THE WESTMINSTER CONFESSION OF FAITH
Reference numbers, e.g. [6.001] are those found in the The Constitution
of the Presbyterian Church (U.S.A.), Part I, _The Book of Confessions_.
CHAPTER I (PCUS) CHAPTER I (UPCUSA)
Presbyterian Church The United Presbyterian Church
in the United States in the United States of America
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 (PCUS) CHAPTER II (UPCUSA)
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 (PCUS) CHAPTER III (UPCUSA)
Of God's Eternal [PCUS Decrees] [UPCUSA Decree]
[6.014]
1. God from all eternity did by the most wise 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 (PCUS) CHAPTER IV (UPCUSA)
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 (PCUS) CHAPTER V (UPCUSA)
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 (PCUS) CHAPTER VI (UPCUSA)
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 (PCUS) CHAPTER VII (UPCUSA)
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 (PCUS) CHAPTER VIII (UPCUSA)
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 (PCUS) CHAPTER XXXIV (UPCUSA)
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 (PCUS) CHAPTER XXXV (UPCUSA)
[PCUS Of the Gospel]
[UPCUSA Of the Gospel of the Love of God and Missions]
[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 (PCUS) CHAPTER IX (UPCUSA)
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 (PCUS) CHAPTER X (UPCUSA)
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 (PCUS) CHAPTER XI (UPCUSA)
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
alone; 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 (PCUS) CHAPTER XII (UPCUSA)
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 (PCUS) CHAPTER XIII (UPCUSA)
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 (PCUS) CHAPTER XIV (UPCUSA)
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 (PCUS) CHAPTER XV (UPCUSA)
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 (PCUS) CHAPTER XVI (UPCUSA)
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 (PCUS) CHAPTER XVII (UPCUSA)
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 (PCUS) CHAPTER XVIII (UPCUSA)
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 (PCUS) CHAPTER XIX (UPCUSA)
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 (PCUS) CHAPTER XX (UPCUSA)
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 (PCUS) CHAPTER XXI (UPCUSA)
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 (PCUS) CHAPTER XXII (UPCUSA)
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 (PCUS) CHAPTER XXIII (UPCUSA)
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 XXIV (UPCUSA)
Of Marriage and Divorce
[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 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.
CHAPTER XXVII (PCUS) CHAPTER XXV (UPCUSA)
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 (PCUS) CHAPTER XXVI (UPCUSA)
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 (PCUS) CHAPTER XXVII (UPCUSA)
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.
[6.152]
4. There be only two sacraments ordained by Christ our Lord in the
gospels, that is to say, baptism and the supper of the Lord: neither
or which may be dispensed by any but a minister of the Word, lawfully
ordained.
[6.153]
5. The sacraments of the Old Testament, in regard of the spiritual
things thereby signified and exhibited, were, for substance, the same
with those of the New.
CHAPTER XXX (PCUS) CHAPTER XXVIII (UPCUSA)
Of Baptism
[6.154]
1. Baptism is a sacrament of the New Testament, ordained by Jesus
Christ, not only for the solemn admission of the party baptized into
the visible Church, but also to be unto him a sign and seal of the
covenant of grace, or his ingrafting into Christ, of regeneration, of
remission of sins, and of his giving up unto God, through Jesus
Christ, to walk in newness of life: which sacrament is, by Christ's
own appointment, to be continued in his churchy until the end of the
world.
[6.155]
2. The outward element to be used in the sacrament is water, wherewith
the party is to be baptized in the name of the Father, and of the Son,
and of the Holy Ghost, by a minister of the gospel, lawfully called
thereunto.
[6.156]
3. Dipping of the person into the water is not necessary; but baptism
is rightly administered by pouring or sprinkling water upon the
person.
[6.157]
4. Not only those that do actually profess faith in and obedience unto
Christ, but also the infants of one or both believing parents are to
be baptized.
[6.158]
5. Although it be a great sin to contemn or neglect this ordinance,
yet grace and salvation are not so inseparably annexed unto it as that
no person can be regenerated or saved without it, or that all that are
baptized are undoubtedly regenerated.
[6.159]
6. The efficacy of Baptism is not tied to that moment of time wherein
it is administered; yet, notwithstanding, by the right use of this
ordinancy the grace promised is not only offered, but really exhibited
and conferred by the Holy Ghost, to such (whether of age or infants)
as that grace belongeth unto, according to the counsel of God's own
will, in his appointed time.
[6.160]
7. The sacrament of Baptism is but once to be administered to any
person.
CHAPTER XXXI (PCUS) CHAPTER XXIX (UPCUSA)
Of the Lord's Supper
[6.161]
1. Our Lord Jesus, in the night wherein he was betrayed, instituted
the sacrament of his body and blood, called the Lord's Supper, to be
observed in his Church unto the end of the world; for the perpetual
remembrance of the sacrifice of himself in his death, the sealing all
benefits thereof unto true believers, their spiritual nourishment and
growth in him, their further engagement in and to all duties which
they owe unto him; and to be a bond and pledge of their communion with
him, and with each other, as members of his mystical body.
[6.162]
2. In this sacrament Christ is not offered up to his Father, nor any
real sacrifice made at all for remission of sins of the quick or dead,
but a commemoration of that [PCUS one] [UPCUSA once] offering up of
himself, by himself, upon the cross, once and for all, and a spiritual
oblation of all possible praise unto God for the same; so that the
so-called sacrifice of the mass is most contradictory to Christ's
[PCUSA one] [UPCUSA own] sacrifice, the only propitiation for all the
sins of the elect.
[6.163]
3. The Lord Jesus hath, in this ordinance, appointed his ministers to
declare his word of institution to the people, to pray, and bless the
elements of bread and wine, and thereby to set them apart from a
common to any holy use; and to take and break the bread, to take the
cup, and (they communicating also themselves) to give both to the
communicants; [UPCUSA but to none who are not then present in the
congregation].
[6.164]
4. Private masses, or receiving this sacrament by a priest, or any
other, alone; as likewise the denial of the cup to the people;
worshipping the elements, the lifting them up, or carrying them about
for adoration, and the reserving of them for any pretended religious
use, are all contrary to the nature of this sacrament, and to the
institution of Christ.
[6.165]
5. The outward elements in this sacrament, duly set apart to the uses
ordained by Christ, have such relation to him crucified, as that
truly, yet sacramentally only, they are sometimes called by the name
of the thigns they represent, to wit, the body and blood of Christ;
albeit, in substance and nature, they still remain truly, and only,
bread and wine, as they were before.
[6.166]
6. That doctrine which maintains a change of the substance of bread
and wine, into the substance of Christ's body and blood (commonly
called transubstantiation) by consecration of a priest, or by any
other way, is repugnant, not to Scripture alone, but even to common
sense and reason; overthroweth the nature of the sacrament; and hath
been, and is, the cause of manifold superstitions, yea, of gross
idolatries.
[6.167]
7. Worthy receivers, outwardly partaking of the visible elements in
this sacrament, do then also inwardly by faith, really and indeed, yet
not carnally and corporally, but spiritually, receive and feed upon
Christ crucified, and all benefits of his death: the body and blood of
Christ being then not corporally or carnally in, with, or under the
bread and wine; yet as really, but spiritually, present to the faith
of believers in that ordinance, as the elements themselves are to
their outward senses.
[6.168]
8. Although ignorant and wicked men receive the outward elements in
this sacrament, yet they receive not the thing signified thereby; but
by their unworthy coming thereunto are guilty of the body and blood of
the Lord, and bring judgment on themselves. [UPCUSA Wherefore all
ignorant and ungodly persons, as they are unfit to enjoy communion
with him, so are they unworthy of the Lord's Table, and cannot,
without great sin against Christ, while they remain such, partake of
these holy mysteries, or be admitted thereunto.]
CHAPTER XXXII (PCUS) CHAPTER XXX (UPCUSA)
Of Church Censures
[6.169]
1. The Lord Jesus, as king and head of his Church, hath therein
appointed a government in the hand of Church officers, distinct from
the civil magistrate.
[6.170]
2. To these officers the keys of the Kingdom of Heaven are committed,
by virtue whereof they have power respectively to retain and remit
sins, to shut that kingdom against the impenitent, both by the word
and censures; and to open it unto penitent sinners, by the ministry of
the gospel, and by absolution from censures, as occasion shall
require.
[6.171]
3. Church censures are necessary for the reclaiming and gaining of
offending brethren; for deterring of others from like offenses; for
purging out of that leaven which might infect the whole lump; for
vindicating the honor of Christ, and the holy profession of the
gospel; and for preventing the wrath of God, which might justly fall
upon the Church, if they should suffer his covenant, and the seals
thereof, to be profaned by notorious and obstinate offenders.
[6.172]
4. For the better attaining of these ends, the officers of the church
are to proceed by admonition, suspension from the sacrament of the
Lord's Supper for a season, and by excommunication from the Church,
according to the nature of the crime, and demerit of the person.
CHAPTER XXXIII (PCUS) CHAPTER XXXI (UPCUSA)
Of Synods and Councils
[6.173]
1. For the better government and further edification of the Church,
there ought to be such assemblies as are commonly called synods or
councils and it belongeth to the overseers and other rulers of the
particular churches, by virtue of their office, and the power which
Christ hath given them for edification, and not for destruction, to
appoint such assemblies, and to convene together in them, as often as
they shall judge it expedient for the good of the Church.
[6.174]
2. It belongeth to synods and councils, ministerially, to determine
controversies of faith, and cases of conscience, to set down rules and
directions for the better ordering of the public worship of God, and
government of his Church; to receive complaints in cases of
mal-administration, and authoritatively to determine the same: which
decrees and determinations, if consonant to the Word of God, are to be
received with reverence and submission, not only for their agreement
with the Word, but also for the power whereby they are made, as being
an ordinance of God, appointed thereunto in his Word.
[6.175]
3. All synods or councils since the apostles' times, whether general
or particular, may err, and many have erred; therefore they are not to
be made the rule of faith or practice, but to be used as a help in
both.
[6.176]
4. Synods and councils are to handle or conclude nothing but that
which is ecclesiastical: and are not to intermeddle with civil affairs
which concern the commonwealth unless by way of humble petition in
cases extraordinary; or by way of advice for satisfaction of
conscience, if they be thereunto required by the civil magistrate.
CHAPTER XXXIV (PCUS) CHAPTER XXXII (UPCUSA)
Of the State of Man After Death
and of the Resurrection of the Dead
[6.177]
1. The bodies of men, after death, return to dust, and see corruption;
but their souls (which neither die nor sleep), having an immortal
subsistence, immediately return to God who gave them. The souls of
the righteous, being then made perfect in holiness, are received into
the highest heavens, where they behold the face of God in light and
glory, waiting for the full redemption of their bodies; and the souls
of the wicked are cast into hell, where they remain in torments and
utter darkness, reserved to the judgment of the great day. Besides
these two places for souls separated from their bodies, the Scripture
acknowledgeth none.
[6.178]
2. At the last day, such as are found alive shall not die, but be
changed: and all the dead shall be raised up with the self-same
bodies, and none other, although with different qualities, which shall
be united again to their souls forever.
[6.179]
3. The bodies of the unjust shall, by the power of Christ, be raised
to dishonor; the bodies of the just, by his Spirit, unto honor, and be
made conformable to his own glorious body.
CHAPTER XXXV (PCUS) CHAPTER XXXIII (UPCUSA)
Of the Last Judgment
[6.180]
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. In which day, not only the apostate angels shall be
judged; but likewise all persons, that have lived upon earth, shall
appear before the tribunal of Christ, to give an account of their
thoughts, words, and deeds; and to receive according to what they have
done in the body, whether good or evil.
[6.181]
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 damnation of the reprobate, who are wicked and
disobedient. For then shall the righteous go into everlasting life,
and receive that fullness of joy and refreshing which shall come from
the presence of the Lord: but the wicked, who know not God, and obey
not the gospel of Jesus Christ, shall be cast into eternal torments,
and punished with everlasting destruction from the presence of the
Lord, and from the glory of his power.
[6.182]
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, and for the
greater consolation of the godly in their adversity: so will he have
that 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; and may be ever prepared to say, Come, Lord Jesus, come
quickly. Amen.
[Chapters XXXIV and XXXV of the UPCUSA version, (paragraphs 6.183 to
6.190) are above, as chapters IX and X of the PCUS version (paragraphs
6.051 to 6.058).]
Declaratory Statement (UPCUSA)
[6.191]
While the ordination vow of ministers, ruling elders, and deacons, as
set forth in the Form of Government, requires the reception and
adoption of the Confession of Faith only as containing the system of
doctrine taught in the Holy Scriptures, nevertheless, seeing that the
desire has been formally expressed for a disavowal by the Church of
certain inferences drawn from statements in the Confession of Faith,
and also for a declaration of certain aspects of revealed truth which
appear at the present time to call for more explicit statement,
therefore The Presbyterian Church in the United States of Americe does
authoritatively declare as follows:
[6.192]
First, with reference to Chapter III of the Confession of Faith: that
concerning those who are saved in Christ, the doctrine of God's
eternal decree is held in harmooy with the doctrine of his love to all
mankind, his gift of his Son to be the propitiation for the sins of
the whole world, and his readiness to bestow his saving grace on all
who seek it; that concerning those who perish, the doctrine of God's
eternal decree is held in harmony with the doctrine that God desires
not the death of any sinner, but has provided in Christ a salvation
sufficient for all, adapted to all, and freely offered in the gospel
to all; that men are fully responsible for their treatment of God's
gracious offer; that his decree hinders no man from accepting that
offer; and that no man is condemned except on the ground of his sin.
[6.193]
Second, with reference to Chapter X, Section 3, of the Confession of
Faith, that it is not to be regarded as teaching that any who die in
infancy are lost. We believe that all dying in infancy are included
in the election of grace, and are regenerated and saved by Christ
through the Spirit, who works when and where and how he pleases.