all evangelical churches profess to take the holy scriptures as their only and sufficient guide in matters of religious faith and practice. baptists, especially, claim to have no authoritative creed except the new testament. it is common, however, for the churches to have formulated statements of what are understood to be the leading christian doctrines, printed and circulated among their members. these are not uniform among the churches, but are in substantial agreement as to the doctrines taught. indeed, each church is at liberty to prepare its own confession, or have none at all; no one form being held as binding and obligatory on the churches to adopt. members, on being received to fellowship, are not required to subscribe or pledge conformity to any creed-form, but are expected to yield substantial agreement to that which the church with which they unite has adopted.
[p. 57] there are two confessions which have gained more general acceptance than any others, and are now being widely adopted by the churches over the country. as to substance of doctrine, they do not essentially differ. that known as the new hampshire confession is commonly used by the churches north, east, and west; while that known as the philadelphia confession, is very generally in use in the south and southwest. the former is much more brief and for that reason preferred by many. the other is substantially the london confession of faith, published by english baptists in 1689. it is much more full in statement than the other, and is higher in its tone as to the doctrines of grace.
american baptists are decidedly calvinistic as to substance of doctrine, but moderately so, being midway between the extremes of arminianism and antinomianism. though diversities of opinion may incline to either extreme, the “general atonement” view is for the most part held, while the “particular atonement” theory is maintained by not a few. the freedom of the human will is declared, while the sovereignty of divine grace, and the absolute necessity of the spirit’s work in faith and salvation are [p. 58] maintained. they practice “strict communion,” as do their mission churches in foreign lands. in great britain, baptists are sharply divided between “strict and free communion,” and between the particular and the general atonement theories.
the new hampshire confession, with a few verbal changes, is here inserted. but some of the proof-texts usually accompanying these articles are, for want of space, omitted.[1]
articles of faith
i. the scriptures
we believe that the holy bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction;[1] that it has god for its author, salvation for its end, and truth without any mixture of error for its matter;[2] that it reveals the principles by which god will judge us;[3] and therefore is, and shall remain to the end of the world, the true center of christian union, and the supreme standard by which all human conduct, creeds and opinions should be tried.
[p. 59] [1] 2 tim. 3:16, 17. all scripture is given by inspiration of god, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of god may be perfect, thoroughly furnished unto all good works. also, 2 peter 1:21; 2 sam. 23:2; acts 1:16.
[2] prov. 30:5, 6. every word of god is pure. add thou not unto his words, lest he reprove thee, and thou be found a liar. also, john 17:17; rev. 22:18, 19; rom. 3:4.
[3] rom. 2:12. as many as have sinned in the law, shall be judged by the law. john 12:47, 48. if any man hear my words—the word that i have spoken, the same shall judge him in the last day. also, 1 cor. 4:3, 4; luke 10:10–16; 12:47, 48.
ii. the true god
we believe the scriptures teach that there is one, and only one, living and true god, an infinite, intelligent spirit, whose name is jehovah, the maker and supreme ruler of heaven and earth:[1] inexpressibly glorious in holiness,[2] and worthy of all possible honor, confidence, and love;[3] that in the unity of the godhead there are three persons, the father, the son, and the holy ghost;[4] equal in every divine perfection, and executing distinct but harmonious offices in the great work of redemption.
[1] john 4:24. god is a spirit. ps. 147:5. his understanding is infinite. ps. 83:18. thou whose name alone is jehovah art the most high over all the earth. heb. 3:4; rom. 1:20; jer. 10:10.
[2] exod. 15:11. who is like unto thee—glorious in holiness? isa. 6:3; 1 peter 1:15, 16; rev. 4:6–8.
[3] mark 12:30. thou shalt love the lord thy god with all thy heart, and with all thy soul, and with all thy mind, and [p. 60] with all thy strength. rev. 4:11. thou art worthy, o lord, to receive glory, and honour, and power. matt. 10:37; jer. 2:12, 13.
[4] matt. 28:19. go ye therefore and teach all nations, baptizing them in the name of the father, and of the son, and of the holy ghost. john 15:26; 1 cor. 12:4–6.
iii. the fall of man
we believe the scriptures teach that man was created in holiness, under the law of his maker;[1] but by voluntary transgression fell from that holy and happy state;[2] in consequence of which all mankind are now sinners[3] not by constraint but choice; being by nature utterly void of that holiness required by the law of god, positively inclined to evil; and therefore under just condemnation,[4] without defense or excuse.[5]
[1] gen. 1:27. god created man in his own image. gen. 1:31. and god saw everything that he had made, and behold, it was very good. eccl. 7:29; acts 17:26; gen. 2:16.
[2] gen. 3:6–24. and when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof, and did eat; and gave unto her husband with her, and he did eat. rom. 5:12.
[3] rom. 5:19. by one man’s disobedience many were made sinners. john 3:6; ps. 51:5; rom. 5:15–19; 8:7.
[4] eph. 2:3. among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath even as others.
[5] ezek. 18:19, 20. the soul that sinneth it shall die. rom. 1:20. so that they are without excuse. rom. 3:19. that every mouth may be stopped, and all the world may become guilty before god. gal. 3:22.
[p. 61]iv. the way of salvation
we believe the scriptures teach that the salvation of sinners is wholly of grace;[1] through the mediatorial offices of the son of god;[2] who according to the will of the father, became man, yet without sin;[3] honored the divine law by his personal obedience, and by his death made a full atonement for our sins;[4] that having risen from the dead, he is now enthroned in heaven; and uniting in his wonderful person the tenderest sympathies with divine perfections, he is every way qualified to be a suitable, a compassionate and all-sufficient saviour.[5]
[1] eph. 2:5. by grace ye are saved. matt. 18:11; 1 john 4:10; 1 cor. 3:5–7; acts 15:11.
[2] john 3:16. for god so loved the world that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life.
[3] phil. 2:6–7. who being in the form of god thought it not robbery to be equal with god; but made himself of no reputation, and took on him the form of a servant, and was made in the likeness of men.
[4] isa. 53:4, 5. he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.
[5] heb. 7:25. wherefore he is able also to save them to the uttermost that come unto god by him, seeing he ever liveth to make intercession for them. col. 2:9. for in him dwelleth all the fulness of the godhead bodily.
[p. 62]v. justification
we believe the scriptures teach that the great gospel blessing which christ[1] secures to such as believe in him is justification;[2] that justification includes the pardon of sin,[3] and the gift of eternal life on principles of righteousness; that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in christ; by means of which faith his perfect righteousness is freely imputed to us by god;[4] that it brings us into a state of most blessed peace and favor with god, and secures every other blessing needful for time and eternity.[5]
[1] john 1:16. of his fulness have all we received. eph. 3:8.
[2] acts 13:39. by him all that believe are justified from all things. isa. 3:11, 12; rom. 5:1.
[3] rom. 5:9. being justified by his blood, we shall be saved from wrath through him. zech. 13:1; matt. 9:6; acts 10:43.
[4] rom. 5:19. by the obedience of one shall many be made righteous. rom. 3:24–26; 4:23–25; 1 john 2:12.
[5] rom. 5:1, 2. being justified by faith, we have peace with god, through our lord jesus christ: by whom also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of god.
vi. the freeness of salvation
we believe the scriptures teach that the blessings of salvation are made free to all [p. 63] by the gospel:[1] that it is the immediate duty of all to accept them by a cordial, penitent, and obedient faith;[2] and that nothing prevents the salvation of the greatest sinner on earth but his own determined depravity and voluntary rejection of the gospel;[3] which rejection involves him in an aggravated condemnation.[4]
[1] isa. 55:1. ho, every one that thirsteth, come ye in the waters. rev. 22:17. whosoever will; let him take the water of life freely.
[2] acts 17:30. and the times of this ignorance god winked at, but now commandeth all men everywhere to repent. rom. 16:26; mark 1:15; rom. 1:15–17.
[3] john 5:40. ye will not come to me, that ye might have life. matt. 23:37; rom. 9:32.
[4] john 3:19. and this is the condemnation, that light is come into the world, and men loved darkness rather than light because their deeds were evil. matt. 11:20; luke 19:27; 2 thess. 1:8.
vii. regeneration
we believe the scriptures teach that in order to be saved, men must be regenerated, or born again;[1] that regeneration consists in giving a holy disposition to the mind;[2] that it is effected in a manner above our comprehension by the holy spirit, in connection with divine truth,[3] so as to secure our voluntary obedience to the gospel;[4] and that its proper evidence appears in the [p. 64] holy fruits of repentance, faith, and newness of life.[5]
[1] john 3:3. verily, verily i say unto thee, except a man be born again, he cannot see the kingdom of god. john 3:6, 7; 1 cor. 1:14; rev. 3:7–9; rev. 21:27.
[2] 2 cor. 5:17. if any man be in christ, he is a new creature. ezek. 36:26; deut. 30:6; rom. 2:28, 29.
[3] john 3:8. the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth, so is every one that is born of the spirit. john 1:13; james 1:16–18; 1 cor. 1:30; phil. 2:13.
[4] 1 peter 1:22–25. ye have purified your souls in obeying the truth through the spirit. 1 john 5:1; eph. 4:20–24; col. 3:6–11.
[5] eph. 5:9. the fruit of the spirit is in all goodness and righteousness, and truth. rom. 8:9; gal. 5:18–23; eph. 5:14–21; matt. 3:8–10, 7:20; 1 john 5:4, 18.
viii. repentance and faith
we believe the scriptures teach that repentance and faith are sacred duties, and also inseparable graces, wrought in the soul by the regenerating spirit of god;[1] whereby being deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by christ,[2] we turn to god with unfeigned contrition, confession, and supplication for mercy; at the same time heartily receiving the lord jesus as our prophet, priest, and king, and relying on him alone as the only and all-sufficient saviour.[3]
[p. 65] [1] mark 1:15. repent ye, and believe the gospel. acts 11:18. then hath god also to the gentiles granted repentance unto life. eph. 2:8. by grace are ye saved, through faith: and that not of yourselves: it is the gift of god. 1 john 3:1.
[2] john 16:8. he will reprove the world of sin, and of righteousness, and of judgment. acts 2:38. then peter said unto them, repent, and be baptized every one of you in the name of jesus christ for the remission of sins. acts 16:30, 31.
[3] romans 10:9–11. if thou shalt confess with thy mouth the lord jesus, and shalt believe in thy heart that god hath raised him from the dead, thou shalt be saved. acts 3:22, 23; heb. 4:14.
ix. god’s purpose of grace
we believe the scriptures teach that election is the eternal purpose of god, according to which he graciously regenerates, sanctifies, and saves sinners;[1] that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end;[2] that it is a most glorious display of god’s sovereign goodness;[3] that it utterly excludes boasting, and promotes humility;[4] that it encourages the use of means; that it may be ascertained by its effects in all who truly accept of christ;[5] that it is the foundation of christian assurance; and that to ascertain it with regard to ourselves demands and deserves the utmost diligence.[6]
[1] 2 tim. 1:8, 9. but be thou partaker of the afflictions of the gospel, according to the power of god: who hath saved us and [p. 66] called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in christ jesus before the world began.
[2] 2 thess. 2:13, 14. but we are bound to give thanks always to god for you, brethren beloved of the lord, because god hath from the beginning chosen you to salvation, through sanctification of the spirit and belief of the truth; whereunto he called you by our gospel, to the obtaining of the glory of our lord jesus christ.
[3] 1 cor. 4:7. for who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? 1 cor. 1:26–31; rom. 3:27.
[4] 2 tim. 2:10. therefore i endure all things for the elect’s sakes, that they also may obtain the salvation which is in christ jesus with eternal glory. 1 cor. 9:22; rom. 8:28–30.
[5] 1 thess. 1:4. knowing, brethren beloved, your election of god.
[6] 2 peter 1:10, 11. wherefore the rather, brethren, give diligence to make your calling and election sure. phil. 3:12; heb. 6:11.
x. sanctification
we believe the scriptures teach that sanctification is the process by which, according to the will of god, we are made partakers of his holiness;[1] that it is a progressive work;[2] that it is begun in regeneration; that it is carried on in the hearts of believers by the presence and power of the holy spirit, the sealer and comforter, in the continual use of the appointed means—especially the word of god—self-examination, self-denial, watchfulness and prayer;[3] and [p. 67] in the practice of all godly exercise and duties.[4]
[1] 1 thess. 4:3. for this is the will of god, even your sanctification. 1 thess. 5:23. and the very god of peace sanctify you wholly. 2 cor. 7:1; 13:9; eph. 1:4.
[2] prov. 4:18. the path of the just is as the shining light, which shineth more and more, unto the perfect day.
[3] phil. 2:12, 13. work out your own salvation with fear and trembling, for it is god which worketh in you both to will and to do of his good pleasure. eph. 4:11, 12; 1 peter 2:2; 2 peter 3:18; 2 cor. 13:5; luke 11:35; 9:23; matt. 26:41; eph. 6:18, 4:30.
[4] 1 tim. 4:7. exercise thyself unto godliness.
xi. perseverance of saints
we believe the scriptures teach that such as are truly regenerate, being born of the spirit, will not utterly fall away and perish, but will endure unto the end;[1] that their preservering attachment from christ is the grand mark which distinguishes them from superficial professors;[2] that a special providence watches over their welfare;[3] and that they are kept by the power of god through faith unto salvation.[4]
[1] john 8:31. then said jesus, if ye continue in my word, then are ye my disciples indeed. 1 john 2:27, 28.
[2] 1 john 2:19. they went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out that it might be made manifest that they were not all of us.
[p. 68] [3] rom. 8:28. and we know that all things work together for good unto them that love god, to them who are the called according to his purpose. matt. 6:30–33; jer. 32:40.
[4] phil. 1:6. he who hath begun a good work in you will perform it until the day of jesus christ. phil. 2:12, 13.
xii. the law and gospel
we believe the scriptures teach that the law of god is the eternal and unchangeable rule of his moral government;[1] that it is holy, just, and good;[2] and that the inability which the scriptures ascribe to fallen men to fulfill its precepts arises entirely from their sinful nature;[3] to deliver them from which, and to restore them through a mediator to unfeigned obedience to the holy law, is one great end of the gospel, and of the means of grace connected with the establishment of the visible church.[4]
[1] rom. 3:31. do we make void the law through faith? god forbid. yea, we establish the law. matt. 5:17; luke 16:17; rom. 3:20; 4:15.
[2] rom. 7:12. the law is holy, and the commandment holy, and just, and good. rom. 7:7, 14, 22; gal. 3:21; ps. 119.
[3] rom. 8:7, 8. the carnal mind is enmity against god: for it is not subject to the law of god, neither indeed can be. so then they that are in the flesh cannot please god.
[4] rom. 8:2–4. for the law of the spirit of life in christ jesus hath made me free from the law of sin and death. for what the law could not do, in that it was weak through the flesh, god sending his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit.
[p. 69]xiii. a gospel church
we believe the scriptures teach that a visible church of christ is a company of baptized believers,[1] associated by covenant in the faith and fellowship of the gospel;[2] observing the ordinances of christ;[3] governed by his laws;[4] and exercising the gifts, rights, and privileges invested in them by his word;[5] that its only scriptural officers are bishops or pastors, and deacons,[6] whose qualifications, claims, and duties are defined in the epistles to timothy and titus.
[1] acts 2:41, 42. then they that gladly received his word were baptized; and the same day there were added to them about three thousand souls.
[2] 2 cor. 8:5. they first gave their own selves to the lord, and unto us by the will of god.
[3] 1 cor. 11:2. now i praise you, brethren, that ye remember me in all things, and keep the ordinances as i delivered them to you.
[4] matt. 28:20. teaching them to observe all things whatsoever i have commanded you. john 13:15.
[5] 1 cor. 14:12. seek that ye may excel to the edifying of the church.
[6] phil. 1:1. with the bishops and deacons. acts 14:23, 15:22. 1 tim. 3, titus 1.
xiv. christian baptism
we believe the scriptures teach that christian baptism is the immersion in water [p. 70] of a believer in christ,[1] into the name of the father, and son, and holy ghost;[2] to show forth in a solemn and beautiful emblem his faith in the crucified, buried, and risen saviour, with its effect, in his death to sin and resurrection to a new life;[3] that it is prerequisite to the privileges of a church relation, and to the lord’s supper.[4]
[1] acts 8:36–39. and the eunuch said, see, here is water: what doth hinder me to be baptized? and philip said, if thou believest with all thy heart, thou mayest. . . . and they went down into the water, both philip and the eunuch, and he baptized him. matt. 3:5, 6; john 3:22, 23; 4:1, 2; matt. 28:19.
[2] matt. 28:19. baptizing them in the name of the father and of the son, and of the holy ghost. acts 10:47, 48; gal. 3:27, 28.
[3] rom. 6:4. therefore we are buried with him by baptism into death; that like as christ was raised up from the dead by the glory of the father, even so we also should walk in newness of life. col. 2:12.
[4] acts 2:41, 42. then they that gladly received his word were baptized, and there were added to them, the same day, about three thousand souls. and they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. matt. 28:19, 20.
xv. the lord’s supper
we believe the scriptures teach that the lord’s supper is a provision of bread and wine, representing christ’s body and blood, partaken of by the members of the church assembled for that purpose,[1] in commemoration of the death of their lord,[2] showing [p. 71] their faith and participation in the merits of his sacrifice, their dependence on him for spiritual life and nourishment,[3] and their hope of life eternal through his resurrection from the dead; its observance to be preceded by faithful self-examination.[4]
[1] luke 22:19, 20. and he took bread, and gave thanks, and brake, and gave unto them, saying, this is my body, which is given for you; this do in remembrance of me. likewise the cup after supper, saying, this cup is the new testament in my blood, which is shed for you. mark 14:26–28; matt. 26:27–30; 1 cor. 11:22–30; 1 cor. 10:16.
[2] 1 cor. 11:26. for as oft as ye eat this bread, and drink this cup, ye do show the lord’s death until he come. matt. 28:20.
[3] john 6:35, 54, 56. jesus said unto them, i am the bread of life. whoso eateth my flesh and drinketh my blood hath eternal life. he that eateth my flesh and drinketh my blood dwelleth in me, and i in him.
[4] 1 cor. 11:28. but let a man examine himself, and so let him eat of that bread, and drink of that cup. acts 2:42, 46; 20:7, 11.
xvi. the lord’s day
we believe the scriptures teach that the first day of the week is the lord’s day,[1] and is to be kept sacred to religious purposes[2] by abstaining from all secular labor, except works of mercy and necessity;[3] by the devout observance of all the means of grace, both private and public;[4] and by preparation for that rest that remaineth for the people of god.
[p. 72] [1] acts 20:7. on the first day of the week, when the disciples came together to break bread, paul preached to them.
[2] exod. 20:8. remember the sabbath day, to keep it holy. rev. 1:10. i was in the spirit on the lord’s day. ps. 113:2–4.
[3] isa. 58:13, 14. if thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day: and call the sabbath a delight, the holy of the lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the lord, and i will cause thee to ride upon the high places of the earth, and feed thee with the heritage of jacob. isa. 56:2–8.
[4] heb. 10:24, 25. not forsaking the assembling of yourselves together, as the manner of some is. acts 13:44. the next sabbath day came almost the whole city together to hear the word of god.
xvii. civil government
we believe the scriptures teach that civil government is of divine appointment, for the interest and good order of human society;[1] and that magistrates are to be prayed for, conscientiously honored, and obeyed;[2] except only in things opposed to the will of our lord jesus christ,[3] who is the only lord of the conscience, and the prince of the kings of the earth.[4]
[1] rom. 13:1–7. the powers that be are ordained of god. for rulers are not a terror to good works, but to the evil.
[2] matt. 22:21. render therefore unto c?sar the things that are c?sar’s, and unto god the things that are god’s. titus 3:1; 1 peter 2:13; 1 tim. 2:1–8.
[3] acts 5:29. we ought to obey god rather than man. matt. 10:28. fear not them which kill the body, but are not able to kill the soul. dan. 3:15–18; 6:7, 10; acts 4:18–20.
[p. 73] [4] matt. 23:10. ye have one master, even christ. rev. 19:16. and he hath on his vesture and on his thigh a name written, king of kings and lord of lords. ps. 72:11; ps. 2; rom. 14:8–13.
xviii. righteous and wicked
we believe the scriptures teach that there is a radical and essential difference between the righteous and the wicked;[1] that such only as are regenerate, being justified through faith in jesus christ and sanctified by the spirit of god, are truly righteous in his esteem;[2] while all such as continue in impenitence and unbelief are, in his sight, wicked and under the curse;[3] and this distinction holds among men, both in and after death.[4]
[1] mal. 3:18. ye shall discern between the righteous and the wicked: between him that serveth god and him that serveth him not. prov. 12:26; isa. 5:26; gen. 18:23; jer. 15:19; acts 10:34, 35; rom. 6:16.
[2] rom. 1:17. the just shall live by faith. 1 john 2:29. if ye know that he is righteous, ye know that every one that doeth righteousness is born of him. 1 john 3:7; rom. 6:18, 22; 1 cor. 11:32; prov. 11:31; 1 peter 4:17, 18.
[3] 1 john 5:19. and we know that we are of god, and the whole world lieth in wickedness. gal. 3:10. as many as are of the works of the law, are under the curse. john 3:36; isa. 57:21; ps. 10:4; isa. 55:6, 7.
[4] prov. 14:32. the wicked is driven away in his wickedness, but the righteous hath hope in his death. luke 16:25. thou in thy lifetime receivedst thy good things, and likewise lazarus evil things; but now he is comforted, and thou art tormented. john 8:21–24; prov. 10:24; luke 12:4, 5; 11:23–26; john 12:25, 26; eccl. 3:17.
[p. 74]xix. the world to come
we believe the scriptures teach that the end of the world is approaching;[1] that at the last day christ will descend from heaven,[2] and raise the dead from the grave for final retribution;[3] that a solemn separation will then take place;[4] that the wicked will be adjudged to endless sorrow, and the righteous to endless joy;[5] and that this judgment will fix forever the final state of men in heaven or hell on principles of righteousness.[6]
[1] 1 peter 4:7. but the end of all things is at hand: be ye therefore sober, and watch unto prayer. 1 cor. 7:29–31; heb. 1:10–12; matt. 24:35.
[2] acts 1:11. this same jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
[3] acts 24:15. there shall be a resurrection of the dead, both of the just and unjust. 1 cor. 15:12–58; luke 14:14; dan. 12:2.
[4] matt. 13:49. the angels shall come forth, and sever the wicked from among the just. matt. 13:37–43; 24:30, 31; 25:31–33.
[5] matt. 25:31–46. and these shall go away into everlasting punishment, but the righteous into life eternal. rev. 22:11. he that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy; let him be holy still. 1 cor. 6:9, 10; mark 9:43–48.
[6] 2 thess. 1:6–12. seeing it is a righteous thing with god to recompense tribulation to them who trouble you and to you who are troubled, rest with us . . . when he shall come to be glorified in his saints, and to be admired in all them that [p. 75] believe. heb. 6:1, 2; 1 cor. 4:5; acts 17:31; rom. 2:2–16; rev. 20:11, 12; 1 john 2:28; 4:17; 2 peter 3:11, 12. seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of god?
covenant
having been, as we trust, brought by divine grace to embrace the lord jesus christ, and to give ourselves wholly to him, we do now solemnly and joyfully covenant with each other to walk together in him, with brotherly love, to his glory, as our common lord. we do, therefore, in his strength, engage—
that we will exercise a christian care and watchfulness over each other, and faithfully warn, exhort, and admonish each other as occasion may require:
that we will not forsake the assembling of ourselves together, but will uphold the public worship of god and the ordinances of his house:
that we will not omit closet and family religion at home, nor neglect the great duty of religiously training our children, and those under our care, for the service of christ and the enjoyment of heaven:
that, as we are the light of the world, and the salt of the earth, we will seek divine [p. 76] aid to enable us to deny ungodliness and every worldly lust, and to walk circumspectly in the world, that we may win the souls of men:
that we will cheerfully contribute of our property according as god has prospered us, for the maintenance of a faithful and evangelical ministry among us, for the support of the poor, and to spread the gospel over the earth.
that we will in all conditions, even till death, strive to live to the glory of him who hath called us out of darkness into his marvelous light.
“and may the god of peace, who brought again from the dead our lord jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work to do his will, working in us that which is well pleasing in his sight through jesus christ, to whom be glory, for ever and ever. amen.”
