IIntroduction
This confession summarizes what we believe the Holy Scriptures teach concerning God, His saving work in Jesus Christ, and the life of His church. It is not given to replace the Word of God, but to confess it plainly and to serve as a guide for those called to teach and shepherd God’s people.
We gladly stand in the stream of the historic Reformed confessions, and owe a great debt to the careful and faithful labors of those who have gone before us, especially the 1689 London Baptist Confession, the Second Helvetic Confession, and the Belgic Confession. In reading them, we have found not only doctrinal clarity, but deep comfort, seeing that the same truths the Lord has taught us are those He has made known to His church in every age.
From these we have drawn both in substance and in form, at times closely following their language. Our aim has been to maintain the same doctrinal fidelity and tone while, in some places, simplifying language and clarifying expression.
There is very little doctrinal departure from the 1689 Confession, apart from a few areas—particularly concerning the Sabbath and the regulative principle—where we have stated our convictions more plainly. These are not intended to introduce novelty, but to express more clearly what we believe the Scriptures teach for the edification of the church.
We have undertaken this work because, while we gladly receive the historic Reformed confessions, we are not aware of one that reflects these convictions in a form that is both Baptist and free from certain formulations we do not believe Scripture requires. Our desire is not to depart from the faith once delivered to the saints, but to confess it afresh with simplicity and faithfulness for the good of Christ’s church.
We offer this confession as a faithful summary of biblical teaching, not as a standard by which to measure the standing of all Christians. The unity of the church is grounded in the truth of the gospel, and we must not compromise those doctrines essential to salvation and the authority of Holy Scripture (Galatians 1:8–9; Ephesians 2:8–9). At the same time, we acknowledge that faithful believers may differ on matters that do not overthrow the gospel, and in such cases are called to walk in humility, patience, and love, receiving one another as Christ has received us (Romans 14:1, 5; Romans 15:7; Ephesians 4:1–3).
We confess with the church of all ages that our only hope and comfort in life and in death is found in the one true and living God, who has made Himself known to us in Jesus Christ.
This confession summarizes what we believe the Holy Scriptures teach concerning God, His saving work in His Son, and the life of His church.
IIThe Holy Scriptures
The Nature of Scripture
We confess that the Holy Scriptures of the Old and New Testaments are given by inspiration of God, and are therefore the very Word of God written, and the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience (2 Timothy 3:16–17; 2 Peter 1:20–21). We further confess that the Word of God is living and powerful, discerning the thoughts and intentions of the heart, and effectually accomplishing all that God purposes (Hebrews 4:12; Isaiah 55:10–11).
We confess that the light of nature, and the works of creation and providence, clearly display the goodness, wisdom, eternal power, and divine nature of God, so that all people are without excuse (Psalm 19:1–3; Romans 1:19–20). Yet this knowledge is not sufficient to give that saving understanding of God and His will which is necessary for salvation; therefore, it pleased the Lord to reveal Himself more fully and savingly in the Holy Scriptures (1 Corinthians 1:21; 2 Timothy 3:15).
The Authority of Scripture
We confess that the authority of the Holy Scriptures depends not upon the testimony of any man or church, but wholly upon God, who is truth itself, the author thereof; therefore they are to be received, believed, and obeyed because they are the Word of God (1 Thessalonians 2:13; John 10:35). We confess that the Scriptures bear witness to their own divine authority, and that the church does not establish this authority, but receives, recognizes, and submits to it.
The Canon of Scripture
We confess that the Holy Scriptures consist of the sixty-six books of the Old and New Testaments, given by inspiration of God and received as holy and canonical Scripture.
The books of the Old Testament are: 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, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
The books of the New Testament are: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.
We receive all these books, and these only, as the Word of God—not because they are approved by the church, but because they are given by God and bear His authority in themselves (Luke 24:44; Romans 3:2).
We confess that the church, being built upon the foundation of the apostles and prophets, recognizes the voice of Christ in the Scriptures, and so receives them with reverence and faith (Ephesians 2:20; John 10:27).
We confess that the books commonly called the Apocrypha are not part of the canon of Scripture, and therefore are of no authority in the church of God, nor to be received otherwise than other human writings (Luke 24:44; Romans 3:2).
We confess that God has completed His saving revelation in the Holy Scriptures, and that His former ways of revealing His will have ceased. (Hebrews 1:1–2; 2 Peter 1:19). Therefore, no new revelation is to be expected beyond what is written (Deuteronomy 29:29; 2 Timothy 3:16–17; Jude 3; Revelation 22:18–19).
The Sufficiency of Scripture
We confess that the whole counsel of God concerning all things necessary for His glory, man’s salvation, faith, and life is either expressly set down in Scripture or may be deduced from it by good and necessary consequence (2 Timothy 3:16–17; Psalm 19:7–11).
We confess that the infallible rule for the interpretation of Scripture is Scripture itself; therefore, when there is a question about the true and full sense of any passage, it must be understood in light of other passages that speak more clearly (2 Peter 1:20; Luke 24:27).
Therefore, in all matters of faith and life, and in the testing of every spirit, we look not to new revelations or human authority, but to the more sure Word of God (2 Peter 1:19; 1 John 4:1; Acts 17:11).
Inspiration of the Word of God & Prophecy
We confess that prophecy in the Holy Scriptures is the speaking of God’s Word through men carried along by the Holy Spirit, so that what they spoke was the very Word of God (2 Peter 1:21; Hebrews 1:1–2).
We confess that because God is true and cannot lie, His Word is wholly true and without error; therefore all true prophecy is infallible and carries divine authority (Numbers 23:19; Titus 1:2). We confess that in the apostolic age, God granted prophetic utterances not only through the apostles but also through others in the church for the edification of His people. These were to be tested, not because God’s Word is uncertain, but because not all who claimed to speak from God truly did (Acts 2:17–18; 1 Corinthians 14:29; 1 Thessalonians 5:20–21).
We confess that the church is commanded to test all such claims, not by separating truth from error within them, but by discerning whether they are from God at all (1 John 4:1; 1 Thessalonians 5:21).
We confess that the church has been built on the foundation of the apostles and prophets, now complete in the Holy Scriptures. The faith has been once for all delivered to the saints (Ephesians 2:20; Jude 3; 2 Timothy 3:16–17).
We therefore deny that any true word from God may be mixed with error, for God does not speak falsely, nor does He require His people to separate truth from falsehood in what is claimed to be His voice (Deuteronomy 18:20–22; John 10:27).
We confess that the Holy Spirit continues to lead and guide the church through the Scriptures, granting wisdom, conviction, and faithful application of the Word, yet never in a way that adds to or stands alongside the completed revelation of God.
The Confirmation of the Word
We confess that God, in His wisdom and kindness, confirmed the truth of His Word in the days of the apostles by mighty works, signs, and wonders, bearing witness to the gospel through the Holy Spirit (Mark 16:20; Hebrews 2:3–4).
We confess that among these signs were various kinds of tongues, given as real languages by which the mighty works of God were declared, serving as a sign to unbelievers and a testimony that the message proclaimed was from God (Acts 2:4–11; 1 Corinthians 14:21–22).
We confess that these signs were not ends in themselves, but God’s appointed means of confirming and establishing the apostolic testimony, so that the church might receive the Word with full assurance (John 20:30–31; 2 Corinthians 12:12).
We confess that the ordinary means by which God now makes His Word known is the faithful proclamation of the Scriptures, and that extraordinary signs are not the regular pattern in the life of the church, but rare and exceptional works of God (Romans 10:17; 2 Corinthians 5:7).
We confess that God remains free, according to His will, to act in such extraordinary ways, yet we are not to seek after signs, but to walk by faith in His Word (Matthew 12:39; John 4:48).
The Interpretation of Scripture
We confess that the interpretation of Holy Scripture must follow the pattern set by Christ and His apostles, who teach us to read all Scripture as fulfilled in Him.
We confess that not all things in Scripture are equally plain, nor alike clear to all; yet those things necessary for salvation are so clearly set forth that both the learned and unlearned may attain a sufficient understanding through the ordinary means appointed by God (Psalm 119:130; 2 Peter 3:16).
We confess that the true understanding of Scripture comes not by private revelation or human invention, but through the diligent use of the means God has appointed, including reading, hearing, meditation, prayer, and the teaching ministry of the church (Acts 8:30–31; Ephesians 4:11–13).
The Law & Gospel Distinction
We confess that in the Holy Scriptures, God speaks both in law and in gospel: in the law, He commands our duty; in the gospel, He promises and gives grace in Jesus Christ.
We confess that the law of God is holy, righteous, and good, reflecting His character and commanding perfect obedience, yet it cannot give life or justify sinners; instead, it exposes sin and leaves all the world accountable before Him (Romans 7:12; Matthew 5:48; Romans 3:19–20; Galatians 3:21–22).
We confess that the gospel is the good news of Jesus Christ, who has fulfilled the law in His obedience and borne its curse in His death, so that sinners may be justified freely by grace through faith in Him (Romans 8:3–4; Galatians 3:13; 2 Corinthians 5:21).
We confess that the law and the gospel, though both from God, must be carefully distinguished and faithfully proclaimed together: the law commands and condemns, while the gospel promises and gives life (Luke 10:28; John 6:29; Romans 10:5–9).
We confess that both must be heard in the preaching of the Word: the law to reveal sin and humble the sinner, and the gospel to reveal Christ and give life to all who believe (Romans 3:20; Galatians 3:22–24; 2 Corinthians 3:6).
We confess that this distinction must be maintained, so that sinners are not driven to trust in themselves nor deprived of the comfort of Christ, but are brought to true repentance and faith, and built up in assurance and holiness (Galatians 2:16; 1 Timothy 1:8–11).
The Languages and Transmission of Scripture
On the Originals: We confess that the Holy Scriptures were originally given in Hebrew and Greek, which, being immediately inspired by God, are therefore authentic and the final authority in all matters of faith and life.
On the preservation thereof: We confess that, by the singular care and providence of God, the Holy Scriptures have been preserved through the ages. Though the original manuscripts are not extant, the abundance and agreement of the many manuscripts give us confidence that we possess a faithful and trustworthy representation of the Word of God.
On the translation into common languages: We confess that these Scriptures are to be faithfully translated into the common languages of every people, so that the Word of God may dwell richly among all.
Therefore: We confess that in all faithful translations, the Word of God is truly made known and is to be received with reverence and confidence, though all translations remain subject to testing according to the original languages (Luke 24:44; 1 Corinthians 14:9; Colossians 3:16).
The Assurance of Scripture
We confess that while the Scriptures bear many internal and external witnesses to their truth and authority, our full persuasion and assurance comes from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts (1 Corinthians 2:12–14; John 16:13). Therefore, it is through the Spirit’s work in regeneration that we come to a settled conviction of their divine authority. As our Lord has said, “My sheep hear My voice” (John 10:27).
The Voice of the Shepherd
We receive the Holy Scriptures with reverence and joy as the voice of our Shepherd, trusting that through them the Lord speaks, comforts, corrects, and leads His people (Psalm 119:105; John 10:27). Therefore, we gladly give ourselves to the public reading and preaching of the Scriptures, as the appointed means by which Christ rules, nourishes, and builds His church (1 Timothy 4:13; 2 Timothy 4:2).
IIIThe Holy Trinity
We confess that there is one and only one 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, and most absolute (Deuteronomy 6:4; 1 Kings 8:27; John 4:24; 1 Timothy 1:17; Malachi 3:6; Psalm 90:2).
We confess that God is perfect in love, righteousness, goodness, and truth, and works all things according to the counsel of His own will, for His own glory (Exodus 34:6–7; Psalm 145:17; Romans 11:36; Ephesians 1:11).
We confess that in the unity of the Godhead there are three persons—the Father, the Son, and the Holy Spirit—of one substance, power, and eternity, each fully possessing the one undivided divine essence. By “persons” we do not mean separate beings or physical bodies, but real distinctions within the one God, known by their eternal relations (Matthew 28:19; 2 Corinthians 13:14; John 1:1; Acts 5:3–4).
The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; and the Holy Spirit eternally proceeds from the Father and the Son (John 1:14, 18; John 15:26; Galatians 4:6).
We confess that the Son of God, the second person of the Holy Trinity, is true and eternal God, of one substance with the Father, who in the fullness of time took upon Himself a true human nature, being conceived by the Holy Spirit and born of the virgin Mary, yet without sin (John 1:1, 14; Matthew 1:18–23; Luke 1:34–35; Galatians 4:4; Hebrews 4:15).
These three persons are not to be confused nor divided, but are distinguished by their personal properties, equal in glory and majesty, and together to be worshiped, trusted, and obeyed (John 5:23; Revelation 1:4–6).
We confess that this one true and living God is the Creator of all things, the sovereign Lord over all, and the gracious Redeemer of His people (Genesis 1:1; Psalm 103:19; Isaiah 44:24; Isaiah 43:11).
In knowing this God, we find our life, our joy, and our eternal hope (John 17:3; Psalm 16:11; Romans 15:13).
IVGod and His Works
God the Father
We confess that God the Father, in His eternal love and purpose, chose a people in Christ unto salvation and sent His Son to redeem them (Ephesians 1:3–5; John 3:16).
We confess that through Christ He adopts believers as His children, so that they may know Him as Father, draw near with confidence, and be cared for by His wise and loving hand (Romans 8:15; Galatians 4:4–6).
We confess that as a faithful Father, He preserves His people, disciplines them for their good, and works all things together for their salvation (Hebrews 12:6–10; Romans 8:28).
God the Son
The Person of Christ
We confess that God, in His eternal purpose and great love, appointed His Son, the Lord Jesus Christ, to be the Mediator between God and man—the Prophet, Priest, and King of His people; the Head and Savior of His church; the Heir of all things; and the Judge of the world (1 Timothy 2:5; Hebrews 1:1–3; Acts 17:31).
We confess that the Son of God, being fully and eternally God, of one substance and equal with the Father, in the fullness of time took upon Himself a true human nature, yet without sin, so that in one person He is both truly God and truly man (Matthew 1:18–23; John 1:14; Hebrews 4:15).
We confess that in the one person of Jesus Christ, the divine and human natures are united without confusion, change, division, or separation, so that He is one Christ, the only Mediator between God and man (Colossians 2:9; 1 Timothy 2:5).
The Work of Christ
We confess that the Lord Jesus, in His human nature, lived in perfect obedience to the law of God, fulfilling all righteousness, and that He suffered under Pontius Pilate, was crucified, died, and was buried, bearing the sins of His people and making full satisfaction to the justice of God (Romans 5:19; 1 Peter 2:24; 1 Corinthians 15:3–4).
We confess that on the third day He rose again from the dead, according to the Scriptures, for our justification, and that He ascended into heaven, where He now sits at the right hand of the Father, having all authority in heaven and on earth (Romans 4:25; Matthew 28:18).
We confess that He continually intercedes for His people, applying to them the benefits of His finished work, and that He will return in glory to judge the living and the dead (Hebrews 7:25; Acts 1:11).
We confess that Jesus Christ is the only Mediator and Savior, and that there is no other name under heaven given among men by which we must be saved (Acts 4:12).
God the Holy Spirit
We confess that the Holy Spirit, who proceeds from the Father and the Son, is the Lord and giver of life, who applies to us the redemption accomplished by Christ, bringing us to new life through the washing of regeneration (John 15:26; Titus 3:5–6).
We confess that by the Spirit, sinners are given new life, a new heart, and are brought to repentance and faith in Jesus Christ, according to the promise of the new covenant (John 3:5–8; Jeremiah 31:33; Ezekiel 36:26–27).
We confess that the Spirit unites believers to Christ, dwells within them, and leads them in holiness, producing the fruit of righteousness and conforming them to the image of Christ (1 Corinthians 6:19; Galatians 5:22–23; Romans 8:13–14).
We confess that the Holy Spirit teaches us the Scriptures, opening our minds to understand them and leading us into the truth, so that we hear in them the voice of our Shepherd and are built up in faith (John 16:13–14; 1 Corinthians 2:12–14; Ephesians 1:17–18).
We confess that the Spirit bears witness with our spirit that we are children of God, strengthening our assurance, and works through the Word as the ordinary means by which He teaches, comforts, corrects, and builds up the church (Romans 8:16; Ephesians 6:17).
We confess that the Spirit convicts us of sin, strengthens us in our weakness, and conforms us to Christ through the Father’s loving discipline, producing repentance, perseverance, and the fruit of righteousness (John 16:8; Romans 8:26; Hebrews 12:10–11).
We confess that the Spirit equips and empowers the saints for service, giving gifts for the building up of the body of Christ and granting boldness to bear witness to the gospel, each according to His will (1 Corinthians 12:4–7; Ephesians 4:11–12; Acts 4:31).
God’s Decree
We confess that God, from all eternity, according to the most wise and holy counsel of His own will, has freely and unchangeably ordained whatsoever comes to pass, for His own glory (Ephesians 1:11; Romans 11:36; Isaiah 46:9–10; Psalm 115:3).
And God ordains all things in such a way that human actions are real and that people remain fully responsible for what they do (Acts 2:23; Acts 4:27–28; Genesis 50:20; Proverbs 16:9).
Yet we confess that God is neither the author of sin, nor does He do violence to the will of His creatures, nor take away the liberty or contingency of second causes, but rather establishes them (James 1:13–14; Ecclesiastes 7:29; Deuteronomy 30:19; Genesis 50:20).
We confess that in the Holy Scriptures God reveals Himself as not willing that any should perish, but that all should come to repentance (2 Peter 3:9), and that He takes no pleasure in the death of the wicked, but rather that they turn and live (Ezekiel 18:23, 32).
We confess that these expressions reveal God’s holy and righteous will in what He commands and delights in, according to His goodness and mercy. Yet we also confess that God, according to His sovereign purpose, has ordained whatsoever comes to pass.
Therefore, we affirm that there is no contradiction in God, but that His will is revealed to us in different ways: in what He commands and delights in, and in what He has purposed to bring to pass, all of which is perfectly wise, holy, and good.
Yet we confess that God delights in the manifestation of His own glory, righteousness, and justice, and that even in the punishment of the wicked His holy name is upheld and made known (Romans 9:22–23; Exodus 9:16). Therefore, while God takes no pleasure in the death of the wicked considered in itself, He does all things for the praise of His glorious justice and mercy, according to His perfect and righteous will.
We confess that, in His sovereign purpose, God has graciously chosen in Christ a people unto salvation, not because of any foreseen faith or merit in them, but according to His mercy and grace (Ephesians 1:4–5; Romans 9:11–16; 2 Timothy 1:9; John 6:37).
Yet this doctrine is to be handled with humility and care—not as a matter for speculation, but as a truth that leads us to worship, to rest in God’s sovereign mercy, and to give Him all glory (Romans 11:33–36; Deuteronomy 29:29).
If this believing this truth results in pride, then it has been misused. It is meant as salve for weary souls thirsty for rest and forgiveness.
Therefore, we confess that God’s decree is wise, holy, and good, and that in all things He works for the good of those who love Him and are called according to His purpose, to the praise of His glorious grace (Romans 8:28; Ephesians 1:6).
Creation
We confess that in the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of His glory, to create the world, the heavens, and all things therein, whether visible or invisible, in the space of six days, and all very good (Genesis 1:1; Exodus 20:11; Psalm 33:6; John 1:3; Colossians 1:16; Hebrews 11:3).
We confess that God created man (i.e. mankind), male and female, in His own image, in knowledge, righteousness, and true holiness, having the law of God written upon their hearts and power to fulfill it, yet with a mutable will, whereby they might fall from that state (Genesis 1:26–27; Genesis 2:16–17; Ecclesiastes 7:29; Ephesians 4:24; Colossians 3:10).
We confess that man was created for the purpose of having fellowship with God, to glorify Him and enjoy Him, and to live in joyful obedience under His good and righteous rule (Genesis 2:15–17; Psalm 16:11; Micah 6:8; Romans 11:36).
See the addendum at the end for more on Genesis.
Providence
We confess that God, the good Creator of all things, in His infinite power and wisdom, upholds, directs, governs, and orders all creatures and their actions, from the greatest to the least, according to His most wise and holy providence (Hebrews 1:3; Psalm 103:19).
We confess that nothing comes to pass apart from His sovereign will, and yet He governs all things in such a way that the nature of second causes is not taken away, but established, so that events come to pass necessarily, freely, or contingently according to their nature (Acts 2:23; Proverbs 16:33).
We confess that God, in His providence, makes use of means, yet is free to work without, above, and against them at His pleasure (Psalm 115:3).
We confess that His providence extends even to the fall and to all sinful actions, yet in such a way that He is not the author of sin nor does He approve of it, but orders and governs it for His own holy purposes (Genesis 50:20; James 1:13).
Therefore, we confess that this doctrine is full of comfort to believers, for in all things God works for their good, and nothing can separate them from His love in Christ Jesus (Romans 8:28, 38–39).
VMan and Sin
Creation of Man
We confess that our first parents, Adam and Eve, were created upright and without sin, with the law of God written upon their hearts, and were left to the freedom of their own will, whereby they might fall from that state (Genesis 1:31; Ecclesiastes 7:29; Genesis 2:16–17).
The Fall
We confess that our first parents, being tempted by Satan, the ancient serpent, willfully transgressed the commandment of God by eating of the forbidden fruit, and thereby fell from their original righteousness and communion with Him (Genesis 3:1–7; Revelation 12:9; Romans 3:23).
Since Adam stood as the representative head of mankind, by his disobedience, sin entered the world, and death through sin, and so death spread to all men, because all sinned in him (Romans 5:12–19; 1 Corinthians 15:21–22).
Sin and Its Effects
By this fall, humanity became wholly defiled in all the faculties and parts of soul and body, dead in trespasses and sins, and wholly inclined toward evil (Ephesians 2:1–3; Genesis 6:5; Jeremiah 17:9; Romans 8:7–8).
We confess that man, in this fallen state, is unable, by his own strength, to return to God, to prepare himself for salvation, or to do any spiritual good apart from the grace of God; for without faith it is impossible to please Him, and whatever does not proceed from faith is sin (John 6:44, 65; Romans 3:10–12; 1 Corinthians 2:14; Hebrews 11:6; Romans 14:23).
Yet we affirm that man remains responsible before God for his unbelief, and that his inability is moral and spiritual, arising from his sinful nature, not from any lack of natural faculties (John 5:40; Romans 1:18–21).
In these things, we acknowledge our creaturely limits and submit to God’s righteous will, remembering that He has mercy on whom He wills, and whom He wills He hardens; it is not for man to answer back to God or charge Him with injustice (Romans 9:15–20).
We confess that unbelieving man, left to himself, acts according to his own desires in willful rebellion against God.
Therefore, apart from the grace of God, man is without hope in himself and stands justly under the condemnation of God (Ephesians 2:12; John 3:18; Romans 1:18).
VIGod’s Saving Purpose
The Covenant of God
We confess that God, in His goodness and wisdom, has revealed His saving purposes by way of covenant, unfolding His redemptive plan throughout history and bringing it to fulfillment in Jesus Christ (Ephesians 1:9–10; Hebrews 1:1–2).
We confess that God entered into a covenant with Adam, promising life upon the condition of perfect obedience; but through his disobedience, that covenant was broken, bringing sin and death upon all mankind (Genesis 2:16–17; Hosea 6:7; Romans 5:12; 1 Corinthians 15:21–22).
Yet we confess that God, being rich in mercy, did not leave man in this fallen condition, but revealed the promise of salvation, first announced in the gospel and progressively unfolded through the covenants of Scripture until its fullness was revealed in the new covenant established by the blood of Christ (Genesis 3:15; Genesis 12:3; Jeremiah 31:31–34; Luke 22:20; Ephesians 2:4–5).
We confess that throughout the history of redemption, God has dealt with His people according to His gracious purpose, revealing more clearly, from age to age, the person and work of the promised Redeemer (Luke 24:27; John 5:39; Hebrews 11:13). We therefore affirm that there is a true unity in God’s saving purpose, yet also a real progression in its revelation, so that earlier covenants prepare for and find their fulfillment in Christ (Hebrews 1:1–2; Hebrews 8:6–13; Colossians 2:16–17).
We confess that all the promises of God find their “Yes” and “Amen” in Jesus Christ, and that all who are united to Him by faith are heirs of these promises (2 Corinthians 1:20; Galatians 3:29; Romans 4:16). From the beginning, salvation has been by grace through faith in the promised Redeemer, and all who are saved are brought into fellowship with God through Jesus Christ (Genesis 15:6; Habakkuk 2:4; Romans 4:3; Ephesians 2:8–9; John 14:6; Hebrews 11:6).
We confess that the covenant made with Israel through Moses, when God brought them out of Egypt, was a true and divinely appointed administration of His purposes, yet given under the law and marked by shadows and types pointing forward to Christ. It was not able to perfect the conscience of the worshiper; its blessings were outward and conditional, dependent upon obedience, and therefore could not bring the fullness of salvation, but served to prepare the way for Christ (Exodus 19–24; Leviticus 18:5; Deuteronomy 28:1–2, 15; Galatians 3:10–12, 19; Hebrews 7:18–19; Hebrews 9:9; Hebrews 10:1–4).
We confess that the new covenant, established by the Lord Jesus Christ in His blood, is the fulfillment of all that was promised, bringing the forgiveness of sins, the writing of God’s law upon the heart, and the full and final mediation of Christ for His people (Jeremiah 31:31–34; Luke 22:20; Hebrews 8:6–13; Hebrews 9:15; Hebrews 10:14–18).
We therefore distinguish between the old covenant made at Sinai and the new covenant established in Christ, not as two separate ways of salvation, but as promise and fulfillment, shadow and substance, preparation and completion (Galatians 3:24–25; Hebrews 10:9–10).
VIISalvation Applied
The Gospel Call
From His throne, having been given all authority in heaven and on earth, the Lord Jesus Christ sends forth the gospel to all nations, calling all people everywhere to repent and believe.
We confess that this gospel is the good news of Jesus Christ, the eternal Son of God, who became man for our salvation, lived in perfect obedience, died for our sins, and was raised from the dead according to the Scriptures (1 Corinthians 15:3–4; Romans 4:25; Galatians 4:4).
We confess that by His obedience and death, the Lord Jesus Christ has fully satisfied the justice of God, bearing the sins of His people, so that all who repent and believe in Him are forgiven, justified, and receive eternal life (Romans 3:24–26; Romans 10:9–13).
We confess that this gospel is the power of God unto salvation for everyone who believes (Romans 1:16).
And we confess that God commands all people everywhere to repent and believe the gospel, and that all who come to Christ He will never cast out (Acts 17:30; John 6:37). We confess that faith is not mere assent to truth, but a receiving and resting upon Christ alone for salvation, as He is offered in the gospel (John 1:12; Philippians 3:9). We confess that repentance unto life is a grace of God, whereby a sinner, being brought to see and hate his sin, turns from it unto God with sorrow and a sincere desire to walk in new obedience (Acts 11:18; 2 Corinthians 7:10).
We confess that this gospel is to be proclaimed to all nations, and that through it Christ calls sinners out of darkness into His kingdom, granting them life by His Spirit (Matthew 28:19–20; Colossians 1:13; Romans 10:14–17).
To Him be glory forever. Amen.
Effectual Calling
We confess that those whom God has chosen in Christ unto salvation are, in His appointed time, effectually called by His Word and Spirit through the gospel, out of that state of sin and death in which they are by nature, to grace and salvation in Jesus Christ (Romans 8:30; 2 Timothy 1:9).
We confess that this calling accompanies the outward call of the gospel and is the work of God alone, whereby He not only brings sinners to hear the call of Christ, but to respond in repentance and faith, enlightening their minds, giving them a new heart, renewing their wills, and drawing them to Jesus Christ, so that they come freely, being made willing by His grace (Ezekiel 36:26–27; John 6:44; Romans 8:7–8).
As Lazarus was called forth from the dead by the voice of Jesus, so sinners are called from death to life by the power of His Word (John 11:43–44; Ephesians 2:1, 5; Romans 1:16).
We confess that this calling rests wholly upon the mercy and grace of God, not on anything foreseen in man, including any faith or obedience (Romans 9:11, 16; 1 Corinthians 1:26–31; 1 Peter 2:9). We confess that God grants repentance and faith—not as the cause of this calling, but as its fruit—by which sinners receive and rest upon Christ alone and are united to Him (Acts 11:18; Ephesians 2:8–9; 1 Corinthians 1:30).
With grief, we confess that many are outwardly called by the gospel and do not come to Christ, being left in their sin; but those whom God effectually calls will surely come. Though men resist Him in their sin, none can finally resist His call, but are brought from death to life, even as Lazarus came forth at His voice.
We confess that this doctrine humbles the sinner, exalts the grace of God, and brings deep comfort to those who see their helplessness and are drawn to rest in Christ alone (Romans 4:5; Matthew 11:28; Romans 5:6).
Union with Christ
We confess that all who are effectually called and justified are united to Jesus Christ by faith, through the work of the Holy Spirit, and that this union is real, spiritual, and unbreakable (1 Corinthians 1:30; John 15:4–5; Ephesians 3:17).
We confess that by this union, believers are joined to Christ in His death and resurrection and share in all the benefits of His saving work, including justification, adoption, sanctification, and eternal life (Romans 6:5; Ephesians 2:5–6; Colossians 2:12–13). We confess that this union is the source of all saving grace, so that nothing we receive from God comes apart from Him, but all is given to us in and with Christ (Ephesians 1:3; Colossians 2:9–10).
We confess that this union is received by faith alone, yet is the work of God’s grace, brought about by the Holy Spirit through the gospel, and not produced by human effort (Galatians 2:20; Ephesians 2:8–9; John 6:56).
We confess that those united to Christ are kept by His power and can never come into condemnation; though they may fall into serious sin, they are never finally cast off, but are brought again to repentance and will be brought at last into His presence in glory (John 10:28–29; Romans 8:1; Romans 8:38–39; Philippians 1:6).
We confess that those who fall away show that they were never truly united to Christ by faith, but only outwardly associated with His people; though they may share in many external privileges, they do not share in Christ Himself (Matthew 13:24–30; Hebrews 3:14; 1 John 2:19).
Justification
We confess that those whom God effectually calls, He also freely justifies, not by infusing righteousness into them, but by pardoning their sins and accounting and accepting them as righteous for the sake of Christ alone (Romans 3:24–26; Romans 4:5).
We confess that this justification is received by faith alone, which itself is the gift of God, and rests entirely upon the righteousness of Christ imputed to us (Ephesians 2:8–9; Philippians 3:9). It is a single, definitive act of God’s free grace, occurring once for all, so that all who are justified are fully and finally declared righteous in His sight.
We confess that this justification is not maintained, preserved, or increased by our works, nor does our obedience contribute to our standing before God, but rests wholly upon the finished righteousness of Christ (Galatians 2:16; Romans 4:4–5).
We confess that by this justification we have peace with God and are fully accepted in His sight, so that there is now no condemnation for those who are in Christ Jesus (Romans 5:1; Romans 8:1).
We confess that faith is the alone instrument of justification, yet it is never alone, but is always accompanied by all other saving graces and works by love (Galatians 5:6).
We confess that by this justification all the sins of believers—past, present, and to come—are fully forgiven in Christ, so that there remains no condemnation for them, nor any further satisfaction for sin to be made, but only the fatherly discipline of God (Romans 8:1; Hebrews 10:14; Hebrews 12:6).
Therefore, all glory belongs to God alone, who justifies the ungodly by His grace through Jesus Christ. Amen.
Sanctification
We confess that those who are united to Christ are also sanctified by His Spirit, being renewed in the whole man after the image of God, and enabled more and more to die unto sin and live unto righteousness (1 Thessalonians 4:3; Ephesians 4:22–24).
This sanctification is throughout the whole person, yet imperfect in this life, so that there remains a continual conflict between the flesh and the Spirit (Romans 7:14–25; Galatians 5:17). From this arises a godly grief over sin, which is not the mark of death but of life, for the Spirit gives a new heart that hates sin and longs for holiness (Matthew 5:4; Romans 7:24; Jeremiah 31:33; Ezekiel 36:26–27).
Nevertheless, this work is real and certain, and God is faithful to complete what He has begun, conforming His people to the image of Christ (Philippians 1:6; Romans 8:29).
We confess that believers grow in grace as they look to Christ, rest in His finished work, and walk by the Spirit, adding to their faith virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, and love; and as these graces abound, they are kept from being barren or unfruitful and are established so that they will not fall (Colossians 3:5; 2 Peter 1:5–10).
Good Works
We confess that good works, done in obedience to God’s commandments, are the fruit and evidence of a true and living faith, flowing from a heart renewed by the Holy Spirit (Ephesians 2:10; James 2:17–18).
We confess that these works are done out of love for God and gratitude for His grace in Christ—not in fear of condemnation, nor to earn His favor—but as those who have been brought near to God and delight to walk in His ways; and in this, God Himself delights in the obedience of His people (John 14:15; Romans 8:15; Zephaniah 3:17; 2 Corinthians 5:9; 1 John 4:19).
By these works, believers glorify God, testify to His grace, strengthen their assurance, and adorn the gospel before the world (Matthew 5:16; Titus 2:10).
We confess that although these works are accepted by God through Christ, they are not the ground of our acceptance with Him, but the result of His grace at work within us.
Assurance of Salvation
We confess that those who truly believe in the Lord Jesus Christ may, in this life, be assured that they are in a permanent state of saving grace as adopted children of God, and may rejoice in the hope of His glory (1 John 5:13; Romans 5:2; John 10:28–29; Romans 8:15–17; Romans 8:38–39).
We confess that it is the will of God that His people should have this assurance, that they might not walk in doubt or fear, but in the comfort of His promises (1 John 5:13; Hebrews 6:11).
We confess that this assurance rests not in ourselves, but in the finished work of Christ, grounded in the promises of God, the inward witness of the Holy Spirit, and the evidence of a life transformed by grace (Romans 8:16; 2 Peter 1:10).
We confess that this assurance strengthens obedience, for it is as those assured of God’s grace that we pursue godliness—not to earn His favor, but because we have received it (2 Peter 1:5–10).
We confess that those who are truly in this state of grace can never fall away, though their assurance may be shaken through sin, negligence, or temptation, until it is renewed again by the Spirit through repentance and faith (John 10:28–29; Psalm 51:8–12; 1 Peter 1:5).
We confess that God, as a loving Father, disciplines His children for their good, that they may share in His holiness; and this discipline, though sometimes grievous, is a mark of His love and a confirmation that we are His (Hebrews 12:5–11; Proverbs 3:11–12).
We confess that this assurance strengthens the believer in joy, stability, and perseverance, even in trials, and leads to a life of gratitude and obedience.
The Perseverance of the Saints
We confess that those whom God has accepted in the Beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere to the end and be eternally saved (John 10:28–29; Philippians 1:6; 1 Peter 1:5).
We confess that this perseverance depends not upon the strength or faithfulness of the believer, but upon the unchangeable love of God, the merit and intercession of Christ, the abiding presence of the Holy Spirit, and the covenant faithfulness of God (Romans 8:30, 35–39; Hebrews 7:25; Jeremiah 32:40).
We confess that although true believers may fall into serious sin and for a time experience grief and loss of comfort, they are never forsaken, but are preserved by God and brought again to repentance and renewed faith. They cannot continue in such sin without discipline, for the Lord loves those whom He chastens, and through this gracious discipline He restores them, that they may again walk in the obedience of faith (Psalm 51:8–12; Luke 22:32; 1 John 1:9; Hebrews 12:6–11; 2 Corinthians 7:10).
We therefore rest in this sure promise: that He who began a good work in us will bring it to completion at the day of Jesus Christ, to the praise of His glorious grace (Philippians 1:6; Jude 24–25).
VIIIThe Kingdom of Christ and Our Calling
We confess that Jesus Christ, having risen from the dead and ascended into heaven, now reigns as King at the right hand of God, having all authority in heaven and on earth (Matthew 28:18; Acts 2:33–36).
We confess that His kingdom is not of this world, but is a present and spiritual kingdom—real and eternal—advancing through the preaching of the gospel and the saving work of the Holy Spirit (John 18:36; Romans 14:17). Through His victory, Christ has triumphed over Satan, restraining his power so that he can no longer keep the nations in darkness, and thus the gospel now goes forth to all peoples under His authority (Matthew 12:28–29; Revelation 20:1–3; Matthew 28:18–19). This kingdom is already established in power and will be fully revealed in glory at the end of the age, when Christ returns.
We confess that the kingdom of Christ is not advanced by earthly power or political means, but by the Word of God and the work of the Holy Spirit. At the same time, we affirm that civil authorities are ordained by God and are to be honored and obeyed in all lawful things. When they oppose the gospel, command what God forbids, or forbid what God commands, we must obey God rather than men (Romans 13:1–7; Acts 5:29).
We confess that through the gospel, Christ gathers a people for His name from every tribe, tongue, and nation, bringing them into His kingdom (Colossians 1:13; Revelation 7:9).
We confess that the church is called to make disciples of all nations, proclaiming the gospel, baptizing those who believe, and teaching them to observe all that Christ has commanded, bearing witness to Him in every place (Matthew 28:19–20; Acts 1:8).
We confess that as followers of Christ, we are called to take up our cross, endure hardship, and remain faithful in a fallen world, trusting that Christ is building His church and that the gates of hell shall not prevail against it (Matthew 16:18; 2 Timothy 3:12).
We confess that this present age is marked both by the advance of the gospel and the reality of suffering; yet we press on in hope, knowing that Christ reigns now and will return in glory to bring His kingdom to its full and final completion.
We confess that at the end, when all things are made new, Christ will present His redeemed people to the Father as His beloved bride and will deliver the kingdom to Him, that God may be all in all (1 Corinthians 15:24–28; Ephesians 5:25–27).
We acknowledge that faithful believers have differed in their understanding of the timing and manner of the full consummation of Christ’s kingdom. Therefore, we do not require uniformity on millennial views, provided that all hold fast to the clear teaching of Scripture: that Christ reigns now, will return bodily in glory, will raise the dead, judge all mankind, and bring His kingdom to its final and eternal state. We expect that such differences be held with humility and not taught in a way that contradicts Scripture or disrupts the unity and edification of the church.
IXThe Christian Life Under God’s Word
The Law of God
We confess that God has revealed His moral law, summarily comprehended in the Ten Commandments, reflecting His holy and righteous character and revealing our duty before Him. This law is to be understood in light of the distinction between law and gospel, by which God commands in the one and promises in the other (Exodus 20:1–17; Romans 7:12).
We confess that this law was written upon the heart of man at creation, and though obscured by sin, it continues to bear witness to God’s righteous standard (Romans 2:14–15).
We confess that believers are not under the law as a covenant of works, to be justified or condemned by it, but are under grace; yet the law remains useful in revealing sin, restraining evil, and guiding believers in a life of obedience (Romans 6:14; Galatians 3:24).
We confess that under the new covenant, God writes His law upon the hearts of His people, giving them new desires and enabling them by His Spirit to walk in His ways (Jeremiah 31:33; Ezekiel 36:26–27).
We confess that the law leads us to Christ by exposing our sin and our need for His righteousness, and that in Christ we delight in the law of God and seek to walk in it out of love and gratitude. As we grow in this love, we are grieved by our sin and are brought again to repentance, confessing our sins to God and receiving His mercy in Christ. Such confession is not a burden to earn pardon, but a gracious means by which believers are restored and comforted in the forgiveness already theirs in Him (Psalm 119:97; Romans 7:22; 1 John 1:9; 2 Corinthians 7:10).
Christian Liberty & Conscience
We confess that God alone is Lord of the conscience and has left it free from the commandments and doctrines of men in matters where He has not clearly spoken (James 4:12; Colossians 2:20–23).
We confess that this liberty is not a freedom to sin, but a freedom to serve God with a willing heart according to His Word, walking in the obedience of faith (Galatians 5:13).
We confess that under the new covenant, God has written His law upon the hearts of His people and given them His Spirit, who works in them both to will and to do according to His good pleasure. Thus, the obedience of the believer flows not merely from outward duty, but from a renewed heart that delights in the will of God (Jeremiah 31:33; Ezekiel 36:26–27; Philippians 2:13).
We confess that all who are led by the Spirit of God are the sons of God, and that this leading never contradicts the Word of God, but brings us into greater conformity to Christ (Romans 8:14).
We confess that in matters of conscience, believers are to act in faith and love, seeking not their own advantage, but the good of others and the peace and unity of the church (Romans 14:5, 19; 1 Corinthians 8:9).
In this liberty, we seek to walk humbly before God, honoring Christ in all things and bearing with one another in love.
Marriage
We confess that marriage is a holy covenant ordained by God at creation, joining one man and one woman in a lifelong union (Genesis 2:24; Matthew 19:4–6).
We confess that marriage is given for mutual help and companionship, for the raising of children, and for the guarding of purity, and that it reflects the covenant love between Christ and His church (Genesis 2:18; Malachi 2:14–15; Ephesians 5:31–32; 1 Corinthians 7:2).
We confess that this union is to be marked by faithfulness, love, and self-giving, and that husband and wife are to fulfill their responsibilities toward one another in the fear of the Lord (Ephesians 5:22–33; Colossians 3:18–19; 1 Peter 3:1–7).
We confess that God has appointed marriage as the proper place for sexual intimacy, and that all sexual relations outside of this covenant are contrary to His will (Hebrews 13:4; 1 Thessalonians 4:3–5).
We confess that marriage is not to be redefined according to human desire or cultural change, but is to be received and honored as God has established it (Matthew 19:4–6; Romans 1:24–27).
Prayer
We confess that prayer is a holy and gracious means appointed by God, by which we draw near to Him through Jesus Christ, offering up our desires with reverence, humility, and faith (Matthew 6:9; Hebrews 4:14–16; Philippians 4:6).
We confess that prayer is to be made to God alone—Father, Son, and Holy Spirit—through the mediation of Jesus Christ, who is our great High Priest and the only mediator between God and men (John 16:23; Ephesians 2:18; 1 Timothy 2:5).
We confess that in prayer we give thanks, confess our sins, and make our requests known to God, trusting in His fatherly care and submitting to His will in all things (1 John 1:9; Matthew 6:10; Philippians 4:6–7).
We confess that prayer is not a work by which we earn favor with God, but a privilege granted by grace, in which we are invited to come boldly to the throne of mercy and find help in time of need (Romans 8:15; Hebrews 4:16).
We confess that God alone hears and answers prayer, and that we are not to direct our prayers to the dead or to any created being. We therefore reject the invocation of Mary or of the saints, for such practices lack warrant in Scripture and detract from the sufficiency of Christ’s mediation, by whom we have direct access to the Father (Isaiah 8:19; Deuteronomy 18:10–12; 1 Timothy 2:5; Hebrews 7:25).
We confess that the Lord hears the prayers of His people and answers according to His perfect wisdom and love, so that in all things we may rest in Him, who knows what we need and is faithful to provide (Matthew 6:8; Romans 8:26–28; 1 John 5:14–15).
XThe Church
We confess that the universal church consists of all those who are united to Christ by faith, and that Christ alone is the head of His church (Ephesians 1:22–23; Colossians 1:18).
We confess that this church has always consisted of those united to Christ by faith, and that all who share the faith of Abraham are his true children and heirs of the promises, regardless of earthly descent (Galatians 3:7–9, 29; Romans 4:11–12).
We confess that the physical descendants of Israel were set apart by God and remain beloved for the sake of the promises, having been entrusted with His covenants; yet mere descent from Abraham does not make one his true child, for it is those who are of faith who are counted as his offspring (Romans 9:6–8; Romans 11:28; John 8:39).
We confess that Christ has broken down the dividing wall between Jew and Gentile, making one people of God in Himself, so that all who are in Christ are one body and share equally in the promises—not as two peoples, but as one new man in Him (Ephesians 2:14–16; Galatians 3:28).
We confess that the church is the household of God, the body of Christ, and the temple of the Holy Spirit, called out of the world to belong to Him and to proclaim His excellencies (1 Timothy 3:15; 1 Peter 2:9). God no longer dwells in temples made with hands, but in His people, who are being built as living stones upon the foundation of the apostles and prophets, with Christ Himself as the cornerstone, into a holy and eternal temple (Acts 7:48; 1 Peter 2:5; Ephesians 2:20–22).
We confess that the Lord Jesus has given His church pastors and teachers for the gathering and maturing of the saints, for the work of ministry, and for the building up of the body in love (Ephesians 4:11–13).
We confess that the local church is a visible assembly of baptized believers who gather in His name for worship, the preaching of the Word, the ordinances, prayer, and mutual edification (Acts 2:42; Hebrews 10:24–25). In this fellowship, believers are to love one another, bear one another’s burdens, exhort one another daily, and walk together in humility, holiness, and unity (Galatians 6:2; Hebrews 3:13).
The Marks of the True Church
We confess that, although the church is known perfectly to God, the Lord Jesus Christ has given clear marks by which His people may recognize the true church in the world (Matthew 7:15–20; John 10:27).
We confess that the true church is recognized by the faithful preaching of the Word of God, in which the gospel is proclaimed clearly and purely, calling sinners to repentance and faith and nourishing believers unto salvation (2 Timothy 4:2; Galatians 1:6–9; Romans 10:14–17).
We confess that it is recognized by the right administration of baptism and the Lord’s Supper, as instituted by Christ, so that these are neither neglected nor corrupted (Matthew 28:19; 1 Corinthians 11:23–26).
We confess that it is recognized by the exercise of loving and faithful discipline, by which sin is addressed, repentance is sought, and the holiness of Christ’s body is guarded (Matthew 18:15–17; 1 Corinthians 5:6–7; Hebrews 12:6).
We confess that where these marks are present, even with weakness and many imperfections, there the church of Christ truly is, for He dwells with His people and preserves them by His Word and Spirit (Revelation 2–3; 1 Corinthians 1:2).
We confess that no church on earth is perfectly pure, but all are in need of continual reformation according to the Word of God. Therefore, we are not to separate lightly, but to seek the peace, purity, and unity of the church, bearing with one another in love (Ephesians 4:1–3; Philippians 1:6).
We confess that false churches may be known by the corruption or rejection of the gospel, the misuse or neglect of the ordinances, and a refusal to submit to the authority of Christ in His Word. From such, believers are to turn away, cleaving to the truth as it is in Jesus (2 Peter 2:1–3; 2 Timothy 4:3–4; John 8:31–32).
Giving and Stewardship
We confess that God is the giver of all things, and that all we possess belongs to Him and is entrusted to us as stewards (Psalm 24:1; 1 Corinthians 4:7).
We confess that believers are called to give freely and willingly, not under compulsion, but from a cheerful heart in response to the grace of God in Christ (2 Corinthians 9:6–8).
We confess that such giving is to be exercised with wisdom and faithfulness, for the support of the ministry of the Word, the care of those in need—especially widows and orphans—and the furtherance of the gospel, that the name of Christ may be honored (Galatians 6:6; Acts 2:44–45; Philippians 4:15–18).
We confess that each is to give as he has purposed in his heart and as he is able, not according to a rigid rule, but according to the measure of grace given to him (1 Corinthians 16:2; 2 Corinthians 8:12).
We confess that giving is not a means of gaining earthly wealth, but an act of worship flowing from gratitude and trust in God’s faithful provision (Acts 8:18–23; 1 Timothy 6:5–10).
In all things, we seek to honor the Lord with what He has entrusted to us, trusting Him to provide for our needs and to use our gifts for His glory (Proverbs 3:9–10; Matthew 6:19–21).
Officers of the Church
We confess that the Lord Jesus Christ, the Head of the church, has appointed officers for the ordering, edification, and care of His people.
We confess that He has given elders to shepherd the flock, labor in the ministry of the Word and prayer, oversee the life and doctrine of the church, and lead with humility and faithfulness as those who must give an account (Acts 20:28; 1 Timothy 3:1–7; Titus 1:5–9; 1 Peter 5:1–3).
We confess that Christ has also given deacons to serve the practical needs of the church, that the ministry of the Word may not be neglected and that the body may be built up in love (Acts 6:1–7; 1 Timothy 3:8–13).
We confess that these offices are to be recognized according to the qualifications set forth in Scripture, and that those who serve are to be honored, supported, and prayed for as they labor for the good of Christ’s people. Those who labor especially in preaching and teaching are worthy of material support, as the Lord provides (1 Timothy 5:17–18; 1 Corinthians 9:14; Hebrews 13:17).
Church Discipline
We confess that the Lord Jesus Christ has given authority to His church to exercise discipline for the correction and restoration of those who walk in sin, for the purity of the church, and for the honor of His name (Matthew 18:15–17; 1 Corinthians 5:1–5; Galatians 6:1).
We confess that this discipline is to be carried out with humility, patience, and love, seeking not destruction but repentance and restoration, remembering our own weakness and need for grace (2 Thessalonians 3:14–15; Galatians 6:1–2).
We confess that the authority given to the church is spiritual, not civil, and is never to be exercised by force or coercion, but through the Word of God, the appeal of the gospel, and the fellowship of the church (John 18:36; 2 Corinthians 10:3–5; 1 Peter 5:2–3).
We confess that when private correction is refused, the matter may be brought before the church, and if there is continued hardness of heart, the offender may be removed from fellowship, that he may be brought to repentance and the church may remain pure (Matthew 18:17; 1 Corinthians 5:6–7).
We confess that upon repentance, those who have been disciplined are to be gladly forgiven and restored, that they may not be overwhelmed by sorrow, but may again walk in the fellowship of Christ and His people (2 Corinthians 2:6–8).
XIThe Ordinances
We confess that the Lord Jesus Christ has appointed two ordinances for His church: baptism and the Lord’s Supper, to be observed until He comes again (Matthew 28:19; 1 Corinthians 11:26).
We confess that these ordinances are not empty signs, but holy institutions given by Christ, which visibly set forth the benefits of the gospel and, when received by faith, serve as means of grace for the strengthening of believers (1 Corinthians 10:16–17).
Baptism
We confess that baptism is instituted by the Lord Jesus Christ, to be administered to those who profess repentance toward God and faith in the Lord Jesus Christ (Matthew 28:19; Acts 2:38; Acts 8:36–38).
We confess that baptism is a sign of our fellowship with Christ in His death and resurrection, of the forgiveness of sins, and of our giving up of ourselves to God through Him, to walk in newness of life (Romans 6:3–4; Colossians 2:12).
We confess that those who are baptized are publicly identified with Christ and received into the visible church, to walk together with His people in love and obedience (1 Corinthians 12:13; Acts 2:41–42).
We confess that baptism, as an outward sign, does not itself unite a person to Christ or regenerate them; for this is the work of the Holy Spirit, received through faith alone (Galatians 3:27; Ephesians 2:8–9; John 3:5–8; Titus 3:5).
We confess that the outward element in baptism is water, ordinarily administered by immersion, representing our burial with Christ and our being raised with Him to new life (Matthew 28:19; Acts 8:38–39; Romans 6:4).
We confess that baptism is a means of grace to the believer, strengthening faith as it visibly sets forth the promises of the gospel and appealing to God for a clean conscience (1 Peter 3:21).
We confess that baptism is to be received in obedience to Christ; therefore, those who profess faith in Him ought not to neglect or refuse it, but should gladly submit to it as a public confession of their union with Him (Acts 2:38, 41; Acts 10:47–48).
The Lord’s Supper
We confess that the Lord’s Supper was instituted by the Lord Jesus Christ for His church, to be observed in remembrance of His death and for the continual proclamation of His sacrifice until He comes (1 Corinthians 11:23–26).
We confess that in this Supper, graciously given for the good of His people, the bread and wine remain bread and wine, yet represent His body and blood, signifying and sealing to believers the benefits of His death as they partake in faith (Matthew 26:26–28; 1 Corinthians 10:16; 11:23–26).
We confess that in this Supper, Christ Himself is the true food and drink of our souls, and that those who receive it in faith truly and spiritually feed on Him and all the benefits of His death through the working of the Holy Spirit. Though He remains in heaven according to His human nature, He is truly present with His people by His Spirit, strengthening their faith and nourishing them in grace (1 Corinthians 10:16; John 6:55–56).
We confess that this Supper is a spiritual table at which Christ gives Himself to His people, to sustain and refresh them in their pilgrimage. Therefore, all who are grieved by their sin, yet trust that they are forgiven for Christ’s sake and desire to grow in faith and obedience, are invited and urged to come—even if they feel weak and burdened—that they may be nourished and comforted by Him (Matthew 11:28; Isaiah 55:1–3).
We confess that we are to receive this Supper with humility and reverence, examining ourselves and discerning the body of the Lord, lest we partake in an unworthy manner (1 Corinthians 11:28–29). Yet this self-examination is not meant to keep believers away, but to lead them to Christ with renewed repentance and faith.
We therefore warn that those who do not truly trust in Christ, or who persist in unrepentant sin, eat and drink judgment upon themselves if they partake and ought to refrain, lest they misuse what the Lord has given. But all who come in repentance and faith, however weak and unworthy in themselves, are to receive this Supper with confidence, for Christ has prepared this table for them and will not cast them out (1 Corinthians 11:27–29; John 6:37).
XIIWorship
We confess that God alone is worthy to be worshiped, and that He is to be worshiped in spirit and in truth, according to His Word, with reverence and awe, and with gladness and thanksgiving (John 4:24; Hebrews 12:28; Psalm 100:2).
According to Scripture
We confess that the acceptable way of worshiping the true God is instituted by Himself and limited by His revealed will, so that He may not be worshiped according to the imaginations or devices of men (Deuteronomy 12:32; John 4:24).
We confess that acceptable worship is grounded in the gospel, offered through Jesus Christ, and made acceptable by the work of the Holy Spirit (Hebrews 10:19–22; Philippians 3:3).
We confess that, in the gathering of the church, worship includes the reading and preaching of the Word, prayer, singing, the ordinances, and the giving of offerings, all done decently and in order for the glory of God and the edification of His people (Acts 2:42; 1 Corinthians 14:40).
We desire that our worship be marked by simplicity, sincerity, and reverence, avoiding both empty formality and unnecessary innovation, and seeking above all to honor God and build up His people.
The Preaching of the Word
We confess that the preaching of the Word of God is a central means by which Christ builds His church, calls sinners to repentance, and nourishes His people unto maturity (Romans 10:17; 1 Corinthians 1:21; Acts 2:42; Ephesians 4:11–13).
We confess that the Word is to be preached in season and out of season, with patience, clarity, and boldness, rightly handling the Word of truth (2 Timothy 4:2; 2 Timothy 2:15; Titus 1:9).
We confess that through the faithful preaching of Scripture, Christ Himself speaks to His people, convicting, comforting, instructing, and strengthening them by His Spirit (Luke 10:16; John 10:27; Hebrews 4:12).
We therefore hold that the ministry of the Word is a sacred trust, and that those entrusted with it must labor diligently, preach faithfully, and shepherd the flock with humility and care (1 Timothy 4:13–16; Acts 20:28; 1 Peter 5:2–3).
The Lord’s Day
We confess that the church gathers on the first day of the week, the Lord’s Day, in remembrance of the resurrection of Jesus Christ, and that this day is set apart for the worship of God (Acts 20:7; Revelation 1:10).
We confess that this day is to be devoted to the worship of God, the preaching of His Word, fellowship, prayer, the ordinances, and rest from ordinary labors.
We do not bind the conscience to a strict observance according to the ceremonial Sabbath, yet we gladly receive the Lord’s Day as a gift from God, given for our good, for the strengthening of His people, and for the glory of His name. In this, we confess that the true Sabbath rest is found in Jesus Christ, who gives rest to all who rest in His righteousness and saving work (Matthew 11:28; Hebrews 4:9–10; Mark 2:27).
XIIICivil Government
We confess that God, the supreme Lord and King of all the world, has ordained civil authorities to be under Him and over the people, for His glory and the public good (Romans 13:1–4; Proverbs 8:15–16).
We confess that civil authorities are appointed by God to uphold justice, restrain evil, and promote what is good, bearing the sword as His servants for the punishment of wrongdoing and the protection of those who do right (Romans 13:3–4; 1 Peter 2:13–14).
We confess that Christians are to be subject to governing authorities, to honor them, obey their lawful commands, and pray for them—not only to avoid punishment, but for the sake of conscience before God—that we may live peaceful and godly lives (Romans 13:5–7; 1 Timothy 2:1–2; Titus 3:1).
We confess that when civil authorities command what God forbids, or forbid what God commands, we must obey God rather than men, bearing faithful witness to Christ even at cost (Acts 5:29; Daniel 3:16–18).
We confess that Christ alone is Lord of the conscience, and that civil authorities must not assume authority over the soul or the worship of God. The church of Christ is distinct from the civil government, and her power is spiritual, exercised through the Word of God and not by the sword (Matthew 22:21; James 4:12; John 18:36; 2 Corinthians 10:4–5).
We confess that in times of public difficulty, civil authorities may make provisions for the good of society, and that Christians should be ready to endure hardship in love for their neighbor. Yet love of neighbor is not served by injustice or partiality, and may at times require respectful resistance. The worship of God must not be hindered beyond what is just and necessary. Therefore, when authorities overreach their God-given limits, the church must be governed by the Word of God, seeking to obey Him with humility, wisdom, and a clear conscience (Acts 5:29; Hebrews 10:24–25).
XIVThe Last Things
We confess that God has appointed a day in which He will judge the world in righteousness by Jesus Christ, to whom all authority has been given (Acts 17:31; John 5:22–23, 27; Romans 2:16; Matthew 28:18).
We confess that our Lord Jesus Christ will descend from heaven bodily in glory at the last trumpet, and every eye will see Him. On that day, at the end of the age, all the dead will be raised to stand before Him for judgment (John 5:28–29; Acts 24:15; Daniel 12:2; Matthew 13:39–43, 49–50; 2 Thessalonians 1:7–10; 1 Corinthians 15:22–24, 51–52; Revelation 1:7).
We confess that the resurrection of the dead and the gathering of His people will take place at His coming, not in a separate or secret event, but as part of His one, glorious appearing (1 Thessalonians 4:16–17; Matthew 24:30–31; 2 Thessalonians 2:1–2; John 6:39–40, 44). The dead in Christ will be raised first, and then those who are alive will be caught up to meet the Lord in the air. We shall be changed, receiving sinless, immortal bodies, and we shall see Christ and be made like Him in holiness (1 Corinthians 15:51–53; Philippians 3:20–21; 1 John 3:2).
We confess that those who are in Christ will be received into everlasting life, into the presence of the Lord, where they will behold His glory, rejoice in Him forever, and enter into the rest that remains for the people of God—their true and eternal Sabbath (Matthew 25:34; John 17:24; Revelation 21:1–4; Revelation 22:3–5; Hebrews 4:9–10; Psalm 16:11).
We confess that those who remain in their sins will be cast into the lake of fire, along with the devil and his angels, where they will be justly punished forever under the righteous wrath of God, who has patiently warned all nations throughout the ages (Matthew 25:41, 46; Revelation 20:11–15; 2 Peter 3:9–10; Romans 2:5). On that day, all the powers of darkness will be fully subdued, including the Beast and the false prophet who led many astray, and the triumph of Christ over every enemy will be made manifest (Revelation 19:20; 1 Corinthians 15:24–26).
We confess that Christ will dwell with His people forever, and that they shall be like Him, for they shall see Him as He is and delight in Him without end (1 John 3:2; Revelation 22:3–5; 1 Thessalonians 4:17; Psalm 16:11; Isaiah 25:8–9).
We commend this confession not as a final or exhaustive statement, but as a faithful summary of the truth we confess the Holy Scriptures teach. We submit ourselves and this confession to the authority of God’s Word, desiring always to grow in grace, in clarity, and in conformity to Christ, for the glory of God alone.
If any person or local body should ever treat this document as having authority above Scripture, they have misunderstood and distorted its purpose. This confession is meant to serve as a guardrail, helping to shepherd the saints in rightly handling the Word of God, which alone stands in authority above the Church and all documents she writes.
XVAddendum
Creation and the Flood
We confess that the opening chapters of Genesis record true history: The creation of the world by God, the fall of man into sin, and His judgment of the world by a great flood in the days of Noah, in which all living things that breathed perished and the whole earth was covered with water.
This true history of mankind is foundational to a right understanding of sin, judgment, and redemption, and are affirmed by our Lord Jesus Christ and His apostles. We confess that the flood was global in extent, as the plain sense of Scripture declares; and while Scripture must be read according to its proper literary forms, the language of this account is straightforward. God has not presented it to us as figurative, so to deny that is to depart from the natural reading of the text and to place fallible human interpretation over God’s own clear testimony.
We further confess that the gospel itself stands or falls with this history, being rightly understood only in light of a historical Adam, who stood as the representative of mankind, so that through one man—the “second Adam”—salvation might come to many (Genesis 1–11; Matthew 24:37–39; Luke 17:26–27; Romans 5:12–14; Hebrews 1:3; 2 Peter 3:5–7).
On the Kingdom, the Millennium, and the Interpretation of Scripture
We confess that faithful Christians have differed in their understanding of the timing and nature of the millennium spoken of in Revelation 20. Therefore, we allow liberty of conscience among qualified men regarding millennial views (whether amillennial, postmillennial, or premillennial), provided that such views uphold the bodily return of Jesus Christ, the resurrection of the dead, the final judgment, and the eternal state (John 5:28–29; Acts 1:11; 1 Corinthians 15:22–26; Revelation 20:11–15; Revelation 21:1–4).
Yet we rejoice to confess what is clear and central in the Scriptures: that God is saving for Himself one people in His Son, and that all who are united to Christ by faith—whether Jew or Gentile—are the true offspring of Abraham and heirs of the promise (Genesis 12:3; Galatians 3:7–9, 16, 28–29; Romans 4:16–17; Ephesians 2:11–22; Ephesians 3:6).
We confess that Christ Himself is the fulfillment of all God’s promises, and that in Him every promise finds its “Yes” and “Amen.” Therefore, we read the Old Testament with joy and confidence, knowing that the law, the prophets, and the writings bear witness to Him and are brought to their fullness in Him (2 Corinthians 1:20; Luke 24:27, 44–45; Hebrews 1:1–2; Acts 13:32–34).
We therefore reject any teaching that divides the people of God into separate and enduring groups with distinct redemptive purposes, for Christ has made both one and broken down the dividing wall of hostility, creating in Himself one new man in place of the two (John 10:16; Ephesians 2:14–16).
We also reject a way of reading Scripture that sets aside or obscures the apostolic interpretation of the Old Testament by insisting upon a merely earthly or strictly literal fulfillment of the promises to Israel, for the apostles teach us that these promises are fulfilled in Christ and in all who belong to Him (Acts 2:29–36; Acts 15:14–18; Romans 9:6–8; Hebrews 8:8–12; 1 Peter 2:9–10).
Rather, we gladly receive the Scriptures as they are given, interpreting them in light of Christ, by the witness of the apostles, and in the unity of the whole counsel of God. In this way, our hope is fixed on the sure and living promise of Christ’s return, the resurrection of the dead, and the everlasting kingdom of God (2 Peter 1:19–21; Titus 2:13; 2 Peter 3:13).
Those Who Profess Christ in Other Traditions
We confess that salvation is found in Jesus Christ alone, and that all who are saved are justified by grace alone, through faith alone, on account of Christ alone, as He is offered to us in the gospel (Acts 4:12; Romans 3:28; Galatians 2:16).
We confess that many communions, including those commonly known as Roman Catholic and Eastern Orthodox, teach doctrines concerning justification, the mediation of Christ, and the authority of Scripture that are contrary to the Word of God and which, when relied upon, obscure and undermine the gospel of free grace in Christ (Galatians 1:6–9; 1 Timothy 2:5).
We confess, with the Apostle Paul, that those who preach another gospel are under God’s curse, for they turn people away from the grace of Christ to a different gospel, which is not another. Though some may do this in ignorance, as Paul himself once did, yet while they persist in it, they remain under the just condemnation of God (Galatians 1:6–9).
At the same time, we confess that the new birth does not depend upon perfect doctrinal understanding, but upon a true and living faith in Jesus Christ, wrought by the Spirit. Therefore, we do not presume to judge all who are found within such communions, but acknowledge that many may be misled or confused, and that wherever a sinner is brought to rest upon Christ alone for righteousness—trusting not in his own works or in any other mediator—there is true salvation (Romans 10:9–13; John 6:37).
Yet those who are born of God are brought into the light and led into the truth, not away from it; and a settled resistance to the light of the gospel gives evidence of a heart that remains in darkness (John 3:19–21; 1 John 2:19).
We confess that no one who understands the gospel of the grace of God and knowingly rejects it can be saved, but remains under judgment, for there is no other name under heaven by which we must be saved (Acts 4:12; Hebrews 10:26–27; John 3:18).
We confess that no one is saved by adherence to any church, nor by participation in its ordinances, nor by devotion to saints or any other mediator, but only by Christ Himself. Therefore, the gospel must be clearly proclaimed in all places, and all people called to rest in Him alone (1 Corinthians 1:12–13; Colossians 2:18–19).
We confess that we are to speak the truth in love, bearing witness to the gospel with humility and gentleness, remembering that we ourselves are saved only by grace (Ephesians 4:15; 2 Timothy 2:24–25).
The Unseen Realm and Spiritual Beings
We confess that God has created not only the visible world, but also an unseen, spiritual realm, populated by angels who serve Him and carry out His will (Colossians 1:16; Psalm 103:20–21; Hebrews 1:14). We confess that some angels fell into sin and are now demons, opposing God and seeking to deceive and destroy, yet remaining under His sovereign authority and subject to His judgment (2 Peter 2:4; Jude 6; Matthew 25:41).
We confess that Holy Scripture at times speaks of heavenly assemblies and spiritual powers, and that these passages are true and should be received with reverence and care (Job 1:6; Psalm 82:1; Daniel 10:12–13). We therefore reject any tendency to deny or explain away the supernatural reality presented in Scripture, as though the world were governed only by what is seen.
At the same time, we confess that God has not revealed all things concerning the unseen realm, and that many such passages are given briefly and without full explanation. We therefore may not regard as fact any speculation about this that goes beyond what is written, or that builds elaborate systems from obscure or disputed texts, especially where Scripture itself places no emphasis (Deuteronomy 29:29; 1 Corinthians 4:6).
We confess that difficult passages—such as those concerning the “sons of God” and the Nephilim—are not given as the foundation of doctrine, and must not be used to establish teachings that are uncertain or divisive. Rather, clearer portions of Scripture must govern our understanding, and all such matters must be handled with humility and restraint (2 Peter 1:20; 2 Timothy 2:23).
We confess that the Lord Jesus Christ has triumphed over all powers and authorities, disarming them by His cross and reigning at the right hand of God, so that all things in heaven and on earth are subject to Him (Colossians 2:15; Ephesians 1:20–22; 1 Peter 3:22). Therefore, we are not to live in fear or fascination with the unseen realm, but in faith in Christ, who is King of kings and Lord of lords.
Infants and Children Who Die
We confess that all mankind, including infants and young children, are by nature sinful and in need of salvation in Jesus Christ (Psalm 51:5; Romans 5:12).
We confess that salvation is found in Christ alone, and that the new birth is the sovereign work of the Holy Spirit, who works when, where, and how He pleases, even apart from the outward call of the gospel (John 3:8; Acts 4:12).
We further confess that the Scriptures give us reason for hope, as seen in David’s confidence concerning his child: “I shall go to him, but he shall not return to me” (2 Samuel 12:23).
Therefore, we do not doubt the goodness and mercy of God toward those infants and young children whom He calls out of this life, but entrust them to Him who always does what is right (Genesis 18:25).
Abortion
We confess that all human life begins at conception, and that to end the life of an unborn child is the taking of innocent human life, and therefore a grievous sin before God, who made man in His own image and who forms each one fearfully and wonderfully in the womb (Genesis 1:27; Psalm 139:13–16; Exodus 20:13).
We confess that this sin, like all sin, is an offense against God and will not escape His judgment. Yet we also confess that there is full and free forgiveness in Jesus Christ for all who repent and believe the gospel. David, who was guilty of the blood of his neighbor, received pardon by faith in the mercy of God. So also, the blood of Christ is sufficient to cleanse even this sin, and all who come to Him in true repentance will be received with mercy, forgiven, and made new (2 Samuel 12:13; Psalm 51:1–2; Isaiah 1:18; 1 John 1:7, 9; John 6:37; 1 Timothy 1:15).
Roles of Men and Woman
We confess that God created mankind in His own image, male and female, equal in dignity and worth, yet wonderfully distinct by His design (Genesis 1:27). In Christ, we are one and equally accepted in the Beloved (Ephesians 1:6; Galatians 3:28).
We confess that these distinctions are not incidental, but are given by God for the good of His creation, and are to be received with gratitude and honor. These differences are mutually beneficial and glorify the triune God in their unity and diversity. As such, men and women are called to walk together in faith and love, as fellow heirs of the grace of life, sharing equally in the inheritance of Christ, yet with differing roles and responsibilities in the home and in the life of the church (Genesis 2:18; 1 Peter 3:7; Ephesians 5:22–33; 1 Timothy 2:12–13).
We confess that these roles are not a matter of superiority or inferiority, but of God’s wise and gracious ordering, to be lived out in humility, service, and mutual honor, for the glory of God and the good of His people. We further confess that to reject or disregard these distinctions in pursuit of our own desires is to depart from God’s design, bringing confusion and harm rather than the peace and fruitfulness He intends (Romans 1:21–26; 1 Corinthians 14:33; James 3:16).