Presbyterian Church
The Westminster Confession
Of Faith
Chapter I Of the Holy Scripture
[6.001] 1. Although the light of nature, and the works
of creation and providence, do so far manifest the goodness,
wisdom, and power of God, as to leave men inexcusable; yet
[PCUS are they] [UPCUSA they are] not sufficient to give
that knowledge of God, and of his will, which is necessary
unto salvation; therefore it pleased the Lord, at sundry
times, and in divers manners, to reveal himself, and to
declare that his will unto his Church; and afterwards for
the better preserving and propagating of the truth, and
for the more sure establishment and comfort of the Church
against the corruption of the flesh, and the malice of Satan
and of the world, to commit the same wholly unto writing;
which maketh the Holy Scripture to be most necessary; those
former ways of God's revealing his will unto his people
being now ceased.
[6.002] 2. Under the name of Holy Scripture, or the Word
of God written, are now contained all the books of the Old
and New Testaments, which are these:
Of the Old Testament
Genesis II Chronicles Daniel Exodus Ezra Hosea Leviticus
Nehemiah Joel Numbers Esther Amos Deuteronomy Job Obadiah
Joshua Psalms Jonah Judges Proverbs Micah Ruth Ecclesiastes
Nahum I Samuel The Song of Songs Habakkuk II Samuel Isaiah
Zephaniah I Kings Jeremiah Haggai II Kings Lamentations
Zechariah I Chronicles Ezekiel Malachi
Of the New Testament
Matthew Ephesians Hebrews Mark Philippians James Luke
Colossians I Peter John I Thessalonians II Peter Acts of
the Apostles II Thessalonians I John Romans I Timothy II
John I Corinthians II Timothy III John II Corinthians Titus
Jude Galatians Philemon Revelation
All which are given by inspiration of God, to be the rule
of faith and life.
[6.003] 3.The books commonly called Apocrypha, not being
of divine inspiration, are no part of the canon of Scripture;
and therefore are of no authority in the Church of God,
nor to be any otherwise approved, or made use of, than other
human writings.
[6.004] 4. The authority of the Holy Scripture, for which
it ought to be believed and obeyed, dependeth 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.
[6.005] 5. We may be moved and induced by the testimony
of the Church to an high and reverent esteem [PCUS for]
[UPCUSA of] the Holy Scripture; and the heavenliness of
the matter, the efficacy of the doctrine, the majesty of
the style, the consent of all the parts, the scope of the
whole (which is to give all glory to God), the full discovery
it makes of the only way of man's salvation, the many other
incomparable excellencies, and the entire perfection thereof,
are arguments whereby it doth abundantly evidence itself
to be the Word of God; yet, notwithstanding, our full persuasion
and assurance of the infallible truth and divine authority
thereof, is from the inward work of the Holy Spirit, bearing
witness by and with the Word in our hearts.
[6.006] 6. The whole counsel of God, concerning all things
necessary for his own glory, man's salvation, faith, and
life, is either expressly set down in Scripture, or by good
and necessary consequence may be deduced from Scripture:
unto which nothing at any time is to be added, whether by
new revelations of the Spirit, or traditions of men. Nevertheless
we acknowledge the inward illumination of the Spirit of
God to be necessary for the saving understanding of such
things as are revealed in the Word; and [PCUS that] there
are some circumstances concerning the worship of God, and
the government of the Church, common to human actions and
societies, which are to be ordered by the light of nature
and Christian prudence, according to the general rules of
the Word, which are always to be observed.
[6.007] 7. All things in Scripture are not alike plain
in themselves, nor alike clear unto all; yet those things
which are necessary to be known, believed, and observed,
for salvation, are so clearly propounded and opened in some
place of Scripture or other, that not only the learned,
but the unlearned, in a due use of the ordinary means, may
attain unto a sufficient understanding of them.
[6.008] 8. The Old Testament in Hebrew (which was the
native language of the people of God of old), and the New
Testament in Greek (which at the time of the writing of
it was most generally known to the nations), being immediately
inspired by God, and by his singular care and providence
kept pure in all ages, are therefore authentical; so as
in all controversies of religion the Church is finally to
appeal unto them. But because these original tongues are
not known to all the people of God who have right unto,
and interest in, the Scriptures, and are commanded, in the
fear of God, to read and search them, therefore they are
to be translated into the language of every people unto
which they come, that the Word of God dwelling plentifully
in all, they may worship him in an acceptable manner, and,
through patience and comfort of the Scriptures, may have
hope.
[6.009] 9. The infallible rule of interpretation of Scripture,
is the Scripture itself; and therefore, when there is a
question about the true and full sense of any scripture
(which is not manifold, but one), it may be searched and
known by other places that speak more clearly.
[6.010] 10. The Supreme Judge, by [PCUS which] [UPCUSA
whom] all controversies of religion are to be determined,
and all decress of councils, opinions of ancient writers,
doctrines of men, and private spirits, are to be examined,
and in whose sentence we are to rest, can be no other but
the Holy Spirit speaking in the Scripture.
Chapter II Of God, and of the
Holy Trinity
[6.011] 1. There is but one only living ahd 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, most absolute, working all things
according to the counsel of his own immutable and most righteous
will, for his won glory, most loving, gracious, merciful,
long-suffering, abundant in goodness and truth, forgiving
iniquity, transgression, and sin; the rewarder of them that
diligently seek him; and withal most just and terrible in
his judgments; hating all sin; and who will by no means
clear the guilty.
[6.012] 2. God hath all life, glory, goodness, blessedness,
in and of himself; and is alone in and unto himself all-sufficient,
not standing in need of any creatures which he hath made,
nor deriving any glory from them, but only manifesting his
own glory in, by, unto, and upon them; he is the alone foundation
of all being, of whom, through whom, and to whom, are all
things; and hath most sovereign dominion over them, to do
by them, for them, or upon them, whatsoever himself pleaseth.
In his sight all things are open and manifest; his knowledge
is infinite, infallible, and independent upon the creature;
so as nothing is to him contingent or uncertain. He is most
holy in all his counsels, in all his works, and in all his
commands. To him is due from angels and men, and every other
creature, whatsoever worship, service, or obedience he is
pleased to require of them.
[6.013] 3. In the unity of the Godhead there be three
Persons of one substance, power, and eternity: God the Father,
God the Son, and God the Holy Ghost. The Father is of none,
neither begotten nor proceeding; the Son is eternall begotten
of the Father; the Holy Ghost eternally proceeding from
the Father and the Son.
Chapter III Of God's Eternal
Decrees
[6.014] 1. God from all eternity did by the most and holy
counsel of his own will, freely and unchangeably ordain
whatsoever comes to pass; yet so as thereby neither is God
the author of sin; nor is violence offered to the will of
the creatures, nor is the liberty or contingency of second
causes taken away, but rather established.
[6.015] 2. Although God knows whatsoever may or can come
to pass, upon all supposed conditions; yet hath he not decreed
anything because he foresaw it as future, as that which
would come to pass, upon such conditions.
[6.016] 3. By the decree of God, for the manifestation
of his glory, some men and angels are predestinated unto
everlasting life, and others fore-ordained to everlasting
death.
[6.017] 4. These angels and men, thus predestinated and
fore-ordained, are particularly and unchangeably designed;
and their number is so certain and definite that it cannot
be either increased or diminished.
[6.018] 5. Those of mankind that are predestinated unto
life, God, before the foundation of the world was laid,
according to his eternal and immutable purpose, and the
secret counsel and good pleasure of his will, hath chosen
in Christ, unto everlasting glory, out of his free grace
and love alone, without any foresight of faith or good works,
or perseverance in either of them, or any other thing in
the creature, as conditions, or causes moving him thereunto;
and all to the praise of his glorious grace.
[6.019] 6. As God hath appointed the elect unto glory,
so hath he, by the eternal and most free purpose of his
will, fore-ordained all the means thereunto. Wherefore they
who are elected being fallen in Adam are redeemed by Christ,
are effectually called unto faith in Christ by his Spirit
working in due season; are justified, adopted, sanctified,
and kept by his power through faith unto salvation. Neither
are any other redeemed by Christ, effectually called, justified,
adopted, sanctified, and saved, but the elect only.
[6.020] 7. The rest of mankind, God was pleased, according
to the unsearchable counsel of his own will, whereby he
extendeth or withholdeth mercy as he pleaseth, for the glory
of his sovereign power over his creatures, to pass by, and
to ordain them to dishonor and wrath for their sin, to the
praise of his glorious justice.
[6.021] 8. The doctrine of this high mystery of predestination
is to be handled with special prudence and care, that men
attending to the will og God revealed in his Word, and yielding
obedience thereunto, may, from the certainty of their effectual
vocation, be assured of their eternal election. So shall
this doctrine afford matter of praise, reverence, and admiration
of God; and of humility, diligence, and abundant consolation
to all that sincerely obey the gospel.
Chapter IV Of Creation
[6.022] 1. It pleased God the Father, Son, and Holy Ghost,
for the manifestation of the glory of his eternal power,
wisdom, and goodness, in the beginning, to create or make
of nothing the world, and all things therein, whether visible
or invisible, in the space of six days, and all very good.
[6.023] 2. After God had made all other creatures, he
created man, male and female, with reasonable and immortal
souls, endued with knowledge, righteousness, and true holiness
after his own image, having the law of God written in their
hearts, and power to fulfill it; and yet under a possibility
of transgressing, being left to the liberty of their own
will, which was subject unto change. Besides this law written
in their hearts, they received a command not to eat of the
tree of the knowledge of good and evil; which while they
kept were happy in their communion with God, and had dominion
over the creatures.
Chapter V Of Providence
[6.024] 1. God, the great Creator of all things, doth
uphold, direct dispose, and govern all creatures, actions,
and things, from the greatest even to the least, by his
most wise and holy providence, according to his infallible
foreknowledge, and the free and immutable counsel of his
own will, to the praise of the glory of his wisdom, power,
justice, goodness, and mercy.
[6.025] 2. Although in relation to the foreknowledge and
decree of God, the first cause, all things come to pass
immutably and infallibly, yet, by the same providence, he
ordereth them to fall out according to the nature of second
causes, either necessarily, freely, or contingently.
[6.026] 3. God, in his ordinary providence, maketh use
of means, yet is free to work without, above, and against
them, at his pleasure.
[6.027] 4. The almighty power, unsearchable wisdom, and
infinite goodness of God, so far manifest themselves in
his providence, that it extendeth itself even to the first
Fall, and all other sins of angels and men, and that not
by a bare permission, but such as hath joined with it a
most wise and powerful bounding, and otherwise ordering
and governing of them, in a manifold dispensation, to his
own holy ends; yet so, as the sinfulness thereof proceedeth
only from the creature, and not from God; who being most
holy and righteous, neither is nor can be the author or
approver of sin.
[6.028] 5. The most wise, righteous, and gracious God,
doth often-times leave for a season his own children to
manifold temptations and the corruption of their own hearts,
to chastise them for their former sins, or to discover unto
them the hidden strength of corruption and deceitfulness
of their hearts, that they [UPCUSA may] be humbled; and
to raise them to a more close and constant dependence for
their support upon himself, and to make them more watchful
against all future occasions of sin, and for sundry other
just and holy ends.
[6.029] 6. As for those wicked and ungodly men whom God,
as a righteous judge, for former sins, doth blind and harden;
from them he not only withholdeth his grace, whereby they
might have been enlightened in their understandings, and
wrought upon their hearts; but sometimes also withdraweth
the gifts which they had; and exposeth them to such objects
as their corruption makes occasion of sin; and withal, [PCUS
giveth] [UPCUSA gives] them over to their own lusts, the
temptatoins of the world, and the power of Satan; whereby
it [PCUS cometh] [PCUSA comes] to pass that they harden
themselves, even under those means which God useth for the
softening of others.
[6.030] 7. As the providence of God doth, in general,
reach to all creatures, so, after a most special manner,
it taketh care of his Church, and disposeth all things to
the good thereof.
Chapter VI Of the Fall of Man,
of Sin, and of the Punishment Thereof
[6.031] 1. Our first parents, begin seduced by the subtilty
and temptations of Satan, sinned in eating the forbidden
fruit. This their sin God was pleased, according to his
wise and holy counsel, to permit, having purposed to order
it to his own glory.
[6.032] 2. By this sin they fell from their original righteousness
and communion with God, and so became dead in sin, and wholly
defiled in all the faculties and parts of soul and body.
[6.033] 3. They being the root of mankind, the guilt of
this sin was imputed, and the same death in sin and corrupted
nature conveyed to all their posterity, descending from
them by original generation.
[6.034] 4. From this original corruption, whereby we are
utterly indisposed, disabled, and made opposite to all good,
and wholly inclined to all evil, do proceed all actual transgressions.
[6.035] 5. This corruption of nature, during this life,
doth remain in those that are regenerated; and although
it be through Christ pardoned and mortified, yet both itself,
and all the motions thereof, are truly and properly sin.
[6.036] 6. Every sin, both original and actual, being
a transgression of the righteous law of God, and contrary
thereunto, doth, in its own nature, bring guilt upon the
sinner, whereby he is bound over to the wrath of God, and
curse of the law, and so made subject to death, with all
miseries spiritual, temporal, and eternal.
Chapter VII Of God's Covenant
with Man
[6.037] 1. 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 any
fruition of him, as their blessedness and reward, but by
some voluntary condescencion on God's part, which he hath
been pleased to express by way of covenant.
[6.038] 2. The first covenant made with man was a covenant
of works, wherein life was promised to Adam, and in him
to his posterity, upon condition of perfect and personal
obedience.
[6.039] 3. Man, by his Fall, having made himself incapable
of life by that covenant, the Lord was pleased to make a
second, commonly called the covenant of grace: wherein he
freely [PCUS offered] [UPCUSA 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.
[6.040] 4. This covenant of grace is frequently set forth
in the Scripture by the name of a testament, in reference
to the death of Jesus Christ, the testator, and to the everlasting
inheritance, with all things belonging to it, therein bequeathed.
[6.041] 5. This covenant was differently administered
in the time of the law, and in the time of the gospel: under
the law it was administered by promises, prophecies, sacrifices,
circumcision, the paschal lamb, and other types and ordinances
delivered to the people of the Jews, all fore-signifying
Christ to come, which were for that time sufficient and
efficacious, through the operation of the Spirit, to instruct
and build up the elect in faith in the promised Messiah,
by whom they had full remission of sins, and eternal salvation,
and is called the Old Testament.
[6.042] 6. Under the gospel, when Christ the substance
was exhibited, the ordinances in which this covenant is
dispensed, are the preaching of the Word, and the administration
of the sacraments of Baptism and the Lord's Supper; which,
though fewer in number, and administered with more simplicity
and less outward glory, yet in them it is held forth in
more fulness, evidence, and spiritual efficacy, to all nations,
both Jews and Gentiles; and is called the New Testament.
There are not, therefore, two covenants of grace differing
in substance, but one and the same under various dispensations.
Chapter VIII Of Christ the
Mediator
[6.043] 1. It pleased God, in his eternal purpose, to
choose and ordain the Lord Jesus, his only begotten Son,
to be the Mediator between God and men, the prophet, priest,
and king; the head and Savior of the Church, the heir or
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.
[6.044] 2. The Son of God, the second Person in the Trinity,
being very and eternal God, of one substance, and equal
with the Father, did, when the fullness of time was come,
take upon him man's nature, with all the essential properties
and common infirmities thereof; yet without sin: being conceived
by he power of the Holy Ghost, in the womb of the Virgin
Mary, of her substance. So that two whole, perfect, and
distinct natures, the Godhead and the manhood, were inseparably
joined together in one person, without conversion, composition,
or confusion. Which person is very God and very man, yet
one Christ, the only Mediator between God and man.
[6.045] 3. The Lord Jesus in his human nature thus united
to the divine, was sanctified and anointed with the Holy
Spirit above measure; having in him all the treasures of
wisdom and knowledge, in whom it pleased the Father that
all fullness should dwell: to the end that being holy, harmless,
undefiled, and full of grace and truth, he might be thoroughly
furnished to execute the office of a Mediator and Surety.
Which office he took not unto himself, but was thereunto
called by his Father; who put all power and judgment into
his hand, and gave him commandment to execute the same.
[6.046] 4. This office the Lord Jesus did most willingly
undertake, which, that he might discharge, he was made under
the law, and did perfectly fulfill it; endured most grievous
torments immediately in his soul, and most painful sufferings
in his body; was crucified and died; was buried, and remained
under the power of death, yet saw no corruption. On the
third day he arose from the dead, with the same body in
which he suffered; with which also he ascended into heaven,
and there sitteth at the right hand of his Father, making
intercession; and shall return to judge men and angels,
at the end of the world.
[6.047] 5. The Lord Jesus, by his perfect obedience and
sacrifice of himself, which he through the eternal Spirit
once offered up unto God, hath fully satisfied the justice
of his Father; and purchased not only reconciliation, but
an everlasting inheritance in the kingdom of heaven, for
all those whom the Father hath given unto him.
[6.048] 6. Although the work of redemption was not actually
wrought by Christ till after his incarnation, yet the virtue,
efficacy, and benefits thereof were communicated into the
elect, in all ages successively from the beginning of the
world, in and by those promises, types, and sacrifices wherein
he was revealed, and signified to be the seed of the woman,
which should bruise the serpant's head, and the Lamb slain
from the beginning of the world, being yesterday and today
the same and for ever.
[6.049] 7. Christ, in the work of mediation, acteth according
to both natures; by each nature doing that which is proper
to itself; yet by reason of the unity of the person, that
which is proper to one nature is sometimes, in Scripture,
attributed to the person denominated by the other nature.
[6.050] 8. To all those for whom Christ hath purchased
redemption, he doth certainly and effectually apply and
communicate the same; making intercession for them, and
revealing unto them, in and by the Word, the mysteries of
salvation; effectually persuading them by his Spirit to
believe and obey; and governing their hearts by his Word
and Spirit; overcoming all their enemies by his almighty
power and wisdon, in such manner and ways as are most consonant
to his wonderful and unsearchable dispensation.
Chapter IX Of the Holy Spirit
[6.051 / 6.183] 1. The Holy Spirit, the third Person in
the Trinity, proceeding from the Father and the Son, of
the same substance and equal in power and glory, is, together
with the Father and the Son, to be believed in, loved, obeyed,
and worshipped throughout all ages.
[6.052 / 6.184] 2. He is the Lord and Giver of life, everywhere
present, and is the source of all good thoughts, pure desires,
and holy counsels in men. By him the prophets were moved
to speak the Word of God, and all the writers of the Holy
Scriptures inspired to record infallibly the mind and will
of God. The dispensation of the gospel is especially committed
to him. He prepares the way for it, accompanies it with
his persuasive power, and urges its message upon the reason
and conscience of men, so that they who reject its merciful
offer are not only without excuse, but are also guilty of
resisting the Holy Spirit.
[6.053 / 6.185] 3. The Holy Spirit, whom the Father is
ever willing to give to all who ask him, is the only efficient
agent in the application of redemption. He regenerates men
by his grace, convicts them of sin, moves them to repentance,
and persuades and enables them to embrace Jesus Christ by
faith. He unites all believers to Christ, dwells in them
as their Comforter and Sanctifier, gives to them the spirit
of Adoption and Prayer, and performs all those gracious
offices by which they are sanctified and sealed unto the
day of redemption.
[6.054 / 6.186] 4. By the indwelling of the Holy Spirit
all believers being vitally united to Christ, who is the
Head, are thus united one to another in the Church, which
is his body. He calls and anoints ministers for their holy
office, qualifies all other officers in the Church for their
special work, and imparts various gifts and graces to its
members. He give efficacy to the Word and to the ordinances
of the gospel. By him the Church will be preserved, increased,
purified, and at last made perfectly holy in the presence
of God.
Chapter X Of the Gospel
[6.055 / 6.187] 1. God in infinite and perfect love, having
provided in the covenant of grace, through the mediation
and sacrifice of the Lord Jesus Christ, a way of life and
salvation, sufficient for and adapted to the wholy lost
race of man, doth freely offer this salvation to all men
in the gospel.
[6.056 / 6.188] 2. In the gospel God declares his love
for the world and his desire that all men should be saved;
reveals fully and clearly the only way of salvation' promises
eternal life to all who truly repent and believe in Christ;
invites and commands all to embrace the offered mercy; and
by his Spirit accompanying the Word pleads with men to accept
his gracious invitation.
[6.057 / 6.189] 3. It is the duty and privilege of everyone
who hears the gospel immediately to accept its merciful
provisions; and they who continue in impenitence and unbelief
incur aggravated guilt and perish by their own fault.
[6.058 / 6.190] 4. Since there is no other way of salvation
than that revealed in the gospel, and since in the divinely
established and ordinary method of grace faith cometh by
hearing the Word of God, Christ hath commissioned his Church
to go into all the world and to make disciples of all nations.
All believers are, therefore, under obligation to sustain
the ordinances of the Christian religion where they are
already established, and to contribute by their prayers,
gifts, and personal effects to the extension of the Kingdom
of Christ throughout the whole earth.
Chapter XI Of Free Will
[6.059] 1. God hath endued the will of man with that natural
liberty, that it is neither forced, nor by any absolute
necessity of nature determined to good or evil.
[6.060] 2. Man, in his state of innocency, had freedom
and power to will and to do that which is good and well-pleasing
to God; but yet mutably, so that he might fall from it.
[6.061] 3. 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.
[6.062] 4. When God [PCUS converteth] [UPCUSA converts]
a sinner and [PCUS translateth] [UPCUSA translates] him
into the state of grace, he freeth him from his natural
bondage under sin, and, by his grace alone, [PCUS enableth]
[UPCUSA enables] him freely to will and to do that which
is spiritually good; yet so as that, by reason of his remaining
corruption, he doth not perfectly, nor only, will that which
is good, but doth also will that which is evil.
[6.063] 5. The will of man is made perfectly and immutable
free to good alone, in the state of glory only.
Chapter XII Of Effectual Calling
[6.064] 1. All those whom God hath predestinated unto
life, and those only, 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 an 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.
[6.065] 2. This effectual call is of God's free and special
grace alone, not from anything at all foreseen in man, who
is altogether passive therein, until, being quickened and
renewed by the Holy Spirit, he is thereby enabled to answer
this call, and to embrace the grace offered and conveyed
in it.
[6.066] 3. Elect infants, dying in infance, are regenerated
and saved by Christ through the Spirit, who worketh when,
and where, and how he pleaseth. So also are all other elect
persons who are incapable of being outwardly called by the
ministry of the Word.
[6.067] 4. Others, not elected, although they may be called
by the ministry of the Word, and may have some common operations
of the Spirit, yet they never truly come to Christ, and
therefore cannot be saved: much less can men, not professing
the Christian religion, be saved in any other way [PCUS
whatsoever] [UPCUSA than by Christ], be they never so diligent
to frame their lives according to the light of nature, and
the law of that religion they do profess; and to assert
and maintain that they may is without warrant of the Word
of God.
Chapter XIII Of Justification
[6.068] 1. 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 alons; not
by imputing faith itself, the act of believing, or any other
evangelical obedience to them, as their righteousness; but
by imputing the obedience and satisfaction of Christ unto
them, they receiving and resting on him and his righteousness
by faith; which faith they have not of themselves, it is
the gift of God.
[6.069] 2. Faith, thus receiving and resting on Christ
and his righteousness, is the alone instrument of justification;
yet is it not alone in the person justified, but is ever
accompanied with all other saving graces, and is no dead
faith, but worketh by love.
[6.070] 3. Christ, by his obedience and death, did fully
discharge the debt of all those that are thus justified,
and did make a proper, real, and full satisfaction o his
Father's justice in their behalf. Yet inasmuch as he was
given by the Father for them, and his obedience and satisfaction
accepted in their stead, and both freely, not for anything
in them, their justification is only of free grace, that
both the exact justice and rich grace of God might be glorified
in the justification of sinners.
[6.071] 4. God did, from all eternity, decree to justify
the elect; and Christ did, in the fullness of time, die
for their sins and rise again for their justification; nevertheless
they are not justified until the Holy Spirit doth, in due
time, actually apply Christ unto them.
[6.072] 5. God doth continue to forgive the sins of those
that are justified; and although they can never fall from
the state of justification, yet they may by their sins fall
under God's Fatherly displeasure, and not have the light
of his countenance restored unto them, until they humble
themselves, confess their sins, beg pardon, and renew their
faith and repentance.
[6.073] 6. The justification of believers under the Old
Testament was, in all these respect, one and the same with
the justification of believers under the New Testament.
Chapter XIV Of Adoption
[6.074] 1. All those that are justified, God vouchsafeth,
in and for 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; are pitied, protected,
provided for, and chastened by his as by a father; yet never
cast off, but sealed to the day of redemption, and inherit
the promises, as heirs of everlasting salvation.
Chapter XV Of Sanctification
[6.075] 1. They who are effectually called and regenerated,
having a new heart and a new spirit created in them, are
further sanctified, really and personally, through the virtue
of Christ's death and resurrection, 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 true holiness, without which no man shall see the Lord.
[6.076] 2. This sanctification is throughout in the whole
man, yet imperfect in this life: there abideth still some
remnants of corruption in every part, whence ariseth a continual
and irreconcilable war, the flesh lusting against the Spirit,
and the Spirit against the flesh.
[6.077] 3. In which war, although the remaining corruption
for a time may much prevail, yet, through the continual
supply of strength rom the sanctifying Spirit of Christ,
the regerate part doth overcome: and so the saints grow
in grace, perfecting holiness in the fear of God.
Chapter XVI Of Saving Faith
[6.078] 1. 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 the sacraments, and prayer, it
is increased and strengthened.
[6.079] 2. By this faith, a Christian believeth to be
true whatesoever is revealed in the Word, for the authority
of god himself speaking therein; and acteth differently,
upon that which each particular passage thereof containeth;
yielding obedience to the commands, trembling at the threatenings,
and embracing the promises of God for this life, and that
which is to come. But the principle acts of saving faith
are, accepting, receiving, and resting upon Christ alone
for justification, sanctification, and eternal life, by
virtue of the covenant of grace.
[6.080] 3. This faith is different in degrees, weak or
strong; may be often and many ways assailed and weakened,
but gets the victory; growing up in many to the attainment
of a full assurance through Christ, who is both the author
and finisher of our faith.
Chapter XVII Of Repentance
Unto Life
[6.081] 1. Repentance unto life is an evangelical grace,
the doctrine whereof is to be preached by every minister
of the gospel, as well as that of faith in Christ.
[6.082] 2. By it a sinner, out of the sight and sense,
not only of the danger, but also of the filthiness and odiousness
of his sins, as contrary to the holy nature and righteous
law of God, and upon the apprehension of his mercy in Christ
to such as are penitent, so grieves for, and hates his sins,
as to turn from them all unto God, purposing and endeavoring
to walk with him in all the ways of his commandments.
[6.083] 3. 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.
[6.084] 4. As there is no sin so small but it deserves
damnation; so there is no sin so great that it can bring
damnation upon those who truly repent.
[6.085] 5. Men ought not to content themselves with a
general repentance, but it is every man's duty to endeavor
to repent of his particular sins, particularly.
[6.086] 6. As every man is bound to make private confession
of his sins to God, praying for the pardon thereof, upon
which, and the forsaking of them, he shall find mercy: so
he that scandelizeth his brother, or the church of Christ,
ought to be willing, by a private or public confession and
sorrow for his sin, to declare his repentance to those that
are offended; who are thereupon to be reconciled to him,
and in love to receive him.
Chapter XVIII Of Good Works
[6.087] 1. 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 intention.
[6.088] 2. 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,
strengthen their assurance, edify their brethren, adorn
the profession of the gospel, stop the mouths of the adversaries,
and glorify God, whose workmanship they are, created in
Christ Jesus thereunto, that, having their fruit unto holiness,
they may have the end, eternal life.
[6.089] 3. Their ability to do good works is not at all
of themselves, but wholly from the Spirit of Christ. And
that they may be enabled thereunto, besides the graces they
have already received, there is required an actual influence
of the same Holy Spirit to work in them to will and to do
of his good pleasure; yet are they not hereupon to grow
negligent, as if they were not bound to perform any duty
unless upon a special motion of the Spirit; but they ought
to be diligent in stirring up the grace of God that is in
them.
[6.090] 4. They, who in their obedience, attain to the
greatest height which is possible in this life, are so far
from being able to supererogate and to do more than God
requires, that they fall short of much which in duty they
are bound to do.
[6.091] 5. We cannot, by our best works, merit pardon
of sin, or eternal life, at the hand of God, because of
the great disproportion that is between them and the glory
to come, and the infinite distance that is between us and
God, whom by them we can neither profit, nor satisfy for
the debt of our former sins; but when we have done all we
can, we have done but our duty, and are unprofitable servants:
and because, as they are good, they proceed from his Spirit;
and as they are wrought by us, they are defiled and mixed
with so much weakness and imperfection that they cannot
endure the severity of God's judgment.
[6.092] 6. Yet notwithstanding, the persons of believers
being accepted through Christ, their good works also are
accepted in him, not as though they were in this life wholly
unblamable and unreprovable in God's sight; but that he,
looking upon them in his Son, is pleased to accept and reward
that which is sincere, although accompanied with many weaknesses
and imperfections.
[6.093] 7. Works done by unregenerate men, although for
the matter of them they may be things which God commands,
[PCUS and of good use both in themselves and others;] [UPCUSA
and in themselves praiseworthy and useful, and although
the neglect of such things is sinful and displeasing unto
God;] yet, because they proceed not from a heart purified
by faith; nor are done in a right manner, according to the
Word; nor to a right end, the glory of God; they [PCUS are
therefore sinful and cannot please God, or make a] [UPCUSA
come short of what God requires, and do not make any] man
meet to receive [PCUS grace from] [UPCUSA the grace of]
God. [PCUS And yet their neglect of them is more sinful,
and displeasing unto God.]
Chapter XIX Of The Perseverance
of the Saints
[6.094] 1. They whom God hath accepted in his Beloved,
effectually called and sanctified by his Spirit, can neither
totally nor finally fall away from the state of grace; but
shall certainly persevere therein to the end, and be eternally
saved.
[6.095] 2. This perseverance of the saints depends, not
upon their own free-will, but upon the immutability of the
decree of election, flowing from the free and unchangeable
love of God the Father; upon the efficacy of the merit and
intercession of Jesus Christ; the abiding of the Spirit
and of the seed of God within them; and the nature of the
covenant of grace; from all which ariseth also the certainty
and infallibility thereof.
[6.096] 3. Nevertheless they may, through the temptations
of Satan and of the world, the prevelancy of corruption
remaining in them, and the neglect of the means of their
perseverance, fall into grievous sins; ad for a time continue
therein: whereby they incur God's displeasure, and grieve
his Holy Spirit; come to be deprived of some measure of
their graces and comforts; have their hearts hardened, and
their consciences wounded; hurt and scandalize others, and
bring temporal judgments upon theselves.
Chapter XX Of the Assurance
of Grace and Salvation
[6.097] 1. Although hypocrites, and other unregenerate
men, may vainly deceive themselves with false hopes and
carnal presumptions: of being in the favor of God and estate
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 a state
of grace, and may rejoice in the hope of the glory of God:
which hope shall never make them ashamed.
[6.098] 2. This certainty is not a bare conjectural and
probably persuasion, grounded upon a fallible hope; but
an infallible assurance of faith, founded upon the divine
truth of the promises of salvation, the inward evidence
of those graces unto which these promises are made, the
testimony of the Spirit of adoption witnessing with our
spirits that we are the children of God; which Spirit is
the earnest of our inheritance, whereby we are sealed to
the day of redemption.
[6.099] 3. This infallible assurance doth not so belong
to the essence of faith but that a true believer may wait
long and conflict with many difficulties before he be partaker
of it: yet, being enabled by the Spirit to know the things
which are freely given him of God, he may, without extraordinary
revelation, in the right use of ordinary means, attain thereunto.
And therefore it is the duty of everyone to give all diligence
to make his calling and election sure; that thereby his
heart may be enlarged in peace and joy in the Holy Ghost,
in love and thankfulness to God, and in strength and cheerfulness
in the duties of obedience, the proper fruits of this assurance:
so far is it from inclining men to looseness.
[6.100] 4. True believers may have the assurance of their
salvation divers ways shaken, diminished, and intermitted;
as, by negligence in preserving of it; by falling into some
special sin, which woundeth the conscience, and grievth
the Spirit; by some sudden or vehement temptation; by God's
withdrawing the light of his countenance and suffering even
such as fear him to walk in darkness and to have no light:
yet are they never utterly destitute of that seed of God,
and life of faith, that love of Christ and the brethren,
that sincerity of heart and conscience of duty, out of which,
by the operation of the Spirit, this assurance may in due
time be revived, and by the which, in the meantime, they
are supported from utter despair.
Chapter XXI Of the Law of God
[6.101] 1. God gave to Adam a law, as a covenant of works,
by which he bound him and all his posterity to personal,
entire, exact, and perpetual obedience; promised life upon
the fulfilling, and threatened death upon the breach of
it; and endued him with power and ability to keep it.
[6.102] 2. This law, after his Fall, continued to be a
perfect rule of righteousness; and, as such, was delivered
by God upon mount Sinai in ten commandments, and written
in two tables; the first four commandments containing our
duty toward God, and the other six our duty to man.
[6.103] 3. Besides this law, commonly called moral, God
was pleased to give to the people of Israel, as a Church
under age, ceremonial laws, containing several typical ordinances,
partly of worship, prefiguring Christ, his graces, actions,
sufferings, and benefits; and partly holding forth divers
instructions of moral duties. All which ceremonial laws
are now abrogated under the New Testament.
[6.104] 4. To them also, as a body politic, he gave sundry
judicial laws, which expired together with the state of
that people, not obliging any other, now, further than the
general equity thereof may require.
[6.105] 5. The moral law doth forever bind all, as well
justified persons as others, to the obedience thereof; and
that not only in regard of the matter contained in it, but
also in respect of the authority of God the Creator who
gave it. Neither doth Christ in the gospel any way dissolve,
but much strengthen, this obligation.
[6.106] 6. Although true believers be not under the law
as a covenant of works, to be thereby justified or condemned;
yet is it of great use to them, as well as to others; in
that, as a rule of life, informing them of the will of God
and their duty, it directs and binds them to walk accordingly;
discovering also the sinful pollutions of their nature,
hearts, and lives; so as, examining themselves thereby,
they may come to further conviction of, humiliation for,
and hatred against sin; together with a clearer sight of
the need they have of Christ, and the perfection of his
obedience. It is likewise of use to the regenerate, to restrain
their corruptions, in that it forbids sin, and the threatenings
of it serve to show what even their sins deserve, and what
afflictions in this life they may expect for them, although
freed from the curse thereof threatened in the law. The
promises of it, in like manner, show them God's approbation
of obedience, and what blessings they may expect upon the
performance thereof; although not as due to them by the
law as a covenant of works: so as a man's doing good, and
refraining from evil, because the law encourageth to the
one, and deterreth from the other, is no evidence of his
being under the law, and not under grace.
[6.107] 6. Neither are the forementioned uses of the law
contrary to the grace of the gospel, but do sweetly comply
with it: the Spirit of Christ subduing and enabling the
will of man to do that freely and cheerfully, which the
will of God, revealed in the law, requireth to be done.
Chapter XXII Of Christian Liberty
and Liberty of Conscience
[6.108] 1. 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 curse
of the moral law; and in their being delivered from thos
present evil world, bondage to Satan, and dominion of sin,
from the evil of afflictions, the sting of death, the victory
of the grave, and everlasting damnation; as also in their
free access to God, and their yielding obedience unto him,
not out of slavish fear, but a childlike love, and a willing
mind. All which were common also to believers under the
law; but under the New Testament, the liberty of Christians
is further enlarged in their freedom from the yoke of the
ceremonial law, to which the Jewish church was subjected;
and in greater boldness of access to the throne of grace,
and in [PCUS fuller] [UPCUSA full] communications of the
free Spirit of God, than believers under the law did ordinarily
partake of.
[6.109] 2. God alone is Lord of the conscience, and hath
left it free from the doctrines and commandments of men
which are in anything contrary to his Word, or beside it
in matters of faith on worship. So that to believe such
doctrines, or to obey such commandments out of conscience,
is ts betray true liberty of conscience; and the requiring
an implicit faith, and an absolute and blind obedience,
is to destroy liberty of conscience, and reason also.
[6.110] 3. They who, upon pretense of Christian liberty,
do practice any sin, or cherish any lust, do thereby destroy
the end of Christian liberty; which is, that, being delivered
out of the hands of our enemies, we might serve the Lord
without fear, in holiness and righteousness before him,
all the days of our life.
[6.111] 4. And because the powers which God hath ordained,
and the liberty which Christ hath purchased, are not intended
by God to destroy, but mutually to uphold and preserve one
another; they who, upon pretense of Christian liberty, shall
oppose any lawful power, or the lawful exercise of it, whether
it be civil or ecclesiastical, resist the ordinance of God.
And for their publishing of such opinions, or maintaining
of such practices, as are contrary to the light of nature,
or to the known principles of Christianity, whether concerning
faith, worship, or conversation; or to the power of godliness;
or such erroneous opinions or practices as, either in their
own nature, or in the manner of publishing or maintaining
them, are destructive to the external peace and order which
Christ hath established in the church: they may be lawfully
called to account, and proceeded against by the censures
of the Church.
Chapter XXIII Of Religious
Worship and the Sabbath Day
[6.112] 1. The light of nature showeth that there is a
God, who hath lordship and sovereignty over all; is good,
and doeth good unto all; and is therefore to be feared,
loved, praised, called upon, trusted in, and served with
all the hearth, and with all the soul, and with all the
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 imaginations
and devices of men, or the suggestions of Satan, under any
visible representation or any other way not prescribed in
the Holy Scripture.
[6.113] 2. Religious worship is to be given to God, the
Father, Son, and Holy Ghost; and to him alone: not to angels,
saints, or any other creature: and since the Fall, not without
a Mediator; nor in the mediation of any other but of Christ
alone.
[6.114] 3. Prayer with thanksgiving, being one special
part of religious worship, is by God required of all men;
and that it may be accepted, it is to be made in the name
of the Son, by the help of his Holy Spirit, according to
his will, with understanding, reverence, humility, fervency,
faith, love, and perseverance; and, if vocal, in a known
tongue.
[6.115] 4. Prayer is to be made for things lawful, and
for all sorts of men living, or that shall live hereafter,
but not for the dead.
[6.116] 5. The reading of the Scriptures with godly fear;
the sound preaching, and conscionable hearing of the Word,
in obedience unto God with understanding, faith, and reverence;
singing of psalms with grace in the heart; as, also, the
due administration and worthy receiving of the sacraments
instituted by Christ; are all parts of the ordinary religious
worship of God: besides religious oaths, and vows, solemn
fastings, and thanksgivings upon special occasion; which
are, in their several times and seasons, to be used in an
holy and religious manner.
[6.117] 6. Neither prayer, nor any other part of religious
worship, is now, under the gospel, either tied unto, or
made more acceptable to, any place in which it is performed,
or towards which it is directed: but God is to be worshipped
everywhere in spirit and in truth; as in private families
daily, and in secret each one by himself, so more solemnly
in the public assemblies, which are not carelessly or willfully
to be neglected or forsaken, when God, by his Word or providence,
calleth thereunto.
[6.118] 7. As it is of the law of nature that, in general,
a due proportion of time be set apart for the worship of
God; so, in his Word, by a positive, moral, and perpetual
commandment, binding all men in all ages, he hath particularly
appointed one day in seven for a Sabbath, to be kept holy
unto him: which, from the beginning of the world to the
resurrection of Christ, was the last day of the week; and,
from the resurrection of Christ, was changed into the first
day of the week, which in Scripture is called the Lord's
Day, and is to be continued to the end of the world as the
Christian Sabbath.
[6.119] 8. This Sabbath is to be kept holy unto the Lord
when men, after a due preparing of their hearts, and ordering
of their common affairs beforehand, do not only observe
an holy rest all the day from their own works, words, and
thoughts about their wordly employments and recreations;
but also are taken up the whole time in the public and private
exercises of his worship, and in the duties of necessity
and mercy.
Chapter XXIV Of Lawful Oaths
and Vows
[6.120] 1. A lawful oath is a part of religious worship,
wherein upon just occasion, the person swearing solemnly
calleth God to witness what he asserteth or promiseth; and
to judge him according to the truth or falsehood of what
he sweareth.
[6.121] 2. The name of God only is that by which men ought
to swear, and therein it is to be used with all holy fear
and reverence; therefore to swear vainly or rashly by that
glorious and dreadful name, or to swear at all by any other
thing, is sinful, and to be abhorred. Yet, as, in matters
of weight and moment, an oath is warranted by the Word of
God, under the New Testament, as well as under the Old,
so a lawful oath, being imposed by lawful authority, in
such matters ought to be taken.
[6.122] 3. Whosoever taketh and oath ought duly to consider
the weightiness of so solemn an act, and therein to avouch
nothing but what he is fully persuaded is the truth. Neither
may any man bind himself by oath to anything but what is
good and just, and what he believeth so to be, and what
he is able and resolved to perform. [PCUS Yet is is a sin
to refuse an oath touching anything that is good and just,
being imposed by lawful authority.]
[6.123] 4. An oath is to be taken in the plain and common
sense of the words, without equivocation or mental reservation.
It cannot oblige to sin; but in anything not sinful, being
taken, it binds to performance, although to a man's own
hurt: nor is it to be violated, although made to heretics
or infidels.
[6.124] 5. A vow is of the like nature with a promissory
oath, and ought to be made with the like religious care,
and to be performed with the like faithfulness.
[6.125] 6. It is not to be made to any creature, but to
God alone: and that it may be accepted, it is to be made
voluntarily, out of faith and conscience of duty, in way
of thankfulness for mercy received, or for obtaining of
what we want; whereby we more strictly bind ourselves to
necessary duties, or to other things, so far and so long
as they may fitly conduce thereto.
[6.126] 7. No man may vow to do anything forbidden in
the Word of God, or what would hinder any duty therein commanded,
or which is not in his own power, and for the performance
of which he hath no promise or ability from God. In which
respects, monastical vows of perpetual single life, professed
poverty, and regular obedience, are so far from being degrees
of higher perfection, that they are superstitious and sinful
snares, in which no Christian may entangle himself.
Chapter XXV Of the Civil Magistrate
[6.127] 1. 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 the
defense and encouragement of them that are good, and for
the punishment of evildoers.
[6.128] 2. It is lawful for Christians to accept and execute
the office of a magistrate when called thereunto; in the
managing whereof, as they ought especially to maintain piety,
justice, and peace, according to the wholesome laws of each
commonwealth, so, for that end, they may lawfully, now under
the New Testament, wage war upon just and necessary occasions.
[6.129] 3. Civil magistrates may not assume to themselves
the administration of the Word and Sacraments; or the power
of the keys of the kingdom of heaven; or, in the least,
interfere in matters of faith. Yet, as nursing fathers,
it is the duty of civil magistrates to protect the church
of our common Lord, without giving the preference to any
denomination of Christians above the rest, in such a manner
that all ecclesiastical persons whatever shall enjoy the
full, free, and unquestioned liberty of discharging every
aprt of their sacred functions, without violence or danger.
And, as Jesus Christ hath appointed a regular government
and discipline in his church, no law of any commonwealth
should interfere with, let, or hinder, the due exercise
thereof, among the voluntary members of any denomination
of Christians, according to their own profession of belief.
It is the duty of civil magistrates to protect the person
and good name of all their people, in such an effectual
manner as that no person be suffered, either upon pretense
of religion or infidelity, to offer any indignity, violence,
abuse, or injury to any other person whatsoever: and to
take order, that all religious and ecclesiastical assemblies
be held without molestation or disturbance.
[6.130] 4. It is the duty of the people to pray for magistrates,
to honor their persons, to pay them tribute and other dues,
to obey their lawful commands, and to be subject to their
authority, for conscience' sake. Infidelity, or difference
in religion, doth not make boid the magistrate's just and
legal authority, nor free the people from their obedience
to him: from which ecclesiastical persons are not exempted;
much less hath the Pope any power or jurisdiction over them
in their dominions, or over any of their people; and least
of all to deprive them of their dominions or lives, if he
shall judge them to be heretics, or upon any other pretense
whatsoever.
Chapter XXVI (PCUS) Of Marriage
and Divorce
[6.133] 1. Marriage is a union between one man and one
woman, designed of God to last so long as they both shall
live.
[6.134] 2. Marriage is designed for the mutual help of
husband and wife; for the safeguarding, undergirding, and
development of their moral and spiritual character; for
the propagation of children and the rearing of them in the
discipline and instruction of the Lord.
[6.135] 3. All persons who are able with judgment to give
their consent may marry, except within the limits of blood
relationship forbidden by Scripture, and such marriages
are valid before God in the eyes of the church. But no marriage
can be fully and securely Christian in spirit or in purpose
unless both partners are committed to a common Christian
faith and to a deeply shared intention of building a Christian
home. Evangelical Christians should seek as partners in
marriage only persons who hold in common a sound basis of
evangelical faith.
[6.136] 4. Marriage for the Christian has religoius as
well as civil significance. The distinctive contribution
of the church in performing the marriage ceremony is to
affirm the divine institution of marriage; to invoke God's
blessing upon those who enter into the marital relationship
in accordance with his word; to hear the vows of those who
desire to be married; and to assure the married partners
of God's grace within their new relationship.
[6.137] 5. It is the divine intention that persons entering
the marriage covenant become inseparably united, thus allowing
for no dissolution save that caused by the death of either
husband or wife. However, the weaknesses of one or both
partners may lead to gross and persistent denial of the
marriage vows so that marriage dies at the heart and the
union become intolerable; yet only in cases of extreme,
unrepented-of, and irremedial unfaithfulness (physical or
spiritual) should separation or divorce be considered. Such
separation or divorce is accepted as permissable only because
of the failure of one or both of the partners, and does
not lessen in any way the divine intention for indissoluble
union.
[6.138] 6. The remarriage of divorced persons may be sanctioned
by the church, in keeping with the redemptive gospel of
Christ, when sufficient penitence for sin and failure is
evidence, and a firm purpose of and endeavor after Christian
marriage is manifested.
[6.139] 7. Divorced persons should give prayerful thought
to discover if God's vocation for them is to remain unmarried,
since one failure in this realm raises serious question
as to the rightness and wisdom of undertaking another union.
Of Marriage and Divorce (UPCUSA
Chapter XXIV)
[6.131] 1. Christian marriage is an institution ordained
of God, blessed by our Lord Jesus Christ, established and
sanctified for the happiness and welfare of mankind, into
which spiritual and physical union one man and one woman
enter, cherishing a mutual esteem and love, bearing with
each other's infirmities and weaknesses, comfortin each
other in trouble, providing in honesty and industry for
each other and for their household, praying for each other,
and living together the length of their days as heirs of
the grace of life.
[6.132] 2. Because the corruption of man is apt unduly
to put asunder those whom God hath joined together in marriage,
and because the Church is concerned with the establishment
of marriage in the Lord as Scripture sets it forth, and
with the present penitence as well as with the past innocence
or guilt of those whose marriage has been broken; therefore
as a breach of that holy relation may occasion divorce,
so remarriage after a divorce granted on grounds explicity
stated in Scripture or implicit in the gospel of Christ
may be sanctioned in keeping with his redemptive gospel,
when sufficient penitence for sin and failure is evidence,
and a firm purpose of and endeavor after Christian marriage
is manifest.
Chapter XXVII Of the Church
[6.140] 1. The catholic or universal church, which is
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.
[6.141] 2. The visible Church, which is also catholic
or universal under the gospel (not confined to one nation
as before under the law), consists of all those throughout
the world that profess the true religion, together with
their children; and is the Kingdom of the Lord Jesus Christ;
the house and family of God, through which men are ordinarily
saved and union with which is essential to their best growth
and service.
[6.142] 3. Unto this catholic and visible Church, Christ
hath given the ministry, oracles, and ordinances of God,
for the gathering and perfecting of the saints, in this
life, to the end of the world; and doth by his own presence
and Spirit, according to his promise, make them effectual
thereunto.
[6.143] 4. This catholic Church hath been sometimes more,
sometimes less, visible. And particular churches, which
are members thereof, are more or less pure, according as
the doctrine of the gospel is taught and embraced, ordinances
administered, and public worship performed more or less
purely in them.
[6.144] 5. The purest churches under heaven are subject
both to mixture and error: and some have so degenerated
as to become apparently no churches of Christ. Nevertheless,
there shall be always a Church on earth, to worship God
according to his will.
[6.145] 6. The Lord Jesus Christ is the only head of the
Church, and the claim of any man to be the vicar of Christ
and the head of the Church is [PCUS without warrant in fact
or in Scripture, even anti-Christian,] [UPCUSA unscriptural,
without warrant in fact, and is] a usurpation dishonoring
to the Lord Jesus Christ.
Chapter XXVIII Of the Communion
of the Saints
[6.146] 1. All saints [PCUS being] [UPCUSA that are] united
to Jesus Christ their head, by his Spirit and by faith,
have fellowship with him in his graces, 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, as to conduce to their mutual good, both in
the inward and outward man.
[6.147] 2. Saints by [PCUS their] profession are bound
to maintain an holy fellowship and communion in the worship
of God, and in performing such other spiritual services
as tend to their mutual edification; as also in relieving
each other in outward things, according to their several
abilities and necesities. Which communion, as God offereth
opportunity, is to be extended unto all those who, in every
place, call upno the name of the Lord Jesus.
[6.148] 3. This communion which the saints have with Christ,
doth not make them in any wise partakers of the substance
of the Godhead, or to be equal with Christ in any respect:
either of which to affirm, is impious and blasphemous. Nor
doth their communion one with another as saints, take away
or infringe the title or property which each man hath in
his goods and possessions.
Chapter XXIX Of the Sacraments
[6.149] 1. Sacraments are holy signs and seals of the
covenant of grace, immediately instituted by God, to represent
Christ and his benefits, and to confirm our interest in
him: as also to put a visible difference between those that
belong unto the church, and the rest of thw world; and solemnly
to engage them to the service of God in Christ, according
to his Word.
[6.150] 2. There is in every sacrament a spiritual relation,
or sacramental union, between the sign and the thing signified;
whence it comes to pass that the names and effects of the
one are attributed to the other.
[6.151] 3. The grace which is exhibited in or by the sacraments,
rightly used, is not conferred by any power in them; neither
doth the efficacy of a sacrament depend upon the piety or
intention of him that doth administer it, but upon the work
of the Spirit, and the word of institution, which conatins,
together with a precept authorizing the use thereof, a promise
of benefit to worthy receivers.
Notes:
[PCUS] = Presbyterian Church of United States
[UPCUSA] = United Presbyterian Church of United States
of America
Unless otherwise indicated the [PCUS] constitution was
followed
Reference numbers, e.g. [6.001] are those found in the
Constitution of the Presbyterian Church (U.S.A.)
|
About
Us |
Help
Us | Tell
it |
Free
ThreeQ Email | Free
Webpage | News |
Tracts |
Web-Evangelism |
Bible
FAQ | Online
Counseling 
