Course Syllabus

Course title: HT 501 Creeds & Confessions

Course description: A survey of the history of creeds and confessions of the Christian church with a special
focus on the historical background, content, and legacy of the Second London Baptist
Confession of Faith of 1689. Also addressed are the biblical basis for creeds and
confessions as well as their practical use in the life and ministry of the church.
Course instructor: Robert R. Gonzales Jr. is a graduate of the Reformed Baptist School of Theology,
Grand Rapids, Michigan. He also holds a Master of Arts degree (MA) in Theology and
a Doctor of Philosophy (PhD) in Old Testament Interpretation from Bob Jones
University. He is the author of Where Sin Abounds: the Spread of Sin and the Curse in
Genesis with a Special Focus on the Patriarchal Narratives (Wipf & Stock, 2010) and
has contributed to the Reformed Baptist Theological Review, The Founders Journal,
and Westminster Theological Journal. He is also a member of the Evangelical
Theological Society and the Society for Biblical Literature.
Course lecturer: Thomas K. Ascol has been in pastoral ministry since 1978, the last 25 years serving as
Senior Pastor of Grace Baptist Church in Cape Coral, FL. Tom holds Master of
Divinity (MDiv) and Doctor of Philosophy (PhD) degrees from Southwestern Baptist
Theological Seminary. He is the editor and one of the authors of Dear Timothy: Leters
on Pastoral Ministry (Founders Press, 2004). He is also the Executive Director of
Founders Ministries and Editor of The Founders Journal. Tom and his wife, Donna,
have six children.
Course lecturer: Michael A.G. Haykin was born in England of Irish and Kurdish parents. Dr. Haykin
serves as Professor of Church History & Biblical Spirituality. He has a B.A. in
Philosophy from the University of Toronto (1974), a Master of Religion from Wycliffe
College, the University of Toronto (1977), and a ThD in Church History from Wycliffe
College and the University of Toronto (1982). He is the author of numerous
publications and has contributed to theological journals. Dr. Haykin and his wife
Alison have two grown children, Victoria and Nigel.
Course lecturer: Thomas J. Nettles is widely regarded as one of the foremost Baptist historians in
America. He came to Southern Seminary from the faculty of Trinity Evangelical
Divinity School where he was Professor of Church History and Chair of the
Department of Church History. He previously taught at Southwestern Baptist
Theological Seminary and Mid-America Baptist Theological Seminary. Along with
numerous journal articles and scholarly papers, Dr. Nettles is the author and editor of
nine books. Among his books are By His Grace and For His Glory; Baptists and the
Bible, which he co-authored with L. Russ Bush; Why I Am a Baptist, co-edited with
Russell D. Moore; and James Petigru Boyce: A Southern Baptist Statesman.
Course lecturer: Pascal Denault is an ordained minister of a Reformed Baptist church in Quebec. He
holds a BTh and a ThM from the Facult de thologie vanglique of Montral (Acadia
University). Pascal is in charge of a Christian radio ministry and he is the author of The
Distinctiveness of Baptist Covenant Theology (Solid Ground Christian Books, 2013).
He and his wife Caroline have four children.
Course credit: 3 credits
Course requirements: Student must satisfactorily complete the following course requirements:
(1) Lectures The student is required to complete the 28 lectures in either audio or video format. to
the 28 lectures given in either two audio lectures of Dr Michael Haykin:
(2) Reading The student must read completely the following assigned reading:
Reeves, Stan, ed. Confessing the Faith: The 1689 Baptist Confession for the 21
st

Century. Cape Coral, FL: Founders Press, 2012. [60 pages]
Waldron, Samuel E. A Modern Exposition of the 1689 Baptist Confession of Faith.
Durham, UK: Evangelical Press, 1989. [490 pages]
Trueman, Carl R. The Creedal Imperative. Wheaton: Crossway, 2012. [205 pages]
The student must also read an additional 250 pages or more from one or more of the
works listed below in the Select Bibliography. Reading from work(s) not listed in the
bibliography below may be allowed provided that the student secures the course
instructors permission. The assigned textbooks as well as the works listed in the select
bibliography will provide the student with helpful resources for his confessional
exposition manuscript and course term paper.
(3) Book Review The student should write a 5-8 page (double-spaced) book review of either of the two
following books: R. Scott Clark's Recovering the Reformed Confession OR Carl
Truemans The Creedal Imperative. The review should highlight the positive
contributions of the book as well as offer critical observations. When finished, the
student should send the review as an email attachment to the course instructor
(drgonz985@gmail.com).


(4) Exposition

The student should prepare an exposition on one of the chapters in the Second London
Baptist Confession of Faith of 1689 and submit that exposition as a typed manuscript.
The manuscript may be formatted in semi-outline form (see sample exposition below)
and should include bibliographical references in the form of footnotes or endnotes.


(5) Term Paper The student should write a 12 to 15 page paper (double-spaced) with a bibliography (1-2
pages) that addresses at least one or more of the following three topics:
1) The legitimacy, importance, and usefulness of confessions of faith.
2) The various degrees of subscription and how they should be applied to church
leadership and membership.
3) The danger of and antidote for confessionalism (i.e., the practice or tendency of
giving confessional standards equal or higher priority than Scripture, thereby
undermining the principle of sola Scriptura).
The student may propose topic not listed above to the course instructor.
For more detailed guidance for these topics, the student should contact the course
instructor, Dr Gonzales at (864) 469-0196 or drgonz985@gmail.com. The paper
formatting should conform to RBS academic writing guidelines, which are more fully set
forth in Kate L. Turabians A Manual for Writers, 8
th
edition.
Course grading:

Lectures and Reading = 10%
Book review = 20%
Chapter exposition = 30%
Term paper = 40%

Select Bibliography for HT 501 Creeds & Confessions
This select bibliography is offered as recommended reading, which will provide the student with helpful
resources for his confessional exposition manuscript and course term paper.
Bannerman, James. Church Power in Matters of Faith, Creeds and Confessions, and Objections to Creeds and
Confessions, in vol. 1 of The Church of Christ, pp. 277-321. 1869; reprint, St. Edmonton, Canada: Still Waters
Revival Books, 1991.
Barker, William. System Subscription. Westminster Theological Journal 63:1 (2001): 1-14.
Beddome, Benjamin. A Scriptural Exposition of the Baptist Catechism. Reprint, Birmingham, AL: Solid Ground
Books, 2006.
Beeke, Joel R., and Sinclair Ferguson. ed. Reformed Confessions Harmonized. Grand Rapids: Baker Books, 1999.
Belcher, Richard P. and Anthony Mattia. A Discussion of the Seventeenth Century Particular Baptist Confessions
of Faith. Southbridge, MA: Crowne, 1990.
Clark, Gordon H. What Do Presbyterians Believe? The Westminster Confession: Yesterday and Today.
Phillipsburg, NJ: Presbyterian and Reformed, 1965.
Clark, R. Scott. Recovering the Reformed Confession: Our Theology, Piety, and Practice. Phillipsburg:
Presbyterian and Reformed, 2008.
Denault, Pascal. The Distinctives of Baptist Covenant Theology: A Comparison Between Seventeenth-Century
Particular Baptist Federalism and Paedobaptist Federalism. Birmingham, AL: Solid Ground Books, 2013.
DeYoung, Kevin. The Good News We Almost Forgot: Rediscovering the Gospel in a 16
th
Century Catechism.
Chicago: Moody Press, 2010.
Fesko, J. V. The Days of Creation and the Confession Subscription in the OPC. Westminster Theological Journal
63:2 (2001): 211-49.
________. The Legacy of Old School Confession Subscription in the OPC. Journal for the Evangelical Society
46:4 (2003): 673-98.
Fuller, Andrew. Creeds and Subscriptions. Pages 449-51 in The Complete Works of Andrew Fuller, 3 vols.
Reprint, Harrisonburg, VA: Sprinkle Publications, 1988.
Gentry, Kenneth. In Defense of Creedalism. Penpoint 9:4 (1998).
George, Timothy and Denise, ed. Baptist Confessions, Covenants, and Catechisms. Nashville: Broadman and
Holman, 1996.
Hall, David, ed. The Practice of Confessional Subscription. Lanham: University Press of America, 1995.
________. What Was the View of the Westminster Assembly Divines on Creation Days? In Did God Create in
Six Days? Edited by Joseph Pipa Jr. and David Hall. Taylors, SC: Southern Presbyterian Press, 1999.
Haykin, Michael A. G. Kiffin, Knollys and Keach: Rediscovering Our English Baptist Heritage. Leeds, UK:
Reformation Today Trust, 1996.
Hodge, Archibald A. Commentary on the Confession of Faith. Philadelphia, PA: Presbyterian Board of Publication
and Sabbath-School Work, 1901.
Kelly, J. N. D. Early Christian Creeds, 3
rd
edition. London: Longman, 1972.
Leitch, A. H. Creed, Creeds. In vol. 3 of the Zondervan Pictoral Encyclopedia of the Bible, edited by Merrill C.
Tenney. Grand Rapids: Zondervan, 1976.
________. Apostles Creed, The. In vol. 1 of the Zondervan Pictorial Encyclopedia of the Bible, edited by
Merrill C. Tenney. Grand Rapids: Zondervan, 1976.
Leith, John H. Creeds of the Churches: A Reader in Christian Doctrine from the Bible to the Present, rev. edition.
Richmond, V.A.: John Knox Press, 1973.
Lumpkin, W. L. Baptist Confessions of Faith. Valley Forge: Judson Press, 1974.
Martin, Robert P. The Second London Confession on Baptism, Part I. Reformed Baptist Theological Review 2:1
(2005): 36-55.
________. The Second London Confession on Baptism, Part II. Reformed Baptist Theological Review 2:2 (2005):
54-86.
________. The Second London Confession on Baptism, Part III. Reformed Baptist Theological Review 3:1
(2006): 48-76.
________. The Second London Confession on the Doctrine of Scripture, Part I. Reformed Baptist Theological
Review 4:1 (2007): 59-90.
________. The Second London Confession on the Doctrine of Scripture, Part II: The Identity of the Scriptures
(1:2-3). Reformed Baptist Theological Review 4:2 (2007): 79-126.
________. The Second London Confession on the Doctrine of Scripture, Part III: The Authority of Scripture (1:4-
5). Reformed Baptist Theological Review 5:1 (2008): 65-91.
________. The Second London Confession on the Doctrine of Scripture, Part IV: The Sufficiency of Scripture
(1:6). Reformed Baptist Theological Review 6:1 (2008): 59-86.
Meade, Starr. Comforting Hearts, Teaching Minds: Family Devotions Based on the Heidelberg Catechism.
Phillipsburg: Presbyterian and Reformed, 2013.
________. Training Hearts, Teaching Minds: Family Devotions Based on the Shorter Catechism. Phillipsburg:
Presbyterian and Reformed, 2000.
Miller, Samuel. The Utility and Importance of Creeds and Confessions. In Doctrinal Integrity. Presbyterian
Heritage Publications, 1989.
Muller, Richard A. Dictionary of Latin and Greek Theological Terms Drawn Principally from Protestant
Scholastic Theology. Grand Rapids: Baker Books, 1985.
Murray, John. The Theology of the Westminster Confession of Faith. In vol. 4 of The Collected Writings of John
Murray. Edinburgh: Banner of Truth, 1982.
Nettles, Tom J. Teaching Truth, Training Hearts: The Study of Catechisms in Baptist Life. Amityville, NY: Calvary
Press, 1998.
Neufeld, Vernon H. The Earliest Christian Confessions. Grand Rapids: Eerdmans, 1963.
Nichols, Gregory, ed. The Shorter Catechism: A Baptist Version. 2
nd
edition. Avinger, TX: Simpson Publishing,
2003.
Noll, Mark A., ed. Confessions and Catechisms of the Reformation. Grand Rapids: Baker Books, 1991.
Pelikan, Jaroslav. Credo: Historical and Theological Guide to Creeds and Confessions of Faith in the Christian
Tradition. New Haven: Yale University Press, 2003.
Renihan, Mike. A Confession of Faith. Printed in the Year, 1677. Facsimile Edition, 2000. Auborn, MA: 2000.
________. Truth in Labeling: Reformed Baptist, or a Rational Apology and Historical Mandate for Strict
Confessionalism. Reformed Baptist Theological Review 2:2 (2005): 107-17.
Renihan, James M. An Ingenuous Unfolding of Our Principles: Confessionalism Among 17
th
Century Particular
Baptists, in Ministry by His Grace and for His Glory: Essays in Honor of Thomas J. Nettles. Edited by
Thomas A. Ascol and Nathan A. Finn. Cape Coral, FL: Founders Press, 2011.
________. Confessing the Faith in 1644 and 1689. Reformed Baptist Theological Review 3:1 (2006): 27-47.
________. Edification and Beauty: The Practical Ecclesiology of the English Particular Baptists, 1675-1705.
Eugene: Wipf & Stock, 2009.
________. How Will I Understand Unless Someone Guides Me? Helps for Interpreting Our Confession of Faith.
Reformed Baptist Theological Review 4:1 (2007): 43-58.
________. True Confessions: Baptist Documents in the Reformed Family. Owensboro, KY: Reformed Baptist
Academic Press, 2004.
Schaff, Philip. The History of Creeds, vol. 1 of The Creeds of Christendom. Grand Rapids: Baker Books, 1990.
Scott, Thomas, ed. The Articles of the Synod of Dort. Harrisonburg, VA: Sprinkle Publications, 1993.
Shaw, Robert. An Exposition of the Westminster Confession of Faith. 1845; reprinted, Ross-shire, UK: Christian
Focus Publications, 1992.
Shedd, William G. T. Calvinism: Pure and Mixed. A Defense of the Westminster Standards. 1893; reprint,
Edinburgh: Banner of Truth, 1986.
Skilton, John, ed. Scripture and Confession. Philipsburg: Presbyterian and Reformed, 1973.
Smith, Morton H. Holding Fast to the Faith: A Brief History of Subscription to Creeds & Confessions with
Particular Reference to Presbyterian Churches. Brevard, NC: Morton H. Smith, 2003.
Smith, Morton H. The Subscription Debate: Studies in Presbyterian Polity. Greenville, S.C.: Greenville
Presbyterian Theological Seminary, n.d.
Ursinus, Zacharias. Commentary on the Heidelberg Catechism. Translated by G. W. Williard. Grand Rapids:
Eerdmans, 1956.
Vincent, Thomas. The Shorter Catechism Explained from Scripture. Reprint, Edinburgh: Banner of Truth, 1980.
Vos, Johannes G. The Westminster Larger Catechism: A Commentary. Phillipsburg: Presbyterian and Reformed,
2002.
Warfield, Benjamin B. The Westminster Assembly and its Work. 1931; reprint, Grand Rapids: Baker Book House,
1991.
Watson, Thomas. A Body of Divinity. Reprint, Edinburgh: Banner of Truth, 1983.
Williamson, G. I. The Westminster Confession of Faith for Study Classes. 2nd edition. Phillipsburg: Presbyterian
and Reformed, 2003.
EXPOSITION OF THE 1689 BAPTIST CONFESSION OF FAITH
CHAPTER XXXII: OF THE LAST JUDGMENT

INTRODUCTION
As we saw in our study of the intermediate state and the resurrection, death is not the end. Human souls do
exist beyond the grave, and one day their bodies will be raised. But that day will introduce another great
event: The Last Judgment. This future event will mark the turning point between the present evil age and
the age to come. The Baptist Confession, following the Westminster and Savoy,
1
summarizes the biblical
teaching concerning this event in the scope of three paragraphs, which highlight its sober reality, ultimate
purpose, and practical effects.
I. THE SOBER REALITY OF THE LAST JUDGMENT (para. 1)
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;
1
in which day, not only the apostate angels shall be judged,
2
but likewise all
persons that have lived upon the earth shall appear before the tribunal of Christ,
3
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.
4

1
John 5:22, 27, Acts 17:31
2
1 Cor. 6:3, Jude 6
3
Matthew 16:27, Matthew 25:31-46, Acts 17:30, 31, Romans 2:6-16, 2
Thes. 1:5-10, 2 Peter 3:1-13, Rev. 20:11-15
4
2 Cor. 5:10, 1 Cor. 4:5, Matt. 12:36
General revelation and special revelation portend the sober reality of an eschatological judgment. To
begin with, all men possess an innate sense that their sin is worthy of divine judgment (Jonah 1:7, 10-16;
Acts 28:4; Rom. 1:32; 2:15). Since, however, divine justice is not fully meted out in this life (Job 21:23,
24; Psa. 73:4, 5; Eccl. 3:16; 8:14; 9:1-3; Luke 16:19-22), the hearts of men are prepared to receive the
special revelation of a future judgment. This future judgment was first revealed to Adam and Eve in the
promise of Satans final demise (Gen. 3:15). According to Jude, Enoch, the fifth from Adam, warned his
contemporaries of this event (Jude 14, 15). The universal flood provided a foretaste of this final judgment
(Gen. 62Pet. 3:5-7). Additionally, David and Solomon speak of this day (Psa. 9:17-20; 37:37-38; 49:12-
15; Eccl. 12:13, 14).
2
The most explicit OT prophecy of this future event comes through Daniel in a
vision:
I watched till thrones were put in place, and the Ancient of Days was seated; His garment was white as snow,
and the hair of His head was like pure wool. His throne was a fiery flame, its wheels a burning fire; a fiery
stream issued and came forth from before Him. A thousand thousands ministered to Him; ten thousand times
ten thousand stood before Him. The court was seated, and the books were opened (Dan. 7:9, 10, NKJ).
During His earthly ministry, the Lord Jesus Christ not only spoke of judgment day, but He also identified
Himself as the agent through whom Gods judgment would be mediated (Matt. 25:31-46; John 5:22, 27).
According to the Apostle Paul, Christs bodily resurrection confirms His future role as supreme judge (Acts
17:31). There are a number of other key NT references that speak of this coming day (Rom. 2:6-16; 2Thes.
1:5-10; Heb. 9:27; 2Pet. 3:1-13; Rev. 20:11-15).
The Confession clearly gives a universal scope to this judgment: 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 . A consideration of the major passages dealing with the final judgment confirms the presence of
both the righteous and the wicked (Matt. 16:27; 25:31-46; Rom. 2:6-16; 2 Cor. 5:10; 2 Thes. 1:5-10; 2Pet.
3:1-13). This fact, together with the fact that either eternal life or eternal death are the outcome (see para. 2

1
There is practically no difference. The Baptist Confession follows the Savoy in changing the phrase
refreshing, which shall come from the presence of the Lord (para. 2) to read, glory, with everlasting reward in
the presence of the Lord.
2
Solomon cannot be referring to a merely temporal judgment since he has already concluded that a
universal and complete judgment does not happen in this life (Eccl. 3:16; 8:14; 9:1-3).
below), would seem to preclude premillennial views that normally divide the final judgment into several
stages involving different parties.
3
Nevertheless, both Puritan and modern premillennialists have subscribed
to the Confession.
4

The Confession also, following Scripture, identifies the criteria of the last judgment as mens thoughts
(Eccl. 12:14; Rom. 2:16; 1Cor. 4:5), words (Matt. 12:36), and deeds (Rom. 2:6-10; 2Cor. 5:10; Rev.
2:11-15). This raises two important questions regarding the judgment of believers: First of all, if salvation is
not by works but by grace alone through faith alone (Eph. 2:8-9), how can the believers deeds function as
the criteria for his judgment? Sam Waldron provides a helpful answer: Judgement proceeds on the basis of
deeds, because our deeds, taken as a whole, manifest our character and our character manifests our
relationship to Christ and the presence or absence of faith in him.
5
In other words, the presence of good
works will confirm the presence of genuine faith. We might add, the presence of genuine faith will confirm
the reality of saving grace.
The second question raised by the language of the Confession (and Scripture) has to do with the believers
sins. According 1 Corinthians 4:5, the Lord will bring to light the hidden things of darkness and reveal
the counsels of the hearts . We can understand if the evil deeds, words, and thoughts of the wicked
would be exposed on the last day. But what about the Christians evil deeds, words, and thoughts? Will the
believers sins be exposed on the Day of Judgment? Before we answer that question, we should remember
that the Bible encourages believers to view the prospect of a coming judgment as source of comfort, not
dread (Matt. 25:21, 34; John 5:29; Rom. 2:10; 2Thes. 1:6-10; 2Pet. 3:13-14). Thus, we should not answer
the question in a way that gives rise to an unhealthy fear of judgment day. According to Richard Lenski,
No inquisition will or can be made into any believers sins. In their place will be found only Christs blood
and righteousness.
6
Waldron agrees with Lenski and argues, Only the life-style of righteousness which
vindicates his faith will come to view.
7
On the other hand, Anthony Hoekema believes the failures and
shortcomings of believers will be exposed. But, adds Hoekema, the sins and shortcomings of believers
will be revealed in the judgment as forgiven sins, whose guilt has been totally covered by the blood of Jesus
Christ [emphasis his].
8
The thought of our sins being revealed at the last day would serve to deter us from
sin (see para. 3), and the realization that they are all under Christs blood would serve to keep us from fear.

3
Classical Premillennialism divides the final judgment into at least two distinct stages: First, the
resurrection and judgment of the righteous which occurs at Christs Second Coming before the millennium; second,
the resurrection and judgment of the wicked which occurs at the end of the millennium. Dispensational
Premillennialism commonly divides the final judgment into four distinct stages: First, the resurrection and
judgment of Christians at the Bema Seat of Christ at the rapture prior to the Great Tribulation (2Cor. 5:10); second,
the judgment of Israel at the end of the seven-year Great Tribulation (Ezek. 20:33-38); third, the judgment of the
nations at Christs Second Coming to inaugurate His millennial reign (Matt. 25:31-46); fourth, the Great White
Throne judgment of the wicked dead at the end of the millennium (Rev. 20:11-15). Cf. New Scofield Reference Bible
(Oxford: Oxford University Press, 1967), pp. 1036-37, notes on Matt. 25:32. Robert Gundry, who follows a more
classical Premillennial scheme, attempts to uphold a general judgment by arguing that the resurrection of believers
prior to the millennium will not constitute their final judgment and reward. That judgment will await the end of
the millennium when believers will join unbelievers at the Great White Throne Judgment. The Church and the
Tribulation: A Biblical Examination of Posttribulationism (Grand Rapids: Zondervan, 1973), p. 169.
4
Thomas Goodwin, one of the Westminster Assembly divines, was a premillennialist. See his A Glimpse
of Zions Future Glory and The World to Come in vol. 12 of The Works of Thomas Goodwin (1861-66; reprint,
Eureka, CA.: Tanski Publications, 1996). Old Testament scholar, J. Barton Payne, furnishes a modern example of a
Reformed premillennialist. See his book, The Imminent Appearing of Christ. Grand Rapids: Eerdmans, 1962.
5
A Modern Exposition of the 1689 Baptist Confession of Faith, 2
nd
ed. (Durham: Evangelical Press, 1995), p. 417.
6
R. C. H. Lenski, The Interpretation of St. Pauls First and Second Epistle to the Corinthians (Columbus:
Warburg Press, 1946), p. 1016.
7
Modern Exposition, p. 419.
8
The Bible and the Future (Grand Rapids: Eerdmans, 1979), p. 259. See also Cornelius Venema, The Promise of
the Future (Edinburgh: Banner of Truth, 2000), p. 402.
II. THE ULTIMATE PURPOSE OF THE LAST JUDGMENT (para. 2)
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;
1
for
then shall the righteous go into everlasting life, and receive that fullness of joy and glory with everlasting
rewards, [refreshing-WCF] 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,
from the presence of the Lord, and from the glory of his power.
2

1
Rom. 9:22, 23
2
Matt. 18:8, 25:41, 46, 2 Thes. 1:9, Heb. 6:2, Jude 6, Rev. 14:10, 11, Lk. 3:17; Mk. 9:43, 48; Matt. 3:12,
5:26, Matt. 13:41, 42, 24:51, 25:30
In his famous treatise entitled, The End for Which God Created the World, Jonathan Edwards argued that
Gods chief end in His works of creation and providence was the manifestation of His own glory.
9
The
entrance of sin and divine judgment into the world has not altered this ultimate goal. Gods purpose in
salvation and in damnation remains one with his original intent for creation. As the Confession explains,
The end of Gods appointing this day [of judgment], is for the manifestation of the glory of his mercy, in
the eternal salvation of the elect; and of this justice, in the eternal damnation of the reprobate (cf. Isa. 60:1-
3; 19-21; Rom. 9:22-23; 11:33-36; Rev. 4:8-11; 5:12-14; 19:1-6; 21:22-26). Thus, the glory of Gods mercy
will be eternally displayed in heaven, and the glory of His justice will be eternally displayed in hell.
This ultimate end will be realized in history when 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, from the presence of the Lord, and from the glory of his power (Matt. 25:31-
46; Mk. 9:43, 48; 2Thes. 1:9; Rev. 14:10, 11; Rev. 20:10-15). This portion of the Confession addresses two
important issues: the rewards of the righteous and the eternal punishment of the wicked.
The Baptist Confession follows the Savoy in maintaining the prospect of rewards in heaven. Some
theologians reject the idea of believers receiving differing degrees of reward since in their mind it detracts
from the gracious nature of salvation. For example, Craig Blomberg has argued, The good news of the
gospel of Jesus Christ ought to liberate believers from all such performance-centered conceptions of the
Christian life. An important step in that direction would be to jettison this misguided and discouraging
doctrine of eternal rewards that distinguish one believer from another.
10
But despite Blombergs objection,
the Scriptures plainly speak of future rewards given to the righteous on the basis of faithful service (Matt.
25:14-30; Luke 19:11-26; 1Cor. 3:14-15; 1Thes. 2:19). Strictly speaking, these rewards will be granted not
on the basis of merit but grace (cf. Luke 17:7-10). Therefore, the prospect of varying rewards need not
degenerate into a merit-motivated Christianity since all genuine believers are motivated by love and
gratitude, not by selfish greed (John 14:15; 21:15-17; 2Cor. 5:14; 1Thes. 1:4; 1Pet. 1:8; 1Jn. 4:19).
11

The second important issue concerns the eternal punishment of the wicked. A number of modern
evangelicals have joined the ranks of liberals and cultists in denying the historical doctrine of eternal
punishment and advocating the view of Annihilationism.
12
According to this view, the wicked will be
punished with cessation of existence, not endless torment. Clark Pinnock, an advocate of this view and
professing evangelical theologian, has been bold enough to assert,

9
John Piper has recently republished this treatise along with his own commentary and reflections in Gods
Passion for His Own Glory: Living the Vision of Jonathan Edwards (Wheaton: Crossway Books, 1998).
10
Degrees of Reward in the Kingdom of Heaven? Journal of the Evangelical Theological Society 35 (June
1992): 169.
11
For a fuller defense of the concept of varying degrees of reward in heaven, seen Cornelius Venema, The
Promise of the Future, pp. 405-418.
12
Noteworthy examples include, John Stott, Philip Hughes, and Clark Pinnock.
Let me say at the outset that I consider the concept of hell as endless torment in body and mind an outrageous
doctrine, a theological and moral enormity, a bad doctrine of the tradition which needs to be changed. How can
Christians possibly project a deity of such cruelty and vindictiveness whose ways include inflicting everlasting
torture upon his creatures, however sinful they may have been? Surely a God who would do such a thing is more
nearly like Satan than like God, at least by any ordinary moral standards, and by the gospel itself.
13

Three brief responses may be offered to Pinnocks objection. First of all, the doctrine of endless
punishment is not the projection of sadistic Christian theologians. Rather, it is a doctrine of Scripture. Not
only does the Bible teach a future, final, retributive punishment of the wicked, which includes shame and
torment (Dan. 12:2; Matt. 5:23-26; 8:12; 18:34-35; Luke 13:24-28; Rev. 20:14), but it also clearly portrays
the duration of this punishment as endless (Matt. 25:46; Mark 9:44, 46, 48; Heb. 6:2; Rev. 14:11; 20:10).
14

Secondly, Pinnocks objection assumes that the doctrine of endless punishment is inconsistent with the
concept of a loving God. In fact, the opposite is true! The fires of hell will provide an eternal display of
Gods passionate love for His own honor and for the happiness of His people (Rev. 19:1-6).
15
Thirdly,
Pinnock is in grave danger of blasphemy in that he has compared the God who punishes eternally to Satan!
As Millard Erickson cautions, A wiser course of action would be restraint in ones statements, just in case
he might be wrong.
16
In conclusion, we must maintain the doctrine of endless punishment as biblical and
reject Annihilationism as a dangerously false teaching.
17

III. THE PRACTICAL EFFECTS OF THE LAST JUDGMENT (para. 3)
As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men
from sin,
1
and for the greater consolation of the godly in their adversity,
2
so will he have the day unknown to
men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the
Lord will come,
3
and may ever be prepared to say, Come Lord Jesus; come quickly.
4
Amen.
1
2 Cor. 5:10, 11
2
2 Thes. 1:5-7
3
Mark 13:35-37, Luke 12:35-40
4
Rev. 22:20
The third paragraph notes the practical effects of the doctrine of final judgment. On the one hand, the
inevitable reality of a future judgment serves to deter all men from sin, including those who profess faith
in Christ (Matt. 5:29, 30; 1Cor. 6:9, 10; 2Cor. 5:10, 11; 1Thes. 4:6; Heb. 10:26-31; 2Pet. 3:11, 14).
18

Furthermore, its certainty serves for the greater consolation of the godly in their adversity (Matt. 25:21,

13
Clark Pinnock, The Destruction of the Finally Impenitent, Criswell Theological Review 4.2 (1990): 246-47,
cited in Robert Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg: Presbyterian and Reformed,
1995), p. 161.
14
No wonder Jesus said regarding the man who was to betray Him, It would have been good for that man
if he had not been born (Matt. 26:24). If Annihilationism were true, Jesus statement would not be valid.
15
It should also be added that our doctrine of Gods love should never be pitted against our doctrine of His
holiness or justice, as if these were incompatible attributes. In fact, they are perfectly harmonious and
complementary.
16
The Evangelical Mind and Heart (Grand Rapids: Baker Books, 1993), p. 152, cited in Peterson, Hell on Trial,
p. 179, f.n.
17
For a fuller defense of eternal punishment and refutation of Annihilationism, see John Blanchard,
Whatever Happened to Hell? (Durham: Evangelical Press, 1993); Harry Buis, The Doctrine of Eternal Punishment
(Philadelphia: Presbyterian and Reformed, 1957); John Gerstner, Repent or Perish (Ligionier, PA.: Soli Deo Gloria
Publications, 1990); Robert Peterson, Hell on Trial (Phillipsburg: Presbyterian and Reformed, 1995); Robert
Reymond, A New Systematic Theology of the Christian Faith (Nashville: Nelson Publishers, 1998), pp. 1068-85;
Cornelius Venema, The Promise of the Future (Edinburgh: Banner of Truth, 2000), pp. 420-53.
18
As the passages noted indicate, a lack of holiness and/or apostasy subject an individual to the prospect
of future punishment. This possibility, in turn, is sometimes employed by the Scripture writers as a motivation to
perseverance. See also the discussion above under the first paragraph concerning the exposure of the believers
failures and sins at the last judgment.
34; John 5:29; Rom. 2:10; 2Thes. 1:5-7).
19
On the other hand, the uncertain timing of the future judgment
motivates men to shake off all carnal security, and be always watchful because they know not at what hour
the Lord will come. According to this last statement in the Confession, it would seem the Puritans believed
in the imminent return of Christ. This is true if by imminent one means no more than the possibility of
Christs return within the lifetime of any generation of believers. However, the modern Dispensational view
of an any-moment imminency is inconsistent with both Puritan beliefs
20
and New Testament teaching.
21

In any event, the Confession definitely discourages date-settingso will he have the day unknown to
men
22
and clearly encourages expectancy among believersCome Lord Jesus; come quickly. And
Gods people said, Amen!
SELECT BIBLIOGRAPHY
Blanchard, John. Whatever Happened to Hell? Durham: Evangelical Press, 1993.
Buis, Harry. The Doctrine of Eternal Punishment. Philadelphia: Presbyterian and Reformed, 1957.
Donnelly, Edward. The Biblical Doctrine of Heaven and Hell. Edinburgh: Banner of Truth, 2002.
Gerstner, John. Repent or Perish. Ligonier, PA.: Soli Deo Gloria Publications, 1990.
Hodge, A. A. Commentary on the Confession of Faith, pp. 527-38. Philadelphia: Presbyterian Board of Publication, 1901.
Hoekema, Anthony. The Bible and the Future. Grand Rapids: Eerdmans, 1979.
Milne, Bruce. The Message of Heaven and Hell: Grace and Destiny. Downers Grove: Inter-Varsity Press, 2002.
Murray, Iain. The Puritan Hope: Revival and the Interpretation of Prophecy. Edinburgh: Banner of Truth, 1971.
Peterson, Robert. Hell on Trial: The Case for Eternal Punishment. Phillipsburg: Presbyterian and Reformed, 1995.
Reymond, Robert. A New Systematic Theology of the Christian Faith, pp. 1068-85. Nashville: Thomas Nelson Publishers,
1998.
Shaw, Robert. Exposition of the Westminster Confession of Faith, pp. 322-27. 1845; reprint, Ross-shire, U.K.: Christian Focus,
1992.
Venema, Cornelius. The Promise of the Future. Edinburgh: Banner of Truth, 2000.
Waldron, Samuel. A Modern Exposition of the 1689 Baptist Confession of Faith, 2
nd
edition, pp. 413-22. Durham: Evangelical
Press, 1995.
Williamson, G. I. The Westminster Confession of Faith for Study Classes, pp. 259-67. Philadelphia: Presbyterian and
Reformed, 1964.

19
So the 52
nd
question of the Heidelberg Catechism appropriately asks, What comfort is it to thee that
Christ shall come again to judge the quick and the dead? The answer: That in all my sorrows and persecutions,
with uplifted head, I look for the self-same One who has before offered himself for me to the judgment of God, and
removed from me all curse, to come again as Judge from heaven; who shall cast all his and my enemies into
everlasting condemnation, but shall take me, will all his chosen ones, to himself, into heavenly joy and glory.
Philip Schaff, The Creeds of Christendom, 6
th
ed. (1931; Baker Books, 1990), 3:323-24.
20
Iain Murray shows that many of the Puritans believed in a future worldwide outpouring of Gods Spirit
that would result not only in the conversion of many Gentiles but also in the conversion of ethnic Israel. The
Puritan Hope (Edinburgh: Banner of Truth, 1971).
21
Robert Gundry has demonstrated that the NT concept of Christs imminent return does not require an
any-moment expectancy but allows for intervening events. The Church and the Tribulation, pp. 29-43.
22
Christians should be wary of date-setters, including those that claim to be Reformed, such as Harold
Camping, the president of Family Radio. For a refutation of Campings books, 1994? and Are You Ready?, see
Cornelius Venema, The Promise of the Future, pp. 95-109.