíblicas: Gn 2:1-3; Êx 20:8-10; Dt 5:12; Ne 9:14; Is 58:13-14; Mc 2:27-28.
19) A distinção das leis
Além das leis morais, reveladas nos dez mandamentos, duas outras foram formalmente instituídas por
Deus, no monte Sinai: as leis rituais e as civis. As leis rituais ou cerimoniais diziam como as cerimônias e
os sacrifícios deveriam ser preparados e apresentados ao Senhor; as civis, por sua vez, diziam quais eram
os direitos e os deveres dos israelitas. Estas duas leis também provêm de Deus, mas se distinguem das
morais, principalmente, no que diz respeito ao período de vigência e ao público a que se destinam: foram
suspensas por Cristo e destinavam-se apenas ao povo de Israel. Cremos, portanto, que a lei que
permanece vigente para a nossa e para todas as épocas é a lei moral de Deus.
Referências bíblicas: Êx 21:14-19; Hb 9:1-10, 10:1-14.
20) A manutenção da obra: dízimos e ofertas
Cremos que existem duas práticas bíblicas estabelecidas por Deus como meio de manutenção de sua obra
aqui na terra: os dízimos e as ofertas. São esses subsídios que têm permitido à igreja cumprir sua missão
no mundo. Entretanto, dízimos e ofertas não são compromissos que temos com a igreja, mas, sim, com o
Senhor.
O dízimo não deve ser encarado como uma doação à igreja, mas como um ato de adoração e gratidão por
tudo que Deus nos concede.Não é opcional: é um dever de todo crente. As ofertas, por sua vez, são
sempre voluntárias. No Novo Testamento, o ato de contribuir é considerado um privilégio que Deus nos
concede. Os dízimos e as ofertas são, igualmente, atos de gratidão ao Senhor.
Referências bíblicas: Gn 14:20, 28:20-22; Dt 16:17; Ne 12:44; Pv 3:9-10; Lv 27:31; Ml 3:8-12; Mt 23:23; 2
Co 8:4-11, 9:5-7; Hb 7:8.
21) Submissão às autoridades e liberdade de consciência
Com base na palavra de Deus, acreditamos que todo cristão deve obedecer e se submeter às autoridades
governamentais e às leis do país em que vive; deve orar pelos líderes da nação e pelo bem-estar do povo;
ser bom cidadão que exerce seus direitos e cumpre seus deveres na sociedade em que vive. Esse mesmo
princípio bíblico de submissão e obediência aplica-se também às autoridades eclesiásticas: os líderes e
consagrados da igreja de Cristo, especialmente os pastores.
Contudo, nenhuma dessas autoridades é absoluta e inquestionável. Se as autoridades deixam de cumprir
o que Deus lhes designou, exigindo o que Deus proíbe ou proibindo o que Deus ordena, então, nosso
dever é resistir e não nos sujeitar. A isso, damos o nome de “liberdade de consciência”.
Referências bíblicas: Dn 4 e 6; Mt 22:21; At 5:29; Rm 13:1,6-7; 1 Ts 5:12-13; 1 Tm 2:1-2; Tt 3:1; Hb 13:17;
1 Pd 2:17.
22) O casamento, o lar e a família
Nós cremos na importância da família. Entendemos que é impossível existir sociedade justa e igrejas fortes
sem famílias estruturadas. Segundo a Bíblia, o casamento foi ideia de Deus (Gn 2:18-24). Por isso, é o
único meio legítimo de se construir um lar. No conceito bíblico, casamento é a união de duas pessoas de
sexos diferentes, que se comprometem, diante da lei, a viverem juntas, uma para a outra, na condição de
marido e mulher, até que a morte os separe. Em Gênesis 2: 24, descobrimos que o casamento idealizado
por Deus é heterossexual, monogâmico, exclusivo, indissolúvel, público e físico.
Referências bíblicas: Gn 2:18-24; 1 Co 7:1-6,10-17; Ef 5:22-32, 6:1-4.
23) A igreja de Cristo
Nós cremos na igreja. As Escrituras a chamam de corpo de Cristo (1 Co 11:3; Ef 5:23), lavoura (1 Co 3:6-9),
edifício (1 Co 3:10-13), noiva (Ap 19:7-8), família (Ef 3:14-15), templo (2 Co 6:16). A igreja é a comunidade
dos santos, a reunião do povo de Deus e o próprio povo de Deus. É o conjunto dos verdadeiros cristãos
de todos os tempos; os que se arrependeram e foram perdoados, justificados e adotados mediante a fé
em Jesus. Reúne pessoas de todas as raças, de todas as distâncias, de todas as nacionalidades, de todas
as culturas, de todos os gostos e propensões, de todas as camadas da sociedade, de todos os
temperamentos.
Cremos que Jesus é o proprietário da igreja e que, portanto, não podemos associá-la ao nome de uma
pessoa humana, por mais célebre que seja esta pessoa. Jesus é a cabeça da igreja. Somente ele deve ser
honrado pelo que fez e continua a fazer por ela e através dela. Além de ser o proprietário, Jesus também
é o protetor da igreja. Por isso, ela é forte, não em si mesma, mas em Cristo.
Referências bíblicas: Mt 16:18; 1 Co 3:6-13, 11:3; 2 Co 6:16; Ef 3:14-15, 5:23; Fp 3:20; Hb 13:14; Ap 19:78.
24) A mortalidade da alma
Nós cremos na mortalidade da alma. Entendemos que é claro o ensino bíblico de que o ser humano não
tem uma alma, mas é uma alma. A Bíblia enxerga o ser humano em sua totalidade, sendo que, quando ele
morre, vai à sepultura em sua totalidade (Jó 33:14, 18; Ec 9:5, 10; Sl 146:4). Isso significa que não existe
vida humana extracorpórea. Jesus disse que é dos sepulcros que os mortos ressurgirão (Jo 5:28). Sendo
assim, depois da morte, não existe segunda chance: ou iremos ressuscitar para vida eterna, ou iremos
ressuscitar para a morte eterna (Dn 12:2).
Referências bíblicas: Gn 2:7,16-17, 3:19; Jó 33:14,18; Sl 104:29, 146:4; Pv 19:16; Ec 9:5,10, 12:7; Ez 18:4,20,
33:9; Dn 12:2; Jo 5:28; 1 Co 15:51-52; Tg 2:26.
25) Os dias da crucificação e da ressurreição de Jesus
Nós cremos que Jesus foi crucificado no dia 14 de abibe, numa quarta-feira, sepultado ao pôr-do-sol deste
mesmo dia e ressuscitado no dia 17 de abibe, no sábado, momentos antes do pôr-do-sol. É muito claro
pela leitura dos evangelhos que Jesus foi traído e preso na mesma noite em que ceou com seus discípulos.
O evangelho de João diz sobre essa noite: Faltava somente um dia para a Festa da Páscoa (13:1 – NTLH).
Nessa noite, Jesus foi traído, preso e julgado pelo Sinédrio (cf. Mt 26:47-75; Mc 14:43-72; Lc 22:47-71; Jo
18:1-27), e, ao amanhecer, levado diante de Pilatos para também ser julgado (cf. Mc 15:1-15; Lc 23:1-25;
Jo 18:28-19:16).
Cristo esteve morto por três dias e três noites inteiras. No final do sábado, quando as mulheres foram ao
sepulcro de Jesus, ele já havia ressuscitado (Mt 28:1,6). E, se ele ressuscitou no sábado, momentos antes
do pôr-do-sol, para ter ficado três dias e três noites no coração da terra, temos de concordar que ele foi
colocado no túmulo em uma quarta-feira, momentos antes do pôr-do-sol.
Referências bíblicas: Mt 26:47-75, 28:1, 6; Mc 14:43-72, 15:1-15; Lc 22:47-71, 23:1-25; Jo 13:1, 18:1-28,
19:16.
26) A segunda vinda de Cristo
Nós cremos na segunda vinda de Cristo. Cremos que esse evento será literal (At 1:10, 11), pessoal (Jo 14:3;
1Ts 4:16a), visível (Mt 24:30a; Ap 1:7), glorioso (Mt 16:27; 24:30b; Cl 3:4) e súbito (Mt 24:44). Entendemos
que a data da volta de Cristo já está certa, mas Deus não a revelou em sua palavra. Jesus deixou claro que
apenas o Pai sabe o tempo exato desse evento. Disse, ainda, que não nos compete saber esta data, que o
Pai reservou pela sua exclusiva autoridade (At 1:7).
Referências bíblicas: Is 25:9; Dn 7:13; Zc 14:5; Ml 3:2-3; Mt 16:27, 24:3,17,30,37,39,42,44; Mc 13:26; Lc
21:27; Jo 14:3; At 1:10-11; 1 Co 1:7; Cl 3:4; 1 Ts 2:19, 4:15,16; 2 Ts 1:7, 10; Tt 2:13; Tg 5:7-8; 1 Pd 1:7; 2 Pd
1:16, 3:4, 12; 1 Jo 2:28; Jd 14; Ap 1:7.
27) As ressurreições dos mortos
Nós cremos em duas ressurreições: a dos justos e a dos injustos (Dn 12:2; Jo 5:28-29). Essas duas
ressurreições distinguem-se também quanto ao tempo e aos propósitos. Cada uma ocorrerá no seu
próprio tempo. A primeira marcará o início da bem-aventurança para os salvos. A segunda, por sua vez,
marcará o início da desventura para os não-salvos. A Escritura afirma que há uma ordem: os que são de
Cristo, ressuscitarão por ocasião da sua segunda vinda (1 Co 15:33; 1 Ts 4:16), e os que não são de Cristo,
mil anos depois da ressurreição dos justos (Ap 20:5).
Referências bíblicas: Jó 19:25-27; Sl 16:8-11, 49:14-15, 73:24; Is 26:19; Dn 12:2; Mt 16:21; Mc 10:34; Lc
9:22; Jo 5:28-29, 6:39-40; At 2:24,32; 1 Co 15:3-4,20-24,33-50; 2 Co 5:1-4; 1 Ts 4:13-16; Ap 20:5.
28) O milênio
Nós cremos que o milênio terá início com a segunda vinda de Cristo e não será na terra, mas no céu. Foi
para o céu, o lugar onde Deus está (Mt 6:9), que Jesus prometeu levar seus seguidores. É só a partir da
volta de Cristo que os salvos começarão a reinar com ele (Ap 20:6). Primeiramente, durante o milênio, no
céu; depois disto, na terra (Ap 21:1-2), onde o próprio Deus morará com os salvos (Ap 21:3).
Cremos que, no início do milênio, Satanás será aprisionado e assim ficará, durante todo esse tempo (Ap
20:1-2). Ele estará circunstancialmente impedido de executar seus maldosos planos, porque, depois da
volta do Senhor, a terra estará desolada e completamente vazia (Is 24:1). Após o retorno de Cristo, os
salvos estarão com o Senhor, no céu; os não-salvos mortos não ressuscitarão (Ap 20:5), e os não-salvos
vivos morrerão (Jr 25:33). Mil anos no céu é o tempo de paz e de descanso que Deus reservou para aqueles
que aceitaram a Jesus Cristo como Senhor e Salvador e a ele permaneceram leais até ao fim. E este é
apenas o começo da eternidade.
Referências bíblicas: Is 24:1; Jr 25:33; Mt 6:9; Jo 14:1-3; 1 Co 15:33; 1 Ts 4:17; Ap 20:4-6, 21:1-3.
29) O juízo final
Cremos que, de acordo com a Bíblia, o juízo ocorre logo depois da morte física da pessoa: E, assim como
aos homens está ordenado morrerem uma só vez, vindo, depois disto, o juízo (Hb 9:27). Tão logo morre, a
pessoa já é, de imediato, julgada inocente ou culpada pelo justo Juiz. Se morreu com Cristo, a coroa da
justiça lhe está guardada, a qual o Senhor, reto juiz, lhe dará naquele dia (2 Tm 4:8a). Se ela morreu sem
Cristo, está condenada, porque não creu no nome do único Filho de Deus (Jo 3:18).
Todos conhecerão o resultado concreto desse julgamento permanente e irrevogável, em momentos
diferentes: os justos ressuscitados e os transformados, antes do início do milênio, e os ímpios, logo depois
do final deste. Após o fim dos mil anos, todos os ímpios serão ressuscitados e postos em pé diante do
grande trono branco (Ap 20:12a). Cristo, o Juiz, usará a sua própria palavra para julgá-los (Jo 12:49).
Vale a pena frisar que, desse juízo final, farão parte apenas os ímpios, pois, para os que estão em Cristo,
não há nenhuma sentença de condenação (Rm 8:1). Além disso, nessa época, estes já terão tomado parte
da primeira ressurreição (Jo 5:24) e passado mil anos com o Senhor, nos céus (Ap 20:5b), quando também
receberão autoridade de julgar (Ap 20:4).
Referências bíblicas: Ec 12:14; Mt 7:24-25; Jo 3:18, 5:24, 12:48-49; Rm 8:1; 2 Tm 4:1,8; Hb 9:27; Ap 20:45,12.
30) A origem e a extinção da maldade
As Escrituras dão como origem do mal a rebelião de um anjo que ocorreu no céu, numa época anterior ao
pecado de Adão. Rebelando-se contra Deus, este anjo acabou por influenciar a terça parte dos anjos, com
os quais foi expulso do céu por Deus (2 Pd 2:4; Jd 6; Ap 12:7-9), vindo para a terra. Aqui, já no Éden,
Satanás enganou o primeiro casal, que também se tornou pecador, bem como toda a sua descendência
(Rm 5:12). Estabeleceu-se, assim, o conflito entre o bem e o mal (Gn 3:15).
Cremos que, de acordo com a Bíblia, para punir aqueles que pecam, Deus utiliza não a tortura, mas a
morte (Lv 10:1-2; At 5:1-10). E isso é assim desde que ocorreu o primeiro pecado. A tortura não combina
com a justiça de Deus, um dos seus atributos. Sendo assim, Deus não os atormentará eternamente, mas
os aniquilará, isto é, os destruirá totalmente. Isso significa que o mal não é eterno, porque teve princípio;
e tudo que tem princípio tem fim.
Referências bíblicas: Gn 3; Jó 1:1; Is 14:11-19; Ez 28; Mt 4:1-11, 12:29; Rm 5:12; Ef 6:10-17; 2 Pd 2:4; Jd 6;
Ap 12:7-9, 20:2.
31) A nova terra, o lar dos remidos
Cremos que, após serem aniquilados os que se opõem a Deus, haverá um novo céu e uma nova terra, pois
o primeiro céu e a primeira terra passarão (Ap 21:1). Então, a muito antiga promessa divina de renovação
do presente sistema de coisas se cumprirá plenamente (2 Pd 3:1-13). Esta terra, que fora amaldiçoada por
Deus e sujeita por ele à vaidade (Rm 8:20), no princípio, em razão do pecado do ser humano, agora será
renovada e purificada de toda impureza e totalmente redimida do cativeiro da corrupção (Rm 8:21).
Os salvos viverão na nova terra, não por algum tempo, mas para sempre, porque esta se tornará a sua
eterna morada. Terão perfeita e profunda comunhão com Deus, que vai habitar e comungar com eles
continuamente. Por esse tempo, a cidade santa, a nova Jerusalém, já terá descido do céu, da parte de
Deus, para se tornar a sede do perfeito governo de Deus, aqui na terra (Ap 21:9-10).
Referências bíblicas: Is 59:2; Jo 14:1-3; Rm 8:20-21; 2 Pd 3:1-13; Ap 21, 22:3.
Aetherius Society, The
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
The Aetherius Society
UFO
http://en.wikipedia.org/wiki/Aetherius_Society
1954 by George King after he was contacted by Aetherius, an
extraterrestrial being
http://www.aetherius.org/
Source of creedal
statement
Additional church
documents
http://www.aetherius.org/key-beliefs/ 15 December 2013
Key beliefs
The Society’s beliefs cover a very wide spectrum of philosophy, religion, metaphysics and the spiritual
sciences, including the following key concepts:
Selfless service to others
Service to others, also known as “karma yoga”, is the greatest spiritual practice anyone can perform. This
is the most important aspect of The Aetherius Society’s work and teachings.
Yoga
Far from just being a way to stay fit and healthy, or even a relaxation technique, yoga is in fact a profound
and ancient spiritual philosophy with enlightenment and selflessness at its core.
Spiritual energy, prayer and healing
Spiritual energy is no less real than electricity and operates according to natural laws. It can help to heal,
inspire, guide, bless and protect whoever it is directed to.
We can all learn to invoke and transmit this light energy – this love energy – to help ourselves, individuals
in need, and most importantly, the world as a whole.
Dynamic prayer is not about requesting a favor from a whimsical deity, but about attracting spiritual
energy to oneself and directing it to a focal point to bring about positive change. Mantra – the recitation
of holy sounds – is also a great way to invoke and transmit this mystical power.
Spiritual healing works in a similar way and can be learnt by anyone.
The Divine within
The essence of us all, and of everything in creation, is Divine – a spark of God.
We all come from the Divine source – and we will all eventually return to this source. It is known by many
names – God, Brahma, Jehovah etc, and is described differently by different faiths. It is eternal, allpowerful and all-knowing. It exists everywhere – and it is everything. In fact, it is more even than that.
By correctly navigating our own personal journey through experience, we evolve and become increasingly
aware of our Divine nature. As a result we gain greater and greater enlightenment, and also greater and
greater spiritual powers which can be used in selfless service to others.
Intuition and psychic powers
It is possible for all of us to develop our intuition and innate psychic ability through service and yogic selfdevelopment techniques.
The Mother Earth
The Mother Earth is a living Goddess who is sacrificing her own evolution to provide a home for
humankind – a backward and often barbaric race. The Aetherius Society works in various ways to help her
in this self-appointed task – a task of unimaginable self-sacrifice.
Extraterrestrial life
Advanced extraterrestrial civilizations exist on other planets in this solar system. Science as we know it
has not detected this life because it exists at higher frequencies of vibration on these planets. In The
Aetherius Society these beings are sometimes termed “Cosmic Masters”, or even “Gods”, in deference to
their high state of spiritual evolution.
In great compassion and self-sacrifice, they help humankind on Earth in countless ways. Without them we
would have long since perished.
Certain Cosmic Masters have in the past chosen to be born among us in Earth bodies in order to give
teaching and other forms of essential assistance. The Master Jesus, the Lord Buddha, Sri Patanjali, Sri
Krishna, Confucius and Lao Zi were such beings.
The Aetherius Society cooperates directly with the Cosmic Masters in the performance of five Cosmic
Missions, including Operation Prayer Power.
Intelligent life also exists beyond this solar system – some worlds being more advanced than our own,
some less advanced – some extraterrestrial intelligences being benevolent, and others hostile.
UFOs
Some so-called “unidentified flying objects” have in fact been identified as extraterrestrial spacecraft.
These have been visiting Earth for millennia; in the Bible they are described in various ways including
“cloud”, “star” and “flying scroll”, and in the Hindu scripts there is a specific term for them: vimana.
Karma and reincarnation
Karma is not about punishment, but about learning. Karma is the great cosmic teacher which gives us the
lessons we need in order to advance in our journey through spiritual evolution.
Between incarnations we spend a period of time on another “plane” ( also referred to as another
“realm”). This is part of Earth but exists at a different frequency of vibration. When, after many lives, we
have learnt all the lessons provided by reincarnation, we are allowed to leave this “wheel of rebirth” and
start a higher experience cycle on another planet as a Cosmic Master. Some people choose to sacrifice
this opportunity to remain on Earth as an Ascended Master.
Due to the wrong thought and action of humankind for millennia, the balance of world karma at present
is not good. This prevents more direct intervention from the Cosmic Masters, such as an open landing in
a major city.
Much of The Aetherius Society’s work is done specifically in order to improve world karma, especially
through the Cosmic Missions it is instrumental in performing.
Affirming Pentecostal Church International
Group id
Group name
Tradition
Wikipedia
Origin
In communion with
Website
Source of creedal
statement
Additional church
documents
APCI
Affirming Pentecostal Church International
Apostolic Pentecostal
http://en.wikipedia.org/wiki/Affirming_Pentecostal_Church_International
2010 as a LGBTS-affirming Apostolic (Oneness) Pentecostal group
http://myapci.net/
http://myapci.net/apc/our-doctrine/ 10 December 2013
Our Doctrine
There is only one GOD, who has manifested himself as Father in creation, the Son in Redemption, and the
Holy Ghost in Regeneration…880
We affirm the original Apostolic teaching that Jesus was both fully human and fully divine, and is the
fullness of the Godhead manifested in the flesh. Jesus was born of a virgin, lived a sinless life, had a
miraculous ministry, died on the cross for the sins of all, rose from the dead, and will come again. (Deut.
6:4; Is 43:10-11, 45:21; Hosea 13:4; Mark 12:29; 1 Cor. 8:4-6; 1 Tim. 2:5; James 2:19; Is. 7:14; Matt. 1:23;
Acts 10:38; 2 Cor. 5:21; Acts 2:31-32; John 1:1-5,14; John 10:30; Col. 1:19, 2-9; 2 Cor. 4:6; 1 Tim. 4:10;
Titus 2:13)
THE BIBLE is the divinely inspired Word of GOD. It was written by men of old as the Holy Ghost moved on
them. No contention is made for a perfect translation, and care should be given to understanding God’s
Word as it was intended to be understood, by the original recipients, maintaining historical and cultural
context. (2 Tim. 3:16; Matt. 24:35)
All HUMANITY has inherited a sinful nature resulting from the fall of Adam and Eve. In addition to this,
every person has sinned of their own volition and is in need of a Savior. (Ps. 51:5; Rom. 3:23)
REDEMPTION is a gift of God purchased by the death, burial, and resurrection of Jesus Christ. It is available
to all, and is obtained through faith, grace, and obedience to the Word of God.
The original Apostolic message calls for: Belief in Jesus Christ, Repentance, Water Baptism by full
immersion in the name of Jesus Christ, and receiving the Baptism of the Holy Ghost with the initial
evidence of speaking in other tongues. (Jn. 3:3, 5; Mark 16:16-17, 38, 39; Acts 2:4, 38, 39; Acts 8:16; Acts
10:46, 48; Acts 19:5-6; Acts 22:16; 1 Cor. 14:5, 18; Rom. 8:9, 11, 15-16; Gal. 3:13; 5:4, 18; 1 Jn. 5:8; 1 Cor.
15:1-4; Heb. 9:22; Rom. 6:4, 6; Titus 3:5)
HOLINESS is an ongoing process of separation from sin and growing closer to God and His will. We
encourage every believer to live a life of modesty, moderation, honesty and morality. We are to flee sin
880
Treated as the first paragraph of the doctrinal document at
http://emmanuelapostolicferndale.blogspot.com/2011/04/welcome-to-newsblog-of-emmanuel_21.html
in pursuit of God’s righteousness in our lives. (Heb. 12:1; Rom. 8:5-14; 1 Peter 1:15-16; 1 Thess. 5:22;