Statement of Faith
The official doctrine of Grace Church is drawn from historic confessions of the Christian faith. Though members are only required to affirm the Grace Church Doctrinal Summary, all the teaching of Grace Church accords with the full Statement of Faith. All elders, deacons, and deaconesses affirm the Statement of Faith. Affirmation does not mean complete understanding, but agreement and submission with the desire to grow in grace.
OF THE HOLY TRINITY
Three in One. There is one, and only one, living and true God, everlasting; without body, parts, or passions; of infinite power, wisdom, and goodness; most free, most just, and most loving; a pure spirit, holy, and immutable; whose essence cannot be comprehended by any but himself; having all glory and blessedness in and of himself; who alone is life and the fountain of all being, the Creator and Preserver of all things, possessing sovereign dominion over all; who is present in all places and contained by none; in whose sight all things are open and manifest, his knowledge being infinite, infallible, and independent of the creature, so that nothing is to him contingent or uncertain. In the unity of this Godhead are three Persons, one in glory, of one substance, power, and eternity: the Father, the Son, and the Holy Spirit. This doctrine of the Trinity is the foundation of all humanity’s communion with God.
(Gen. 1:1-3, 17:1; Ex. 3:14, 34:6-7; Deut. 6:4; 1 Kings 8:27; Ps. 90:2, 115:3, 119:68, 139:1-16; Isa. 6:3, 40:28, 46:3; Jer. 10:10; Mal. 3:6; Matt. 11:27, 28:19; Luke 3:22; John 4:24, 5:26; Rom. 11:33-36;
1 Cor. 8:4-6; 2 Cor. 13:14; Col. 1:15-17; 1 Tim. 1:17; Heb. 4:13, 13:8)
God the Son. The Son, who is the Word of the Father, begotten from everlasting of the Father, very and eternal God, and of one substance with the Father, took human nature in the womb of the virgin Mary, of her substance but not of her corruption: so that two whole and perfect natures, Godhead and Manhood, were joined together in one Person, never to be divided, so there is one Christ, very God and very Man; who truly suffered, was crucified, dead, and buried, to be a sacrifice, not only for original human guilt, but also for actual human sins, being made sin and a curse to reconcile his people to his Father, enduring grievous sorrows in his soul and painful sufferings in his body. He then rose again from death, taking again his body, with flesh, bones, and all things pertaining to the perfection of human nature; with which he ascended into heaven, and there sits, making intercession for his own, until he returns to judge all people at the last day. Christ, in the work of mediation, acts according to both natures, each nature performing its own appropriate work; yet because of the unity of the Person, that which is proper to one nature is sometimes attributed to the Person in general. This union of two natures is permanent in Christ; he will forever be the God-Man.
(Ps. 110:1; Isa. 52:13-53:12; Matt. 1:22-23; Luke 1:27-35, 24:51; John 1:1-18, 10:30, 17:11, 20:27-28; Acts 17:31, 20:28; Rom. 3:24-25, 5:17, 8:3; 1 Cor. 15:3-5; 2 Cor. 5:10,21; Gal. 3:13; Phil. 2:6-11; Col. 2:9;
1 Thess. 1:10; 1 Tim. 2:5; Heb. 2:14-17, 7:25; 1 John 1:1-3)
The Holy Spirit. The Holy Spirit, proceeding from the Father and the Son, is of one substance with the Father and the Son, very and eternal God. The Holy Spirit miraculously formed Christ’s sinless human nature in the womb of the virgin Mary, and he was bestowed on Christ without measure. The Holy Spirit unites to Christ those who believe, having made them sensible of the great evil of sin. For if any who are dead in sin are to be born again, that is, regenerated, the Holy Spirit must effectually work upon the soul to produce a new spiritual life, without such a working of the Spirit no other means can effect conversion unto God. This work on those who are to be saved is a gracious, holy, and perpetual work. All who are thus saved are baptized by the Holy Spirit into the one body of Christ. The Holy Spirit leads, equips, teaches, defends, and comforts God’s people, sovereignly distributing gifts to all, some gifts for a specific time and purpose and others more regularly. Furthermore, it was the Holy Spirit who inspired the Holy Scriptures and from them enlightens God’s people in the things necessary to be known for salvation.
(Gen. 1:2; Ex. 31:3; Ezek. 36:25-27; Mark 1:10; Luke 1:35, 12:12; John 3:3-8, 14:15-17, 14:26, 15:26, 16:7-8, 16:13-15; Acts 1:8, 5:3-4, 10:38; Rom. 15:13; 1 Cor. 3:16, 6:19, 12:1-12; Eph. 1:13-14, 4:4;
2 Tim. 3:16; Tit. 3:5; 2 Pet. 1:21)
OF THE HOLY SCRIPTURES
Necessity, Sufficiency, Perspicuity. Although the works of creation and providence manifest the goodness, wisdom, and power of God so as to leave people without excuse, yet they are not sufficient to give that knowledge of God which is necessary to salvation. Holy Scripture is the only sufficient, certain, and infallible rule of all faith and life. In all that it teaches it is true. The whole counsel of God, concerning all things necessary for his own glory, humanity’s salvation, faith and life, is either expressly set down or necessarily contained in Holy Scripture. Therefore, whatsoever is not read therein, nor may be proved thereby, should not be required of anyone that it should be believed as an article of the Faith or be thought necessary to salvation. Consequently, nothing at any time is to be added to the Scriptures, whether by new revelation or by human traditions. 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, with a proper use of ordinary means, may attain to a sufficient understanding of them. The infallible rule of interpretation of Scripture is Scripture itself; and therefore when there is a question about the true and full sense of any Scripture, it must be searched by other places that speak more clearly.
(Deut. 29:29; Ps. 19:1-11, 119:130; Isa. 8:20; Mark 7:13; Luke 16:29-31; John 17:17; Rom. 1:19-21, 2:14-15, 15:4; Gal. 1:8-9; 2 Tim. 3:15-17; Heb. 1:1; 2 Pet. 1:3, 1:19-21, 3:15-16; Rev. 22:18-19)
Canon and Creeds. The Holy Scriptures are those canonical books of the Old and New Testaments, the authority of which depends not upon the testimony of any person or church, but wholly upon God, their author, who is truth itself. The Old Testament consists of: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, and the Twelve Prophets. The New Testament consists of: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, and Revelation. The Nicene Creed and the Apostles’ Creed ought to be received and believed as faithful expositions of Scriptural doctrine, for they may be proved by most certain warrants of Holy Scripture.
(Ezek. 36:25-27; Matt. 5:17; 1 Cor. 2:10-12; Eph. 2:20; 1 Thess. 2:13; 2 Tim. 1:14; Heb. 6:18; 2 Pet. 3:15-16; 1 John 2:20-27)
Two Testaments, One Christ. The Old Testament is not contrary to the New: for both in the Old and New Covenants everlasting life is offered to humanity in Christ, who is the only Mediator between God and man, being both God and Man. This office of Mediator belongs only to Christ, who is the prophet, priest, and king, and may not either in whole or in part be shared or transferred from him to any other. Christ took true human nature, being made like humanity in all things except sin. He was made under the law and perfectly fulfilled it, being the sinless Lamb, who by sacrifice of himself once took away the sins of the world, undergoing the punishment due to sinners. The virtue, efficacy, and benefit of his righteousness and sacrificial death were communicated to believers in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein he was revealed, being the same yesterday and today and forever. In his sufferings and death, Christ magnified the law, satisfied justice, glorified all the attributes of God, and destroyed death.
(Jer. 31:31-34; Matt. 5:17; Luke 24:27,44; John 12:28; Acts 15:15, 28:23; Rom. 3:1-4, 3:25-26, 3:31; 1 Cor. 15:56-57; Gal. 4:4-5; Eph. 2:20; Phil. 2:6-13; 1 Tim. 2:5; Heb. 2:17, 4:15, 9:26, 13:8; 1 Peter 1:10-11;
1 John 2:2)
The Moral Law. Although the law given from God to Moses as concerns ceremonies and rites does not bind Christians, and although the civil precepts thereof need not be received in any state or nation; nevertheless, no Christian whatsoever is free from obedience to the moral commandments of God’s law, which forever binds all people through the authority of God the Creator, who gave it. Although true believers are not under the law to be thereby justified or condemned, yet the law is of great use to them, as well as to others, because as a rule of life 1) it informs them of the will of God and their duty, directing and binding them to walk accordingly; 2) it reveals the sinful pollutions of their natures, hearts, and lives; and 3) it provides them a clearer sight of the need they have of Christ and the perfection of his obedience. Those who under the pretense of Christian liberty practice any sin do thereby pervert the main design of the grace of the gospel to their own destruction, wholly contradicting the purpose of Christian liberty, which is, that being delivered out of the hands of all their enemies, Christians might serve the Lord without fear, in holiness and righteousness before him.
(Ex. 20:1-17; Ps. 19:7-11, 119; Mark 7:19; Acts 10:15, 16:1-21; Rom. 3:20, 3:31, 6:1-2, 6:15-20, 7:21, 10:4; 1 Cor. 9:21; Gal. 3:24, 5:13; Eph. 2:14-15; Col. 2:16-17; James 2:10-16; 1 Pet. 2:16; Jude 4)
OF CREATION AND REDEMPTION
Creation and the Image of God. In the beginning, and for his own sake, God created the heavens and the earth out of nothing. In his wise and holy providence, God continues to uphold and direct all creatures and things, from the greatest to the least, ordinarily making use of means yet free to work without, above, or against them at his pleasure. Therefore, of him, through him, and to him are all things visible and invisible, having been created by him for the manifestation of his glory. God created personal spiritual beings, angels, to be ministers and messengers, some of whom, including the devil, rebelled against God’s good will, thereby becoming evil. These evil beings, or demons, remain under God’s sovereign power and control and can only pursue their plans with his permission. In the end, God will confirm their defeat and judge them. After God had made all other creatures, he created humanity, male and female, in his own image. Marriage, which is to be between one man and one woman, was ordained from creation for the proper increase of humanity to fill the earth with the image of God and the mutual benefit of husband and wife. Since humanity’s fall, marriage has also served for the prevention of sin. Furthermore, marriage pictures the covenant between Christ and the church, so a Christian who marries is to marry in the Lord.
(Gen. 1, 2:7, 2:18; Job 1:1-2:7; Ps. 135:6; Is. 46:10-11, 55:10-11; Matt. 10:29-31, 19:5-6; John 1:1-4; Acts 17:26; Rom. 11:33-36; 1 Cor. 7:9, 7:39; Eph. 1:11, 5:25-32; Col. 1:16; Heb. 1:2, 13:4; 2 Pet. 2:4; Jude 6)
The Fall and Original Sin. God created humanity righteous. The first man Adam, in his state of innocence, had freedom and power to will and to do that which was good and well-pleasing to God, yet he was mutable, and therefore he could fall from it. Without any compulsion, Adam willfully transgressed the command of God, and by this sin, the first man and woman fell from their original righteousness and communion with God, and all humanity in them: all becoming dead in sin, and wholly defiled in all the faculties of soul and body, the image of God being marred. Original sin does not consist in the following of Adam’s example, but rather in the guilt and corruption of the nature of every person descended from Adam. Since humanity fell from original righteousness, it is now of its own nature inclined to evil and from this corrupt inclination sinful actions proceed, all humanity now justly deserving eternal death under God’s wrath and condemnation. Being dead in sin, all people are unable by their own natural strength and good works to convert themselves. They cannot of themselves turn to God and call upon him in faith.
(Gen. 1:26, 2-3; Ps. 51:5; Eccles. 7:29; Jer. 17:9; Matt. 15:19; John 3:19, 6:44; Rom. 3:10-19, 3:23, 5:12; Eph. 2:1-3; Col. 1:21; Titus 1:15, 3:3; James 1:14-15)
Election in Christ. God from eternity elected Christ to be mediator and redeemer. In Christ, God elected a people from every tribe, tongue, and nation to holiness and everlasting life. This predestination to life is sovereign and personal, the everlasting purpose of God from before the foundation of the world, which he has constantly decreed by his counsel secret to us, flowing from his mere free grace and love, without anything in the creature as a condition or cause. In time, those chosen in Christ are called according to God’s purpose by his Spirit. Through grace they obey the calling, coming most freely, being made willing by his grace. They are thus joined to Christ in a living and eternal union, and from this union flows every spiritual blessing. Whatsoever befalls any of God’s elect is by his appointment for his glory and their good. The godly consideration of predestination and election in Christ is full of sweet, pleasant, and unspeakable comfort to those who feel in themselves the working of the Spirit of Christ in putting to death the works of the flesh and drawing up their mind to spiritual things: it confirms their faith, establishes their hope of eternal salvation to be enjoyed through Christ, and fervently kindles their love toward God.
(Ps. 110:3; Is. 42:1; Matt. 25:34; Luke 10:20; John 17:6; Acts 4:27-28; Rom. 8:13, 8:28-30, 9:14-24; Gal. 5:22-25; Eph. 1:3-14; Col. 3:5; 1 Thess. 1:4-5; 1 Tim. 2:5; 2 Tim. 1:9; 1 Pet. 1:1-2, 1:18-21, 2:4-5;
1 John 4:19; Rev. 5:9, 13:8)
Justification by Faith Alone. All those who are united with Christ by faith are accounted righteous before God only for the merit of their Lord and Savior Jesus Christ and not for their own works or merit. God justifies freely, not by infusing righteousness into them, but by pardoning their sins, accounting and accepting their persons as righteous, not for anything wrought in them or done by them, but for Christ’s sake alone, his righteousness being imputed to them. Though Christ died for their sins in the past and rose again for their justification, yet they are not justified personally until the Holy Spirit actually applies Christ to them by faith. This faith is a gift of grace, whereby they are enabled to believe to the saving of their souls, receiving and resting upon Christ and his righteousness. This faith 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 baptism and the Lord’s Supper, prayer, and other means appointed by God, it is strengthened. Saving faith is accompanied by the grace of repentance, whereby believers, being by the Holy Spirit made sensible to the manifold evils of sin, humble themselves for it with godly sorrow, praying for pardon through Christ and strength of grace by the Spirit to walk before God well-pleasing in all things. This faith may be different in degrees, weak or strong, and many times assailed, yet it gets the victory. Such faith is alone the instrument of justification; yet it is not alone in the person justified, but is ever accompanied by all other saving graces, being not a dead faith, but a faith working by love. Hence saving faith is never found without good works, these being its natural, necessary, and indispensable fruits.
(Gen. 15:6; Is. 53:5-6; Mark 1:15; John 3:16; Acts 16:31; Rom. 3:21-26, 5:17-19, 10:17; 1 Cor. 1:30-31; 2 Cor. 5:21, 7:10; Gal. 2:16, 5:6; Eph. 2:8-9; Titus 3:4-7; Heb. 11:6; James 2:14-26; 1 Pet. 1:18-21)
Regeneration and Sanctification. All those who are united with Christ are regenerated, born again by the Holy Spirit, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection. All who are born again are further sanctified through the same virtue by Christ’s Word and Spirit dwelling in them. These are the saints, in whom the dominion of sin is destroyed, and its various desires are more and more weakened and put to death, while the saints themselves are more and more strengthened to the practice all true holiness, without which no one will see the Lord. Sanctification remains imperfect in this life, as corruption persists even in those who are regenerated so that they do not perfectly or only will that which is good. Although there is no condemnation for them that believe, yet their corrupted desires have the nature of sin, and from these sinful desires arises a continual war between the flesh and the Spirit. In this war, however, by the intercession of Christ and the enabling of the Holy Spirit, the regenerate part will overcome, and so the saints grow in grace. In glory, the human will is made perfectly and immutably free to good alone.
(Deut. 30:6; Is. 53:12; Jer. 31:31-34; Ezek. 36:25-27; John 3:3-8, 17:17; Rom. 6:1-14, 7:22-23, 8:1, 8:13, 8:34; Gal. 5:18; Eph. 4:13; Col. 3:5; 1 Thess. 4:3, 5:23; Heb. 7:25, 12:14; 2 Pet. 3:13; 1 John 1:8; Rev. 21:27)
Good Works. Albeit that good works, which are the fruit of faith and follow after justification, cannot put away sins and endure the severity of God’s judgment, yet they are pleasing and acceptable to God in Christ, even though they be accompanied with many weaknesses and imperfections. Such good works spring out necessarily from a true and living faith, so that by them a living faith may be as evidently known as a tree discerned by its fruit. Good works are those which God has commanded in Holy Scripture, and not those devised by people. Works done before the saving grace of Christ and the sanctification of his Spirit may be of good use both to the doer and to others, but they do not spring from faith in Christ or aim toward the glory of God, neither do they make people fit to receive grace or deserve grace. Rather, because they are not done as God has willed and commanded them to be done, they still have the nature of sin. When God converts sinners, he frees them from their natural bondage under sin and by his grace alone enables them freely to will and to do that which is spiritually good. Even the saints have no power to do good works pleasing and acceptable to God without the grace of God by the Spirit of Christ going before them that they may have a good will, and working with them when they have that good will.
(Ps. 14:1-3; Is. 29:13, 64:6; Mic. 6:8; Matt. 6:1-5, 12:33, 25:23; Luke 6:43-45; John 15:4-5; Rom. 6:1-2, 14:23; Gal. 5:6; Eph. 2:10; Col. 1:10; James 2:14-26)
Indwelling Sin and Repentance. All the saints, although born again in Christ, yet offend in many things; and if any say they have no sin, they deceive themselves, and the truth is not in them. Repentance is not to be denied to those who fall into sin after conversion, for by the grace of God they may rise again. And therefore it is illegitimate for any to claim they can no more sin or to deny forgiveness to those who truly repent. God continues 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. In that condition they do not usually have the light of his face restored to them until they humble themselves, confess their sins, turning from sin to Christ, and ask forgiveness. The whole of the Christian life consists of repentance, and it is everyone’s duty to repent not only of sin in general but also of particular known sins. Such is the provision which God has made through Christ that although there is no sin so small but it deserves damnation, yet there is no sin so great that it will bring damnation on those who repent.
(Deut. 8:5; Prov. 24:16; Is. 55:7; Matt. 3:8, 6:12; Acts 2:38, 17:30; Rom. 6:23, 7:18-25; Gal. 5:17; Heb. 12:3-11; 2 Pet. 3:9; 1 John 1:8-9; Rev. 3:19)
Adoption and Perseverance. All those who are united with Christ, God makes partakers of the grace of adoption, by which they are made the children of God after the image of and for the sake of God’s only Son Jesus Christ, enjoying the liberties and privileges thereof: being made partakers of the divine nature; having his name put upon them; receiving the Spirit of adoption; having access to the throne of grace with boldness; being enabled to cry ‘Abba, Father’; being pitied, protected, and provided for; being chastened by him as by a Father, yet never cast off, but being sealed by the Holy Spirit to the day of redemption; and inheriting the promises as heirs of everlasting salvation. Thus, those truly saved can neither totally nor finally fall from grace, but shall certainly persevere therein to the end and be eternally saved. Through unbelief and temptations, the sense of the light and love of God may for a time be clouded and obscured from them, yet he is still the same, and they will certainly be kept by the power of God unto salvation. This perseverance of the saints depends not upon their own will, but upon the unchangeableness of the purpose of God the Father, the election of his grace, the power of his love, the sufficiency of the propitiation of Christ, the success of his intercession, their union with him, the indwelling of the Holy Spirit within them, the abiding of his seal, the nature and strength of the covenant, and the promise of God. Founded on these things, perseverance is certain, meaning the continuance of saving benefits, including a holy walk.
(Num. 6:27; Is. 53:12; Lam. 3:31; Mal. 3:6; Luke 22:20; John 1:12-13, 10:28-30, 14:19; Rom. 8:15, 8:17, 8:34; Gal. 4:4-6; Eph. 1:3-14, 218, 3:11-12; Phil. 1:6; Titus 3:7; Heb. 4:16, 7:25, 12:3-11; 1 Pet. 1:4-5;
2 Pet. 1:4; 1 John 2:19; Jude 1)
Assurance. Some may temporarily appear to be believers but prove in time not to possess saving faith. These, and other unregenerate people, may deceive themselves with false hopes and presumptions of being in a state of salvation. But those who truly believe in the Lord Jesus, and love him sincerely, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are forgiven, and may rejoice in the hope of the glory of God. This certainty is not merely a conjecture grounded upon a fallible hope, but a true assurance of faith founded upon the blood and righteousness of Christ revealed in the Gospel, the inward and outward evidences of the graces of the Spirit, and the testimony of the Spirit of adoption, witnessing with believers’ spirits that they are the children of God. Nonetheless, this assurance does not so belong to the essence of faith that all true believers possess it; rather, one may wait long before enjoying it. True believers may have the assurance of their salvation shaken, diminished, and intermitted in various ways, as by negligence, by falling into some specific sin which wounds the conscience and grieves the Spirit, or by the attacks of Satan. But by the work of the Spirit, this assurance may in due time be revived. The godly consideration of assurance keeps the believer both humble and holy.
(Num. 23:19; Ps. 32:3-4, 51:12, 77:1-12, 88; Matt. 7:22-23; Acts 8:9-23; Rom. 8:15-16, 8:28-39; 2 Cor. 11:3; Eph. 4:30; 1 Tim. 1:5; Heb. 6:11, 6:17-19; 2 Pet. 1:10; 1 John 2:3, 2:19, 3:3, 3:14, 3:19-20, 5:13)
Salvation Only Through Christ. It is not true that all will be saved by necessity or that any may be saved by sincerely adhering to whatever law or religion they profess. For the Holy Scriptures set out only the Name of Jesus Christ whereby any may be saved. The offering of Christ once is sufficient propitiation for all the sins of the whole world, both original and actual; and there is no other satisfaction for sin. There is no way to the Father but through Christ’s mediation; nor are there any saving blessings descending to humanity but through him.
(Deut. 18:15; John 3:18, 14:6; Acts 4:12; 2 Cor. 1:20; Eph. 1:3; 1 Tim. 2:5; 1 John 2:2)
Death. All people are subject to death, but the godly are delivered by Christ from being injured by death, so that death is actually gain to them. The bodies of people after death return to dust, but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved to the judgment of the great day.
(Eccles. 12:7; Luke 23:42-43; Rom. 5:12, 6:8-9, 8:23; 1 Cor. 15:54-57; 2 Cor. 5:1-8; Phil. 1:21-23; 2 Pet. 3:17; Rev. 6:17)
Last Things. The end of the age will come at a time unrevealed and unknown. Such of the saints as are found alive will not sleep but will be changed, and the dead in Christ will be raised to meet him in the air. The Lord Jesus Christ will return to this earth personally, visibly, and physically, in power and great glory to judge the nations, lift the curse on creation, and bring his kingdom to fulfillment. The dead will be raised up with the same bodies, although with different qualities, which will be united again to their souls forever. Notwithstanding the number of bodies which will have mingled with the dust of the earth, they will all arise through the power of and in obedience to the voice of the Son of God. The bodies of the just will be raised to glory, and be conformed to Christ’s glorious body; the bodies of the unjust will be raised to condemnation. God will judge the world in righteousness by the God-Man Jesus Christ, to whom all power and judgment is given by the Father. Every human person will appear before Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil. Those made righteous in Christ by faith will go into everlasting life and receive fullness of joy in the presence of the Lord, living eternally in the new heavens and the new earth, wherein righteousness dwells. But the wicked, who do not know God, and do not obey the gospel of Jesus Christ, will be cast aside into everlasting punishment and destruction, apart from the joy of the Lord. This judgment will certainly be just, since it comes from an omniscient and righteous Judge who knows every secret and can do no wrong. Therefore, this will be the final judgment on every subject, irrevocable and eternal.
(Ps. 16:11; Is. 33:22, 55:12-13, 65:17-25; Nah. 1:2-3; Matt. 12:36, 24:29-36, 25:32-46; John 5:27; Rom. 14:10-12; 1 Cor. 15:35-49; 2 Cor. 5:10; Phil. 3:21; 1 Thess. 4:13-5:11; Heb. 4:13; Rev. 20:11-15, 21:1-22:5)
OF THE CHURCH
The Catholic Church. The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the redeemed that have been, are, or shall be gathered into one under Christ. This church is the bride and body of Christ. The Lord Jesus Christ, as the Head of the church, possesses all power for the calling, institution, order, and government of the church in a supreme and sovereign manner. All who are united to Jesus Christ their Head by his Spirit have fellowship in his graces, sufferings, death, resurrection, and glory. And, being united to one another in love, they have communion in each other’s gifts and graces, and are obliged to perform such duties, public and private, as work to their mutual good, both spiritually and physically.
(1 Cor. 12:12-27; Eph. 4:4-16, 5:23-32; Phil. 3:10-11; Col. 1:18; 1 Tim. 3:15; Heb. 12:23; 1 Pet. 2:25, 4:8-11)
The Local Church. All persons throughout the world who profess faith in the gospel and obedience to God by Christ, and do not destroy their own profession by any errors corrupting doctrine or any unholiness of lifestyle, may be called visible saints. These he commands to join together in particular local churches for their mutual edification and as a worshiping witness in the world. They willingly consent to worship and walk together according to the appointment of Christ, giving up themselves to the Lord and to one another, forming congregations of faithful people in which the pure Word of God is preached, the ordinances are duly ministered, and the discipline of Christ is maintained according to Christ’s command. All believers are bound to join themselves to particular churches when and where they have opportunity to do so. Each church and all the members of it are bound to pray continually for the good and prosperity of the churches of Christ in all places. These ought to hold communion among themselves for their peace, increase of love, and mutual edification.
(Matt. 18:15-20; Acts 2:42-47; Rom. 16:5; 1 Cor. 5:4-5, 5:11-12, 14:26, 16:19; Eph. 4:16; Col. 4:15; Philem. 2; 1 Tim. 4:13; 2 Tim. 4:2; Heb. 10:25; 1 Pet. 2:2)
The Word in the Church. The church possesses authority under the Word of God, and it is not lawful for the church to ordain anything that is contrary to God’s Word written, neither may it so explain one place of Scripture that it contradicts another. The church is a witness and a keeper of Holy Scripture. The Old Testament in Hebrew (and, in parts, Aramaic) and the New Testament in Greek, being inspired by God and kept by his providence, are therefore completely true and authoritative, and the church is finally to appeal to them in all controversies of religion. But because these original tongues are not known to all the people of God, who have an interest in the Scriptures and are commanded to read and search them, therefore they are to be translated into the common language of every nation to which they come: that the Word of God may dwell in all, that all may worship him in an acceptable manner, and that through patience and comfort of the Scriptures all may have hope. It is plainly opposed to the Word of God to have public prayer in the church or to preach or minister the ordinances in a language not understood by the people.
(Is. 8:20; Matt. 28:18-20; Acts 1:8, 17:10-12; Rom. 10:14-17, 15:4; 1 Cor. 14:9-12; Col. 3:16; 1 Tim. 3:15; 2 Tim. 2:23-25, 3:16-4:5)
Officers of the Church. The officers appointed by Christ to be chosen and set apart by the church are pastors (or elders or overseers) and deacons. The work of pastors is constantly to serve Christ in his churches through the ministry of the Word and prayer, watching over their own souls and those of the flock of God, knowing they must give an account to him. It is therefore incumbent on the churches to whom they minister not only to give them all due respect, but also to provide for them of all their good things according to their ability. A pastor must be above reproach, a lover of good, upright, holy, disciplined, the husband of one wife, managing his household well, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome or quick-tempered, not arrogant, not a lover of money, and not a recent convert. Moreover, he must be well thought of by outsiders so that he may not disgrace the church and its Head. He must hold fast the faithful Word, so that he may instruct in sound doctrine and rebuke error. Although it is the particular task of the pastors of the churches to be ready and active in preaching the Word by way of office, yet the work of preaching the Word is not restricted to them, but others gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it. The work of deacons is to serve by ministering to the needs of the church and its members. Deacons must be dignified, not double-tongued, not slanderers, not addicted to wine, not greedy, but sober-minded, managing their children and their own households well, faithful in marriage and faithful in all things. They must hold the mystery of the faith with a clear conscience, first being tested and then appointed as deacons once found blameless.
(Jer. 23:1-4, 23:16; Acts 6:1-7, 11:19-21, 20:17-35; Gal. 6:6; Phil. 1:1; 1 Tim. 3:1-13, 4:14, 5:17-25; Titus 1:5-9; Heb. 13:17; James 3:1; 1 Pet. 5:1-15)
The Ordinances. The ordinances commanded by Christ are not only badges of the Christian’s profession, but they are also used by God to strengthen and confirm believers’ faith in him. Baptism and the Lord’s Supper are the two ordinances appointed by Christ the Lord in the Gospel to be continued in his church to the end of the age. Although in the visible church the evil is ever mingled with the good, the effect of Christ’s ordinance is not taken away, nor the grace of God’s gifts diminished from such as receive them rightly by faith, their effect being because of Christ’s gracious institution and promise. Nevertheless, it appertains to the discipline of the church that inquiry be made of evil members; and if any be found guilty, that they be removed through discipline from the church and the Lord’s Supper.
(Matt. 28:19-20; Luke 22:14-20; 1 Cor. 5:4-5, 5:11-13, 11:23-26)
Baptism. Baptism is a sign of profession and a mark of difference, whereby Christians are discerned from others. It is a sign of new birth, of fellowship with Christ in his death and resurrection, of unity with his body in one Church, of remission of sins, and of offering oneself unto God, through Jesus Christ, to walk in newness of life. Baptism should only be administered once to those who actually profess repentance towards God with faith in and obedience to the Lord Jesus Christ, and who evidence the sanctification of the Spirit. These should be baptized by immersion in water in the name of the Father, the Son, and the Holy Spirit.
(Matt. 3:13-17; Acts 2:38-41, 8:36; Rom. 6:3-4; 1 Cor. 12:13; Eph. 4:5; Col. 2:12; 1 Pet. 3:21)
The Lord’s Supper. The Lord’s Supper was instituted by the Lord Jesus on the same night in which he was betrayed for a recurrent, perpetual memorial of Christ’s offering up of himself upon the cross, once for all. To those who rightly, worthily, and with faith receive it, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. The body and blood of Christ are not corporally or carnally but spiritually present to the faith of believers, as the elements themselves are to their outward senses. These elements in the ordinance have such a relation to Christ crucified that they are sometimes called by the names of the things they represent, that is, the body and blood of Christ; yet, in substance and nature they remain truly and only bread and wine, as they were before. The body and blood of Christ are given, taken, and eaten, in the Supper only in a spiritual manner by faith. The Lord’s Supper is given to show forth the sacrifice of Christ in his death, to confirm the faith of believers in all the benefits of that death, to nourish them spiritually, and to pledge their communion with him and with each other. Further, it anticipates Christ’s return, when he will receive them into glory. All who have not believed in Christ, confessing and repenting of their sin, are not fit to enjoy communion with Christ. These cannot, while they remain such, partake of or be admitted to the Lord’s Supper without great sin against the Lord. Those who receive unworthily are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.
(Luke 22:14-20; 1 Cor. 10:16-17, 10:21, 11:23-26; Heb. 9:25-28)
Worship. Worship is to be given to God the Father, Son, and Holy Spirit, and to him alone. The acceptable way of worshiping God is instituted by God himself, and he may not be worshiped according to human imagination or under any visible representations. Reading, preaching, and hearing the Scriptures; the prayer of faith; teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with gratitude in the heart to the Lord; the administration of baptism and the Lord’s Supper: these are all parts of the church’s worship of God, to be performed in obedience to him, with understanding, faith, joy, and godly fear. Moreover, solemn humility with fasting and thanksgiving should be used on special occasions in a holy and righteous manner. Neither prayer nor any other part of religious worship is now, under the gospel, tied to or made more acceptable by any place in which it is performed or toward which it is directed, but God is to be worshiped everywhere in spirit and in truth: in private families, in secret each one alone, and in public assemblies, which should not carelessly or willfully be neglected or forsaken. It is not necessary for traditions and ceremonies to be in all places the same or utterly alike; for they have varied much, and may be changed according to the diversities of countries, times, and human manners, so long as nothing is ordained against God’s Word and nothing ordained by God’s Word is neglected. There are some circumstances concerning the worship of God and the government of the church which are to be ordered by natural discernment and Christian wisdom, according to the general rules of the Word, which are always to be observed. Everything in the church should be done with love, to edification, in order, and for the glory of God.
(Ex. 20:2-6; Deut. 4:15-16, 6:13-15; Is. 58:3-11; Matt. 4:10, 6:5-6, 6:16-18, 9:5; John 4:24; 1 Cor. 10:31, 13:13, 14:26, 14:40; Col. 3:16-17; 1 Tim. 4:13; Heb. 10:25, 12:28-29; James 5:15; Rev. 19:10)
OF THE HOLY TRINITY
Three in One. There is one, and only one, living and true God, everlasting; without body, parts, or passions; of infinite power, wisdom, and goodness; most free, most just, and most loving; a pure spirit, holy, and immutable; whose essence cannot be comprehended by any but himself; having all glory and blessedness in and of himself; who alone is life and the fountain of all being, the Creator and Preserver of all things, possessing sovereign dominion over all; who is present in all places and contained by none; in whose sight all things are open and manifest, his knowledge being infinite, infallible, and independent of the creature, so that nothing is to him contingent or uncertain. In the unity of this Godhead are three Persons, one in glory, of one substance, power, and eternity: the Father, the Son, and the Holy Spirit. This doctrine of the Trinity is the foundation of all humanity’s communion with God.
(Gen. 1:1-3, 17:1; Ex. 3:14, 34:6-7; Deut. 6:4; 1 Kings 8:27; Ps. 90:2, 115:3, 119:68, 139:1-16; Isa. 6:3, 40:28, 46:3; Jer. 10:10; Mal. 3:6; Matt. 11:27, 28:19; Luke 3:22; John 4:24, 5:26; Rom. 11:33-36;
1 Cor. 8:4-6; 2 Cor. 13:14; Col. 1:15-17; 1 Tim. 1:17; Heb. 4:13, 13:8)
God the Son. The Son, who is the Word of the Father, begotten from everlasting of the Father, very and eternal God, and of one substance with the Father, took human nature in the womb of the virgin Mary, of her substance but not of her corruption: so that two whole and perfect natures, Godhead and Manhood, were joined together in one Person, never to be divided, so there is one Christ, very God and very Man; who truly suffered, was crucified, dead, and buried, to be a sacrifice, not only for original human guilt, but also for actual human sins, being made sin and a curse to reconcile his people to his Father, enduring grievous sorrows in his soul and painful sufferings in his body. He then rose again from death, taking again his body, with flesh, bones, and all things pertaining to the perfection of human nature; with which he ascended into heaven, and there sits, making intercession for his own, until he returns to judge all people at the last day. Christ, in the work of mediation, acts according to both natures, each nature performing its own appropriate work; yet because of the unity of the Person, that which is proper to one nature is sometimes attributed to the Person in general. This union of two natures is permanent in Christ; he will forever be the God-Man.
(Ps. 110:1; Isa. 52:13-53:12; Matt. 1:22-23; Luke 1:27-35, 24:51; John 1:1-18, 10:30, 17:11, 20:27-28; Acts 17:31, 20:28; Rom. 3:24-25, 5:17, 8:3; 1 Cor. 15:3-5; 2 Cor. 5:10,21; Gal. 3:13; Phil. 2:6-11; Col. 2:9;
1 Thess. 1:10; 1 Tim. 2:5; Heb. 2:14-17, 7:25; 1 John 1:1-3)
The Holy Spirit. The Holy Spirit, proceeding from the Father and the Son, is of one substance with the Father and the Son, very and eternal God. The Holy Spirit miraculously formed Christ’s sinless human nature in the womb of the virgin Mary, and he was bestowed on Christ without measure. The Holy Spirit unites to Christ those who believe, having made them sensible of the great evil of sin. For if any who are dead in sin are to be born again, that is, regenerated, the Holy Spirit must effectually work upon the soul to produce a new spiritual life, without such a working of the Spirit no other means can effect conversion unto God. This work on those who are to be saved is a gracious, holy, and perpetual work. All who are thus saved are baptized by the Holy Spirit into the one body of Christ. The Holy Spirit leads, equips, teaches, defends, and comforts God’s people, sovereignly distributing gifts to all, some gifts for a specific time and purpose and others more regularly. Furthermore, it was the Holy Spirit who inspired the Holy Scriptures and from them enlightens God’s people in the things necessary to be known for salvation.
(Gen. 1:2; Ex. 31:3; Ezek. 36:25-27; Mark 1:10; Luke 1:35, 12:12; John 3:3-8, 14:15-17, 14:26, 15:26, 16:7-8, 16:13-15; Acts 1:8, 5:3-4, 10:38; Rom. 15:13; 1 Cor. 3:16, 6:19, 12:1-12; Eph. 1:13-14, 4:4;
2 Tim. 3:16; Tit. 3:5; 2 Pet. 1:21)
OF THE HOLY SCRIPTURES
Necessity, Sufficiency, Perspicuity. Although the works of creation and providence manifest the goodness, wisdom, and power of God so as to leave people without excuse, yet they are not sufficient to give that knowledge of God which is necessary to salvation. Holy Scripture is the only sufficient, certain, and infallible rule of all faith and life. In all that it teaches it is true. The whole counsel of God, concerning all things necessary for his own glory, humanity’s salvation, faith and life, is either expressly set down or necessarily contained in Holy Scripture. Therefore, whatsoever is not read therein, nor may be proved thereby, should not be required of anyone that it should be believed as an article of the Faith or be thought necessary to salvation. Consequently, nothing at any time is to be added to the Scriptures, whether by new revelation or by human traditions. 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, with a proper use of ordinary means, may attain to a sufficient understanding of them. The infallible rule of interpretation of Scripture is Scripture itself; and therefore when there is a question about the true and full sense of any Scripture, it must be searched by other places that speak more clearly.
(Deut. 29:29; Ps. 19:1-11, 119:130; Isa. 8:20; Mark 7:13; Luke 16:29-31; John 17:17; Rom. 1:19-21, 2:14-15, 15:4; Gal. 1:8-9; 2 Tim. 3:15-17; Heb. 1:1; 2 Pet. 1:3, 1:19-21, 3:15-16; Rev. 22:18-19)
Canon and Creeds. The Holy Scriptures are those canonical books of the Old and New Testaments, the authority of which depends not upon the testimony of any person or church, but wholly upon God, their author, who is truth itself. The Old Testament consists of: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, and the Twelve Prophets. The New Testament consists of: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, and Revelation. The Nicene Creed and the Apostles’ Creed ought to be received and believed as faithful expositions of Scriptural doctrine, for they may be proved by most certain warrants of Holy Scripture.
(Ezek. 36:25-27; Matt. 5:17; 1 Cor. 2:10-12; Eph. 2:20; 1 Thess. 2:13; 2 Tim. 1:14; Heb. 6:18; 2 Pet. 3:15-16; 1 John 2:20-27)
Two Testaments, One Christ. The Old Testament is not contrary to the New: for both in the Old and New Covenants everlasting life is offered to humanity in Christ, who is the only Mediator between God and man, being both God and Man. This office of Mediator belongs only to Christ, who is the prophet, priest, and king, and may not either in whole or in part be shared or transferred from him to any other. Christ took true human nature, being made like humanity in all things except sin. He was made under the law and perfectly fulfilled it, being the sinless Lamb, who by sacrifice of himself once took away the sins of the world, undergoing the punishment due to sinners. The virtue, efficacy, and benefit of his righteousness and sacrificial death were communicated to believers in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein he was revealed, being the same yesterday and today and forever. In his sufferings and death, Christ magnified the law, satisfied justice, glorified all the attributes of God, and destroyed death.
(Jer. 31:31-34; Matt. 5:17; Luke 24:27,44; John 12:28; Acts 15:15, 28:23; Rom. 3:1-4, 3:25-26, 3:31; 1 Cor. 15:56-57; Gal. 4:4-5; Eph. 2:20; Phil. 2:6-13; 1 Tim. 2:5; Heb. 2:17, 4:15, 9:26, 13:8; 1 Peter 1:10-11;
1 John 2:2)
The Moral Law. Although the law given from God to Moses as concerns ceremonies and rites does not bind Christians, and although the civil precepts thereof need not be received in any state or nation; nevertheless, no Christian whatsoever is free from obedience to the moral commandments of God’s law, which forever binds all people through the authority of God the Creator, who gave it. Although true believers are not under the law to be thereby justified or condemned, yet the law is of great use to them, as well as to others, because as a rule of life 1) it informs them of the will of God and their duty, directing and binding them to walk accordingly; 2) it reveals the sinful pollutions of their natures, hearts, and lives; and 3) it provides them a clearer sight of the need they have of Christ and the perfection of his obedience. Those who under the pretense of Christian liberty practice any sin do thereby pervert the main design of the grace of the gospel to their own destruction, wholly contradicting the purpose of Christian liberty, which is, that being delivered out of the hands of all their enemies, Christians might serve the Lord without fear, in holiness and righteousness before him.
(Ex. 20:1-17; Ps. 19:7-11, 119; Mark 7:19; Acts 10:15, 16:1-21; Rom. 3:20, 3:31, 6:1-2, 6:15-20, 7:21, 10:4; 1 Cor. 9:21; Gal. 3:24, 5:13; Eph. 2:14-15; Col. 2:16-17; James 2:10-16; 1 Pet. 2:16; Jude 4)
OF CREATION AND REDEMPTION
Creation and the Image of God. In the beginning, and for his own sake, God created the heavens and the earth out of nothing. In his wise and holy providence, God continues to uphold and direct all creatures and things, from the greatest to the least, ordinarily making use of means yet free to work without, above, or against them at his pleasure. Therefore, of him, through him, and to him are all things visible and invisible, having been created by him for the manifestation of his glory. God created personal spiritual beings, angels, to be ministers and messengers, some of whom, including the devil, rebelled against God’s good will, thereby becoming evil. These evil beings, or demons, remain under God’s sovereign power and control and can only pursue their plans with his permission. In the end, God will confirm their defeat and judge them. After God had made all other creatures, he created humanity, male and female, in his own image. Marriage, which is to be between one man and one woman, was ordained from creation for the proper increase of humanity to fill the earth with the image of God and the mutual benefit of husband and wife. Since humanity’s fall, marriage has also served for the prevention of sin. Furthermore, marriage pictures the covenant between Christ and the church, so a Christian who marries is to marry in the Lord.
(Gen. 1, 2:7, 2:18; Job 1:1-2:7; Ps. 135:6; Is. 46:10-11, 55:10-11; Matt. 10:29-31, 19:5-6; John 1:1-4; Acts 17:26; Rom. 11:33-36; 1 Cor. 7:9, 7:39; Eph. 1:11, 5:25-32; Col. 1:16; Heb. 1:2, 13:4; 2 Pet. 2:4; Jude 6)
The Fall and Original Sin. God created humanity righteous. The first man Adam, in his state of innocence, had freedom and power to will and to do that which was good and well-pleasing to God, yet he was mutable, and therefore he could fall from it. Without any compulsion, Adam willfully transgressed the command of God, and by this sin, the first man and woman fell from their original righteousness and communion with God, and all humanity in them: all becoming dead in sin, and wholly defiled in all the faculties of soul and body, the image of God being marred. Original sin does not consist in the following of Adam’s example, but rather in the guilt and corruption of the nature of every person descended from Adam. Since humanity fell from original righteousness, it is now of its own nature inclined to evil and from this corrupt inclination sinful actions proceed, all humanity now justly deserving eternal death under God’s wrath and condemnation. Being dead in sin, all people are unable by their own natural strength and good works to convert themselves. They cannot of themselves turn to God and call upon him in faith.
(Gen. 1:26, 2-3; Ps. 51:5; Eccles. 7:29; Jer. 17:9; Matt. 15:19; John 3:19, 6:44; Rom. 3:10-19, 3:23, 5:12; Eph. 2:1-3; Col. 1:21; Titus 1:15, 3:3; James 1:14-15)
Election in Christ. God from eternity elected Christ to be mediator and redeemer. In Christ, God elected a people from every tribe, tongue, and nation to holiness and everlasting life. This predestination to life is sovereign and personal, the everlasting purpose of God from before the foundation of the world, which he has constantly decreed by his counsel secret to us, flowing from his mere free grace and love, without anything in the creature as a condition or cause. In time, those chosen in Christ are called according to God’s purpose by his Spirit. Through grace they obey the calling, coming most freely, being made willing by his grace. They are thus joined to Christ in a living and eternal union, and from this union flows every spiritual blessing. Whatsoever befalls any of God’s elect is by his appointment for his glory and their good. The godly consideration of predestination and election in Christ is full of sweet, pleasant, and unspeakable comfort to those who feel in themselves the working of the Spirit of Christ in putting to death the works of the flesh and drawing up their mind to spiritual things: it confirms their faith, establishes their hope of eternal salvation to be enjoyed through Christ, and fervently kindles their love toward God.
(Ps. 110:3; Is. 42:1; Matt. 25:34; Luke 10:20; John 17:6; Acts 4:27-28; Rom. 8:13, 8:28-30, 9:14-24; Gal. 5:22-25; Eph. 1:3-14; Col. 3:5; 1 Thess. 1:4-5; 1 Tim. 2:5; 2 Tim. 1:9; 1 Pet. 1:1-2, 1:18-21, 2:4-5;
1 John 4:19; Rev. 5:9, 13:8)
Justification by Faith Alone. All those who are united with Christ by faith are accounted righteous before God only for the merit of their Lord and Savior Jesus Christ and not for their own works or merit. God justifies freely, not by infusing righteousness into them, but by pardoning their sins, accounting and accepting their persons as righteous, not for anything wrought in them or done by them, but for Christ’s sake alone, his righteousness being imputed to them. Though Christ died for their sins in the past and rose again for their justification, yet they are not justified personally until the Holy Spirit actually applies Christ to them by faith. This faith is a gift of grace, whereby they are enabled to believe to the saving of their souls, receiving and resting upon Christ and his righteousness. This faith 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 baptism and the Lord’s Supper, prayer, and other means appointed by God, it is strengthened. Saving faith is accompanied by the grace of repentance, whereby believers, being by the Holy Spirit made sensible to the manifold evils of sin, humble themselves for it with godly sorrow, praying for pardon through Christ and strength of grace by the Spirit to walk before God well-pleasing in all things. This faith may be different in degrees, weak or strong, and many times assailed, yet it gets the victory. Such faith is alone the instrument of justification; yet it is not alone in the person justified, but is ever accompanied by all other saving graces, being not a dead faith, but a faith working by love. Hence saving faith is never found without good works, these being its natural, necessary, and indispensable fruits.
(Gen. 15:6; Is. 53:5-6; Mark 1:15; John 3:16; Acts 16:31; Rom. 3:21-26, 5:17-19, 10:17; 1 Cor. 1:30-31; 2 Cor. 5:21, 7:10; Gal. 2:16, 5:6; Eph. 2:8-9; Titus 3:4-7; Heb. 11:6; James 2:14-26; 1 Pet. 1:18-21)
Regeneration and Sanctification. All those who are united with Christ are regenerated, born again by the Holy Spirit, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection. All who are born again are further sanctified through the same virtue by Christ’s Word and Spirit dwelling in them. These are the saints, in whom the dominion of sin is destroyed, and its various desires are more and more weakened and put to death, while the saints themselves are more and more strengthened to the practice all true holiness, without which no one will see the Lord. Sanctification remains imperfect in this life, as corruption persists even in those who are regenerated so that they do not perfectly or only will that which is good. Although there is no condemnation for them that believe, yet their corrupted desires have the nature of sin, and from these sinful desires arises a continual war between the flesh and the Spirit. In this war, however, by the intercession of Christ and the enabling of the Holy Spirit, the regenerate part will overcome, and so the saints grow in grace. In glory, the human will is made perfectly and immutably free to good alone.
(Deut. 30:6; Is. 53:12; Jer. 31:31-34; Ezek. 36:25-27; John 3:3-8, 17:17; Rom. 6:1-14, 7:22-23, 8:1, 8:13, 8:34; Gal. 5:18; Eph. 4:13; Col. 3:5; 1 Thess. 4:3, 5:23; Heb. 7:25, 12:14; 2 Pet. 3:13; 1 John 1:8; Rev. 21:27)
Good Works. Albeit that good works, which are the fruit of faith and follow after justification, cannot put away sins and endure the severity of God’s judgment, yet they are pleasing and acceptable to God in Christ, even though they be accompanied with many weaknesses and imperfections. Such good works spring out necessarily from a true and living faith, so that by them a living faith may be as evidently known as a tree discerned by its fruit. Good works are those which God has commanded in Holy Scripture, and not those devised by people. Works done before the saving grace of Christ and the sanctification of his Spirit may be of good use both to the doer and to others, but they do not spring from faith in Christ or aim toward the glory of God, neither do they make people fit to receive grace or deserve grace. Rather, because they are not done as God has willed and commanded them to be done, they still have the nature of sin. When God converts sinners, he frees them from their natural bondage under sin and by his grace alone enables them freely to will and to do that which is spiritually good. Even the saints have no power to do good works pleasing and acceptable to God without the grace of God by the Spirit of Christ going before them that they may have a good will, and working with them when they have that good will.
(Ps. 14:1-3; Is. 29:13, 64:6; Mic. 6:8; Matt. 6:1-5, 12:33, 25:23; Luke 6:43-45; John 15:4-5; Rom. 6:1-2, 14:23; Gal. 5:6; Eph. 2:10; Col. 1:10; James 2:14-26)
Indwelling Sin and Repentance. All the saints, although born again in Christ, yet offend in many things; and if any say they have no sin, they deceive themselves, and the truth is not in them. Repentance is not to be denied to those who fall into sin after conversion, for by the grace of God they may rise again. And therefore it is illegitimate for any to claim they can no more sin or to deny forgiveness to those who truly repent. God continues 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. In that condition they do not usually have the light of his face restored to them until they humble themselves, confess their sins, turning from sin to Christ, and ask forgiveness. The whole of the Christian life consists of repentance, and it is everyone’s duty to repent not only of sin in general but also of particular known sins. Such is the provision which God has made through Christ that although there is no sin so small but it deserves damnation, yet there is no sin so great that it will bring damnation on those who repent.
(Deut. 8:5; Prov. 24:16; Is. 55:7; Matt. 3:8, 6:12; Acts 2:38, 17:30; Rom. 6:23, 7:18-25; Gal. 5:17; Heb. 12:3-11; 2 Pet. 3:9; 1 John 1:8-9; Rev. 3:19)
Adoption and Perseverance. All those who are united with Christ, God makes partakers of the grace of adoption, by which they are made the children of God after the image of and for the sake of God’s only Son Jesus Christ, enjoying the liberties and privileges thereof: being made partakers of the divine nature; having his name put upon them; receiving the Spirit of adoption; having access to the throne of grace with boldness; being enabled to cry ‘Abba, Father’; being pitied, protected, and provided for; being chastened by him as by a Father, yet never cast off, but being sealed by the Holy Spirit to the day of redemption; and inheriting the promises as heirs of everlasting salvation. Thus, those truly saved can neither totally nor finally fall from grace, but shall certainly persevere therein to the end and be eternally saved. Through unbelief and temptations, the sense of the light and love of God may for a time be clouded and obscured from them, yet he is still the same, and they will certainly be kept by the power of God unto salvation. This perseverance of the saints depends not upon their own will, but upon the unchangeableness of the purpose of God the Father, the election of his grace, the power of his love, the sufficiency of the propitiation of Christ, the success of his intercession, their union with him, the indwelling of the Holy Spirit within them, the abiding of his seal, the nature and strength of the covenant, and the promise of God. Founded on these things, perseverance is certain, meaning the continuance of saving benefits, including a holy walk.
(Num. 6:27; Is. 53:12; Lam. 3:31; Mal. 3:6; Luke 22:20; John 1:12-13, 10:28-30, 14:19; Rom. 8:15, 8:17, 8:34; Gal. 4:4-6; Eph. 1:3-14, 218, 3:11-12; Phil. 1:6; Titus 3:7; Heb. 4:16, 7:25, 12:3-11; 1 Pet. 1:4-5;
2 Pet. 1:4; 1 John 2:19; Jude 1)
Assurance. Some may temporarily appear to be believers but prove in time not to possess saving faith. These, and other unregenerate people, may deceive themselves with false hopes and presumptions of being in a state of salvation. But those who truly believe in the Lord Jesus, and love him sincerely, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are forgiven, and may rejoice in the hope of the glory of God. This certainty is not merely a conjecture grounded upon a fallible hope, but a true assurance of faith founded upon the blood and righteousness of Christ revealed in the Gospel, the inward and outward evidences of the graces of the Spirit, and the testimony of the Spirit of adoption, witnessing with believers’ spirits that they are the children of God. Nonetheless, this assurance does not so belong to the essence of faith that all true believers possess it; rather, one may wait long before enjoying it. True believers may have the assurance of their salvation shaken, diminished, and intermitted in various ways, as by negligence, by falling into some specific sin which wounds the conscience and grieves the Spirit, or by the attacks of Satan. But by the work of the Spirit, this assurance may in due time be revived. The godly consideration of assurance keeps the believer both humble and holy.
(Num. 23:19; Ps. 32:3-4, 51:12, 77:1-12, 88; Matt. 7:22-23; Acts 8:9-23; Rom. 8:15-16, 8:28-39; 2 Cor. 11:3; Eph. 4:30; 1 Tim. 1:5; Heb. 6:11, 6:17-19; 2 Pet. 1:10; 1 John 2:3, 2:19, 3:3, 3:14, 3:19-20, 5:13)
Salvation Only Through Christ. It is not true that all will be saved by necessity or that any may be saved by sincerely adhering to whatever law or religion they profess. For the Holy Scriptures set out only the Name of Jesus Christ whereby any may be saved. The offering of Christ once is sufficient propitiation for all the sins of the whole world, both original and actual; and there is no other satisfaction for sin. There is no way to the Father but through Christ’s mediation; nor are there any saving blessings descending to humanity but through him.
(Deut. 18:15; John 3:18, 14:6; Acts 4:12; 2 Cor. 1:20; Eph. 1:3; 1 Tim. 2:5; 1 John 2:2)
Death. All people are subject to death, but the godly are delivered by Christ from being injured by death, so that death is actually gain to them. The bodies of people after death return to dust, but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved to the judgment of the great day.
(Eccles. 12:7; Luke 23:42-43; Rom. 5:12, 6:8-9, 8:23; 1 Cor. 15:54-57; 2 Cor. 5:1-8; Phil. 1:21-23; 2 Pet. 3:17; Rev. 6:17)
Last Things. The end of the age will come at a time unrevealed and unknown. Such of the saints as are found alive will not sleep but will be changed, and the dead in Christ will be raised to meet him in the air. The Lord Jesus Christ will return to this earth personally, visibly, and physically, in power and great glory to judge the nations, lift the curse on creation, and bring his kingdom to fulfillment. The dead will be raised up with the same bodies, although with different qualities, which will be united again to their souls forever. Notwithstanding the number of bodies which will have mingled with the dust of the earth, they will all arise through the power of and in obedience to the voice of the Son of God. The bodies of the just will be raised to glory, and be conformed to Christ’s glorious body; the bodies of the unjust will be raised to condemnation. God will judge the world in righteousness by the God-Man Jesus Christ, to whom all power and judgment is given by the Father. Every human person will appear before Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil. Those made righteous in Christ by faith will go into everlasting life and receive fullness of joy in the presence of the Lord, living eternally in the new heavens and the new earth, wherein righteousness dwells. But the wicked, who do not know God, and do not obey the gospel of Jesus Christ, will be cast aside into everlasting punishment and destruction, apart from the joy of the Lord. This judgment will certainly be just, since it comes from an omniscient and righteous Judge who knows every secret and can do no wrong. Therefore, this will be the final judgment on every subject, irrevocable and eternal.
(Ps. 16:11; Is. 33:22, 55:12-13, 65:17-25; Nah. 1:2-3; Matt. 12:36, 24:29-36, 25:32-46; John 5:27; Rom. 14:10-12; 1 Cor. 15:35-49; 2 Cor. 5:10; Phil. 3:21; 1 Thess. 4:13-5:11; Heb. 4:13; Rev. 20:11-15, 21:1-22:5)
OF THE CHURCH
The Catholic Church. The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the redeemed that have been, are, or shall be gathered into one under Christ. This church is the bride and body of Christ. The Lord Jesus Christ, as the Head of the church, possesses all power for the calling, institution, order, and government of the church in a supreme and sovereign manner. All who are united to Jesus Christ their Head by his Spirit have fellowship in his graces, sufferings, death, resurrection, and glory. And, being united to one another in love, they have communion in each other’s gifts and graces, and are obliged to perform such duties, public and private, as work to their mutual good, both spiritually and physically.
(1 Cor. 12:12-27; Eph. 4:4-16, 5:23-32; Phil. 3:10-11; Col. 1:18; 1 Tim. 3:15; Heb. 12:23; 1 Pet. 2:25, 4:8-11)
The Local Church. All persons throughout the world who profess faith in the gospel and obedience to God by Christ, and do not destroy their own profession by any errors corrupting doctrine or any unholiness of lifestyle, may be called visible saints. These he commands to join together in particular local churches for their mutual edification and as a worshiping witness in the world. They willingly consent to worship and walk together according to the appointment of Christ, giving up themselves to the Lord and to one another, forming congregations of faithful people in which the pure Word of God is preached, the ordinances are duly ministered, and the discipline of Christ is maintained according to Christ’s command. All believers are bound to join themselves to particular churches when and where they have opportunity to do so. Each church and all the members of it are bound to pray continually for the good and prosperity of the churches of Christ in all places. These ought to hold communion among themselves for their peace, increase of love, and mutual edification.
(Matt. 18:15-20; Acts 2:42-47; Rom. 16:5; 1 Cor. 5:4-5, 5:11-12, 14:26, 16:19; Eph. 4:16; Col. 4:15; Philem. 2; 1 Tim. 4:13; 2 Tim. 4:2; Heb. 10:25; 1 Pet. 2:2)
The Word in the Church. The church possesses authority under the Word of God, and it is not lawful for the church to ordain anything that is contrary to God’s Word written, neither may it so explain one place of Scripture that it contradicts another. The church is a witness and a keeper of Holy Scripture. The Old Testament in Hebrew (and, in parts, Aramaic) and the New Testament in Greek, being inspired by God and kept by his providence, are therefore completely true and authoritative, and the church is finally to appeal to them in all controversies of religion. But because these original tongues are not known to all the people of God, who have an interest in the Scriptures and are commanded to read and search them, therefore they are to be translated into the common language of every nation to which they come: that the Word of God may dwell in all, that all may worship him in an acceptable manner, and that through patience and comfort of the Scriptures all may have hope. It is plainly opposed to the Word of God to have public prayer in the church or to preach or minister the ordinances in a language not understood by the people.
(Is. 8:20; Matt. 28:18-20; Acts 1:8, 17:10-12; Rom. 10:14-17, 15:4; 1 Cor. 14:9-12; Col. 3:16; 1 Tim. 3:15; 2 Tim. 2:23-25, 3:16-4:5)
Officers of the Church. The officers appointed by Christ to be chosen and set apart by the church are pastors (or elders or overseers) and deacons. The work of pastors is constantly to serve Christ in his churches through the ministry of the Word and prayer, watching over their own souls and those of the flock of God, knowing they must give an account to him. It is therefore incumbent on the churches to whom they minister not only to give them all due respect, but also to provide for them of all their good things according to their ability. A pastor must be above reproach, a lover of good, upright, holy, disciplined, the husband of one wife, managing his household well, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome or quick-tempered, not arrogant, not a lover of money, and not a recent convert. Moreover, he must be well thought of by outsiders so that he may not disgrace the church and its Head. He must hold fast the faithful Word, so that he may instruct in sound doctrine and rebuke error. Although it is the particular task of the pastors of the churches to be ready and active in preaching the Word by way of office, yet the work of preaching the Word is not restricted to them, but others gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it. The work of deacons is to serve by ministering to the needs of the church and its members. Deacons must be dignified, not double-tongued, not slanderers, not addicted to wine, not greedy, but sober-minded, managing their children and their own households well, faithful in marriage and faithful in all things. They must hold the mystery of the faith with a clear conscience, first being tested and then appointed as deacons once found blameless.
(Jer. 23:1-4, 23:16; Acts 6:1-7, 11:19-21, 20:17-35; Gal. 6:6; Phil. 1:1; 1 Tim. 3:1-13, 4:14, 5:17-25; Titus 1:5-9; Heb. 13:17; James 3:1; 1 Pet. 5:1-15)
The Ordinances. The ordinances commanded by Christ are not only badges of the Christian’s profession, but they are also used by God to strengthen and confirm believers’ faith in him. Baptism and the Lord’s Supper are the two ordinances appointed by Christ the Lord in the Gospel to be continued in his church to the end of the age. Although in the visible church the evil is ever mingled with the good, the effect of Christ’s ordinance is not taken away, nor the grace of God’s gifts diminished from such as receive them rightly by faith, their effect being because of Christ’s gracious institution and promise. Nevertheless, it appertains to the discipline of the church that inquiry be made of evil members; and if any be found guilty, that they be removed through discipline from the church and the Lord’s Supper.
(Matt. 28:19-20; Luke 22:14-20; 1 Cor. 5:4-5, 5:11-13, 11:23-26)
Baptism. Baptism is a sign of profession and a mark of difference, whereby Christians are discerned from others. It is a sign of new birth, of fellowship with Christ in his death and resurrection, of unity with his body in one Church, of remission of sins, and of offering oneself unto God, through Jesus Christ, to walk in newness of life. Baptism should only be administered once to those who actually profess repentance towards God with faith in and obedience to the Lord Jesus Christ, and who evidence the sanctification of the Spirit. These should be baptized by immersion in water in the name of the Father, the Son, and the Holy Spirit.
(Matt. 3:13-17; Acts 2:38-41, 8:36; Rom. 6:3-4; 1 Cor. 12:13; Eph. 4:5; Col. 2:12; 1 Pet. 3:21)
The Lord’s Supper. The Lord’s Supper was instituted by the Lord Jesus on the same night in which he was betrayed for a recurrent, perpetual memorial of Christ’s offering up of himself upon the cross, once for all. To those who rightly, worthily, and with faith receive it, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. The body and blood of Christ are not corporally or carnally but spiritually present to the faith of believers, as the elements themselves are to their outward senses. These elements in the ordinance have such a relation to Christ crucified that they are sometimes called by the names of the things they represent, that is, the body and blood of Christ; yet, in substance and nature they remain truly and only bread and wine, as they were before. The body and blood of Christ are given, taken, and eaten, in the Supper only in a spiritual manner by faith. The Lord’s Supper is given to show forth the sacrifice of Christ in his death, to confirm the faith of believers in all the benefits of that death, to nourish them spiritually, and to pledge their communion with him and with each other. Further, it anticipates Christ’s return, when he will receive them into glory. All who have not believed in Christ, confessing and repenting of their sin, are not fit to enjoy communion with Christ. These cannot, while they remain such, partake of or be admitted to the Lord’s Supper without great sin against the Lord. Those who receive unworthily are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.
(Luke 22:14-20; 1 Cor. 10:16-17, 10:21, 11:23-26; Heb. 9:25-28)
Worship. Worship is to be given to God the Father, Son, and Holy Spirit, and to him alone. The acceptable way of worshiping God is instituted by God himself, and he may not be worshiped according to human imagination or under any visible representations. Reading, preaching, and hearing the Scriptures; the prayer of faith; teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with gratitude in the heart to the Lord; the administration of baptism and the Lord’s Supper: these are all parts of the church’s worship of God, to be performed in obedience to him, with understanding, faith, joy, and godly fear. Moreover, solemn humility with fasting and thanksgiving should be used on special occasions in a holy and righteous manner. Neither prayer nor any other part of religious worship is now, under the gospel, tied to or made more acceptable by any place in which it is performed or toward which it is directed, but God is to be worshiped everywhere in spirit and in truth: in private families, in secret each one alone, and in public assemblies, which should not carelessly or willfully be neglected or forsaken. It is not necessary for traditions and ceremonies to be in all places the same or utterly alike; for they have varied much, and may be changed according to the diversities of countries, times, and human manners, so long as nothing is ordained against God’s Word and nothing ordained by God’s Word is neglected. There are some circumstances concerning the worship of God and the government of the church which are to be ordered by natural discernment and Christian wisdom, according to the general rules of the Word, which are always to be observed. Everything in the church should be done with love, to edification, in order, and for the glory of God.
(Ex. 20:2-6; Deut. 4:15-16, 6:13-15; Is. 58:3-11; Matt. 4:10, 6:5-6, 6:16-18, 9:5; John 4:24; 1 Cor. 10:31, 13:13, 14:26, 14:40; Col. 3:16-17; 1 Tim. 4:13; Heb. 10:25, 12:28-29; James 5:15; Rev. 19:10)