Baptist Confession of Faith (1689)
Page 7 (Chapter 26-30) [Previous Page] [Next Page]
Chapter 26 - Of the Church
1. The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole 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 fills all in all. (Heb 12:23; Col 1:18; Eph 1:10, 22, 23; Eph 5:23, 27, 32)
2. All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors averting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted. (1 Cor 1:2; Acts 11:26; Rom 1:7; Eph 1:20-22)
3. The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name. (1 Cor 5; Rev 2; Rev 3; Rev 18:2; 2 Thes 2:11, 12; Matt 16:18; Ps 72:17; Ps 102:28; Rev 12:17)
4. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalts himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming. (Col 1:18; Matt 28:18-20; Eph 4:11, 12; 2 Thes 2:2-9)
5. In the execution of this power wherewith he is so entrusted, the Lord Jesus calls out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribes to them in his word. Those thus called, he commands to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requires of them in the world. (John 10:16; John 12:32; Matt 28:20; Matt 18:15-20)
6. The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel. (Rom. 1:7; 1 Cor 1:2; Acts 2:41, 42; Acts 5:13, 14; 2 Cor 9:13)
7. To each of these churches thus gathered, according to his mind declared in his word, he hath given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power. (Matt 18:17, 18; 1 Cor 5:4, 5; 1 Cor 5:13; 2 Cor 2:6-8)
8. A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he entrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons. (Acts 20:17, 28; Php 1:1)
9. The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common 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. (Acts 14:23; 1 Tim 4:14; Acts 6:3, 5, 6)
10. The work of pastors being constantly to attend the service of Christ, in his churches, in the ministry of the word and prayer, with watching for their souls, as they that must give an account to Him; it is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves entangled in secular affairs; and may also be capable of exercising hospitality towards others; and this is required by the law of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the Gospel should live of the Gospel. (Acts 6:4; Heb 13:17; 1 Tim 5:17, 18; Gal 6:6, 7; 2 Tim 2:4; 1 Tim 3:2; 1 Cor 9:6-14)
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. (Acts 11:19-21; 1 Peter 4:10, 11)
12. As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church, are also under the censures and government thereof, according to the rule of Christ. (1 Thes 5:14; 2 Thes 3:6, 14, 15)
13. No church members, upon any offence taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church-order, or absent themselves from the assemblies of the church, or administration of any ordinances, upon the account of such offence at any of their fellow members, but to wait upon Christ, in the further proceeding of the church. (Matt 18:15-17; Eph 4:2, 3)
14. As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold communion among themselves, for their peace, increase of love, and mutual edification. (Eph 6:18; Ps 122:6; Rom 16:1, 2; 3 John 8-10)
15. In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or 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 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 to impose their determination on the churches or officers. (Acts 15:2, 4, 6, 22, 23, 25; 2 Cor 1:24; 1 John 4:1)
Chapter 27 - Of the Communion of Saints
1. All saints that are united to Jesus Christ, their head, by his Spirit, and faith, although they are not made thereby one person with him, have fellowship in his graces, sufferings, death, resurrection, and glory; and, being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward man. (1 John 1:3; John 1:16; Php 3:10; Rom 6:5, 6; Eph 4:15, 16; 1 Cor 12:7; 1 Cor 3:21-23; 1 Thes 5:11, 14; Rom 1:12; 1 John 3:17, 18; Gal 6:10)
2. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things according to their several abilities, and necessities; which communion, according to the rule of the gospel, though especially to be exercised by them, in the relation wherein they stand, whether in families, or churches, yet, as God orders opportunity, is to be extended to all the household of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as saints, does not take away or infringe the title or propriety which each man hath in his goods and possessions. (Heb 10:24, 25; Heb 3:12, 13; Acts 11:29, 30; Eph 6:4; 1 Cor 12:14-27; Acts 5:4; Eph 4:28)
Chapter 28 - Of Baptism and the Lord's Supper
1. Baptism and the Lord's Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, to be continued in his church to the end of the world. (Matt 28:19, 20; 1 Cor 11:26)
2. These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ. (Matt 28:19; 1 Cor 4:1)
Chapter 29 - Of Baptism
1. Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life. (Rom 6:3-5; Col 2;12; Gal 3:27; Mark 1:4; Acts 22:16; Rom 6:4)
2. Those who do actually profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance. (Mark 16:16; Acts 8:36, 37; Acts 2:41; Acts 8:12; Acts 18:8)
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. (Matt 28:19, 20; Acts 8:38)
4. Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance. (Matt 3:16; John 3:23)
Chapter 30 - Of the Lord's Supper
1. The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and showing forth the sacrifice of himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other. (1 Cor 11:23-26; 1 Cor 10:16, 17,21)
2. In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself by himself upon the cross, once for all; and a spiritual oblation of all possible praise unto God for the same. So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own sacrifice the alone propitiation for all the sins of the elect. (Heb 9:25, 26, 28; 1 Cor 11:24; Matt 26:26, 27)
3. The Lord Jesus hath, in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants. (1 Cor 11:23-26, etc.)
4. The denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the institution of Christ. (Matt 26:26-28; Matt 15:9; Ex 20:4, 5)
5. The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent, to wit, the body and blood of Christ, albeit, in substance and nature, they still remain truly and only bread and wine, as they were before. (1 Cor 11:27; 1 Cor 11:26-28)
6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthrows the nature of the ordinance, and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries. (Acts 3:21; Luke 24:6, 39; 1 Cor 11:24, 25)
7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses. (1 Cor 10:16; 1 Cor 11:23-26)
8. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves. (2 Cor 6:14, 15; 1 Cor 11:29; Matt 7:6)