{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/westconf.htm","path":"chr/westconf.htm","source_url":"https://sacred-texts.com/chr/westconf.htm","text":"THE WESTMINSTER CONFESSION OF FAITH\nReference numbers, e.g. [6.001] are those found in the The Constitution\nof the Presbyterian Church (U.S.A.), Part I, _The Book of Confessions_.\nCHAPTER I (PCUS) CHAPTER I (UPCUSA)\nPresbyterian Church The United Presbyterian Church\nin the United States in the United States of America\nOf the Holy Scripture\n[6.001]\n1. Although the light of nature, and the works of creation and\nprovidence, do so far manifest the goodness, wisdom, and power of God,\nas to leave men inexcusable; yet [PCUS are they] [UPCUSA they are] not\nsufficient to give that knowledge of God, and of his will, which is\nnecessary unto salvation; therefore it pleased the Lord, at sundry\ntimes, and in divers manners, to reveal himself, and to declare that\nhis will unto his Church; and afterwards for the better preserving and\npropagating of the truth, and for the more sure establishment and\ncomfort of the Church against the corruption of the flesh, and the\nmalice of Satan and of the world, to commit the same wholly unto\nwriting; which maketh the Holy Scripture to be most necessary; those\nformer ways of God's revealing his will unto his people being now\nceased.\n[6.002]\n2. Under the name of Holy Scripture, or the Word of God written, are\nnow contained all the books of the Old and New Testaments, which are\nthese:\nOf the Old Testament\nGenesis II Chronicles Daniel\nExodus Ezra Hosea\nLeviticus Nehemiah Joel\nNumbers Esther Amos\nDeuteronomy Job Obadiah\nJoshua Psalms Jonah\nJudges Proverbs Micah\nRuth Ecclesiastes Nahum\nI Samuel The Song of Songs Habakkuk\nII Samuel Isaiah Zephaniah\nI Kings Jeremiah Haggai\nII Kings Lamentations Zechariah\nI Chronicles Ezekiel Malachi\nOf the New Testament\nMatthew Ephesians Hebrews\nMark Philippians James\nLuke Colossians I Peter\nJohn I Thessalonians II Peter\nActs of the Apostles II Thessalonians I John\nRomans I Timothy II John\nI Corinthians II Timothy III John\nII Corinthians Titus Jude\nGalatians Philemon Revelation\nAll which are given by inspiration of God, to be the rule of faith and\nlife.\n[6.003]\n3.The books commonly called Apocrypha, not being of divine\ninspiration, are no part of the canon of Scripture; and therefore are\nof no authority in the Church of God, nor to be any otherwise\napproved, or made use of, than other human writings.\n[6.004]\n4. The authority of the Holy Scripture, for which it ought to be\nbelieved and obeyed, dependeth not upon the testimony of any man or\nchurch, but wholly upon God (who is truth itself), the author thereof;\nand therefore it is to be received, because it is the Word of God.\n[6.005]\n5. We may be moved and induced by the testimony of the Church to an\nhigh and reverent esteem [PCUS for] [UPCUSA of] the Holy Scripture;\nand the heavenliness of the matter, the efficacy of the doctrine, the\nmajesty of the style, the consent of all the parts, the scope of the\nwhole (which is to give all glory to God), the full discovery it makes\nof the only way of man's salvation, the many other incomparable\nexcellencies, and the entire perfection thereof, are arguments whereby\nit doth abundantly evidence itself to be the Word of God; yet,\nnotwithstanding, our full persuasion and assurance of the infallible\ntruth and divine authority thereof, is from the inward work of the\nHoly Spirit, bearing witness by and with the Word in our hearts.\n[6.006]\n6. The whole counsel of God, concerning all things necessary for his\nown glory, man's salvation, faith, and life, is either expressly set\ndown in Scripture, or by good and necessary consequence may be deduced\nfrom Scripture: unto which nothing at any time is to be added, whether\nby new revelations of the Spirit, or traditions of men. Nevertheless\nwe acknowledge the inward illumination of the Spirit of God to be\nnecessary for the saving understanding of such things as are revealed\nin the Word; and [PCUS that] there are some circumstances concerning\nthe worship of God, and the government of the Church, common to human\nactions and societies, which are to be ordered by the light of nature\nand Christian prudence, according to the general rules of the Word,\nwhich are always to be observed.\n[6.007]\n7. All things in Scripture are not alike plain in themselves, nor\nalike clear unto all; yet those things which are necessary to be\nknown, believed, and observed, for salvation, are so clearly\npropounded and opened in some place of Scripture or other, that not\nonly the learned, but the unlearned, in a due use of the ordinary\nmeans, may attain unto a sufficient understanding of them.\n[6.008]\n8. The Old Testament in Hebrew (which was the native language of the\npeople of God of old), and the New Testament in Greek (which at the\ntime of the writing of it was most generally known to the nations),\nbeing immediately inspired by God, and by his singular care and\nprovidence kept pure in all ages, are therefore authentical; so as in\nall controversies of religion the Church is finally to appeal unto\nthem. But because these original tongues are not known to all the\npeople of God who have right unto, and interest in, the Scriptures,\nand are commanded, in the fear of God, to read and search them,\ntherefore they are to be translated into the language of every people\nunto which they come, that the Word of God dwelling plentifully in\nall, they may worship him in an acceptable manner, and, through\npatience and comfort of the Scriptures, may have hope.\n[6.009]\n9. The infallible rule of interpretation of Scripture, is the\nScripture itself; and therefore, when there is a question about the\ntrue and full sense of any scripture (which is not manifold, but one),\nit may be searched and known by other places that speak more clearly.\n[6.010]\n10. The Supreme Judge, by [PCUS which] [UPCUSA whom] all controversies\nof religion are to be determined, and all decress of councils,\nopinions of ancient writers, doctrines of men, and private spirits,\nare to be examined, and in whose sentence we are to rest, can be no\nother but the Holy Spirit speaking in the Scripture.\nCHAPTER II (PCUS) CHAPTER II (UPCUSA)\nOf God, and of the Holy Trinity\n[6.011]\n1. There is but one only living ahd true God, who is infinite in being\nand perfection, a most pure spirit, invisible, without body, parts, or\npassions, immutable, immense, eternal, incomprehensible, almighty,\nmost wise, most holy, most free, most absolute, working all things\naccording to the counsel of his own immutable and most righteous will,\nfor his won glory, most loving, gracious, merciful, long-suffering,\nabundant in goodness and truth, forgiving iniquity, transgression, and\nsin; the rewarder of them that diligently seek him; and withal most\njust and terrible in his judgments; hating all sin; and who will by no\nmeans clear the guilty.\n[6.012]\n2. God hath all life, glory, goodness, blessedness, in and of himself;\nand is alone in and unto himself all-sufficient, not standing in need\nof any creatures which he hath made, nor deriving any glory from them,\nbut only manifesting his own glory in, by, unto, and upon them; he is\nthe alone foundation of all being, of whom, through whom, and to whom,\nare all things; and hath most sovereign dominion over them, to do by\nthem, for them, or upon them, whatsoever himself pleaseth. In his\nsight all things are open and manifest; his knowledge is infinite,\ninfallible, and independent upon the creature; so as nothing is to him\ncontingent or uncertain. He is most holy in all his counsels, in all\nhis works, and in all his commands. To him is due from angels and\nmen, and every other creature, whatsoever worship, service, or\nobedience he is pleased to require of them.\n[6.013]\n3. In the unity of the Godhead there be three Persons of one\nsubstance, power, and eternity: God the Father, God the Son, and God\nthe Holy Ghost. The Father is of none, neither begotten nor\nproceeding; the Son is eternall begotten of the Father; the Holy Ghost\neternally proceeding from the Father and the Son.\nCHAPTER III (PCUS) CHAPTER III (UPCUSA)\nOf God's Eternal [PCUS Decrees] [UPCUSA Decree]\n[6.014]\n1. God from all eternity did by the most wise and holy counsel of his own\nwill, freely and unchangeably ordain whatsoever comes to pass; yet so\nas thereby neither is God the author of sin; nor is violence offered\nto the will of the creatures, nor is the liberty or contingency of\nsecond causes taken away, but rather established.\n[6.015]\n2. Although God knows whatsoever may or can come to pass, upon all\nsupposed conditions; yet hath he not decreed anything because he\nforesaw it as future, as that which would come to pass, upon such\nconditions.\n[6.016]\n3. By the decree of God, for the manifestation of his glory, some men\nand angels are predestinated unto everlasting life, and others\nfore-ordained to everlasting death.\n[6.017]\n4. These angels and men, thus predestinated and fore-ordained, are\nparticularly and unchangeably designed; and their number is so certain\nand definite that it cannot be either increased or diminished.\n[6.018]\n5. Those of mankind that are predestinated unto life, God, before the\nfoundation of the world was laid, according to his eternal and\nimmutable purpose, and the secret counsel and good pleasure of his\nwill, hath chosen in Christ, unto everlasting glory, out of his free\ngrace and love alone, without any foresight of faith or good works, or\nperseverance in either of them, or any other thing in the creature, as\nconditions, or causes moving him thereunto; and all to the praise of\nhis glorious grace.\n[6.019]\n6. As God hath appointed the elect unto glory, so hath he, by the\neternal and most free purpose of his will, fore-ordained all the means\nthereunto. Wherefore they who are elected being fallen in Adam are\nredeemed by Christ, are effectually called unto faith in Christ by his\nSpirit working in due season; are justified, adopted, sanctified, and\nkept by his power through faith unto salvation. Neither are any other\nredeemed by Christ, effectually called, justified, adopted,\nsanctified, and saved, but the elect only.\n[6.020]\n7. The rest of mankind, God was pleased, according to the unsearchable\ncounsel of his own will, whereby he extendeth or withholdeth mercy as\nhe pleaseth, for the glory of his sovereign power over his creatures,\nto pass by, and to ordain them to dishonor and wrath for their sin, to\nthe praise of his glorious justice.\n[6.021]\n8. The doctrine of this high mystery of predestination is to be\nhandled with special prudence and care, that men attending to the will\nog God revealed in his Word, and yielding obedience thereunto, may,\nfrom the certainty of their effectual vocation, be assured of their\neternal election. So shall this doctrine afford matter of praise,\nreverence, and admiration of God; and of humility, diligence, and\nabundant consolation to all that sincerely obey the gospel.\nCHAPTER IV (PCUS) CHAPTER IV (UPCUSA)\nOf Creation\n[6.022]\n1. It pleased God the Father, Son, and Holy Ghost, for the\nmanifestation of the glory of his eternal power, wisdom, and goodness,\nin the beginning, to create or make of nothing the world, and all\nthings therein, whether visible or invisible, in the space of six\ndays, and all very good.\n[6.023]\n2. After God had made all other creatures, he created man, male and\nfemale, with reasonable and immortal souls, endued with knowledge,\nrighteousness, and true holiness after his own image, having the law\nof God written in their hearts, and power to fulfill it; and yet under\na possibility of transgressing, being left to the liberty of their own\nwill, which was subject unto change. Besides this law written in\ntheir hearts, they received a command not to eat of the tree of the\nknowledge of good and evil; which while they kept were happy in their\ncommunion with God, and had dominion over the creatures.\nCHAPTER V (PCUS) CHAPTER V (UPCUSA)\nOf Providence\n[6.024]\n1. God, the great Creator of all things, doth uphold, direct dispose,\nand govern all creatures, actions, and things, from the greatest even\nto the least, by his most wise and holy providence, according to his\ninfallible foreknowledge, and the free and immutable counsel of his\nown will, to the praise of the glory of his wisdom, power, justice,\ngoodness, and mercy.\n[6.025]\n2. Although in relation to the foreknowledge and decree of God, the\nfirst cause, all things come to pass immutably and infallibly, yet, by\nthe same providence, he ordereth them to fall out according to the\nnature of second causes, either necessarily, freely, or contingently.\n[6.026]\n3. God, in his ordinary providence, maketh use of means, yet is free\nto work without, above, and against them, at his pleasure.\n[6.027]\n4. The almighty power, unsearchable wisdom, and infinite goodness of\nGod, so far manifest themselves in his providence, that it extendeth\nitself even to the first Fall, and all other sins of angels and men,\nand that not by a bare permission, but such as hath joined with it a\nmost wise and powerful bounding, and otherwise ordering and governing\nof them, in a manifold dispensation, to his own holy ends; yet so, as\nthe sinfulness thereof proceedeth only from the creature, and not from\nGod; who being most holy and righteous, neither is nor can be the\nauthor or approver of sin.\n[6.028]\n5. The most wise, righteous, and gracious God, doth often-times leave\nfor a season his own children to manifold temptations and the\ncorruption of their own hearts, to chastise them for their former\nsins, or to discover unto them the hidden strength of corruption and\ndeceitfulness of their hearts, that they [UPCUSA may] be humbled; and\nto raise them to a more close and constant dependence for their\nsupport upon himself, and to make them more watchful against all\nfuture occasions of sin, and for sundry other just and holy ends.\n[6.029]\n6. As for those wicked and ungodly men whom God, as a righteous judge,\nfor former sins, doth blind and harden; from them he not only\nwithholdeth his grace, whereby they might have been enlightened in\ntheir understandings, and wrought upon their hearts; but sometimes\nalso withdraweth the gifts which they had; and exposeth them to such\nobjects as their corruption makes occasion of sin; and withal, [PCUS\ngiveth] [UPCUSA gives] them over to their own lusts, the temptatoins\nof the world, and the power of Satan; whereby it [PCUS cometh] [PCUSA\ncomes] to pass that they harden themselves, even under those means\nwhich God useth for the softening of others.\n[6.030]\n7. As the providence of God doth, in general, reach to all creatures,\nso, after a most special manner, it taketh care of his Church, and\ndisposeth all things to the good thereof.\nCHAPTER VI (PCUS) CHAPTER VI (UPCUSA)\nOf the Fall of Man, of Sin, and of the\nPunishment Thereof\n[6.031]\n1. Our first parents, begin seduced by the subtilty and temptations of\nSatan, sinned in eating the forbidden fruit. This their sin God was\npleased, according to his wise and holy counsel, to permit, having\npurposed to order it to his own glory.\n[6.032]\n2. By this sin they fell from their original righteousness and\ncommunion with God, and so became dead in sin, and wholly defiled in\nall the faculties and parts of soul and body.\n[6.033]\n3. They being the root of mankind, the guilt of this sin was imputed,\nand the same death in sin and corrupted nature conveyed to all their\nposterity, descending from them by original generation.\n[6.034]\n4. From this original corruption, whereby we are utterly indisposed,\ndisabled, and made opposite to all good, and wholly inclined to all\nevil, do proceed all actual transgressions.\n[6.035]\n5. This corruption of nature, during this life, doth remain in those\nthat are regenerated; and although it be through Christ pardoned and\nmortified, yet both itself, and all the motions thereof, are truly and\nproperly sin.\n[6.036]\n6. Every sin, both original and actual, being a transgression of the\nrighteous law of God, and contrary thereunto, doth, in its own nature,\nbring guilt upon the sinner, whereby he is bound over to the wrath of\nGod, and curse of the law, and so made subject to death, with all\nmiseries spiritual, temporal, and eternal.\nCHAPTER VII (PCUS) CHAPTER VII (UPCUSA)\nOf God's Covenant with Man\n[6.037]\n1. The distance between God and the creature is so great, that\nalthough reasonable creatures do owe obedience unto him as their\nCreator, yet they could never have any fruition of him, as their\nblessedness and reward, but by some voluntary condescencion on God's\npart, which he hath been pleased to express by way of covenant.\n[6.038]\n2. The first covenant made with man was a covenant of works, wherein\nlife was promised to Adam, and in him to his posterity, upon condition\nof perfect and personal obedience.\n[6.039]\n3. Man, by his Fall, having made himself incapable of life by that\ncovenant, the Lord was pleased to make a second, commonly called the\ncovenant of grace: wherein he freely [PCUS offered] [UPCUSA offereth]\nunto sinners life and salvation by Jesus Christ, requiring of them\nfaith in him, that they may be saved, and promising to give unto all\nthose that are ordained unto life, his Holy Spirit, to make them\nwilling and able to believe.\n[6.040]\n4. This covenant of grace is frequently set forth in the Scripture by\nthe name of a testament, in reference to the death of Jesus Christ,\nthe testator, and to the everlasting inheritance, with all things\nbelonging to it, therein bequeathed.\n[6.041]\n5. This covenant was differently administered in the time of the law,\nand in the time of the gospel: under the law it was administered by\npromises, prophecies, sacrifices, circumcision, the paschal lamb, and\nother types and ordinances delivered to the people of the Jews, all\nfore-signifying Christ to come, which were for that time sufficient\nand efficacious, through the operation of the Spirit, to instruct and\nbuild up the elect in faith in the promised Messiah, by whom they had\nfull remission of sins, and eternal salvation, and is called the Old\nTestament.\n[6.042]\n6. Under the gospel, when Christ the substance was exhibited, the\nordinances in which this covenant is dispensed, are the preaching of\nthe Word, and the administration of the sacraments of Baptism and the\nLord's Supper; which, though fewer in number, and administered with\nmore simplicity and less outward glory, yet in them it is held forth\nin more fulness, evidence, and spiritual efficacy, to all nations,\nboth Jews and Gentiles; and is called the New Testament. There are\nnot, therefore, two covenants of grace differing in substance, but one\nand the same under various dispensations.\nCHAPTER VIII (PCUS) CHAPTER VIII (UPCUSA)\nOf Christ the Mediator\n[6.043]\n1. It pleased God, in his eternal purpose, to choose and ordain the\nLord Jesus, his only begotten Son, to be the Mediator between God and\nmen, the prophet, priest, and king; the head and Savior of the Church,\nthe heir or all things, and judge of the world; unto whom he did, from\nall eternity, give a people to be his seed, and to be by him in time\nredeemed, called, justified, sanctified, and glorified.\n[6.044]\n2. The Son of God, the second Person in the Trinity, being very and\neternal God, of one substance, and equal with the Father, did, when\nthe fullness of time was come, take upon him man's nature, with all\nthe essential properties and common infirmities thereof; yet without\nsin: being conceived by he power of the Holy Ghost, in the womb of the\nVirgin Mary, of her substance. So that two whole, perfect, and\ndistinct natures, the Godhead and the manhood, were inseparably joined\ntogether in one person, without conversion, composition, or confusion.\nWhich person is very God and very man, yet one Christ, the only\nMediator between God and man.\n[6.045]\n3. The Lord Jesus in his human nature thus united to the divine, was\nsanctified and anointed with the Holy Spirit above measure; having in\nhim all the treasures of wisdom and knowledge, in whom it pleased the\nFather that all fullness should dwell: to the end that being holy,\nharmless, undefiled, and full of grace and truth, he might be\nthoroughly furnished to execute the office of a Mediator and Surety.\nWhich office he took not unto himself, but was thereunto called by his\nFather; who put all power and judgment into his hand, and gave him\ncommandment to execute the same.\n[6.046]\n4. This office the Lord Jesus did most willingly undertake, which,\nthat he might discharge, he was made under the law, and did perfectly\nfulfill it; endured most grievous torments immediately in his soul,\nand most painful sufferings in his body; was crucified and died; was\nburied, and remained under the power of death, yet saw no corruption.\nOn the third day he arose from the dead, with the same body in which\nhe suffered; with which also he ascended into heaven, and there\nsitteth at the right hand of his Father, making intercession; and\nshall return to judge men and angels, at the end of the world.\n[6.047]\n5. The Lord Jesus, by his perfect obedience and sacrifice of himself,\nwhich he through the eternal Spirit once offered up unto God, hath\nfully satisfied the justice of his Father; and purchased not only\nreconciliation, but an everlasting inheritance in the kingdom of\nheaven, for all those whom the Father hath given unto him.\n[6.048]\n6. Although the work of redemption was not actually wrought by Christ\ntill after his incarnation, yet the virtue, efficacy, and benefits\nthereof were communicated into the elect, in all ages successively\nfrom the beginning of the world, in and by those promises, types, and\nsacrifices wherein he was revealed, and signified to be the seed of\nthe woman, which should bruise the serpant's head, and the Lamb slain\nfrom the beginning of the world, being yesterday and today the same\nand for ever.\n[6.049]\n7. Christ, in the work of mediation, acteth according to both natures;\nby each nature doing that which is proper to itself; yet by reason of\nthe unity of the person, that which is proper to one nature is\nsometimes, in Scripture, attributed to the person denominated by the\nother nature.\n[6.050]\n8. To all those for whom Christ hath purchased redemption, he doth\ncertainly and effectually apply and communicate the same; making\nintercession for them, and revealing unto them, in and by the Word,\nthe mysteries of salvation; effectually persuading them by his Spirit\nto believe and obey; and governing their hearts by his Word and\nSpirit; overcoming all their enemies by his almighty power and wisdon,\nin such manner and ways as are most consonant to his wonderful and\nunsearchable dispensation.\nCHAPTER IX (PCUS) CHAPTER XXXIV (UPCUSA)\nOf the Holy Spirit\n[6.051 / 6.183]\n1. The Holy Spirit, the third Person in the Trinity, proceeding from\nthe Father and the Son, of the same substance and equal in power and\nglory, is, together with the Father and the Son, to be believed in,\nloved, obeyed, and worshipped throughout all ages.\n[6.052 / 6.184]\n2. He is the Lord and Giver of life, everywhere present, and is the\nsource of all good thoughts, pure desires, and holy counsels in men.\nBy him the prophets were moved to speak the Word of God, and all the\nwriters of the Holy Scriptures inspired to record infallibly the mind\nand will of God. The dispensation of the gospel is especially\ncommitted to him. He prepares the way for it, accompanies it with his\npersuasive power, and urges its message upon the reason and conscience\nof men, so that they who reject its merciful offer are not only\nwithout excuse, but are also guilty of resisting the Holy Spirit.\n[6.053 / 6.185]\n3. The Holy Spirit, whom the Father is ever willing to give to all who\nask him, is the only efficient agent in the application of redemption.\nHe regenerates men by his grace, convicts them of sin, moves them to\nrepentance, and persuades and enables them to embrace Jesus Christ by\nfaith. He unites all believers to Christ, dwells in them as their\nComforter and Sanctifier, gives to them the spirit of Adoption and\nPrayer, and performs all those gracious offices by which they are\nsanctified and sealed unto the day of redemption.\n[6.054 / 6.186]\n4. By the indwelling of the Holy Spirit all believers being vitally\nunited to Christ, who is the Head, are thus united one to another in\nthe Church, which is his body. He calls and anoints ministers for\ntheir holy office, qualifies all other officers in the Church for\ntheir special work, and imparts various gifts and graces to its\nmembers. He give efficacy to the Word and to the ordinances of the\ngospel. By him the Church will be preserved, increased, purified, and\nat last made perfectly holy in the presence of God.\nCHAPTER X (PCUS) CHAPTER XXXV (UPCUSA)\n[PCUS Of the Gospel]\n[UPCUSA Of the Gospel of the Love of God and Missions]\n[6.055 / 6.187]\n1. God in infinite and perfect love, having provided in the covenant\nof grace, through the mediation and sacrifice of the Lord Jesus\nChrist, a way of life and salvation, sufficient for and adapted to the\nwholy lost race of man, doth freely offer this salvation to all men in\nthe gospel.\n[6.056 / 6.188]\n2. In the gospel God declares his love for the world and his desire\nthat all men should be saved; reveals fully and clearly the only way\nof salvation' promises eternal life to all who truly repent and\nbelieve in Christ; invites and commands all to embrace the offered\nmercy; and by his Spirit accompanying the Word pleads with men to\naccept his gracious invitation.\n[6.057 / 6.189]\n3. It is the duty and privilege of everyone who hears the gospel\nimmediately to accept its merciful provisions; and they who continue\nin impenitence and unbelief incur aggravated guilt and perish by their\nown fault.\n[6.058 / 6.190]\n4. Since there is no other way of salvation than that revealed in the\ngospel, and since in the divinely established and ordinary method of\ngrace faith cometh by hearing the Word of God, Christ hath\ncommissioned his Church to go into all the world and to make disciples\nof all nations. All believers are, therefore, under obligation to\nsustain the ordinances of the Christian religion where they are\nalready established, and to contribute by their prayers, gifts, and\npersonal effects to the extension of the Kingdom of Christ throughout\nthe whole earth.\nCHAPTER XI (PCUS) CHAPTER IX (UPCUSA)\nOf Free Will\n[6.059]\n1. God hath endued the will of man with that natural liberty, that it\nis neither forced, nor by any absolute necessity of nature determined\nto good or evil.\n[6.060]\n2. Man, in his state of innocency, had freedom and power to will and\nto do that which is good and well-pleasing to God; but yet mutably, so\nthat he might fall from it.\n[6.061]\n3. Man, by his Fall into a state of sin, hath wholly lost all ability\nof will to any spiritual good accompanying salvation; so as a natural\nman, being altogether averse from that good, and dead in sin, is not\nable, by his own strength, to convert himself, or to prepare himself\nthereunto.\n[6.062]\n4. When God [PCUS converteth] [UPCUSA converts] a sinner and [PCUS\ntranslateth] [UPCUSA translates] him into the state of grace, he\nfreeth him from his natural bondage under sin, and, by his grace\nalone, [PCUS enableth] [UPCUSA enables] him freely to will and to do\nthat which is spiritually good; yet so as that, by reason of his\nremaining corruption, he doth not perfectly, nor only, will that which\nis good, but doth also will that which is evil.\n[6.063]\n5. The will of man is made perfectly and immutable free to good alone,\nin the state of glory only.\nCHAPTER XII (PCUS) CHAPTER X (UPCUSA)\nOf Effectual Calling\n[6.064]\n1. All those whom God hath predestinated unto life, and those only, he\nis pleased, in his appointed and accepted time, effectually to call,\nby his Word and Spirit, out of that state of sin and death in which\nthey are by nature, to grace and salvation by Jesus Christ:\nenlightening their minds, spiritually and savingly, to understand the\nthings of God, taking away their heart of stone, and giving unto them\nan heart of flesh; renewing their wills, and by his almighty power\ndetermining them to that which is good; and effectually drawing them\nto Jesus Christ; yet so as they come most freely, being made willing\nby his grace.\n[6.065]\n2. This effectual call is of God's free and special grace alone, not\nfrom anything at all foreseen in man, who is altogether passive\ntherein, until, being quickened and renewed by the Holy Spirit, he is\nthereby enabled to answer this call, and to embrace the grace offered\nand conveyed in it.\n[6.066]\n3. Elect infants, dying in infance, are regenerated and saved by\nChrist through the Spirit, who worketh when, and where, and how he\npleaseth. So also are all other elect persons who are incapable of\nbeing outwardly called by the ministry of the Word.\n[6.067]\n4. Others, not elected, although they may be called by the ministry of\nthe Word, and may have some common operations of the Spirit, yet they\nnever truly come to Christ, and therefore cannot be saved: much less\ncan men, not professing the Christian religion, be saved in any other\nway [PCUS whatsoever] [UPCUSA than by Christ], be they never so\ndiligent to frame their lives according to the light of nature, and\nthe law of that religion they do profess; and to assert and maintain\nthat they may is without warrant of the Word of God.\nCHAPTER XIII (PCUS) CHAPTER XI (UPCUSA)\nOf Justification\n[6.068]\n1. Those whom God effectually calleth, he also freely justifieth: not\nby infusing righteousness into them, but by pardoning their sins, and\nby accounting and accepting their persons as righteous; not for\nanything wrought in them, or done by them, but for Christ's sake\nalone; not by imputing faith itself, the act of believing, or any\nother evangelical obedience to them, as their righteousness; but by\nimputing the obedience and satisfaction of Christ unto them, they\nreceiving and resting on him and his righteousness by faith; which\nfaith they have not of themselves, it is the gift of God.\n[6.069]\n2. Faith, thus receiving and resting on Christ and his righteousness,\nis the alone instrument of justification; yet is it not alone in the\nperson justified, but is ever accompanied with all other saving\ngraces, and is no dead faith, but worketh by love.\n[6.070]\n3. Christ, by his obedience and death, did fully discharge the debt of\nall those that are thus justified, and did make a proper, real, and\nfull satisfaction o his Father's justice in their behalf. Yet\ninasmuch as he was given by the Father for them, and his obedience and\nsatisfaction accepted in their stead, and both freely, not for\nanything in them, their justification is only of free grace, that both\nthe exact justice and rich grace of God might be glorified in the\njustification of sinners.\n[6.071]\n4. God did, from all eternity, decree to justify the elect; and Christ\ndid, in the fullness of time, die for their sins and rise again for\ntheir justification; nevertheless they are not justified until the\nHoly Spirit doth, in due time, actually apply Christ unto them.\n[6.072]\n5. God doth continue to forgive the sins of those that are justified;\nand although they can never fall from the state of justification, yet\nthey may by their sins fall under God's Fatherly displeasure, and not\nhave the light of his countenance restored unto them, until they\nhumble themselves, confess their sins, beg pardon, and renew their\nfaith and repentance.\n[6.073]\n6. The justification of believers under the Old Testament was, in all\nthese respect, one and the same with the justification of believers\nunder the New Testament.\nCHAPTER XIV (PCUS) CHAPTER XII (UPCUSA)\nOf Adoption\n[6.074]\n1. All those that are justified, God vouchsafeth, in and for his only\nSon Jesus Christ, to make partakers of the grace of adoption: by which\nthey are taken into the number, and enjoy the liberties and privileges\nof the children of God; have his name put upon them; receive the\nSpirit of adoption; have access to the throne of grace with boldness;\nare enabled to cry, Abba, Father; are pitied, protected, provided for,\nand chastened by his as by a father; yet never cast off, but sealed to\nthe day of redemption, and inherit the promises, as heirs of\neverlasting salvation.\nCHAPTER XV (PCUS) CHAPTER XIII (UPCUSA)\nOf Sanctification\n[6.075]\n1. They who are effectually called and regenerated, having a new heart\nand a new spirit created in them, are further sanctified, really and\npersonally, through the virtue of Christ's death and resurrection, by\nhis Word and Spirit dwelling in them; the dominion of the whole body\nof sin is destroyed, and the several lusts thereof are more and more\nweakened and mortified, and they more and more quickened and\nstrengthened, in all saving graces, to the practice of true holiness,\nwithout which no man shall see the Lord.\n[6.076]\n2. This sanctification is throughout in the whole man, yet imperfect\nin this life: there abideth still some remnants of corruption in every\npart, whence ariseth a continual and irreconcilable war, the flesh\nlusting against the Spirit, and the Spirit against the flesh.\n[6.077]\n3. In which war, although the remaining corruption for a time may much\nprevail, yet, through the continual supply of strength rom the\nsanctifying Spirit of Christ, the regerate part doth overcome: and so\nthe saints grow in grace, perfecting holiness in the fear of God.\nCHAPTER XVI (PCUS) CHAPTER XIV (UPCUSA)\nOf Saving Faith\n[6.078]\n1. The grace of faith, whereby the elect are enabled to believe to the\nsaving of their souls, is the work of the Spirit of Christ in their\nhearts; and is ordinarily wrought by the ministry of the Word: by\nwhich also, and by the administration of the sacraments, and prayer,\nit is increased and strengthened.\n[6.079]\n2. By this faith, a Christian believeth to be true whatesoever is\nrevealed in the Word, for the authority of god himself speaking\ntherein; and acteth differently, upon that which each particular\npassage thereof containeth; yielding obedience to the commands,\ntrembling at the threatenings, and embracing the promises of God for\nthis life, and that which is to come. But the principle acts of\nsaving faith are, accepting, receiving, and resting upon Christ alone\nfor justification, sanctification, and eternal life, by virtue of the\ncovenant of grace.\n[6.080]\n3. This faith is different in degrees, weak or strong; may be often\nand many ways assailed and weakened, but gets the victory; growing up\nin many to the attainment of a full assurance through Christ, who is\nboth the author and finisher of our faith.\nCHAPTER XVII (PCUS) CHAPTER XV (UPCUSA)\nOf Repentance Unto Life\n[6.081]\n1. Repentance unto life is an evangelical grace, the doctrine whereof\nis to be preached by every minister of the gospel, as well as that of\nfaith in Christ.\n[6.082]\n2. By it a sinner, out of the sight and sense, not only of the danger,\nbut also of the filthiness and odiousness of his sins, as contrary to\nthe holy nature and righteous law of God, and upon the apprehension of\nhis mercy in Christ to such as are penitent, so grieves for, and hates\nhis sins, as to turn from them all unto God, purposing and endeavoring\nto walk with him in all the ways of his commandments.\n[6.083]\n3. Although repentance be not to be rested in as any satisfaction for\nsin, or any cause of the pardon thereof, which is the act of God's\nfree grace in Christ; yet is it of such necessity to all sinners, that\nnone may expect pardon without it.\n[6.084]\n4. As there is no sin so small but it deserves damnation; so there is\nno sin so great that it can bring damnation upon those who truly\nrepent.\n[6.085]\n5. Men ought not to content themselves with a general repentance, but\nit is every man's duty to endeavor to repent of his particular sins,\nparticularly.\n[6.086]\n6. As every man is bound to make private confession of his sins to\nGod, praying for the pardon thereof, upon which, and the forsaking of\nthem, he shall find mercy: so he that scandelizeth his brother, or the\nchurch of Christ, ought to be willing, by a private or public\nconfession and sorrow for his sin, to declare his repentance to those\nthat are offended; who are thereupon to be reconciled to him, and in\nlove to receive him.\nCHAPTER XVIII (PCUS) CHAPTER XVI (UPCUSA)\nOf Good Works\n[6.087]\n1. Good works are only such as God hath commanded in his holy Word,\nand not such as, without the warrant thereof, are devised by men out\nof blind zeal, or upon any pretense of good intention.\n[6.088]\n2. These good works, done in obedience to God's commandments, are the\nfruits and evidences of a true and lively faith: and by them believers\nmanifest their thankfulness, strengthen their assurance, edify their\nbrethren, adorn the profession of the gospel, stop the mouths of the\nadversaries, and glorify God, whose workmanship they are, created in\nChrist Jesus thereunto, that, having their fruit unto holiness, they\nmay have the end, eternal life.\n[6.089]\n3. Their ability to do good works is not at all of themselves, but\nwholly from the Spirit of Christ. And that they may be enabled\nthereunto, besides the graces they have already received, there is\nrequired an actual influence of the same Holy Spirit to work in them\nto will and to do of his good pleasure; yet are they not hereupon to\ngrow negligent, as if they were not bound to perform any duty unless\nupon a special motion of the Spirit; but they ought to be diligent in\nstirring up the grace of God that is in them.\n[6.090]\n4. They, who in their obedience, attain to the greatest height which\nis possible in this life, are so far from being able to supererogate\nand to do more than God requires, that they fall short of much which\nin duty they are bound to do.\n[6.091]\n5. We cannot, by our best works, merit pardon of sin, or eternal life,\nat the hand of God, because of the great disproportion that is between\nthem and the glory to come, and the infinite distance that is between\nus and God, whom by them we can neither profit, nor satisfy for the\ndebt of our former sins; but when we have done all we can, we have\ndone but our duty, and are unprofitable servants: and because, as they\nare good, they proceed from his Spirit; and as they are wrought by us,\nthey are defiled and mixed with so much weakness and imperfection that\nthey cannot endure the severity of God's judgment.\n[6.092]\n6. Yet notwithstanding, the persons of believers being accepted\nthrough Christ, their good works also are accepted in him, not as\nthough they were in this life wholly unblamable and unreprovable in\nGod's sight; but that he, looking upon them in his Son, is pleased to\naccept and reward that which is sincere, although accompanied with\nmany weaknesses and imperfections.\n[6.093]\n7. Works done by unregenerate men, although for the matter of them\nthey may be things which God commands, [PCUS and of good use both in\nthemselves and others;] [UPCUSA and in themselves praiseworthy and\nuseful, and although the neglect of such things is sinful and\ndispleasing unto God;] yet, because they proceed not from a heart\npurified by faith; nor are done in a right manner, according to the\nWord; nor to a right end, the glory of God; they [PCUS are therefore\nsinful and cannot please God, or make a] [UPCUSA come short of what\nGod requires, and do not make any] man meet to receive [PCUS grace\nfrom] [UPCUSA the grace of] God. [PCUS And yet their neglect of them\nis more sinful, and displeasing unto God.]\nCHAPTER XIX (PCUS) CHAPTER XVII (UPCUSA)\nOf The Perseverance of the Saints\n[6.094]\n1. They whom God hath accepted in his Beloved, effectually called and\nsanctified by his Spirit, can neither totally nor finally fall away\nfrom the state of grace; but shall certainly persevere therein to the\nend, and be eternally saved.\n[6.095]\n2. This perseverance of the saints depends, not upon their own\nfree-will, but upon the immutability of the decree of election,\nflowing from the free and unchangeable love of God the Father; upon\nthe efficacy of the merit and intercession of Jesus Christ; the\nabiding of the Spirit and of the seed of God within them; and the\nnature of the covenant of grace; from all which ariseth also the\ncertainty and infallibility thereof.\n[6.096]\n3. Nevertheless they may, through the temptations of Satan and of the\nworld, the prevelancy of corruption remaining in them, and the neglect\nof the means of their perseverance, fall into grievous sins; ad for a\ntime continue therein: whereby they incur God's displeasure, and\ngrieve his Holy Spirit; come to be deprived of some measure of their\ngraces and comforts; have their hearts hardened, and their consciences\nwounded; hurt and scandalize others, and bring temporal judgments upon\ntheselves.\nCHAPTER XX (PCUS) CHAPTER XVIII (UPCUSA)\nOf the Assurance of Grace and Salvation\n[6.097]\n1. Although hypocrites, and other unregenerate men, may vainly deceive\nthemselves with false hopes and carnal presumptions: of being in the\nfavor of God and estate of salvation; which hope of theirs shall\nperish: yet such as truly believe in the Lord Jesus, and love him in\nsincerity, endeavoring to walk in all good conscience before him, may\nin this life be certainly assured that they are in a state of grace,\nand may rejoice in the hope of the glory of God: which hope shall\nnever make them ashamed.\n[6.098]\n2. This certainty is not a bare conjectural and probably persuasion,\ngrounded upon a fallible hope; but an infallible assurance of faith,\nfounded upon the divine truth of the promises of salvation, the inward\nevidence of those graces unto which these promises are made, the\ntestimony of the Spirit of adoption witnessing with our spirits that\nwe are the children of God; which Spirit is the earnest of our\ninheritance, whereby we are sealed to the day of redemption.\n[6.099]\n3. This infallible assurance doth not so belong to the essence of\nfaith but that a true believer may wait long and conflict with many\ndifficulties before he be partaker of it: yet, being enabled by the\nSpirit to know the things which are freely given him of God, he may,\nwithout extraordinary revelation, in the right use of ordinary means,\nattain thereunto. And therefore it is the duty of everyone to give\nall diligence to make his calling and election sure; that thereby his\nheart may be enlarged in peace and joy in the Holy Ghost, in love and\nthankfulness to God, and in strength and cheerfulness in the duties of\nobedience, the proper fruits of this assurance: so far is it from\ninclining men to looseness.\n[6.100]\n4. True believers may have the assurance of their salvation divers\nways shaken, diminished, and intermitted; as, by negligence in\npreserving of it; by falling into some special sin, which woundeth the\nconscience, and grievth the Spirit; by some sudden or vehement\ntemptation; by God's withdrawing the light of his countenance and\nsuffering even such as fear him to walk in darkness and to have no\nlight: yet are they never utterly destitute of that seed of God, and\nlife of faith, that love of Christ and the brethren, that sincerity of\nheart and conscience of duty, out of which, by the operation of the\nSpirit, this assurance may in due time be revived, and by the which,\nin the meantime, they are supported from utter despair.\nCHAPTER XXI (PCUS) CHAPTER XIX (UPCUSA)\nOf the Law of God\n[6.101]\n1. God gave to Adam a law, as a covenant of works, by which he bound\nhim and all his posterity to personal, entire, exact, and perpetual\nobedience; promised life upon the fulfilling, and threatened death\nupon the breach of it; and endued him with power and ability to keep\nit.\n[6.102]\n2. This law, after his Fall, continued to be a perfect rule of\nrighteousness; and, as such, was delivered by God upon mount Sinai in\nten commandments, and written in two tables; the first four\ncommandments containing our duty toward God, and the other six our\nduty to man.\n[6.103]\n3. Besides this law, commonly called moral, God was pleased to give to\nthe people of Israel, as a Church under age, ceremonial laws,\ncontaining several typical ordinances, partly of worship, prefiguring\nChrist, his graces, actions, sufferings, and benefits; and partly\nholding forth divers instructions of moral duties. All which\nceremonial laws are now abrogated under the New Testament.\n[6.104]\n4. To them also, as a body politic, he gave sundry judicial laws,\nwhich expired together with the state of that people, not obliging any\nother, now, further than the general equity thereof may require.\n[6.105]\n5. The moral law doth forever bind all, as well justified persons as\nothers, to the obedience thereof; and that not only in regard of the\nmatter contained in it, but also in respect of the authority of God\nthe Creator who gave it. Neither doth Christ in the gospel any way\ndissolve, but much strengthen, this obligation.\n[6.106]\n6. Although true believers be not under the law as a covenant of\nworks, to be thereby justified or condemned; yet is it of great use to\nthem, as well as to others; in that, as a rule of life, informing\nthem of the will of God and their duty, it directs and binds them to\nwalk accordingly; discovering also the sinful pollutions of their\nnature, hearts, and lives; so as, examining themselves thereby, they\nmay come to further conviction of, humiliation for, and hatred against\nsin; together with a clearer sight of the need they have of Christ,\nand the perfection of his obedience. It is likewise of use to the\nregenerate, to restrain their corruptions, in that it forbids sin, and\nthe threatenings of it serve to show what even their sins deserve, and\nwhat afflictions in this life they may expect for them, although freed\nfrom the curse thereof threatened in the law. The promises of it, in\nlike manner, show them God's approbation of obedience, and what\nblessings they may expect upon the performance thereof; although not\nas due to them by the law as a covenant of works: so as a man's doing\ngood, and refraining from evil, because the law encourageth to the\none, and deterreth from the other, is no evidence of his being under\nthe law, and not under grace.\n[6.107]\n6. Neither are the forementioned uses of the law contrary to the grace\nof the gospel, but do sweetly comply with it: the Spirit of Christ\nsubduing and enabling the will of man to do that freely and\ncheerfully, which the will of God, revealed in the law, requireth to\nbe done.\nCHAPTER XXII (PCUS) CHAPTER XX (UPCUSA)\nOf Christian Liberty\nand Liberty of Conscience\n[6.108]\n1. The liberty which Christ hath purchased for believers under the\ngospel consists in their freedom from the guilt of sin, the condemning\nwrath of God, the curse of the moral law; and in their being delivered\nfrom thos present evil world, bondage to Satan, and dominion of sin,\nfrom the evil of afflictions, the sting of death, the victory of the\ngrave, and everlasting damnation; as also in their free access to God,\nand their yielding obedience unto him, not out of slavish fear, but a\nchildlike love, and a willing mind. All which were common also to\nbelievers under the law; but under the New Testament, the liberty of\nChristians is further enlarged in their freedom from the yoke of the\nceremonial law, to which the Jewish church was subjected; and in\ngreater boldness of access to the throne of grace, and in [PCUS\nfuller] [UPCUSA full] communications of the free Spirit of God, than\nbelievers under the law did ordinarily partake of.\n[6.109]\n2. God alone is Lord of the conscience, and hath left it free from the\ndoctrines and commandments of men which are in anything contrary to\nhis Word, or beside it in matters of faith on worship. So that to\nbelieve such doctrines, or to obey such commandments out of\nconscience, is ts betray true liberty of conscience; and the requiring\nan implicit faith, and an absolute and blind obedience, is to destroy\nliberty of conscience, and reason also.\n[6.110]\n3. They who, upon pretense of Christian liberty, do practice any sin,\nor cherish any lust, do thereby destroy the end of Christian liberty;\nwhich is, that, being delivered out of the hands of our enemies, we\nmight serve the Lord without fear, in holiness and righteousness\nbefore him, all the days of our life.\n[6.111]\n4. And because the powers which God hath ordained, and the liberty\nwhich Christ hath purchased, are not intended by God to destroy, but\nmutually to uphold and preserve one another; they who, upon pretense\nof Christian liberty, shall oppose any lawful power, or the lawful\nexercise of it, whether it be civil or ecclesiastical, resist the\nordinance of God. And for their publishing of such opinions, or\nmaintaining of such practices, as are contrary to the light of nature,\nor to the known principles of Christianity, whether concerning faith,\nworship, or conversation; or to the power of godliness; or such\nerroneous opinions or practices as, either in their own nature, or in\nthe manner of publishing or maintaining them, are destructive to the\nexternal peace and order which Christ hath established in the church:\nthey may be lawfully called to account, and proceeded against by the\ncensures of the Church.\nCHAPTER XXIII (PCUS) CHAPTER XXI (UPCUSA)\nOf Religious Worship\nand the Sabbath Day\n[6.112]\n1. The light of nature showeth that there is a God, who hath lordship\nand sovereignty over all; is good, and doeth good unto all; and is\ntherefore to be feared, loved, praised, called upon, trusted in, and\nserved with all the hearth, and with all the soul, and with all the\nmight. But the acceptable way of worshipping the true God is\ninstituted by himself, and so limited by his own revealed will, that\nhe may not be worshipped according to the imaginations and devices of\nmen, or the suggestions of Satan, under any visible representation or\nany other way not prescribed in the Holy Scripture.\n[6.113]\n2. Religious worship is to be given to God, the Father, Son, and Holy\nGhost; and to him alone: not to angels, saints, or any other creature:\nand since the Fall, not without a Mediator; nor in the mediation of\nany other but of Christ alone.\n[6.114]\n3. Prayer with thanksgiving, being one special part of religious\nworship, is by God required of all men; and that it may be accepted,\nit is to be made in the name of the Son, by the help of his Holy\nSpirit, according to his will, with understanding, reverence,\nhumility, fervency, faith, love, and perseverance; and, if vocal, in a\nknown tongue.\n[6.115]\n4. Prayer is to be made for things lawful, and for all sorts of men\nliving, or that shall live hereafter, but not for the dead.\n[6.116]\n5. The reading of the Scriptures with godly fear; the sound preaching,\nand conscionable hearing of the Word, in obedience unto God with\nunderstanding, faith, and reverence; singing of psalms with grace in\nthe heart; as, also, the due administration and worthy receiving of\nthe sacraments instituted by Christ; are all parts of the ordinary\nreligious worship of God: besides religious oaths, and vows, solemn\nfastings, and thanksgivings upon special occasion; which are, in their\nseveral times and seasons, to be used in an holy and religious manner.\n[6.117]\n6. Neither prayer, nor any other part of religious worship, is now,\nunder the gospel, either tied unto, or made more acceptable to, any\nplace in which it is performed, or towards which it is directed: but\nGod is to be worshipped everywhere in spirit and in truth; as in\nprivate families daily, and in secret each one by himself, so more\nsolemnly in the public assemblies, which are not carelessly or\nwillfully to be neglected or forsaken, when God, by his Word or\nprovidence, calleth thereunto.\n[6.118]\n7. As it is of the law of nature that, in general, a due proportion of\ntime be set apart for the worship of God; so, in his Word, by a\npositive, moral, and perpetual commandment, binding all men in all\nages, he hath particularly appointed one day in seven for a Sabbath,\nto be kept holy unto him: which, from the beginning of the world to\nthe resurrection of Christ, was the last day of the week; and, from\nthe resurrection of Christ, was changed into the first day of the\nweek, which in Scripture is called the Lord's Day, and is to be\ncontinued to the end of the world as the Christian Sabbath.\n[6.119]\n8. This Sabbath is to be kept holy unto the Lord when men, after a due\npreparing of their hearts, and ordering of their common affairs\nbeforehand, do not only observe an holy rest all the day from their\nown works, words, and thoughts about their wordly employments and\nrecreations; but also are taken up the whole time in the public and\nprivate exercises of his worship, and in the duties of necessity and\nmercy.\nCHAPTER XXIV (PCUS) CHAPTER XXII (UPCUSA)\nOf Lawful Oaths and Vows\n[6.120]\n1. A lawful oath is a part of religious worship, wherein upon just\noccasion, the person swearing solemnly calleth God to witness what he\nasserteth or promiseth; and to judge him according to the truth or\nfalsehood of what he sweareth.\n[6.121]\n2. The name of God only is that by which men ought to swear, and\ntherein it is to be used with all holy fear and reverence; therefore\nto swear vainly or rashly by that glorious and dreadful name, or to\nswear at all by any other thing, is sinful, and to be abhorred. Yet,\nas, in matters of weight and moment, an oath is warranted by the Word\nof God, under the New Testament, as well as under the Old, so a lawful\noath, being imposed by lawful authority, in such matters ought to be\ntaken.\n[6.122]\n3. Whosoever taketh and oath ought duly to consider the weightiness of\nso solemn an act, and therein to avouch nothing but what he is fully\npersuaded is the truth. Neither may any man bind himself by oath to\nanything but what is good and just, and what he believeth so to be,\nand what he is able and resolved to perform. [PCUS Yet is is a sin to\nrefuse an oath touching anything that is good and just, being imposed\nby lawful authority.]\n[6.123]\n4. An oath is to be taken in the plain and common sense of the words,\nwithout equivocation or mental reservation. It cannot oblige to sin;\nbut in anything not sinful, being taken, it binds to performance,\nalthough to a man's own hurt: nor is it to be violated, although made\nto heretics or infidels.\n[6.124]\n5. A vow is of the like nature with a promissory oath, and ought to be\nmade with the like religious care, and to be performed with the like\nfaithfulness.\n[6.125]\n6. It is not to be made to any creature, but to God alone: and that it\nmay be accepted, it is to be made voluntarily, out of faith and\nconscience of duty, in way of thankfulness for mercy received, or for\nobtaining of what we want; whereby we more strictly bind ourselves to\nnecessary duties, or to other things, so far and so long as they may\nfitly conduce thereto.\n[6.126]\n7. No man may vow to do anything forbidden in the Word of God, or what\nwould hinder any duty therein commanded, or which is not in his own\npower, and for the performance of which he hath no promise or ability\nfrom God. In which respects, monastical vows of perpetual single\nlife, professed poverty, and regular obedience, are so far from being\ndegrees of higher perfection, that they are superstitious and sinful\nsnares, in which no Christian may entangle himself.\nCHAPTER XXV (PCUS) CHAPTER XXIII (UPCUSA)\nOf the Civil Magistrate\n[6.127]\n1. God, the Supreme Lord and King of all the world, hath ordained\ncivil magistrates to be under him over the people, for his own glory\nand the public good; and to this end, hath armed them with the power\nof the sword, for the defense and encouragement of them that are good,\nand for the punishment of evildoers.\n[6.128]\n2. It is lawful for Christians to accept and execute the office of a\nmagistrate when called thereunto; in the managing whereof, as they\nought especially to maintain piety, justice, and peace, according to\nthe wholesome laws of each commonwealth, so, for that end, they may\nlawfully, now under the New Testament, wage war upon just and\nnecessary occasions.\n[6.129]\n3. Civil magistrates may not assume to themselves the administration\nof the Word and Sacraments; or the power of the keys of the kingdom of\nheaven; or, in the least, interfere in matters of faith. Yet, as\nnursing fathers, it is the duty of civil magistrates to protect the\nchurch of our common Lord, without giving the preference to any\ndenomination of Christians above the rest, in such a manner that all\necclesiastical persons whatever shall enjoy the full, free, and\nunquestioned liberty of discharging every aprt of their sacred\nfunctions, without violence or danger. And, as Jesus Christ hath\nappointed a regular government and discipline in his church, no law of\nany commonwealth should interfere with, let, or hinder, the due\nexercise thereof, among the voluntary members of any denomination of\nChristians, according to their own profession of belief. It is the\nduty of civil magistrates to protect the person and good name of all\ntheir people, in such an effectual manner as that no person be\nsuffered, either upon pretense of religion or infidelity, to offer any\nindignity, violence, abuse, or injury to any other person whatsoever:\nand to take order, that all religious and ecclesiastical assemblies be\nheld without molestation or disturbance.\n[6.130]\n4. It is the duty of the people to pray for magistrates, to honor\ntheir persons, to pay them tribute and other dues, to obey their\nlawful commands, and to be subject to their authority, for conscience'\nsake. Infidelity, or difference in religion, doth not make boid the\nmagistrate's just and legal authority, nor free the people from their\nobedience to him: from which ecclesiastical persons are not exempted;\nmuch less hath the Pope any power or jurisdiction over them in their\ndominions, or over any of their people; and least of all to deprive\nthem of their dominions or lives, if he shall judge them to be\nheretics, or upon any other pretense whatsoever.\nCHAPTER XXIV (UPCUSA)\nOf Marriage and Divorce\n[6.131]\n1. Christian marriage is an institution ordained of God, blessed by\nour Lord Jesus Christ, established and sanctified for the happiness\nand welfare of mankind, into which spiritual and physical union one\nman and one woman enter, cherishing a mutual esteem and love, bearing\nwith each other's infirmities and weaknesses, comfortin each other in\ntrouble, providing in honesty and industry for each other and for\ntheir household, praying for each other, and living together the\nlength of their days as heirs of the grace of life.\n[6.132]\n2. Because the corruption of man is apt unduly to put asunder those\nwhom God hath joined together in marriage, and because the Church is\nconcerned with the establishment of marriage in the Lord as Scripture\nsets it forth, and with the present penitence as well as with the past\ninnocence or guilt of those whose marriage has been broken; therefore\nas a breach of that holy relation may occasion divorce, so remarriage\nafter a divorce granted on grounds explicity stated in Scripture or\nimplicit in the gospel of Christ may be sanctioned in keeping with his\nredemptive gospel, when sufficient penitence for sin and failure is\nevidence, and a firm purpose of and endeavor after Christian marriage\nis manifest.\nCHAPTER XXVI (PCUS)\nOf Marriage and Divorce\n[6.133]\n1. Marriage is a union between one man and one woman, designed of God\nto last so long as they both shall live.\n[6.134]\n2. Marriage is designed for the mutual help of husband and wife; for\nthe safeguarding, undergirding, and development of their moral and\nspiritual character; for the propagation of children and the rearing\nof them in the discipline and instruction of the Lord.\n[6.135]\n3. All persons who are able with judgment to give their consent may\nmarry, except within the limits of blood relationship forbidden by\nScripture, and such marriages are valid before God in the eyes of the\nchurch. But no marriage can be fully and securely Christian in spirit\nor in purpose unless both partners are committed to a common Christian\nfaith and to a deeply shared intention of building a Christian home.\nEvangelical Christians should seek as partners in marriage only\npersons who hold in common a sound basis of evangelical faith.\n[6.136]\n4. Marriage for the Christian has religoius as well as civil\nsignificance. The distinctive contribution of the church in\nperforming the marriage ceremony is to affirm the divine institution\nof marriage; to invoke God's blessing upon those who enter into the\nmarital relationship in accordance with his word; to hear the vows of\nthose who desire to be married; and to assure the married partners of\nGod's grace within their new relationship.\n[6.137]\n5. It is the divine intention that persons entering the marriage\ncovenant become inseparably united, thus allowing for no dissolution\nsave that caused by the death of either husband or wife. However, the\nweaknesses of one or both partners may lead to gross and persistent\ndenial of the marriage vows so that marriage dies at the heart and the\nunion become intolerable; yet only in cases of extreme, unrepented-of,\nand irremedial unfaithfulness (physical or spiritual) should\nseparation or divorce be considered. Such separation or divorce is\naccepted as permissable only because of the failure of one or both of\nthe partners, and does not lessen in any way the divine intention for\nindissoluble union.\n[6.138]\n6. The remarriage of divorced persons may be sanctioned by the church,\nin keeping with the redemptive gospel of Christ, when sufficient\npenitence for sin and failure is evidence, and a firm purpose of and\nendeavor after Christian marriage is manifested.\n[6.139]\n7. Divorced persons should give prayerful thought to discover if God's\nvocation for them is to remain unmarried, since one failure in this\nrealm raises serious question as to the rightness and wisdom of\nundertaking another union.\nCHAPTER XXVII (PCUS) CHAPTER XXV (UPCUSA)\nOf the Church\n[6.140]\n1. The catholic or universal church, which is invisible, consists of\nthe whole number of the elect, that have been, are, or shall be\ngathered into one, under Christ the head thereof; and is the spouse,\nthe body, the fullness of Him that filleth all in all.\n[6.141]\n2. The visible Church, which is also catholic or universal under the\ngospel (not confined to one nation as before under the law), consists\nof all those throughout the world that profess the true religion,\ntogether with their children; and is the Kingdom of the Lord Jesus\nChrist; the house and family of God, through which men are ordinarily\nsaved and union with which is essential to their best growth and\nservice.\n[6.142]\n3. Unto this catholic and visible Church, Christ hath given the\nministry, oracles, and ordinances of God, for the gathering and\nperfecting of the saints, in this life, to the end of the world; and\ndoth by his own presence and Spirit, according to his promise, make\nthem effectual thereunto.\n[6.143]\n4. This catholic Church hath been sometimes more, sometimes less,\nvisible. And particular churches, which are members thereof, are more\nor less pure, according as the doctrine of the gospel is taught and\nembraced, ordinances administered, and public worship performed more\nor less purely in them.\n[6.144]\n5. The purest churches under heaven are subject both to mixture and\nerror: and some have so degenerated as to become apparently no\nchurches of Christ. Nevertheless, there shall be always a Church on\nearth, to worship God according to his will.\n[6.145]\n6. The Lord Jesus Christ is the only head of the Church, and the claim\nof any man to be the vicar of Christ and the head of the Church is\n[PCUS without warrant in fact or in Scripture, even anti-Christian,]\n[UPCUSA unscriptural, without warrant in fact, and is] a usurpation\ndishonoring to the Lord Jesus Christ.\nCHAPTER XXVIII (PCUS) CHAPTER XXVI (UPCUSA)\nOf the Communion of the Saints\n[6.146]\n1. All saints [PCUS being] [UPCUSA that are] united to Jesus Christ\ntheir head, by his Spirit and by faith, have fellowship with him in\nhis graces, sufferings, death, resurrection, and glory: and, being\nunited to one another in love, they have communion in each other's\ngifts and graces, and are obliged to the performance of such duties,\npublic and private, as to conduce to their mutual good, both in the\ninward and outward man.\n[6.147]\n2. Saints by [PCUS their] profession are bound to maintain an holy\nfellowship and communion in the worship of God, and in performing such\nother spiritual services as tend to their mutual edification; as also\nin relieving each other in outward things, according to their several\nabilities and necesities. Which communion, as God offereth\nopportunity, is to be extended unto all those who, in every place,\ncall upno the name of the Lord Jesus.\n[6.148]\n3. This communion which the saints have with Christ, doth not make\nthem in any wise partakers of the substance of the Godhead, or to be\nequal with Christ in any respect: either of which to affirm, is\nimpious and blasphemous. Nor doth their communion one with another as\nsaints, take away or infringe the title or property which each man\nhath in his goods and possessions.\nCHAPTER XXIX (PCUS) CHAPTER XXVII (UPCUSA)\nOf the Sacraments\n[6.149]\n1. Sacraments are holy signs and seals of the covenant of grace,\nimmediately instituted by God, to represent Christ and his benefits,\nand to confirm our interest in him: as also to put a visible\ndifference between those that belong unto the church, and the rest of\nthw world; and solemnly to engage them to the service of God in\nChrist, according to his Word.\n[6.150]\n2. There is in every sacrament a spiritual relation, or sacramental\nunion, between the sign and the thing signified; whence it comes to\npass that the names and effects of the one are attributed to the\nother.\n[6.151]\n3. The grace which is exhibited in or by the sacraments, rightly used,\nis not conferred by any power in them; neither doth the efficacy of a\nsacrament depend upon the piety or intention of him that doth\nadminister it, but upon the work of the Spirit, and the word of\ninstitution, which conatins, together with a precept authorizing the\nuse thereof, a promise of benefit to worthy receivers.\n[6.152]\n4. There be only two sacraments ordained by Christ our Lord in the\ngospels, that is to say, baptism and the supper of the Lord: neither\nor which may be dispensed by any but a minister of the Word, lawfully\nordained.\n[6.153]\n5. The sacraments of the Old Testament, in regard of the spiritual\nthings thereby signified and exhibited, were, for substance, the same\nwith those of the New.\nCHAPTER XXX (PCUS) CHAPTER XXVIII (UPCUSA)\nOf Baptism\n[6.154]\n1. Baptism is a sacrament of the New Testament, ordained by Jesus\nChrist, not only for the solemn admission of the party baptized into\nthe visible Church, but also to be unto him a sign and seal of the\ncovenant of grace, or his ingrafting into Christ, of regeneration, of\nremission of sins, and of his giving up unto God, through Jesus\nChrist, to walk in newness of life: which sacrament is, by Christ's\nown appointment, to be continued in his churchy until the end of the\nworld.\n[6.155]\n2. The outward element to be used in the sacrament is water, wherewith\nthe party is to be baptized in the name of the Father, and of the Son,\nand of the Holy Ghost, by a minister of the gospel, lawfully called\nthereunto.\n[6.156]\n3. Dipping of the person into the water is not necessary; but baptism\nis rightly administered by pouring or sprinkling water upon the\nperson.\n[6.157]\n4. Not only those that do actually profess faith in and obedience unto\nChrist, but also the infants of one or both believing parents are to\nbe baptized.\n[6.158]\n5. Although it be a great sin to contemn or neglect this ordinance,\nyet grace and salvation are not so inseparably annexed unto it as that\nno person can be regenerated or saved without it, or that all that are\nbaptized are undoubtedly regenerated.\n[6.159]\n6. The efficacy of Baptism is not tied to that moment of time wherein\nit is administered; yet, notwithstanding, by the right use of this\nordinancy the grace promised is not only offered, but really exhibited\nand conferred by the Holy Ghost, to such (whether of age or infants)\nas that grace belongeth unto, according to the counsel of God's own\nwill, in his appointed time.\n[6.160]\n7. The sacrament of Baptism is but once to be administered to any\nperson.\nCHAPTER XXXI (PCUS) CHAPTER XXIX (UPCUSA)\nOf the Lord's Supper\n[6.161]\n1. Our Lord Jesus, in the night wherein he was betrayed, instituted\nthe sacrament of his body and blood, called the Lord's Supper, to be\nobserved in his Church unto the end of the world; for the perpetual\nremembrance of the sacrifice of himself in his death, the sealing all\nbenefits thereof unto true believers, their spiritual nourishment and\ngrowth in him, their further engagement in and to all duties which\nthey owe unto him; and to be a bond and pledge of their communion with\nhim, and with each other, as members of his mystical body.\n[6.162]\n2. In this sacrament Christ is not offered up to his Father, nor any\nreal sacrifice made at all for remission of sins of the quick or dead,\nbut a commemoration of that [PCUS one] [UPCUSA once] offering up of\nhimself, by himself, upon the cross, once and for all, and a spiritual\noblation of all possible praise unto God for the same; so that the\nso-called sacrifice of the mass is most contradictory to Christ's\n[PCUSA one] [UPCUSA own] sacrifice, the only propitiation for all the\nsins of the elect.\n[6.163]\n3. The Lord Jesus hath, in this ordinance, appointed his ministers to\ndeclare his word of institution to the people, to pray, and bless the\nelements of bread and wine, and thereby to set them apart from a\ncommon to any holy use; and to take and break the bread, to take the\ncup, and (they communicating also themselves) to give both to the\ncommunicants; [UPCUSA but to none who are not then present in the\ncongregation].\n[6.164]\n4. Private masses, or receiving this sacrament by a priest, or any\nother, alone; as likewise the denial of the cup to the people;\nworshipping the elements, the lifting them up, or carrying them about\nfor adoration, and the reserving of them for any pretended religious\nuse, are all contrary to the nature of this sacrament, and to the\ninstitution of Christ.\n[6.165]\n5. The outward elements in this sacrament, duly set apart to the uses\nordained by Christ, have such relation to him crucified, as that\ntruly, yet sacramentally only, they are sometimes called by the name\nof the thigns they represent, to wit, the body and blood of Christ;\nalbeit, in substance and nature, they still remain truly, and only,\nbread and wine, as they were before.\n[6.166]\n6. That doctrine which maintains a change of the substance of bread\nand wine, into the substance of Christ's body and blood (commonly\ncalled transubstantiation) by consecration of a priest, or by any\nother way, is repugnant, not to Scripture alone, but even to common\nsense and reason; overthroweth the nature of the sacrament; and hath\nbeen, and is, the cause of manifold superstitions, yea, of gross\nidolatries.\n[6.167]\n7. Worthy receivers, outwardly partaking of the visible elements in\nthis sacrament, do then also inwardly by faith, really and indeed, yet\nnot carnally and corporally, but spiritually, receive and feed upon\nChrist crucified, and all benefits of his death: the body and blood of\nChrist being then not corporally or carnally in, with, or under the\nbread and wine; yet as really, but spiritually, present to the faith\nof believers in that ordinance, as the elements themselves are to\ntheir outward senses.\n[6.168]\n8. Although ignorant and wicked men receive the outward elements in\nthis sacrament, yet they receive not the thing signified thereby; but\nby their unworthy coming thereunto are guilty of the body and blood of\nthe Lord, and bring judgment on themselves. [UPCUSA Wherefore all\nignorant and ungodly persons, as they are unfit to enjoy communion\nwith him, so are they unworthy of the Lord's Table, and cannot,\nwithout great sin against Christ, while they remain such, partake of\nthese holy mysteries, or be admitted thereunto.]\nCHAPTER XXXII (PCUS) CHAPTER XXX (UPCUSA)\nOf Church Censures\n[6.169]\n1. The Lord Jesus, as king and head of his Church, hath therein\nappointed a government in the hand of Church officers, distinct from\nthe civil magistrate.\n[6.170]\n2. To these officers the keys of the Kingdom of Heaven are committed,\nby virtue whereof they have power respectively to retain and remit\nsins, to shut that kingdom against the impenitent, both by the word\nand censures; and to open it unto penitent sinners, by the ministry of\nthe gospel, and by absolution from censures, as occasion shall\nrequire.\n[6.171]\n3. Church censures are necessary for the reclaiming and gaining of\noffending brethren; for deterring of others from like offenses; for\npurging out of that leaven which might infect the whole lump; for\nvindicating the honor of Christ, and the holy profession of the\ngospel; and for preventing the wrath of God, which might justly fall\nupon the Church, if they should suffer his covenant, and the seals\nthereof, to be profaned by notorious and obstinate offenders.\n[6.172]\n4. For the better attaining of these ends, the officers of the church\nare to proceed by admonition, suspension from the sacrament of the\nLord's Supper for a season, and by excommunication from the Church,\naccording to the nature of the crime, and demerit of the person.\nCHAPTER XXXIII (PCUS) CHAPTER XXXI (UPCUSA)\nOf Synods and Councils\n[6.173]\n1. For the better government and further edification of the Church,\nthere ought to be such assemblies as are commonly called synods or\ncouncils and it belongeth to the overseers and other rulers of the\nparticular churches, by virtue of their office, and the power which\nChrist hath given them for edification, and not for destruction, to\nappoint such assemblies, and to convene together in them, as often as\nthey shall judge it expedient for the good of the Church.\n[6.174]\n2. It belongeth to synods and councils, ministerially, to determine\ncontroversies of faith, and cases of conscience, to set down rules and\ndirections for the better ordering of the public worship of God, and\ngovernment of his Church; to receive complaints in cases of\nmal-administration, and authoritatively to determine the same: which\ndecrees and determinations, if consonant to the Word of God, are to be\nreceived with reverence and submission, not only for their agreement\nwith the Word, but also for the power whereby they are made, as being\nan ordinance of God, appointed thereunto in his Word.\n[6.175]\n3. All synods or councils since the apostles' times, whether general\nor particular, may err, and many have erred; therefore they are not to\nbe made the rule of faith or practice, but to be used as a help in\nboth.\n[6.176]\n4. Synods and councils are to handle or conclude nothing but that\nwhich is ecclesiastical: and are not to intermeddle with civil affairs\nwhich concern the commonwealth unless by way of humble petition in\ncases extraordinary; or by way of advice for satisfaction of\nconscience, if they be thereunto required by the civil magistrate.\nCHAPTER XXXIV (PCUS) CHAPTER XXXII (UPCUSA)\nOf the State of Man After Death\nand of the Resurrection of the Dead\n[6.177]\n1. The bodies of men, after death, return to dust, and see corruption;\nbut their souls (which neither die nor sleep), having an immortal\nsubsistence, immediately return to God who gave them. The souls of\nthe righteous, being then made perfect in holiness, are received into\nthe highest heavens, where they behold the face of God in light and\nglory, waiting for the full redemption of their bodies; and the souls\nof the wicked are cast into hell, where they remain in torments and\nutter darkness, reserved to the judgment of the great day. Besides\nthese two places for souls separated from their bodies, the Scripture\nacknowledgeth none.\n[6.178]\n2. At the last day, such as are found alive shall not die, but be\nchanged: and all the dead shall be raised up with the self-same\nbodies, and none other, although with different qualities, which shall\nbe united again to their souls forever.\n[6.179]\n3. The bodies of the unjust shall, by the power of Christ, be raised\nto dishonor; the bodies of the just, by his Spirit, unto honor, and be\nmade conformable to his own glorious body.\nCHAPTER XXXV (PCUS) CHAPTER XXXIII (UPCUSA)\nOf the Last Judgment\n[6.180]\n1. God hath appointed a day, wherein he will judge the world in\nrighteousness by Jesus Christ, to whom all power and judgment is given\nof the Father. In which day, not only the apostate angels shall be\njudged; but likewise all persons, that have lived upon earth, shall\nappear before the tribunal of Christ, to give an account of their\nthoughts, words, and deeds; and to receive according to what they have\ndone in the body, whether good or evil.\n[6.181]\n2. The end of God's appointing this day, is for the manifestation of\nthe glory of his mercy in the eternal salvation of the elect; and of\nhis justice in the damnation of the reprobate, who are wicked and\ndisobedient. For then shall the righteous go into everlasting life,\nand receive that fullness of joy and refreshing which shall come from\nthe presence of the Lord: but the wicked, who know not God, and obey\nnot the gospel of Jesus Christ, shall be cast into eternal torments,\nand punished with everlasting destruction from the presence of the\nLord, and from the glory of his power.\n[6.182]\n3. As Christ would have us to be certainly persuaded that there shall\nbe a day of judgment, both to deter all men from sin, and for the\ngreater consolation of the godly in their adversity: so will he have\nthat day unknown to men, that they may shake off all carnal security,\nand be always watchful, because they know not at what hour the Lord\nwill come; and may be ever prepared to say, Come, Lord Jesus, come\nquickly. Amen.\n[Chapters XXXIV and XXXV of the UPCUSA version, (paragraphs 6.183 to\n6.190) are above, as chapters IX and X of the PCUS version (paragraphs\n6.051 to 6.058).]\nDeclaratory Statement (UPCUSA)\n[6.191]\nWhile the ordination vow of ministers, ruling elders, and deacons, as\nset forth in the Form of Government, requires the reception and\nadoption of the Confession of Faith only as containing the system of\ndoctrine taught in the Holy Scriptures, nevertheless, seeing that the\ndesire has been formally expressed for a disavowal by the Church of\ncertain inferences drawn from statements in the Confession of Faith,\nand also for a declaration of certain aspects of revealed truth which\nappear at the present time to call for more explicit statement,\ntherefore The Presbyterian Church in the United States of Americe does\nauthoritatively declare as follows:\n[6.192]\nFirst, with reference to Chapter III of the Confession of Faith: that\nconcerning those who are saved in Christ, the doctrine of God's\neternal decree is held in harmooy with the doctrine of his love to all\nmankind, his gift of his Son to be the propitiation for the sins of\nthe whole world, and his readiness to bestow his saving grace on all\nwho seek it; that concerning those who perish, the doctrine of God's\neternal decree is held in harmony with the doctrine that God desires\nnot the death of any sinner, but has provided in Christ a salvation\nsufficient for all, adapted to all, and freely offered in the gospel\nto all; that men are fully responsible for their treatment of God's\ngracious offer; that his decree hinders no man from accepting that\noffer; and that no man is condemned except on the ground of his sin.\n[6.193]\nSecond, with reference to Chapter X, Section 3, of the Confession of\nFaith, that it is not to be regarded as teaching that any who die in\ninfancy are lost. We believe that all dying in infancy are included\nin the election of grace, and are regenerated and saved by Christ\nthrough the Spirit, who works when and where and how he pleases.","title":"Westconf","type":"page"}