Second London Baptist Confession of Faith

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience. The authority of Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received because it is the Word of God. (2 Tim. 3:15–17; Isa. 8:20; 2 Pet. 1:19–21)

The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men. (Gal. 1:8–9; Rev. 22:18–19)

The infallible rule of interpretation of Scripture is the Scripture itself. The supreme Judge by whom all controversies of religion are to be determined can be no other but the Holy Scripture delivered by the Spirit. (Acts 15:15; John 16:13)

The Lord our God is but one only living and true God; whose subsistence is in and of Himself, infinite in being and perfection; whose essence cannot be comprehended by any but Himself; a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto. (1 Cor. 8:4–6; 1 Tim. 1:17; John 4:24)

In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son. (Matt. 28:19; John 1:1–3; John 15:26)

God hath decreed in Himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things, whatsoever comes to pass; yet so as thereby is God neither the author of sin nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established. (Isa. 46:10; Rom. 9:15–18)

Although God knoweth whatsoever may or can come to pass upon all supposed conditions, yet hath He not decreed anything because He foresaw it as future or as that which would come to pass upon such conditions. By this decree God hath ordained whatsoever comes to pass, yet without being the author or approver of sin. (Acts 15:18; Rom. 9:11)

As God hath appointed the elect unto glory, so He hath, by the eternal and most free purpose of His will, foreordained all the means thereunto. The rest of mankind God was pleased to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice. (Eph. 1:4–6; Rom. 9:22–23)

In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of His eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good. (Gen. 1:1–31; Col. 1:16)

After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness. (Gen. 1:26–28; Col. 3:10)

God the good Creator of all things, in His infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by His most wise and holy providence, to the end for the which they were created, according unto His infallible foreknowledge, and the free and immutable counsel of His own will. (Heb. 1:3; Prov. 15:3; Matt. 10:29–31)

Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, yet he fell from that original righteousness by eating the forbidden fruit, through the temptation of Satan; and by reason thereof, his posterity have a corrupt nature, and are now conceived in sin, and are by nature children of wrath, the servants of sin. (Gen. 3:1–13; Rom. 5:12–19; Eph. 2:3)

The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God's part, which He hath been pleased to express by way of covenant.

Moreover, man having brought himself under the curse of the law, it pleased the Lord to make a covenant of grace, wherein He freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved; and promising to give unto all those that are ordained unto life His Holy Spirit, to make them willing and able to believe. (Gen. 2:17; Gal. 3:10–14; Rom. 3:20–21)

It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, according to the covenant made between them both, to be the Mediator between God and man; the prophet, priest, and king; head and savior of the church, the heir of all things, and judge of the world; unto whom He did from all eternity give a people to be His seed, and to be by Him in time redeemed, called, justified, sanctified, and glorified. (Isa. 42:1; 1 Pet. 1:19–20; Heb. 7:22)

The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father's glory, of one substance and equal with Him who made the world, who upholdeth and governeth all things He hath made, did, when the fullness of time was come, take upon Him man's nature. This person is very God and very man, yet one Christ, the only Mediator between God and man. (John 1:14; Gal. 4:4; 1 Tim. 2:5)

God hath endued the will of man with that natural liberty and power of acting upon choice that it is neither forced nor by any necessity of nature determined to do good or evil. Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto. (John 6:44; Rom. 8:7)

Those whom God hath predestinated unto life, He is pleased in His appointed and accepted time effectually to call, by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by His grace. (Rom. 8:30; Ezek. 36:26–27; John 6:44)

Those whom God effectually calleth, He also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in His death for their whole and sole righteousness, they receiving and resting on Him and His righteousness by faith. (Rom. 3:24; Rom. 4:5–8; 2 Cor. 5:21)

All those that are justified, God vouchsafeth, in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God; have His name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry Abba, Father. (Eph. 1:5; Rom. 8:15; John 1:12)

They who are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord. (Rom. 6:6; 1 Thess. 5:23; Heb. 12:14)

The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened. (2 Cor. 4:13; Rom. 10:14–17)

Such of the elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God's free grace in Christ; yet is it of such necessity to all sinners that none may expect pardon without it. (Acts 11:18; Luke 24:47)

Good works are only such as God hath commanded in His holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretense of good intentions. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness. (Mic. 6:8; James 2:18; Eph. 2:10)

Those whom God hath accepted in the beloved, effectually called and sanctified by His Spirit, and given the precious faith of His elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, whence He still begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality. (John 10:28–29; Rom. 11:29; Phil. 1:6)

Although temporary believers and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and in a state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavoring to walk in all good conscience before Him, may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God. (2 Pet. 1:10; Rom. 5:2; 1 John 2:3)

God gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which He bound him and all his posterity to personal, entire, exact, and perpetual obedience. This law, after his fall, continued to be a perfect rule of righteousness and was delivered by God upon Mount Sinai in ten commandments. (Rom. 2:14–15; Deut. 10:4)

The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof. Nor doth Christ in the gospel any way dissolve, but much strengthen this obligation. It is of great use to the saints, as a rule of life informing them of the will of God and their duty. (Matt. 5:17–19; Rom. 3:31)

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

The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, and the victory of the grave, and everlasting damnation; as also in their free access to God. (Gal. 3:13; Rom. 8:1)

The light of nature shows that there is a God, who hath lordship and sovereignty over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart and soul and might. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will that He may not be worshipped according to the imagination and devices of men. (Deut. 12:32; Matt. 15:9)

A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and judgment solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth or falsehood of what he sweareth. (Deut. 10:20; Heb. 6:16)

God, the supreme Lord and King of all the world, hath ordained civil magistrates to be under Him, over the people, for His own glory and the public good; and to this end hath armed them with the power of the sword, for defense and encouragement of them that do good, and for the punishment of evil-doers. (Rom. 13:1–4; 1 Pet. 2:13–14)

Marriage is to be between one man and one woman; neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and for preventing of uncleanness. (Gen. 2:24; Matt. 19:5–6)

The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fullness of Him that filleth all in all. (Heb. 12:23; Eph. 1:22–23)

All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted. (Acts 2:41–42)

The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become apparently no churches of Christ. 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. (Rev. 2–3; Matt. 28:20)

All saints that are united to Jesus Christ their head, by His Spirit, and by faith, have fellowship with Him in His grace, sufferings, death, resurrection, and glory; and, being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward man. (1 John 1:3; Rom. 12:5)

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. These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ. (Matt. 28:19–20; 1 Cor. 11:23–26)

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; Acts 22:16)

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. 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. (Acts 2:38; Matt. 28:19)

Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance. (Rom. 6:3–4)

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. (1 Cor. 11:23–26; Luke 22:19–20)

The outward elements in this ordinance, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that truly, although in terms used figuratively, they are sometimes called by the name of the things they represent. The body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance. (1 Cor. 10:16)

The bodies of men after death return to dust, and see corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light and glory. The souls of the wicked are cast into hell. (Luke 23:43; 2 Cor. 5:1–8; Phil. 1:23)

At the last day, such of the saints as are found alive shall not sleep, but be changed; and all the dead shall be raised up with the selfsame bodies, and none other, although with different qualities, which shall be united again to their souls for ever. (1 Cor. 15:51–53; John 5:28–29)

God hath appointed a day wherein He will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil. (Acts 17:31; Rom. 2:16; 2 Cor. 5:10)

The end of God's appointing this day is for the manifestation of the glory of His mercy in the eternal salvation of the elect; and of His justice in the eternal damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and glory, with everlasting rewards, in the presence of the Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast aside into everlasting torments, and punished with everlasting destruction. (Matt. 25:41–46; 2 Thess. 1:7–10)