CHAPTER XX: Of the Gospel, and of the Extent of the Grace thereof.

Of the Gospel, and of the Extent of the Grace thereof.

I. The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give unto the elect the promise of Christ, the seed of the woman, as the means of calling them, and begetting in them faith and repentance. In this promise the gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.

II. This promise of Christ, and salvation by him, is revealed only in and by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men, destitute of the revelation of him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.

III. The revelation of the gospel unto sinners, made in divers times and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make, or can so do: and therefore in all ages the preaching the gospel hath been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God.

IV. Although the gospel be the only outward means of revealing Christ and saving grace, and is as such abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened, or regenerated, there is moreover necessary an effectual, irresistible work of the Holy Ghost upon the whole soul, for the producing in them [of] a new spiritual life, without which no other means are sufficient for their conversion unto God.

In the chapter on 'Christian Liberty and Liberty of Conscience' slight modifications are made in two sections, as follows:

Savoy Declaration. Westminster Confession. Chap. XXI. Chap. XX. 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 not contained in it; 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. 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, in matters of faith or worship; so that to believe such doctrines, or to obey such commandments 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 pretense of Christian liberty, do practice any sin, or cherish any lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction; so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life. III. They who, upon pretense of Christian liberty, do practice 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.

The fourth and last section of Chap. XX. of the Westminster Confession, which gives the civil magistrate the power of punishing heresy, is entirely omitted. The American Revision of the Westminster Confession omits only the last clause (which is really the only objectionable feature), 'and by the power of the civil magistrate.'

Savoy Declaration. Westminster Confession. Amer. Presb. Revision of the Westm. Conf.

Chap. XXIV.--Of the Civil Magistrate.
Chap. XXIII.--Of the Civil Magistrate.

Chap. XXIII.--Of the Civil Magistrate III. Although the magistrate is bound to encourage, promote, and protect the professors and profession of the gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge blasphemy and errors, in their own nature subverting the faith and inevitably destroying the souls of them that receive them; yet in such differences about the doctrines of the gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them, there is no warrant for the magistrate under the gospel to abridge them of their liberty. 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. III. Civil magistrates may not assume to themselves the administration of the Word and Sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief.

It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order that all religious and ecclesiastical assemblies be held without molestation or disturbance.

In Chap. XXV., 'Of Marriage,' the Savoy Declaration omits sections 5 and 6, and the last clause of section 4, Chap. XXIV., of the Westminster Confession.

Savoy Declaration. Westminster Confession. Chap. XXVI.--Of the Church. Chap. XXV.--Of the Church.
I. 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 fullness of him that filleth all in all. I. 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 fullness of him that filleth all in all. II. The whole body of men throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called the visible 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

catholic Church of Christ, although as such it is not intrusted with the administration of any ordinances, or hath any officers to rule or govern in or over the whole body. 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. III. 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, Christ always hath had, and ever shall have a visible kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name. 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.

IV. 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 it [he] is that Antichrist, that man of sin and son of perdition that exalteth himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming. 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.
V. As the Lord is in care and love towards his Church, hath in his infinite wise providence exercised it with great variety in all ages, for the good of them that love him, and his own glory; so, according to his promise, we expect that in the latter days, Antichrist being destroyed, the Jews called, and the adversaries of the kingdom of his dear Son broken, the churches of Christ being enlarged and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable, and glorious condition than they have enjoyed.

These Savoy modifications and changes of the Westminster Confession were approved and adopted by American Congregationalists in the Synod of Boston, 1680, and in the Synod at Saybrook, 1708.

Of the Institution of Churches, and the Order appointed in them by Jesus Christ.

I. By the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church is invested in a Supreme and Sovereign manner in the Lord Jesus Christ, as King and Head thereof.

II. In the execution of this Power wherewith he is so intrusted the Lord Jesus calleth out of the World unto Communion with himself those that are given unto him by his Father, that they may walk before him in all the ways of Obedience which he prescribed to them in his Word.

III. Those thus called (through the Ministry the Word by his Spirit) he commandeth to walk together in particular Societies or Churches, for their mutual edification and the due performance of that public Worship which he requireth of them in this world.

IV. To each of these Churches thus gathered, according unto his mind declared in his Word, he hath given all that Power and Authority which is any way needful for their carrying on that Order in Worship and Discipline which he hath instituted for them to observe with Commands and Rules for the due and right exerting and executing of that Power.

V. These particular Churches thus appointed by the Authority of Christ, and intrusted with power from him for the ends before expressed, are each of them as unto those ends the seat of that Power which he is pleased to communicate to his Saints or Subjects in this World, so that as such they receive it immediately from himself.

VI. Besides these particular Churches, there is not instituted by Christ any Church more extensive or Catholic intrusted with power for the administration of his Ordinances or the execution of any authority in his Name.

VII. A particular Church gathered and completed according to the mind of Christ consists of Officers and Members: The Lord Christ having given to his called ones (united according to his appointment in Church order) Liberty and Power to choose Persons fitted by the Holy Ghost for that purpose, to be over them, and to minister to them in the Lord.

VIII. The Members of these Churches are Saints by Calling, visibly manifesting and evidencing (in and by their profession and walking) their Obedience unto that Call of Christ, who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves, or otherwise manifested, do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord and to one another by the Will of God, in professed subjection to the Ordinances of the Gospel.

IX. 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 Pastors, Teachers, Elders, and Deacons.

X. Churches thus gathered and assembling for the Worship of GOD are thereby visible and public, and their Assemblies (in what place soever they are, according as they have liberty or opportunity) are therefore Church or Public Assemblies.

XI. The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Ghost, unto the Office of Pastor, Teacher, or Elder, in a Church, is that he be chosen thereunto by the common suffrage of itself, and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of that Church, if there be any before constituted therein: And of a Deacon, that he be chosen by the like suffrage, and set apart by Prayer and the like Imposition of Hands.

XII. The Essence of this Call of a Pastor, Teacher, or Elder unto Office consists in the Election of the Church, together with his acceptation of it, and separation by Fasting and Prayer: And those who are so chosen, though not set apart by Imposition of Hands, are rightly constituted Ministers of Jesus Christ, in whose Name and Authority they exercise the Ministry to them so committed. The Calling of Deacons consisteth in the like Election and acceptation, with separation by Prayer.

XIII. Although it be incumbent on the Pastors and Teachers of the Churches to be instant in Preaching the Word, by way of Office, yet the work of Preaching the Word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Ghost for it, and approved (being by lawful ways and means in the Providence of God called thereunto), may publicly, ordinarily, and constantly perform it, so that they give themselves up thereunto.

XIV. However, they who are engaged in the work of Public Preaching, and enjoy the Public Maintenance upon that account, are not thereby obliged to dispense the Seals to any other than such as (being Saints by Calling, and gathered according to the Order of the Gospel) they stand related to, as Pastors or Teachers; yet ought they not to neglect others living within their Parochial Bounds, but besides their constant public Preaching to them, they ought to inquire after their profiting by the Word, instructing them in and pressing upon them (whether young or old) the great Doctrines of the Gospel, even personally and particularly, so far as their strength and time will admit.

XV. Ordination alone, without the Election or precedent consent of the Church, by those who formerly have been Ordained by virtue of that Power they have received by their Ordination, doth not constitute any person a Church-Officer, or communicate Office-power unto him.

XVI. A Church furnished with Officers (according to the mind of Christ) hath full power to administer all his Ordinances; and where there is want of any one or more Officers required, that Officer, or those which are in the Church, may administer all the Ordinances proper to their particular Duty and Offices; but where there are no Teaching Officers, none may administer the Seals, nor can the Church authorize any so to do.

XVII. In the carrying on of Church administrations, no person ought to be added to the Church but by the consent of the Church itself; that so love (without dissimulation) may be preserved between all the Members thereof.

XVIII. Whereas the Lord Jesus Christ hath appointed and instituted as a means of Edification that those who walk not according to the Rules and Laws appointed by him (in respect of Faith and Life, so that just offense doth arise to the Church thereby) be censured in his Name and Authority: Every Church hath power in itself to exercise and execute all those Censures appointed by him, in the way and Order prescribed in the Gospel.

XIX. The Censures so appointed by Christ are Admonition and Excommunication; and whereas some offenses are or may be known only to some, it is appointed by Christ that those to whom they are so known do first admonish the offender in private (in public offenses where any sin, before all), and in case of non-amendment upon private admonition, the offense being related to the Church, and the offender not manifesting his repentance, he is to be duly admonished in the Name of Christ by the whole Church, by the Ministry of the Elders of the Church; and if this Censure prevail not for his repentance, then he is to be cast out by Excommunication, with the consent of the Church.

XX. As all Believers are bound to join themselves to particular Churches, when and where they have opportunity so to do, so none are to be admitted unto the Privileges of the Churches who do not submit themselves to the Rule of Christ in the Censures for the Government of them.

XXI. This being the way prescribed by Christ in case of offense, no Church-members, upon any offenses taken by them, having performed their duty required of them in this matter, ought to disturb any Church order, or absent themselves from the public Assemblies or the Administration of any Ordinances, upon that pretense, but to wait upon Christ in the further proceeding of the Church.

XXII. The Power of Censures being seated by Christ in a particular Church, is to be exercised only towards particular members of each Church respectively as such; and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate, or by their public Edicts to threaten Excommunication or other Church Censures against Churches, Magistrates, or their people, upon any account, no man being obnoxious to that Censure but upon his personal miscarriage as a Member of a particular Church.

XXIII. Although the Church is a Society of men assembling for the celebration of the Ordinances according to the appointment of Christ, yet every Society assembling for that end or purpose, upon the account of cohabitation within any civil Precincts or Bounds, is not thereby constituted a Church, seeing there may be wanting among them what is essentially required thereunto; and therefore a Believer living with others in such a Precinct may join himself with any Church for his edification.

XXIV. For the avoiding of differences that may otherwise arise, for the greater Solemnity in the Celebration of the Ordinances of Christ, and the opening a way for the larger usefulness of the Gifts and Graces of the Holy Ghost, Saints living in one City or Town, or within such distances as that they may conveniently assemble for divine Worship, ought rather to join in one Church for their mutual strengthening and edification than to set up many distinct Societies.

XXV. As all Churches and all the members of them are bound to pray continually for the good or 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 themselves (when planted by the Providence of God so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.

XXVI. In Cases of Difficulties or Differences, either in point of Doctrine or in Administrations, wherein either the Churches in general are concerned, or any one Church, in their Peace, Union, and Edification, or any Member or Members of any Church are injured in or by any proceeding in Censures not agreeable to Truth and Order, it is according to the mind of Christ that many Churches holding communion together do by their Messengers meet in a Synod or Council to consider and give their advice in or about that matter in difference, to be reported to all the Churches concerned: Howbeit, these Synods so assembled are not intrusted with any Church Power properly so called, or with any Jurisdiction over the Churches themselves, to exercise any Censures, either over any Churches or Persons, or to impose their determinations on the Churches or Officers.

XXVII. Besides these occasioned Synods or Councils, there are not instituted by Christ any stated Synods in a fixed Combination of Churches or their Officers in lesser or greater Assemblies, nor are there any Synods appointed by Christ in a way of Subordination to one another.

XXVIII. Persons that are joined in Church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joined: Nevertheless, where any person can not continue in any Church without his sin, either for want of the Administration of any Ordinances instituted by Christ, or by his being deprived of his due Privileges, or compelled to any thing in practice not warranted by the Word, or in case of Persecution, or upon the account of conveniency of habitation; he, consulting with the Church, or the Officer or Officers thereof, may peaceably depart from the communion of the Church wherewith he hath so walked, to join himself with some other Church where he may enjoy the Ordinances in the purity of the same, for his edification and consolation.

XXIX. Such reforming Churches as consist of Persons sound in the Faith, and of Conversation becoming the Gospel, ought not to refuse the communion of each other, so far as may consist with their own Principles respectively, though they walk not in all things according to the same Eules of Church Order.

XXX. Churches gathered and walking according to the mind of Christ, judging other Churches (though less pure) to be true Churches, may receive unto occasional communion with them such Members of those Churches as are credibly testified to be godly and to live without offense. __________________________________________________________________

THE DECLARATION OF THE CONGREGATIONAL UNION OF ENGLAND AND WALES. A.D. 1833.

[This is printed annually in the Congregational Year-Book, London. See Vol. I. p. 730.]

Declaration of the Faith, Church Order, and Discipline of the Congregational or Independent Dissenters.

Adopted at the Annual Meeting of the Congregational Union, May, 1833.

The Congregational Churches in England and Wales, frequently called Independent, hold the following doctrines, as of divine authority, and as the foundation of Christian faith and practice. They are also formed and governed according to the principles hereinafter stated.

PRELIMINARY NOTES.

1. It is not designed, in the following summary, to do more than to state the leading doctrines of faith and order maintained by Congregational Churches in general.

2. It is not proposed to offer any proofs, reasons, or arguments, in support of the doctrines herein stated, but simply to declare what the Denomination believes to be aught by the pen of inspiration.

3. It is not intended to present a scholastic or critical confession of faith, but merely such a statement as any intelligent member of the body might offer, as containing its leading principles.

4. It is not intended that the following statement should be put forth with any authority, or as a standard to which assent should be required.

5. Disallowing the utility of creeds and articles of religion as a bond of union, and protesting against subscription to any human formularies as a term of communion, Congrega-tionalists are yet willing to declare, for general information, what is commonly believed among them, reserving to every one the most perfect liberty of conscience.

6. Upon some minor points of doctrine and practice, they, differing among themselves, allow to each other the right to form an unbiased judgment of the Word of God.

7. They wish it to be observed, that, notwithstanding their jealousy of subscription to creeds and articles, and their disapproval of the imposition of any human standard, whether of faith or discipline, they are far more agreed in their doctrines and practices than any Church which enjoins subscription and enforces a human standard of orthodoxy; and they believe that there is no minister and no church among them that would deny the substance of any one of the following doctrines of religion, though each might prefer to state his sentiments in his own way.

PRINCIPLES OF RELIGION.

I. The Scriptures of the Old Testament, as received by the Jews, and the books of the New Testament, as received by the Primitive Christians from the Evangelists and Apostles, Congregational Churches believe to be divinely inspired, and of supreme authority. These writings, in the languages in which they were originally composed, are to be consulted, by the aids of sound criticism, as a final appeal in all controversies; but the common version they consider to be adequate to the ordinary purposes of Christian instruction and edification.

II. They believe in One God, essentially wise, holy, just, and good; eternal, infinite, and immutable in all natural and moral perfections; the Creator, Supporter, and Governor of all beings and of all things.

III. They believe that God is revealed in the Scriptures, as the Father, the Son, and the Holy Spirit, and that to each are attributable the same divine properties and perfections. The doctrine of the divine existence, as above stated, they cordially believe, without attempting fully to explain.

IV. They believe that man was created after the divine image, sinless, and, in his kind, perfect.

V. They believe that the first man disobeyed the divine command, fell from his state of innocence and purity, and involved all his posterity in the consequences of that fall.

VI. They believe that, therefore, all mankind are born in sin, and that a fatal inclination to moral evil, utterly incurable by human means, is inherent in every descendant of Adam.

VII. They believe that God, having, before the foundation of the world, designed to redeem fallen man, made disclosures of his mercy, which were the grounds of faith and hope from the earliest ages.

VIII. They believe that God revealed more fully to Abraham the covenant of his grace, and, having promised that from his descendants should arise the Deliverer and Redeemer of mankind, set that patriarch and his posterity apart, as a race specially favored and separated to his service: a peculiar Church, formed and carefully preserved, under the divine sanction and government, until the birth of the promised Messiah.

IX. They believe that, in the fullness of the time, the Son of God was manifested in the flesh, being born of the l'irgin Mary, but conceived by the power of the Holy Spirit; and that our Lord Jesus Christ was both the Son of Man and the Son of God; partaking fully and truly of human nature, though without sin--equal with the Father and 'the express image of his person.'

X. They believe that Jesus Christ, the Son of God, revealed, either personally in his own ministry, or by the Holy Spirit in the ministry of his apostles, the whole mind of God for our salvation; and that, by his obedience to the divine law while he lived, and by his sufferings unto death, he meritoriously 'obtained eternal redemption for us;' having thereby vindicated and illustrated divine justice, 'magnified the law,' and 'brought in everlasting righteousness.'

XI. They believe that, after his death and resurrection, he ascended up into heaven, where, as the Mediator, he 'ever liveth' to rule over all, and to 'make intercession for them that come unto God by him.'

XII. They believe that the Holy Spirit is given, in consequence of Christ's mediation, to quicken and renew the hearts of men; and that his influence is indispensably necessary to bring a sinner to true repentance, to produce saving faith, to regenerate the heart, and to perfect our sanctification.

XIII. They believe that we are justified through faith in Christ, as 'the Lord our righteousness,' and not 'by the works of the law.'

XIV. They believe that all who will be saved were the objects of God's eternal and electing love, and were given by an act of divine sovereignty to the Son of God; which in no way interferes with the system of means, nor with the grounds of human responsibility; being wholly unrevealed as to its objects, and not a rule of human duty.

XV. They believe that the Scriptures teach the final perseverance of all true believers to a state of eternal blessedness, which they are appointed to obtain through constant faith in Christ and uniform obedience to his commands.

XVI. They believe that a holy life will be the necessary effect of a true faith, and that good works are the certain fruits of a vital union to Christ.

XVII. They believe that the sanctification of true Christians, or their growth in the graces of the Spirit, and meetness for heaven, is gradually carried on through the whole period during which it pleases God to continue them in the present life, and that, at death, their souls, perfectly freed from all remains of evil, are immediately received into the presence of Christ.

XVIII. They believe in the perpetual obligation of Baptism and the Lord's Supper; the former to be administered to all converts to Christianity and their children, by the application of water to the subject, 'in the name of the Father, and of the Son, and of the Holy Ghost;' and the latter to be celebrated by Christian churches as a token of faith in the Saviour, and of brotherly love.

XIX. They believe that Christ will finally come to judge the whole human race according to their works; that the bodies of the dead will be raised again; and that as the Supreme Judge, he will divide the righteous from the wicked, will receive the righteous into 'life everlasting,' but send away the wicked into 'everlasting punishment.'

XX. They believe that Jesus Christ directed his followers to live together in Christian fellowship, and to maintain the communion of saints; and that, for this purpose, they are jointly to observe all divine ordinances, and maintain that church order and discipline which is either expressly enjoined by inspired institution, or sanctioned by the undoubted example of the apostles and of apostolic churches.

PRINCIPLES OF CHURCH ORDER AND DISCIPLINE.

I. The Congregational Churches hold it to be the will of Christ that true believers should voluntarily assemble together to observe religious ordinances, to promote mutual edification and holiness, to perpetuate and propagate the gospel in the world, and to advance the glory and worship of God, through Jesus Christ; and that each society of believers, having these objects in view in its formation, is properly a Christian Church.

II. They believe that the New Testament contains, either in the form of express statute, or in the example and practice of apostles and apostolic churches, all the articles of faith necessary to be believed, and all the principles of order and discipline requisite for constituting and governing Christian societies; and that human traditions, fathers and councils, canons and creeds, possess no authority over the faith and practice of Christians.

III. They acknowledge Christ as the only Head of the Church, and the officers of each church under him, as ordained to administer his laws impartially to all; and their only appeal, in all questions touching their religious faith and practice is to the Sacred Scriptures.

IV. They believe that the New Testament authorizes every Christian church to elect its own officers, to manage all its own affairs, and to stand independent of, and irresponsible to, all authority, saving that only of the supreme and divine Head of the Church, the Lord Jesus Christ.

V. They believe that the only officers placed by the apostles over individual churches are the bishops or pastors and the deacons; the number of these being dependent upon the numbers of the Church; and that to these, as the officers of the Church, is committed respectively the administration of its spiritual and temporal concerns--subject, however, to the approbation of the Church.

VI. They believe that no persons should be received as members of Christian churches but such as make a credible profession of Christianity, are living according to its precepts, and attest a willingness to be subject to its discipline; and that none should be excluded from the fellowship of the church but such as deny the faith of Christ, violate his laws, or refuse to submit themselves to the discipline which the Word of God enforces.

VII. The power of admission into any Christian church, and rejection from it, they believe to be vested in the church itself, and to be exercised only through the medium of its own officers.

VIII. They believe that Christian churches should statedly meet for the celebration of public worship, for the observance of the Lord's Supper, and for the sanctification of the first day of the week.

IX. They believe that the power of a Christian church is purely spiritual, and should in no way be corrupted by union with temporal or civil power.

X. They believe that it is the duty of Christian churches to hold communion with each other, to entertain an enlarged affection for each other, as members of the same body, and to co-operate for the promotion of the Christian cause; but that no church, nor union of churches, has any right or power to interfere with the faith or discipline of any other church, further than to separate from such as, in faith or practice, depart from the gospel of Christ.

XI. They believe that it is the privilege and duty of every church to call forth such of its members as may appear to be qualified by the Holy Spirit to sustain the office of the ministry; and that Christian churches unitedly ought to consider the maintenance of the Christian ministry in an adequate degree of learning as one of their especial cares; that the cause of the gospel may be both honorably sustained and constantly promoted.

XII. They believe that church officers, whether bishops or deacons, should be chosen by the free voice of the church; but that their dedication to the duties of their office should take place with special prayer, and by solemn designation, to which most of the churches add the imposition of hands by those already in office.

XIII. They believe that the fellowship of every Christian church should be so liberal as to admit to communion in the Lord's Supper all whose faith and godliness are, on the whole, undoubted, though conscientiously differing in points of minor importance; and that this outward sign of fraternity in Christ should be co-extensive with the fraternity itself, though without involving any compliances which conscience would deem to be sinful. __________________________________________________________________ __________________________________________________________________

Declaration of Faith of the National Council of Congregational Churches, held at Boston, Mass., June 14-24, 1865.

[This Declaration was adopted at Plymouth, Massachusetts, on the spot where the first meeting-house of the 'Pilgrim Fathers' stood. The text is taken from the Debates and Proceedings of the National Council of Congregational Churches (Boston, 1866), pp. 401-403, as compared with the Congregational Manual on Ecclesiastical Polity, published by the Congregational Board, Boston, 1872, pp. 76-80.]

Standing by the rock where the Pilgrims set foot upon these shores, upon the spot where they worshiped God, and among the graves of the early generations, we, Elders and Messengers of the Congregational churches of the United States in National Council assembled--like them acknowledging no rule of faith but the Word of God--do now declare our adherence to the faith and order of the apostolic and primitive churches held by our fathers, and substantially as embodied in the confessions and platforms which our Synods of 1648 and 1680 set forth or reaffirmed. We declare that the experience of the nearly two and a half centuries which have elapsed since the memorable day when our sires founded here a Christian Commonwealth, with all the development of new forms of error since their times, has only deepened our confidence in the faith and polity of those fathers. We bless God for the inheritance of these doctrines. We invoke the help of the Divine Redeemer, that, through the presence of the promised Comforter, he will enable us to transmit them in purity to our children.

In the times that are before us as a nation, times at once of duty and of danger, we rest all our hope in the gospel of the Son of God. It was the grand peculiarity of our Puritan fathers that they held this gospel, not merely as the ground of their personal salvation, but as declaring the worth of man by the incarnation and sacrifice of the Son of God, and therefore applied its principles to elevate society, to regulate education, to civilize humanity, to purify law, to reform the Church and the State, and to assert and defend liberty; in short, to mold and redeem, by its all-transforming energy, every thing that belongs to man in his individual and social relations.

It was the faith of our fathers that gave us this free land in which we dwell. It is by this faith only that we can transmit to our children a free and happy, because a Christian, commonwealth.

We hold it to be a distinctive excellence of our Congregational system that it exalts that which is more above that which is less important, and by the simplicity of its organization facilitates, in communities where the population is limited, the union of all true believers in one Christian church, and that the division of such communities into several weak and jealous societies, holding the same common faith, is a sin against the unity of the body of Christ, and at once the shame and scandal of Christendom.

We rejoice that, through the influence of our free system of apostolic order, we can hold fellowship with all who acknowledge Christ, and act efficiently in the work of restoring unity to the divided Church, and of bringing back harmony and peace among all who love our Lord Jesus Christ in sincerity.'

Thus recognizing the unity of the Church of Christ in all the world, and knowing that we are but one branch of Christ's people, while adhering to our peculiar faith and order, we extend to all believers the hand of Christian fellowship upon the basis of those great fundamental truths in which all Christians should agree.

With them we confess our faith in God, the Father, the Son, and the Holy Ghost [the only living and true God]; [2060] in Jesus Christ, the in Jesus Christ, the incarnate Word, who is exalted to be our Redeemer and King; and in the Holy Comforter, who is present in the Church to regenerate and sanctify the soul.

With the whole Church, we confess the common sinfulness and ruin of our race, and acknowledge that it is only through the work accomplished by the life and expiatory death of Christ that believers in him are justified before God, receive the remission of sins, and through the presence and grace of the Holy Comforter are delivered from the power of sin and perfected in holiness.

We believe also in the organized and visible Church, in the ministry of the Word, in the sacraments of Baptism and the Lord's Supper, in the resurrection of the body, and in the final judgment, the issues of which are eternal life and everlasting punishment.

We receive these truths on the testimony of God, given through prophets and apostles, and in the life, the miracles, the death, the resurrection of his Son, our Divine Redeemer--a testimony preserved for the Church in the Scriptures of the Old and New Testaments, which were composed by holy men, as they were moved by the Holy Ghost.

Affirming now our belief that those who thus hold 'one faith, one Lord, one baptism,' [2061] together constitute the one catholic Church, the several households of which, though called by different names, are the one body of Christ, and that these members of his body are sacredly bound to keep 'the unity of the Spirit in the bond of peace,' we declare that we will co-operate with all who hold these truths. With them we will carry the gospel into every part of this land, and with them we will go into all the world, and 'preach the gospel to every creature.' May He to whom 'all power is given in heaven and earth' fulfill the promise which is all our hope: 'Lo, I am with you alway, even to the end of the World.' Amen. __________________________________________________________________

[2060] The words in brackets were inadvertently omitted in the volume of Proceedings, but inserted in the text of the Manual. See Cong. Quarterly, Vol. X. p. 377, where Dr. Quint shows that they belong to the original MS.--Ed.

[2061] The Apostle puts 'Lord' before 'faith'--Eph. iv. 5.--Ed. __________________________________________________________________

THE OBERLIN DECLARATION OF THE NATIONAL CONGREGATIONAL COUNCIL. A.D. 1871.

[The National Council of Congregational churches, which was organized at Oberlin, Ohio, Nov. 17, 1871, and which holds triennial sessions, adopted a Constitution with the following declaration of principles concerning faith and Church polity.]

The Congregational churches of the United States, by elders and messengers assembled, do now associate themselves in National Council:

To express and foster their substantial unity in doctrine, polity, and work; and

To consult upon the common interests of all the churches, their duties in the work of evangelization, the united development of their resources, and their relations to all parts of the kingdom of Christ.

They agree in belief that the Holy Scriptures are the sufficient and only infallible rule of religious faith and practice; their interpretation thereof being in substantial accordance with the great doctrines of the Christian faith, commonly called Evangelical, held in our churches from the early times, and sufficiently set forth by former General Councils.

They agree in belief that the right of government resides in local churches, or congregations of believers, who are responsible directly to the Lord Jesus Christ, the One Head of the Church universal and of all particular churches; but that all churches, being in communion one with another as parts of Christ's catholic Church, have mutual duties subsisting in the obligations of fellowship.

The churches, therefore, while establishing this National Council for the furtherance of the common interests and work of all the churches, do maintain the scriptural and inalienable right of each church to self-government and administration; and this National Council shall never exercise legislative or judicial authority, nor consent to act as a council of reference. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

THE BAPTIST CONFESSION OF 1688.
(The Philadelphia Confession.)

[This is the most generally accepted Confession of the Regular or Calvinistic Baptists in England and in the Southern States of America. It appeared first in London, 1677, then again in 1688 and 1689, under the title 'A Confession of Faith put forth by the Elders and Brethren of many Congregations of Christians, Baptized upon Profession of their Faith in London and the Country. With an Appendix concerning Baptism. It was adopted early in the eighteenth century by the Philadelphia Association of Baptist churches, and is hence called also the Philadelphia Confession of Faith.

It is a slight modification of the Confession of the Westminster Assembly (1647) and the Savoy Declaration (1658), with changes to suit the Baptist views on Church polity and on the subjects and mode of baptism. Having given the Westminster Confession in full, I present here only the distinctive features of the Baptist Confession, which my friend, the Rev. Dr. Howard Osgood, Professor in the Baptist Theological Seminary at Rochester, N. Y., has kindly selected for this work.]

In Chapter XX., 'Of Christian Liberty and Liberty of Conscience,' Art. 4 of the Westminster Conf. (Ch. XXI. B. C.) is omitted. In Chapter XXIII., 'Of the Civil Magistrate,' Arts. 3 and 4 of the Westminster Conf. are omitted and the following inserted (Ch. XXIV. B. C.):

Civil Magistrates being set up by God for the ends aforesaid, subjection in all lawful things commanded by them ought to be yielded by us in the Lord, not only for wrath, but for conscience' sake; and we ought to make supplications and prayers for kings and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.

In the Chapter 'Of the Church' (Ch. XXV. W. C.; Ch. XXVI. of the Bapt. Conf. and Savoy Declaration), the changes are so great that we give the whole:

1. The Catholic or Universal Church which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof: and is the spouse, the body, the fullness of him that filleth all in all.

2. All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors, everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.

3. The purest churches under heaven are subject to mixture and error; .and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless, Christ always hath had and ever shall have a kingdom in this world to the end thereof, of such as believe in him, and make professions of his name.

4. The Lord Jesus Christ is the head of the Church, in whom, by the appointment of the Father, all power for the calling, institution, order, or government of the Church is invested in a supreme and sovereign manner; neither can the Pope of Rome, in any sense, be head thereof, but is no other than Antichrist, that man of sin and son of perdition, that exalteth himself in the Church against Christ, and all that is called God: whom the Lord shall destroy with the brightness of his coming.

5. In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his Word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience which he prescribeth to them in his Word. Those thus called he commandeth to walk together in particular societies or churches, for their mutual edification, and the due performance of that public worship which he requireth of them in the world.

6. The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord and one to another, by the will of God, in the professed subjection to the ordinances of the gospel.

7. To each of these churches thus gathered, according to his mind declared in his Word, he hath given all that power and authority which is any way needful for their carrying on that order in worship and discipline which he hath instituted for them to observe, with commands and rules for the due and right exerting and executing of that power.

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

9. The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in the church is that he be chosen thereunto by the common suffrage of the church itself, and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon, that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.

10. The work of pastors being constantly to attend the service of Christ in his churches, in the ministry of the Word and prayer, with watching for their souls, as they that must give an account to him, it is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things, according to their ability, so as they may have a comfortable supply, without being themselves entangled with secular affairs; and may also be capable of exercising hospitality towards others; and this is required by the law of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the gospel should live of the gospel.

11. Although it be incumbent on the bishops or pastors of the churches to be instant in preaching the Word by way of office, yet the work of preaching the Word is not so peculiarly confined to them but that others also, gifted and fitted by the Holy Spirit for it, and approved and called by the Church, may and ought to perform it.

12. As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do, so all that are admitted unto the privileges of a church are also under the censures and government thereof, according to the rule of Christ.

13. No church members, upon any offense taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church order, or absent themselves from the assemblies of the church or administration of any ordinances upon the account of such offense at any of their fellow-members, but to wait upon Christ in the further proceeding of the church.

14. As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further 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 enjoy opportunity and advantage for it) ought to hold communion among themselves for their peace, increase of love, and mutual edification.

15. In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ that many churches, holding communion together, do by their messengers meet to consider and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled are not intrusted with any church power properly so called, or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons, to impose their determination on the churches or officers.

Instead of Chapter XXVII., 'Of the Sacraments,' of the Westminster Confession, the following is given (Ch. XXVIII. B. C.):

OF BAPTISM AND THE LORD'S SUPPER.

1. Baptism and the Lord's Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only Lawgiver, to be continued in his Church to the end of the world.

2. These holy appointments are to be administered by those only who are qualified, and thereunto called, according to the commission of Christ.

Similarly (Ch. XXVIII. W. C.; Ch. XXIX. B. C.):
OF BAPTISM.

1. Baptism is an ordinance of the New Testament ordained by Jesus Christ to be unto the party baptized a sign of his fellowship with him in his death and resurrection; of his being engrafted into him; of remission of sins; and of his giving up unto God, through Jesus Christ, to live and walk in newness of life.

2. Those who do actually profess repentance towards God, faith in and obedience to our Lord Jesus, are the only proper subjects of this ordinance.

3. The outward element to be used in this ordinance is water, wherein the party is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit.

4. Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.

Chapters XXX., 'Of Church Censures,' and XXXI., 'Of Synods and Councils,' of the Westminster Confession are omitted. On the other hand, a chapter 'Of the Gospel and the Extent of the Grace thereof' is added from the Savoy Declaration, making Chapter XXX. of the Baptist Confession and the Savoy Declaration. __________________________________________________________________

THE NEW HAMPSHIRE BAPTIST CONFESSION. A.D. 1833.
(The New Hampshire Confession.)

[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.
I. OF THE SCRIPTURES.

We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction; [2062] that it has God for its author, salvation for its end, [2063] and truth without any mixture of error for its matter; [2064] that it reveals the principles by which God will judge us; [2065] and therefore is, and shall remain to the end of the world, the true centre of Christian union, [2066] and the supreme standard by which all human conduct, creeds, and opinions should be tried. [2067]

II. 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; [2068] inexpressibly glorious in holiness, [2069] and worthy of all possible honor, confidence, and love; [2070] that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost; [2071] equal in every divine perfection, [2072] and executing distinct and harmonious offices in the great work of redemption. [2073]

III. OF THE FALL OF MAN.

We believe that man was created in holiness, under the law of his Maker; [2074] but by voluntary transgression fell from that holy and happy state; [2075] in consequence of which all mankind are now sinners, [2076] not by constraint, but choice; [2077] 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, [2078] without defense or excuse. [2079]

IV. OF THE WAY OF SALVATION.

We believe that the salvation of sinners is wholly of grace, [2080] through the mediatorial offices of the Son of God; [2081] who by the appointment of the Father, freely took upon him our nature, yet without sin; [2082] honored the divine law by his personal obedience, [2083] and by his death made a full atonement for our sins; [2084] that having risen from the dead, he is now enthroned in heaven; [2085] 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. [2086]

V. OF JUSTIFICATION.

We believe that the great gospel blessing which Christ [2087] secures to such as believe in him is Justification; [2088] that Justification includes the pardon of sin, [2089] and the promise of eternal life on principles of righteousness; [2090] 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; [2091] by virtue of which faith his perfect righteousness is freely imputed to us of God; [2092] 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.
[2093]

VI. OF THE FREENESS OF SALVATION.

We believe that the blessings of salvation are made free to all by the gospel; [2094] that it is the immediate duty of all to accept them by a cordial, penitent, and obedient faith; [2095] and that nothing prevents the salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the gospel; [2096] which rejection involves him in an aggravated condemnation. [2097]

VII. OF GRACE IN REGENERATION.

We believe that, in order to be saved, sinners must be regenerated, or born again; [2098] that regeneration consists in giving a holy disposition to the mind; [2099] that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth, [2100] so as to secure our voluntary obedience to the gospel; [2101] and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life. [2102]

VIII. 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; [2103] whereby being deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by Christ, [2104] we turn to God with unfeigned contrition, confession, and supplication for mercy;
[2105] 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. [2106]

IX. 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; [2107] that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end; [2108] that it is a most glorious display of God's sovereign goodness, being infinitely free, wise, holy, and unchangeable; [2109] that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy; [2110] that it encourages the use of means in the highest degree; [2111] that it may be ascertained by its effects in all who truly believe the gospel; [2112] that it is the foundation of Christian assurance; [2113] and that to ascertain it with regard to ourselves demands and deserves the utmost diligence.
[2114]

X. OF SANCTIFICATION.

We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness; [2115] that it is a progressive work; [2116] that it is begun in regeneration; [2117] 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. [2118]

XI. OF THE PERSEl'ERANCE OF SAINTS.

We believe that such only are real believers as endure unto the end;
[2119] that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors; [2120] that a special Providence watches over their welfare; [2121] and they are kept by the power of God through faith unto salvation. [2122]

XII. 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; [2123] that it is holy, just, and good; [2124] and that the inability which the Scriptures ascribe to fallen men to fulfill its precepts arises entirely from their love of sin; [2125] to deliver them from winch, 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. [2126]

XIII. OF A GOSPEL CHURCH.

We believe that a visible Church of Christ is a congregation of baptized believers, [2127] associated by covenant in the faith and fellowship of the gospel; [2128] observing the ordinances of Christ;
[2129] governed by his laws, [2130] and exercising the gifts, rights, and privileges invested in them by his Word; [2131] that its only scriptural officers are Bishops, or Pastors, and Deacons, [2132] whose qualifications, claims, and duties are defined in the Epistles to Timothy and Titus.

XIV. OF BAPTISM AND THE LORD'S SUPPER.

We believe that Christian Baptism is the immersion in water of a believer, [2133] into the name of the Father, and Son, and Holy Ghost;
[2134] 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; [2135] that it is prerequisite to the privileges of a Church relation; and to the Lord's Supper,
[2136] in which the members of the Church, by the sacred use of bread and wine, are to commemorate together the dying love of Christ; [2137] proceeded always by solemn self-examination. [2138]

XV. OF THE CHRISTIAN SABBATH.

We believe that the first day of the week is the Lord's Day, or Christian Sabbath; [2139] and is to be kept sacred to religious purposes, [2140] by abstaining from all secular labor and sinful recreations; [2141] by the devout observance of all the means of grace, both private [2142] and public; [2143] and by preparation for that rest that remaineth for the people of God. [2144]

XVI. OF CIVIL GOl'ERNMENT.

We believe that civil government is of divine appointment, for the interests and good order of human society; [2145] and that magistrates are to be prayed for, conscientiously honored and obeyed; [2146] except only in things opposed to the will of our Lord Jesus Christ, [2147] who is the only Lord of the conscience, and the Prince of the kings of the earth. [2148]

XVII. OF THE RIGHTEOUS AND THE WICKED.

We believe that there is a radical and essential difference between the righteous and the wicked; [2149] 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; [2150] while all such as continue in impenitence and unbelief are in his sight wicked, and under the curse; [2151] and this distinction holds among men both in and after death. [2152]

XVIII. OF THE WORLD TO COME.

We believe that the end of the world is approaching; [2153] that at the last day Christ will descend from heaven, [2154] and raise the dead from the grave to final retribution; [2155] that a solemn separation will then take place; [2156] that the wicked will be adjudged to endless punishment, and the righteous to endless joy; [2157] and that this judgment will fix forever the final state of men in heaven or hell, on principles of righteousness. [2158] __________________________________________________________________

[2062] 2 Tim. iii. 16, 17; 2 Pet. i. 21; 1 Sam. xxiii. 2; Acts i. 16; iii. 21; John x. 35; Luke xvi. 29-31; Psa. cxix. 11l; Rom. iii. 1, 2.

[2063] 2 Tim. iii. 15; 1 Pet. i. 10-12; Acts xi. 14; Rom. i. 16; Mark xvi. 16; John v. 38, 39.

[2064] Prov. xxx. 5, 6; John xvii. 17; Rev. xxii. 18, 19; Rom. iii. 4.

[2065] Rom. ii. 12; John xii. 47, 48; 1 Cor. iv. 3, 4; Luke x. 10-16; xii. 47, 48.

[2066] Phil. iii. 16; Eph. iv. 3-6; Phil. ii. 1, 2; 1 Cor. i. 10; 1 Pet. iv. 11.

[2067] 1 John iv. 1; Isa. viii. 20; 1 Thess. v. 21; 2 Cor. xiii. 5; Acts xvii. 11; 1 John iv. 6; Jude iii. 5; Eph. vi. 17; Psa. cxix. 59, 60; Phil. i. 9-11.

[2068] John iv. 24; Psa. cxlvii. 5; lxxxiii. 18; Heb. iii. 4; Rom. i. 20; Jer. x. 10.

[2069] Exod. xv. 11; Isa. vi. 3; 1 Pet. i. 15, 16; Rev. iv. 6-8.

[2070] Mark xii. 30; Rev. iv. 11; Matt. x. 37; Jer. ii. 12, 13.

[2071] Matt. xxviii. 19; John xv. 26; 1 Cor. xii. 4-6; 1 John v. 7.

[2072] John x. 30; v. 17; xiv. 23; xvii. 5, 10; Acts v. 3, 4; 1 Cor. ii. 10, 11; Phil. ii. 5, 6.

[2073] Eph. ii. 18; 2 Cor. xiii. 14; Rev. i. 4, 5; comp. ii., vii.

[2074] Gen. i. 27; i. 31; Eccles. vii. 29; Acts xvi. 26; Gen. ii. 16.

[2075] Gen. iii. 6-24; Rom. v. 12.

[2076] Rom. v. 19; John iii. 6; Psa. li. 5; Rom. v. 15-19; viii. 7.

[2077] Isa. liii. 6; Gen. vi. 12; Rom. iii. 9-18.

[2078] Eph. ii. 1-3; Rom. i. 18; i. 32; ii. 1-16; Gal. iii. 10; Matt. xx. 15.

[2079] Ezek. xviii. 19, 20; Rom. i. 20; iii. 19; Gal. iii. 22.

[2080] Eph. ii. 5; Matt. xviii. 11; 1 John iv. 10; 1 Cor. iii. 5-7; Acts xv. 11.

[2081] John iii. 16; i. 1-14; Heb. iv. 14; xii. 24.

[2082] Phil. ii. 6, 7; Heb. ii. 9; ii. 14; 2 Cor. v. 21.

[2083] Isa. xlii. 21; Phil. ii. 8; Gal. iv. 4, 5; Rom. iii. 21.

[2084] Isa. liii. 4, 5; Matt. xx. 28; Rom. iv. 25; iii. 21-26; 1 John iv. 10; ii. 2; 1 Cor. xv. 1-3; Heb. ix. 13-15.

[2085] Heb. i. 8; i. 3; viii. 1; Col. iii. 1-4.

[2086] Heb. vii. 25; Col. ii. 9; Heb. ii. 18; vii. 26; Psa. lxxxix. 19; xiv.

[2087] John i. 16; Eph. iii. 8.

[2088] Acts xiii. 39; Isa. iii. 11, 12; Rom. viii. 1.

[2089] Rom. v. 9; Zech. xiii. 1; Matt. ix. 6; Acts x. 43.

[2090] Rom. v. 17; Titus iii. 5, 6; 1 Pet. iii. 7; 1 John ii. 25; Rom. v. 21.

[2091] Rom. iv. 4, 5; v. 21; vi. 23; Phil. iii. 7-9.

[2092] Rom. v. 19; iii. 24-26; iv. 23-25; 1 John ii. 12.

[2093] Rom. v. 1, 2; v. 3; v. 11; 1 Cor. i. 30, 31; Matt. vi. 33; 1 Tim. iv. 8.

[2094] Isa. lv. 1; Rev. xxii. 17; Luke xiv. 17.
[2095] Rom. xvi. 26; Mark i. 15; Rom. i. 15-17.

[2096] John v. 40; Matt. xxiii. 37; Rom. ix. 32; Prov. i. 24; Acts xiii. 46.

[2097] John iii. 19; Matt. xi. 20; Luke xix. 27; 2 Thess. i. 8.

[2098] John iii. 3; iii. 6, 7; 1 Cor. i. 14; Rev. viii. 7-9; xxi. 27.

[2099] 2 Cor. v. 17; Ezek. xxxvi. 26; Deut. xxx. 6; Rom. ii. 28, 29; v. 5; 1 John iv. 7.

[2100] John iii. 8; i. 13; James i. 16-18; 1 Cor. i. 30; Phil. ii. 13.

[2101] 1 Pet. i. 22-25; 1 John v. 1; Eph. iv. 20-24; Col. iii. 9-11.

[2102] Eph. v. 9; Rom. viii. 9; Gal. v. 16-23; Eph. iii. 14-21; Matt. iii. 8-10; vii. 20; 1 John v. 4, 18.

[2103] Mark i. 15; Acts xi. 18; Eph. ii. 8; 1 John v. 1.

[2104] John xvi. 8; Acts ii. 37, 38; xvi. 30, 31.

[2105] Luke xviii. 13; xv. 18-21; James iv. 7-10; 2 Cor. vii. 11; Rom. x. 12, 13; Psa. li.

[2106] Rom. x. 9-11; Acts iii. 22, 23; Heb. iv. 14; Psa. ii. 6; Heb. i. 8; viii. 25; 2 Tim. i. 12.

[2107] 2 Tim. i. 8, 9; Eph. i. 3-14; 1 Pet. i. 1, 2; Rom. xi. 5, 6; John xv. 15; 1 John iv. 19; Hos. xii. 9.

[2108] 2 Thess. ii. 13, 14; Acts xiii. 48; John x. 16; Matt. xx. 16; Acts xv. 14.

[2109] Exod. xxxiii. 18, 19; Matt. xx. 15; Eph. i. ll; Rom. ix. 23, 24; Jer. xxxi. 3; Rom. xi. 28, 29; James i. 17, 18; 2 Tim. i. 9; Rom. xi. 32-36.

[2110] l Cor. iv. 7; i. 26-31; Rom. iii. 27; iv. l6; Col. iii. 12; 1 Cor. iii. 5-7; xv. 10; 1 Pet. v. 10; Acts i. 24: 1 Thess. ii. 13; 1 Pet. ii. 9; Luke xviii. 7; John xv. 10; Eph. i. 16; 1 Thess. ii. 12.

[2111] 2 Tim. ii. 10; 1 Cor. ix. 22; Rom. viii. 28-30; John vi. 37-40; 2 Pet. i. 10.

[2112] 1 Thess. i. 4-10.

[2113] Rom. viii. 28-30; Isa. xlii. 16; Rom. xi. 29.

[2114] 2 Pet. i. 10, 11; Phil. iii. 12; Heb. vi. 11.

[2115] 1 Thess. iv. 3; 1 Thess. v. 23; 2 Cor. vii. 1; xiii. 9; Eph. i. 4.

[2116] Prov. iv. 18; 2 Cor. iii. 18; Heb. vi. 1; 2 Pet. i. 5-8; Phil. iii. 12-16.

[2117] John ii. 29; Rom. viii. 5; John iii. 6; Phil. i. 9-11; Eph. i. 13, 14.

[2118] Phil. ii. 12, 13; Eph. iv. 11, 12; 1 Pet. ii. 2; 2 Pet. iii. 18; 2 Cor. xiii. 5; Luke xi. 35; ix. 23; Matt. xxvi. 41; Eph. vi. 18; iv. 30.

[2119] John viii. 31; 1 John ii. 27, 28; iii. 9; v. 18.

[2120] 1 John ii. 19; John xiii. 18; Matt. xiii. 20, 21; John vi. 66-69; Job xvii. 9.

[2121] Rom. viii. 28; Matt. vi. 30-33; Jer. xxxii. 40; Psa. cxxi. 3; xci. 11, 12.

[2122] Phil. i. 6; ii. 12, 13; Jude 24, 25; Heb. i. 14; 2 Kings vi. 16; Heb. xiii. 5; 1 John iv. 4.

[2123] Rom. iii. 31; Matt. v. 17; Luke xvi. 17; Rom. iii. 20; iv. 15.

[2124] Rom. vii. 12; vii. 7, 14, 22; Gal. iii. 21; Psa. cxix.

[2125] Rom. viii. 7, 8; Josh. xxiv. 19; Jer. xiii. 23; John vi. 44; v. 44.

[2126] Rom. viii. 2, 4; x. 4; 1 Tim. i. 5; Heb. viii. 10; Jude 20, 21; Heb. xii. 14; Matt. xvi. 17, 18; 1 Cor. xii. 28.

[2127] 1 Cor. i. 1-13; Matt. xviii. 17; Acts v. 11; viii. 1; xi. 31; 1 Cor. iv. 17; xiv. 23; 3 John 9; 1 Tim. iii. 5.

[2128] Acts ii. 41, 42; 2 Cor. viii. 5; Acts ii. 47; 1 Cor. v. 12, 13.

[2129] 1 Cor. xi. 2; 2 Thess. iii. 6; Rom. xvi. 17-20; 1 Cor. xi. 23; Matt. xviii. 15-20; 1 Cor. v. 6; 2 Cor. ii. 7; 1 Cor. iv. 17.

[2130] Matt. xxviii. 20; John xiv. 15; xv. 12; 1 John iv. 21; John xiv. 21; 1 Thess. iv. 2; 2 John 6; Gal. vi. 2; all the Epistles.

[2131] Eph. iv. 7; 1 Cor. xiv. 12; Phil. i. 27; 1 Cor. xii. 14.

[2132] Phil. i. 1; Acts xiv. 23; xv. 22; 1 Tim. iii.; Titus i.

[2133] Acts viii. 36-39; Matt. iii. 5, 6; John iii. 22, 23; iv. 1, 2; Matt. xxviii. 19; Mark xvi. 16; Acts ii. 38; viii. 12; xvi. 32-34; xviii. 8.

[2134] Matt. xxviii. 10; Acts x. 47, 48; Gal. iii. 27, 28.

[2135] Rom. vi. 4; Col. ii. 12; 1 Pet. iii. 20, 21; Acts xxii. 16.

[2136] Acts ii. 41, 42; Matt. xxviii. 19, 20; Acts and Epistles.

[2137] 1 Cor. xi. 20; Matt. xxvi. 26-29; Mark xiv. 22-25; Luke xxii. 14-20.

[2138] 1 Cor. xi. 28; v. 1, 8; x. 3-32; xi. 17-32; John vi. 26-71.

[2139] Acts xx. 7; Gen. ii. 3; Col. ii. 16, 17; Mark ii. 27; John xx. 19; 1 Cor. xvi. 1, 2.

[2140] Exod. xx. 8; Rev. i. 10; Psa. cxviii. 24.
[2141] Isa. lviii. 13, 14; lvi. 2-8.
[2142] Psa. cxiii. 15.

[2143] Heb. x. 24, 25; Acts xi. 26; xiii. 44; Lev. xix. 30; Exod. xlvi. 3; Luke iv. 16; Acts xvii. 2, 3; Psa. xxvi. 8; lxxxvii. 3.

[2144] Heb. iv. 3-11.

[2145] Rom. xiii. 1-7; Deut. xvi. 18; 1 Sam. xxiii. 3; Exod. xviii. 23; Jer. xxx. 21.

[2146] Matt. xxii. 21; Titus iii. 1; 1 Pet. ii. 13; 1 Tim. ii. 1-8.

[2147] Acts v. 29; Matt. x. 28; Dan. iii. 15-18; vi. 7-10; Acts iv. 18-20.

[2148] Matt. xxiii. 10; Rom. xiv. 4; Rev. xix. 16; Psa.lxxii. 1l; ii.; Rom. xiv. 9-13.

[2149] Mal. iii. 18; Prov. xii. 26; Isa. v. 20; Gen. xviii. 23; Jer. xv. 19; Acts x. 34, 35; Rom. vi. 16.

[2150] Rom. i. 17; vii. 6; 1 John ii. 29; iii. 7; Rom. vi. 18, 22; 1 Cor. xi. 32; Prov. xi. 31; 1 Pet. iv. 17, 18.

[2151] 1 John v. 19; Gal. iii. 10; John iii. 36; Isa. lvii. 21; Psa. x. 4; Isa. lv. 6, 7.

[2152] Prov. xiv. 32; Luke xvi. 25; John viii. 21-24; Prov. x. 24; Luke xii. 4, 5; ix. 23-26; John xii. 25, 26; Eccl. iii. 17; Matt. vii. 13, 14.

[2153] 1 Pet. iv. 7; 1 Cor. vii. 29-31; Heb. i. 10-12; Matt. xxiv. 35; 1 John ii. 17; Matt. xxviii. 20; xiii. 39, 40; 2 Pet. iii. 3-13.

[2154] Acts i. 11; Rev. i. 7; Heb. ix. 28; Acts iii. 21; 1 Thess. iv. 13-18; v. 1-11.

[2155] Acts xxiv. 15; 1 Cor. xv. 12-59; Luke xiv. 14; Dan. xii. 2; John v. 28, 29; vi. 40; xi. 25, 26; 2 Tim. i. 10; Acts x. 42.

[2156] Matt. xiii. 49; xiii. 37-43; xxiv. 30, 31; xxv. 31-33.

[2157] Matt. xxv. 35-41; Rev. xxii. 11; 1 Cor. vi. 9, 10; Mark ix. 43-48; 2 Pet. ii. 9; Jude 7; Phil. iii. 19; Rom. vi. 32; 2 Cor. v. 10, 11; John iv. 36; 2 Cor. iv. 18.

[2158] Rom. iii. 5, 6; 2 Thess. i. 6-12; Heb. vi. 1, 2; 1 Cor. iv. 5; Acts xvii. 31; Rom. ii. 2-16; Rev. xx. 11, 12; 1 John ii. 28; iv. 17. __________________________________________________________________

CONFESSION OF THE FREE-WILL BAPTISTS. A.D. 1834, 1868.

[This Confession was adopted and issued by the General Conference of the Free-will Baptists of America in 1834, revised in 1848, and again in 1865 and 1868.

The text is taken from the Treatise on the Faith and Practice of the Free-will Baptists, written under the direction of the General Conference, Dover, N. H. Published by the Free-will Baptist Printing Establishment, 1871. The sections in which this Confession differs from the preceding Baptist Confessions have been put in italics, viz., Ch. III., 2 and 3, and Ch. l'III. and XIII.]