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)
http://www.cumberland.org/hfcpc/wcfaith.txt
In 1814:
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 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
alons; not by imputing faith itself, the act of believing, or any
other evangelical obedience to them, as their righteousness; but by
imputing the obedience and satisfaction of Christ unto them, they
receiving and resting on him and his righteousness by faith; which
faith they have not of themselves, it is the gift of God.
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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.
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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.
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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.
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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.
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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
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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
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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.
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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.
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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
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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.
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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.
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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
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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.
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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.
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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.
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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.
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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.
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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
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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.
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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.
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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.
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