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DrVINITY SCHOOL
TROWBRIDGE LIBRARY

COMMENTARY

The Confession of Faith.

with questions for theological students
and bible classes.

BY THE
REV. ARCHIBALD ALEXANDER HODGE, D.D.,
author of
' The Atonement," and Professor of Didactic and Polemical Theology in the
"Western Theological Seminary of Allegheny, Pa.

PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION.
821 CHESTNUT 'STREET.

Entered according to Act of Congress, in the year 1869, by
THE TRUSTEES OF THE
PRESBYTERIAN BOARD OF PUBLICATION,
Id the Clerk's Office of the District Court of the United States for the Eastern
District of Pennsylvania.

/WSSTCQTT&I SreaearrpcKS jp

PREFACE

During the sessions of the General Assembly of 1868 in Al
bany, the Author was honored with an invitation from the Rev.
G-. C. Heckman, D. D., pastor of the State Street Church in
that city, to visit a large and intelligent class held every Sunday
afternoon in the body of the church, and instructed in the Con
fession of Faith by the admirable elder and fellow-labourer in the
gospel, E. P. Durant, Esq. In both design and success this
exercise appeared worthy of universal emulation. Its design
was to diffuse throughout the entire congregation a higher
knowledge of divine things, and a more earnest and intelligent
appreciation of the doctrines and doctrinal Standards of our own
denomination, and to educate its best elements of every age in
preparation for the inestimably important offices of ruling elder,
Sabbath-school and Bible-class teacher, and lay-preacher, etc.
Its success, as evidenced by the number, the character, the intel
ligent interest and the regular attendance of the members, was
and is to the present time as astonishing as it is gratifying.
At that time the design of this "Commentary" on the Con
fession of Faith was conceived. It consists of an analysis of its
Chapters and Sections, with proofs and illustrations of its teach
ings — with Questions appended for the convenience of both the
learner and teacher. It is in no sense controversial. It aims to
3

4 PREFACE.
bring out into full relief the natural, obvious and generally-ad
mitted sense of the text. Its design is simply to stimulate and
facilitate the study of this eminent embodiment of Christian
truth, among Bible-class scholars, theological students, ruling
elders and ministers. To all of these classes it is respectfully
commended. Great honour has recently been put. upon the common Stand
ards of the great Presbyterian family of churches. At the pres
ent time two great denominations, having discarded all defining
clauses, seem likely to unite upon the basis of these "Standards,
pure and simple." We hail this with pleasure, and gratefully
anticipate a largely increased interest in and study of these Stand
ards on every side. This humble "Commentary" is not designed
to forestall this study by partial interpretations in the interests of
a party. It has been written with a sincere desire to promote
such study in an impartial spirit, and to set forth these Stand
ards in their plain, native sense before the eyes and for the admi
ration of all those of every name who so cordially love them,
and are now so enthusiastically rallying around them.
A. A. H.
Allegheny Citt, Pa., April 30, 1869.

CONTENTS

INTRODUCTION.

CHAPTER I.
A SHORT HISTORY OF CREEDS AND CONFESSIONS. PAOK
The Scriptures the only Standard of faith and practice. — Man's
part in the matter of interpretation. — The origin of Creeds. — The
true use of Creeds and Confessions. — Different conditions imposed
upon private members and upon office-bearers. — The "Adopting
Act" of the original Synod. — The final adoption of our Standards in
their present form, A.D. 1788. — I. The ancient Creeds which ex
press the faith of the whole Church, viz.; the Apostles', the Nicene,
the Athanasian Creeds, and those of the Councils of Ephesus and
Chalcedon. — II. The Creeds and Confessions of the different branches
of the Church since the Reformation : 1. The Doctrinal Standards
of the Church of Rome. — 2. The Doctrinal Standards of the Greek
Church. — 3. The Confessions of the Lutheran Church. — 4. The Con
fessions of the Reformed or Calvinistic Churches. — The adoption
of the Westminster Confession and Catechisms by the Presbyterians
and Congregationalists of America  29
CHAPTER II.
SOME ACCOUNT OF THE ORIGIN OF THE WESTMINSTER CONFESSION
AND CATECHISMS.
The usual mode in which the Protestant Confessions were produced. —
The origin of the " Canons of the Synod of Dort" and the " West
minster Confession." — The Reformation in Scotland, its origin,
character and political effects. — The "National Covenant," A.D.
1638, and the "Solemn League and Covenant," A.D. 1643. — The
Reformation in England, its origin, character and effects. — The
tyranny of the Stuarts. — The Long Parliament. — The ordinance
calling an Assembly of Divines at Westminster. — The composition
1* 5

6 CONTENTS. PAOHS
of the Assembly.— Its organization.— The different parties repre
sented.— The preparation of a " Directory of Worship, Government
and Discipline."— The preparation of the Confession of Faith and
Catechisms.— The establishment by Parliament of the Presbyterian
Church.— The ratification of the Confession by the Parliament and
by the Scotch Assembly. — The Dissolution of the Long Parliament.
—The adoption of the Westminster Standards by the original Pres
byterian Synod in America, A.D. 1729. — The passages relating to
the civil magistrate excepted to and altered  41

COMMENTARY ON THE CONFESSION OF
FAITH.
CHAPTER I.
OP THE HOLY SCRIPTURE.
Section I. teaches — (1.) The light of nature sufficient to leave men
without excuse. (2.) Not sufficient to enable any to attain salva
tion. (3.) Hence God has at different times made a supernatural
revelation of himself to some favored portion of the race. (4.) This
revelation, having been committed to writing, is exclusively em
braced in the Holy Scriptures.
Sections II. and III. teach — (1.) That these Holy Scriptures include
the Old and the New Testaments and all the particular books named.
(2.) The books called "Apocrypha" form no part of the Sacred
Canon. (3.) All the canonical books were divinely inspired, and
hence are an infallible and authoritative rule of faith and practice.
Sections IV. and V. teach — (1.) The authority of Scripture rests not
on the Church, but immediately upon God. (2.) Their internal
characteristics prove the Scriptures to be divine. (3.) Their high
est evidence is the direct work of the Spirit on the heart.
Section VI. teaches — (1.) The Scriptures are a complete rule of faith
and practice. (2.) Nothing in the present dispensation is to be
added to them or to take their place. (3.) Yet the spiritual illumi
nation of each person by the Holy Ghost is necessary. (4.) Men
are left to apply the principles revealed to practical details accord
ing to the leadings of Providence.
Section VII. affirms that the Scriptures are perspicuous.
Sections VIII. teaches — (1.) That the absolute rule of faith is the
Scripture in the original tongues. (2.) That we possess an essen
tially pure and reliable text. (3.) That they ought to be trans
lated into the languages of all people.

CONTENTS.

PAGE

Sections IX. and X. teach— (1.) The only infallible rule for the in
terpretation of Scripture is Scripture itself. (2.) The Soriptures
are the supreme judge in all controversies respecting religion  67
CHAPTER II.
OF GOD AND OF THE HOLY TRINITY. *
Sections I. and II. teaoh— (1.) There is but one living and true God.
(2.) This God is a free personal Spirit, without bodily parts or pas
sions. (3.) He possesses all absolute perfections in himself. (4.)
He possesses all relative perfections with respect to his oreatures.
(5.) He is the self-existent and absolutely independent Supporter,
Proprietor and Disposer of all his creatures.
Section III. teaches — (1.) That Father, Son and Holy Spirit are each
equally that one God, and possess in common all the divine perfec
tions. (2.) That they are three distinct persons although one sub
stance. (3.) That they are distinguished from one another by cer
tain personal properties and modes of operation and of manifesta
tion — as follows, etc  •.  89
CHAPTER III.
OF god's eternal decree.
Sections I. and II. teach — (1.) God has from eternity followed an
unchangeable plan in all his works. (2.) This plan comprehends
all things and events whatsoever that come to pass. (3.) This plan,
as a whole, and in all its parts, is an absolutely sovereign purpose.
(4.) This purpose is in reference to all its objects certainly effi
cacious. (5.) It is in all its parts consistent with his own perfec
tions. (6.) It is in all things perfectly consistent with the nature
of the creatures severally affected by it.
Sections III., IV. and V. affirm — (1.) That God's eternal purpose
determines what individuals shall be effectually called through faith
unto salvation, and that the rest shall be condemned for their sin.
(2.) This determination is unchangeable. (3.) It-is not conditioned
upon foreseen faith or obedience, but is sovereignly determined by
the wise counsel of his own will. (4.) The ultimate end of his
election is the praise of his glorious grace.
Section VI. affirms — (1.) That God's all comprehensive purpose de
termines all the means and conditions as well as all the ends he has
chosen to effect,, and that in the logical order the end takes prece
dence of the means. (2.) That in the matter of human redemption
the "end" is the salvation of the elect — the "means" are redemp
tion by Christ, regeneration, sanctification, etc (3.) That hence the

8 CONTENTS. PAGE
"means" are only intended to be applied to those for whom the
"end" is intended; i. e., none but the elect are redeemed by Christ,
effectually called, etc., etc.
Section VII. affirms — (1.) That the sovereign destination of some to
grace involves the sovereign determination to withhold grace from
the non-elect. (2.) That God treats the non-elect upon principles
of strict justice, and condemns them for their sins.
Section VIII. teaches that this doctrine is a great mystery, and should
be handled with special care  ¦  HI
CHAPTER IV.
OF CREATION.
Section I. teaches — (1.) Neither the elementary substance nor the
form of the universe nor of any of its parts is self-existent or eternal.
(2.) The triune God originally created the elementary substances of
the universe out of nothing, and arranged all the forms they as
sume, and reconstructed this earth into its present condition in the
' space of six days. (3.) When finished all God's works were very
good, each after its kind. (4.) The final end' of God in his creation
was the manifestation of his own glory.
Section II. teaches — (1.) Man was created immediately by God, and
last of all the creatures. (2.) The whole human family has de
scended from one pair. (3.) God originally created man in his own
image — (a) a personal spirit (6) an intelligent, righteous and holy
spirit, with dominion over the creatures. (4.) God furnished Adam
with a' moral nature in a perfect state, and a positive revelation of
his will. (5.) But while capable of obedience, Adam was left, under
u. special test, capable of falling  127
CHAPTER V.
OF PROVIDENCE.
Section I. teaches — (1.) God continues to uphold all his creatures in
being, and in the possession and exercise of the qualities and active
powers with which he endowed them. (2.) God directs all the ac
tions of his creatures according to their respective properties and
relations. (3.) This providential control extends to all his crea
tures and all their actions. (4.) It is the consistent execution in time
of his eternal purpose. (5.) Its final end is the manifestation of his
own glory.
Sections II. and III. teach — (1.) God's providential control over
every being and event is certainly efficacious. (2.) As to manner, it
is in every case perfectly consistent with the nature of the agent
subject to it. (3.) God ordinarily effects his purposes through the

CONTENTS. 9
PAOB
agency of second causes. (4.) At times, however, immediately by
the direct energy of his power.
Section IV. teaches— (1.) God not only permits sinful acts, but he
directs and controls them. (2.) Yet the sinfulness of these aotions
is only from the sinning agent, and God in no case is either the
author or approver of sin.
Sections V., VI. and VII. teach— (1.) The general providence of God
comprehends several distinct systems. (2.) These are subordinated
to each other in a oertain order — the general to the special, the physi
cal to the moral, and the moral to the spiritual. (3.) The relation
of providence to the graoious influences of the Spirit, and of " com
mon "to "efficacious" grace. (4.) The discipline of God's people.
(5.) The judicial abandonment of the reprobate  144

CHAPTER VI.
OF THE FALL OF MAN, OF SIN AND OF THE PUNISHMENT
THEREOF.
Section I. teaches — (1.) Our first parents being created holy, and en
dowed with sufficient knowledge, sinned. (2.) Their sin was eating
the forbidden fruit. (3.) They were seduced thereto by Satan. (4.)
This sin was, by way of permission, embraced in the divine plan.
(5.) God designed to order it to his own glory. The twofold mys
tery involved in the origin of sin stated and considered.
Section II. teaches — (1.) By this sin they were immediately cut off from
communion with God. (2.) And consequently lost all original right
eousness. (3.) And became dead in sin and wholly defiled. (4.)
This moral corruption extends to all faculties and parts of soul
and body.
Sections III. and IV. teach — (1.) Adam was both the natural and
federal head of all mankind. (2.) The penal consequences of his
sin are at birth actually inflicted upon all his descendants. (3.)
Hence they all inherit his moral corruption. (4.) This innate de
pravity is total, involving disinclination and inability for all good,
and inclination to all evil. (5.) From this inward state all actual
transgressions proceed.
Sections III. and IV. teach — (1.) Innate moral corruption remains
in the regenerate as long as they live. (2.) In them it is pardoned
for Christ's sake. (3.) It is gradually brought into subjection by
the Holy Ghost. (4.) All that remains of it is intrinsically of
the nature of sin. (5.) Original sin (i. e., a corrupt habit of soul)
is as much a violation of God's law as actual transgression. (6.)
All sin whether original or actual, deserves punishment. (7.) All
sin is death, unless grace prevent.  164

TO CONTENTS.
CHAPTER VII.
OF GOD'S COVENANT WITH MAN. TAGS
Sections I. and II. teach — (1.) Every creature is under an essential
and unlimited debt to his Creator. (2.) But the fruition of the
Creator by the creature is a matter of sovereign grace. (3.) God
has graciously pleased to offer men and angels a reward upon con
dition they render an obedience to which they are previously bound.
(4.) In this covenant Adam is the representative of his descendants.
(5.) The promise of their covenant was life — the condition, perfect
obedience.
Sections III. and IV. — The Arminian and Calvinistic views of the
Covenant of Grace contrasted. The Calvinistic view stated and sup
ported with proof.
Sections V. and VI. — (1.) This covenant, although variously admin
istered, is one. (2.) Its manner of administration under the Old
Testament stated. (3.) Its manner of administration under the
New Testament stated  183

CHAPTER VIII.
OF CHRIST THE MEDIATOR.
Section I. teaches — (1.) The covenanted Head of the Church is the
God-man. (2.) His mediatorial office embraces the three functions
of prophet, priest and king. (3.) As Mediator, Christ is Head of
his Church, Heir of all things and Judge of the world.
Section II. teaches — (1.) Christ, was true man. (2.) He was abso
lutely sinless. (3.) He was very God, the second Person of the
Trinity. (4.) The God-man was one single person. (5.) This
single personality was that of the Eternal Son of the Father. (6.)
The two natures in him continue distinct.
Sections III. and IV. teach— (1.) The human nature of Christ was
greatly exalted by the incarnation. (2.) Christ performs all media
torial actions as God-man. (3.) He acts in virtue of his appoint
ment by the Father. (4.) He assumed it voluntarily. (5.) Heaotsas
Mediator in his estate of exaltation, and (6) in his estate of hu
miliation.
Sections V. and VI. teach— (1.) Christ satisfied for his people (o) by
his obedience, (6) by his sufferings. (2.) He fully satisfied for them
in strict justice. (3.) He secured for them (a) remission of sins
(6) an everlasting inheritance. (4.) The benefits of this redemption
are applied to his people by the Holy Ghost.
Section VII. teaches— (1.) .The properties of each nature of Christ are

CONTENTS. 11
PAOB
exercised in all his actions as Mediator. (2.) The Person is indif
ferently designated in the style of either nature, and the properties
of either nature are indifferently predicated of the Person.
Section VIII. teaches — (1.) Christ as mediatorial King applies his re
demption to those for whom he purchased it. (2.) He applies it (a)
by intercession, (o) revelation, (c) effectual calling, (rf) providences.
(3.) He certainly applies it to " all those for whom he hath pur
chased it"  218

CHAPTER IX.
OF FREE WILL.
Section I. teaches that man is endowed with a rational and moral
power of self-determination.
Sections II., III., IV. and V. teach the peculiar conditions of human
liberty. (1.) In the estate of original innocence. (2.) In the pres
ent estate of sin. (3.) In the estate of imperfectly sanctified saints
on earth. (4.) In the estate of glory *  230

CHAPTER X.
OF EFFECTUAL CALLING.
Sections I. and II. teach — (1.) That there is an internal as well as an
external call necessary to save men. (2.) Its subjects are the elect
only. (3.) The Holy Ghost is sole agent, who effects it by the in
strumentality of the truth. (4.) It consists in an effectual act of
divine power. (5.) It effects a radical change in the moral condition
of the whole man.
Section III. teaches that infants and 'others incapable of knowing the
truth are regenerated by the Spirit without it.
Section IV. teaches — (1.) The non-elect will perish certainly, but only
because they freely reject Christ- (2.) Men can be saved only by
Christ. (3.) In the case of sane adults the knowledge of Christ and
his work is necessary  244

CHAPTER XI.
OF JUSTIFICATION.
Sections I. and II. teach — (1.) All and only those effectually called
are justified. (2.) Justification is a judicial act of God, and is a
declaration that the person justified is right in the eye of law. (3.)
. It proceeds upon the imputation of Christ's righteousness. (4.) This

12 CONTENTS. FAGI
imputation is conditioned on faith. (5.) This faith is the gift of
God. (6.) Faith alone, but not faith which is alone, justifies.
Section III. teaches— (L) That justification prbceeds upon the full
legal satisfaction rendered by Christ. (2.) It is nevertheless a stu
pendous exercise of free grace.
Section IV. teaches that the elect are never justified until they believe
in Christ.
Sections V. and VI. teach— (1.) That justified men, although they
may temporarily fall under God's displeasure because of sin, will
never be finally abandoned. (2.) The Old Testament believers were
justified upon the same principles as modern believers  249

CHAPTER XII.
OF ADOPTION.
The relation of regeneration, faith, justification, sanctification and
adoption. The elements and consequences of adoption  263
CHAPTER XIII.
OF SANCTIFICATION.
This Chapter teaches — (1.) The gracious principle implanted in re
generation is gradually developed in sanctification. (2.) Sanctifica
tion is both negative and positive. (3.) It involves the entire man.
(4.) It is never perfect in this life. (5.) Nevertheless, through
grace it shall never fail  274

CHAPTER XIV.
OF SAVING FAITH.
Saving faith defined. Section I. teaches— (1) That saving faith is
the work of the Holy Ghost (2) by means of the Word, (3) and
strengthened by the use of the sacraments and prayer.
Section II. teaches — (1.) Saving faith rests upon the truth of God
speaking in the Word. (2.) It embraces all the contents of the
Word. (3.) It is a complex state of mind varying with its objects.
(4.) The specific act of faith which justifies includes (a) assent,
(6) trust.
Section III. teaches — (1.) True faith varies in different persons in
degree, and in the same person at different times. (2.) It is assailed
and often enfeebled, but always gains the viotory. (3.) In time it
grows up to the measure of full assurance  .i  284

CONTENTS. 13
CHAPTER XV.
OF REPENTANCE UNTO LIFE. PAGE
Sections I. and II. teach — (1.) True repentance rests on (a) sense of
guilt and pollution, (6) apprehension of mercy in Christ. (2.) It
consists in (a) hatred of sin, (6) turning unto God, (c) an endeavour
after new obedienoe. (3.) It is both a duty and a grace. (4.) It
should be faithfully preaohed.
Sections III., IV. and V. teach — (].) There is no merit in repentance.
(2;) The greatest sin when repented of will be forgiven. (3.) We
should repent of the sinfulness of our nature, and of overy sinful act
in particular.
Section VI. teaches — (1.) That every man should make private con
fession of sin to God. (2.) Should confess injuries to the person
injured, and public offences to the Church. (3.) Christians should
forgive all repentant offenders  297
CHAPTER XVL
OF GOOD WORKS.
Sections I. and II. teach — (1.) Every work in order to be good must
(a) be commanded : (6) must spring from a good motive. (2.) The
effects of good works are various and as follow.
Section III. teaches — (1.) The ability to produce good works is wholly
from God. (2.) Continuous sanctifying as well as regenerative grace
is needed. (3.) Nevertheless we must exert ourselves and use means
thereto.
Sections IV., V. and VI. teach — (1.) Works of " supererogation " are
impossible. (2.) The best works of believers imperfect. (3.) They
are nevertheless accepted through Christ and rewarded for his sake.
Section VII. teaches — (1.) Works of unregenerate men may be good
relatively to their fellows. (2.) But relatively to God they are all
irreligious and unacceptable  313
CHAPTER XVII.
OF THE PERSEVERANCE OF THE SAINTS.
This Chapter teaches — (1.) The true believer can never finally fall
away. (2.) The ground of this certain perseverance is not in the
believer, but in the purpose, promise and grace of God. (3.) The
true believer may, however, fall temporarily, the occasions and effects
of which falls are as follow  -.  .w.  -.-  321
2

14 CONTENTS.
CHAPTER XVIII.
OF ASSURANCE OF GRACE AND SALVATION. PAGB
Sections I. AND II. teach — (1.) There is a false assurance which dis
appoints. (2.) There is a true assurance amounting to an infallible
certainty. (3.) It rests (a) upon the divine truth of the promises,
(6). upon the inward evidence of grace, (c) upon the witness of the
Spirit.
Sections III. and IV. teach — (1.) This assurance is not of the essence
of faith. (2.) It is attainable, and should be sought as a great ad
vantage. (3.) May be lost in divers ways. (4.) The true believer
is never allowed finally to fall into despair, and assurance once lost
may be revived  335
CHAPTER XIX.
OF THE LAW OF GOD.
Sections I. AND II. teach — r{l.) Man was created a moral agent, sub
ject to a moral law of absolute perfection. (2.) God put Adam, the
natural head of the human rac'ej under trial of obedience for a spe
cial probationary period. (3.) This law since the fall is not the
condition of salvation, but continues the standard of life and cha
racter. (4.) It is summarily comprehended in the Ten Command
ments.
Sections III., IV. and V. teach — (1.) God gave the Jews also a cere
monial law. (2.) Also a system of judioial laws. (3.) Both these
have ceased to be in force in the Christian dispensation. (4.) On
the .other hand, the moral law continues in unabated force.
Sections VI. and VII. teach — (1.) Since the fall no man can be saved
by the law. (2.) Believers are not under the law as a condition of
salvation. (3.) Nevertheless, the law is of manifold uses under the
gospel, as follows  357
CHAPTER XX.
OF CHRISTIAN LIBERTY AND LIBERTY OF CONSCIENCE.
Section I. teaches — (1) Christian liberty is common to all believers in
all ages, and includes (d) deliverance from the guilt of sin, (b) and
from the bondage of corruption, (c) peace with God, (d) deliver
ance from the bondage of Satan, (e) and of afflictions and death,
(/) and of the grave. (2.) This liberty is greater under the new
¦ -than under the old dispensation.

CONTENTS. 15
PAGE
Sections II., III. and IV. teaoh — (1.) God alone is Lord of the con
science. (2.) His will is revealed only in Scripture. (3.) Hence
either to require or to yield beliof to the doctrines of men is treason
to God. (4.) Christian liberty has, however," its due end and limits.
(5.) God has established both Church and State, and requires obe
dience to each. (6.) The Church has a divine right of exercising
government and discipline  365
CHAPTER XXL
OF RELIGIOUS WORSHIP AND THE SABBATH DAY.
Sections I. and II. teach — (1.) The obligation of worship is a dictate
of nature. (2.) Scripture prescribes how we should worship God,
and all man-prescribed methods are sinful. (3.) The Father, Son
and Holy Ghost the only proper object of worship, and all worship
must be offered through Christ. (4.) Worship of saints and angels
unlawful.
Sections III. and IV. teach — (1.) Prayer is a principal part of wor
ship. (2.) It should be offered for all men. (3.) The conditions of
acceptable prayer as follow. (4.) The object of prayer as follows.
Sections V. and VI. teach of public, family and private worship, etc.
Sections VII. and VIII. teach of the law of the Sabbath and the
" proper method of its observance  387
CHAPTER XXII.
OF LAWFUL OATHS AND VOWS.
Sections I., II., III. and IV. teach — (1.) The nature of a lawful oath.
(2.) The only Name in which it is lawful to swear. (3.) The pro
priety of taking oaths upon lawful occasions. (4.) The sense in
which an oath is to be interpreted. (5.) The extent and grounds
of its obligation.
Sections V., VI. and VIL teach of the nature and obligations of a
vow 

397

CHAPTER XXIII.
OF THE CIVIL MAGISTRATE.
Sections I. and II. teach — (1.) Civil government originates not with
the people, but with God: this proved. (2.) The proximate end the
good of the community; the ultimate end the glory of God. (3.)
Christian magistrates should promote piety, etc. (4.) It is. lawful
for Christians to be magistrates. (5.) Justifiable war is lawful.

408

16 CONTENTS. TAGS
Sections III. and IV. teach, in opposition to Romish and Erastian
error, that the State and Church are not to interfere with one
another......  CHAPTER XXIV.
OF MARRIAGE AND DIVORCE.
Sections I., II. and III. teach — (1.) Marriage is a divine institution,
and a religious as well as a civil contract. (2.) The ends of the
institution are as follow. (3.) Lawful only between one woman and
one man at a time. (4.) Marriage lawful for all men, and good.
(5.) Persons of different religions should not intermarry.
Sections IV., V. and VI. teach— (1.) The divine law as to incest.
(2.) As to divorce  420
CHAPTER XXV.
OF THE CHURCH.
Sections I., II. and III. teach — (1.) The scriptural doctrine as to the
invisible catholic Church. (2.) As to the visible catholic Churoh.
(3.) That this catholic visible Church is endowed with the means
of grace. (4.) That out of it is no ordinary possibility of salvation.
Sections IV., V. and VI. teach — (1.) That the visible catholio Churoh
varies in purity and visibility at different times and places. (2.)
That it can never fail. (3.) That Christ is the only Head of the
Church  .-  435
CHAPTER XXVI.
OF COMMUNION OF SAINTS.
This Chapter teaches — (1.) Of the union of Christ and his people.
(2.) Of his consequent fellowship with them. (3.) Of their union
with one another. (4.) Their consequent fellowship. (5.) Their
mutual duties  444
CHAPTER XXVII.
OF THE SACRAMENTS.
Sections I. and II. teach — (1.) A sacrament is an ordinance instituted
by Christ. (2.) It consists of (o) a visible sign; (&) an inward
spiritual grace signified by it. (3.) The nature and consequents of
the sacramental union between the sign and the graoe. (4.) They
are designed to " represent, seal and apply " the benefits of Christ
to believers. (5.) And to be badges of our profession.

fENTS.- 17'

CONTENTS. PAGE
Section III. teaohes — (1.) That the virtue of the saorament is not in
herent. (2.) That it does not depend upon the piety or "intention"
of the administrator. (3.) But upon (a) the divine appointment,
(6) the sovereign grace of the Holy Ghost.
Section IV. teaohes that there are only two sacraments.
Section V. teaches that the sacraments of the old and the new dis
pensations were substantially the same  ,  459

CHAPTER XXVIII.
OF BAPTISM.
Sections I., II. and III. teach— (1.) Baptism is a New Testament
sacrament. (2.) It is a washing with water in the name of the
Trinity. (3.) Its design is to signify and seal our engrafting into
Christ and our engagement to be his.
Section IV. teaches that not only professors of religion, " but also the
infants of one or both believing parents, are to be baptized."
Sections V., VI. and VII. teach — (1.) Baptism is not essential to sal
vation. (2.) Its observance, however, a duty. (3.) Its efficacy is
not tied down to the moment of application. (4.) To be adminis
tered but once  481

CHAPTER XXIX.
OF THE LORD'S SUPPER.
Section I. teaches — (1.) Of the time and the Person by whom this or
dinance was instituted. (2.) Of its perpetual obligation. (3.) Of
its design and effect.
Sections II., III., IV., V. AND VI. teach the true doctrine in opposition
to the following errors : (1 .) Transubstantiation. (2.) Sacrifice of
the mass. (3.) The elevation and worship of the elements. (4.)
Denying the cup to the laity. (5.) Private communion.
Sections VII. and VIII. teach — (1.) The relation between the bread
and wine and the flesh and blood of Christ only moral. (2.) Christ's
body is present only virtually. (3.) Believers feed on him only
through faith, (5) precisely as they do at other times  495

CHAPTER XXX.
OF CHURCH CENSURES.
Section I. teaches — (1.) Christ has appointed a government for tha
Church, (2) which is distinct from that of the State.
2*

18 CONTENTS. PAGB
Sections II., III. and IV. teach— (1.) As to the nature and extent of
church power. (2.) As to the ends of discipline. (3.) As to the
methods through which it should be administered  504
CHAPTER XXXI.
OF SYNODS AND COUNCILS.
Section I. teaches of synods and councils, and the right of church
officers to call them.
Sections II., III. and IV. teach— (1.) The classes of subjects falling
under the jurisdiction of synods and councils. (2.) The grounds of
their binding power. (3.) The extent to which submission to their
decisions is a duty  H*
CHAPTER XXXII.
OF THE STATE OF MEN AFTER DEATH, AND OF THE RESURREC
TION OF THE DEAD.
Section I. teaches — (1.) Man consists of soul and body. (2.) In death
the body decomposes, and the soul of the believer (a) is at once made
'. perfect, (6) continues conscious and happy, (c) is with Christ, {d.)
The souls of the wicked are in conscious misery with the devil, (c.)
These conditions are irreversible. (/.) Romish doctrine as to pur
gatory, etc., disproved.
Sections II. and III. teach — (1.) There is to be a simultaneous resur
rection of the just and of the unjust. (2.) Those then living are to
be changed. (3.) The identical bodies laid in the grave to be raised.
(4.) The animal bodies of the saints to be made " spiritual." (5.)
The bodies of the unjust to be raised to dishonour  526
CHAPTER XXXIII.
OF THE LAST JUDGMENT.
Sections I. and II. teach— (1.) God has appointed a day of general
judgment. (2.) He has oommitted the judgment to the Mediator.
(3.) The persons to be judged include angels and the whole human
race. (4.) It is to reach to thoughts and feelings as well as words
and deeds. (5.) It will vindicate the justice and display the grace
of God. (6.) The righteous are to be exalted to eternal honour and
felicity. (7.) The ungodly are to be remanded to conscious misery
and dishonour for all eternity.
Section III. teaches-^(l.) Of the oertainty of the fact, (2) but of the
uncertainty of the time of the judgment, aiid. of the designed effect
of this uncertainty  ,  ,  goo

INTRODUCTION.

CHAPTER I.
A SHORT HISTORY OF CREEDS AND CONFESSIONS.
It is asserted in the first chapter of this Confession, and vin
dicated in this exposition that the Scriptures of the Old and
New Testaments, having been given by inspiration of God, are
for man in his present state the only and the all-sufficient rule of
faith and practice. All that man is to believe concerning God,
and the entire duty which God requires of man, are revealed
therein, and are to be believed and obeyed because contained
therein, because it is the word of God. This divine word, there
fore, is the only standard of doctrine which has intrinsic authority
binding the conscience of men. And all other standards are of
value or authority only in proportion as they teach what the
Scriptures teach.
While, however, the Scriptures are from God, the understand
ing of them belongs to the part of men. Men must interpret to
the best of their ability each particular part of Scripture sepa
rately, and then combine all that the Scriptures teach upon every
subject into a consistent whole, and then adjust their teachings
upon different subjects in mutual consistency as parts of a har
monious system. Every student of the Bible must do this, and
all make it obvious that they do it by the terms they use in their
prayers and religious discourse, whether they admit or deny the
propriety of human creeds and confessions. If they refuse the
assistance afforded by the statements of doctrine slowly elabo-
19

20 INTRODUCTION.
rated and defined by the Church, they must make out their own
creed by their own unaided wisdom. The real question is not,
as often pretended, between the word of God and the creed of
man, but between the tried and proved faith of the collective
body of God's people, and the private judgment and the un
assisted wisdom of the repudiator of creeds.
As we would have anticipated, it is a matter of fact that the
Church has advanced very gradually in this work of the accurate
interpretation of Scripture and definition of the great doctrines
which compose the system of truth it reveals. The attention of
the Church has been specially directed to the study of one doc
trine in one age, and of another doctrine in another age. And as
she has thus gradually advanced in the clear, discrimination of
gospel truth, she has at different periods set down an accurate
statement of the results of her new attainments in a Creed or
Confession of Faith, for the purpose of preservation and popular
instruction. In the mean time, heretics spring up on all occa
sions, who pervert the Scriptures, who exaggerate certain aspects
of the truth and deny others equally essential, and thus in effect
turn the truth of God into a lie. The Church is forced, there
fore, on the great principle of self-preservation, to form such ac
curate definitions of every particular doctrine misrepresented as
shall include the whole truth and exclude all error, and to make
such comprehensive exhibitions of the system of revealed truth
as a whole that no one part shall be either unduly diminished or
exaggerated, but the true proportion of the whole be preserved.
At the same time, provision must be made for ecclesiastical dis
cipline, and to secure the real co-operation of those who profess
to work together in the same cause, so that public teachers in the
same communion may not contradict one another, and the one
pull down what the other is striving to build up. Formularies
must also be prepared, representing as far as possible the com
mon consent, and clothed with public authority, for the instruc
tion of the members of the Church, and especially of the children.
Creeds and Confessions, therefore, have been found necessary
in all ages and branches of the Church, and, when not abused,
have been useful for the following purposes: (1.) To mark
disseminate and preserve the attainments made in the knowledge

HISTORY OP CREEDS. 21
of Christian truth by any branch of the Church in any crisis of
its development. (2.) To discriminate the truth from the glosses
of false teachers, and to present it in its integrity and due pro
portions. (3.) To act as the basis of ecclesiastical fellowship
among those so nearly agreed as to be able to labor together in
harmony. (4 ) To be used as instruments in the great work of
popular instruction.
It must be remembered, however, that the matter of these
Creeds and Confessions binds the consciences of men only so far
as it is purely scriptural, and because it is so ; and as to the
form in which that matter is stated, they bind those only who
have voluntarily subscribed the Confession, and because "of that
subscription. In all churches a distinction is made between the terms upon
which private members are admitted to membership, and the
terms upon which office-bearers are admitted to their sacred trusts
of teaching and ruling. A Church has no right to make anything
a condition of membership which Christ has not made a condi
tion of salvation. The Church is Christ's fold. The sacraments
are the seals of his covenant. All have a right to claim admit
tance who make a credible profession of the true religion — that is,
who are presumptively the people of Christ. This credible pro
fession of course involves a competent knowledge of the funda
mental doctrine of Christianity — a declaration of personal faith in
Christ and consecration to his service, and a temper of mind and
habit consistent therewith. On the other hand, no man can be
inducted into any office in any Church who does not profess to
believe in the truth and wisdom of the constitution and laws
which it will be his duty to conserve and administer. Otherwise
all harmony of sentiment and all efficient co-operation in action
would be impossible.
The original Synod of our American Presbyterian Church in
the year 1729 solemnly adopted the Westminster Confession of
Faith and Catechisms as the doctrinal standards of the Church.
The record is as follows :
"All the ministers of the Synod now present, which were
eighteen in number, except one, that declared himself not pre
pared, [but who gave his assent at the next meeting] , after propos-

22 INTRODUCTION.
ing all the scruples any of them had to make against any articles!
and expressions in the Confession of Faith, and Larger and Shorter
Catechisms of the Assembly of Divines at Westminster, have
unanimously agreed in the solution of those scruples, and in de
claring the said Confession and Catechisms to be the Confession
of their Faith, except only some clauses in the twentieth and
twenty-third chapters, ' Concerning the Civil Magistrate.' "
Again, in the year 1788, preparatory to the formation of the
General Assembly, "the Synod, having fully considered the
draught of the Form of Government and Discipline, did, on
review of the whole, and hereby do, ratify and adopt the same,
as now altered and amended, as the Constitution of the Presby
terian Church in America, and order the same to be considered
and strictly observed as the rule of their proceedings, by all the
inferior judicatories belonging to the body.
' ' The Synod, having now revised and corrected the draught of
a Directory for Worship, did approve and ratify the same,- and do
hereby appoint the same Directory, as now amended, to be the
Directory for the worship of God in the Presbyterian Church in
the United States of America. They also took into consideration
the Westminster Larger and Shorter Catechisms, and, having
made a small amendment of the Larger, did approve and do
hereby approve and ratify the said Catechisms, as now agreed
on, as the Catechisms of the Presbyterian Church in the United
States. And the Synod order that the Directory and Catechisms
be printed and bound lip in the same volume with the Confession
of Faith and the Form of Government and Discipline j that the
whole be considered as the standard of our doctrine, government,
discipline and worship, agreeably to the resolutions of the Synod
at their present session."
What follows is a very brief and general history of the princi
pal Creeds and Confessions of the several branches of the Chris
tian Church. In this statement they are grouped according to
the order of time and the churches which adhere to them :
I. The ancient Creeds, which express the common faith of the
whole Church.
The Creeds formed before the Eeformation are very few, relate

HISTORY OF CREEDS. 23
to the fundamental principles of Christianity, especially the Trin
ity and the Person of the God-man, and are the common heritage
of the whole Church.
1st. The Apostles'' Creed. This was not written by the apostles,
but was gradually formed, by common consent, out of the Con
fessions adopted severally by particular churches, and used in
the reception of its members. It reached its present form, and
universal use among all the churches, about the close of the
second century. This Creed was appended to the Shorter Cate
chism, together with the Lord's Prayer and Ten Commandments,
in the first edition published by order of Parliament, "not as
though it were composed by the apostles, or ought to be esteemed
canonical Scripture, . . . but because it is a brief sum of Chris
tian faith, agreeable to the Word of God, and anciently received
in the churches of Christ." It was retained by the framers of
our Constitution as part of the Catechism.* It is as follows :
"I believe in God the Father Almighty, Maker of heaven and
earth ; and in Jesus Christ his only Son our Lord ; who was con
ceived by the Holy Ghost, born of the Virgin Mary, suffered
under Pontius Pilate, was crucified, dead, and buried ; he der
scended into hell (Hades) ; the third day he rose again from the
dead, he ascended into heaven, and sitteth at the right hand of
God the Father Almighty ; from thence he shall come to judge
the quick and the dead. I believe in the Holy Ghost ; the Holy
Catholic Church ; the communion of saints, the forgiveness of
sins ; the resurrection of the body ; and the life everlasting.
Amen. ' '
2d. The Nicene Creed. This Creed is formed on the basis of
the Apostles' Creed, the clauses relating to the consubstantial
divinity of Christ being contributed by the great Council held in
Nice in Bithynia, A. D. 325, and those relating to the divinity
and personality of the Holy Ghost added by the Second (Ecu
menical Council, held at Constantinople, A. D. 381 ; and the
"filioque" clause added by the Council of the Western Church,
held at Toledo, Spain, A. D. 569. In its present form it is the
Creed of the whole Christian Church, the Greek Church reject
ing only the last added clause. It is as follows :
. * Assembly's Digest, p. 11.

24 INTRODUCTION.
" I believe in one God, Maker of heaven and earth, and all
things visible and invisible ; and in one Lord Jesus Christ, the
Only begotten Son of God, begotten of his Father before all
worlds; God of God, Light of Light, very God of very God,
begotten, not made, being of one substance with the Father ; by
whom all things were made ; who, for us men and for our salva
tion, came down from heaven, and was incarnate by the Holy
Ghost of the Virgin Mary, and was made man, and was crucified
also for us under Pontius Pilate. He suffered and was buried ;
and the third day he rose again according to the Scriptures, and
ascended into heaven, and sitteth on the right hand of the
Father. And -he shall come again with glory to judge both the
quick and the dead ; whose kingdom shall have no end. And I
believe in the Holy Ghost, the Lord the Giver of life, who pro-
ceedeth from the Father and the Son (filioque), who with the
Father and the Son together is worshipped and glorified ; who
spake by the prophets. And I believe in one Catholic and Apos
tolic Church ; I acknowledge one baptism for the remission of
sins ; and I look for the resurrection of the dead and the life of
the world to come."
3d. As subsequently heretical opinions sprang up in its bosom
with respect to the constitution of the person of Christ, the
Church was forced to provide additional definitions and muni
ments of the truth. One heretical tendency culminated in Nes-
torianism, which maintains that the divine and human natures in
Christ constitute two persons. This was condemned by the Creed
of the Council of Ephesus, A. D. 431. The opposite heretical
tendency culminated in Eutychianism, which maintains that the
divine and human natures are so united in Christ as to form but
one nature. This was condemned by the Council of Chalcedon,
A. D. 451. These Creeds, defining the faith of the Church as
embracing two natures in one person, are received and approved
by the entire Church. They are sufficiently quoted in the body
of the following "Commentary."
4th. The Athanasian Greed. This Creed was evidently com
posed long after the death of the great theologian whose.name it
bears, and after the controversies closed and the definitions estab
lished by the above-mentioned Councils of Ephesus and Chalce-

HISTORY OF CREEDS. 25 '
don. It is a grand and unique monument of the unchangeable
faith of the whole Church as to the great mysteries of godliness,
the Trinity of Persons in the one God and the duality of natures
in the one Christ. It is too long to quote here in full. What
relates to the Person of the God-man is as follows :
"27. But it is necessary to eternal salvation that he should
also faithfully believe in the incarnation of our Lord Jesus Christ.
28. It is therefore true faith that we believe and confess that our
Lord Jesus Christ is both God and man. 29.~-He is God ; gene
rated from eternity from the substance of the Father ; man born
in time from the substance of his Mother. 30. Perfect God,
perfect man, subsisting of a rational soul and human flesh. 31.
Equal to the Father in respect to his divinity, less than the
Father in respect to his humanity. 32. Who, although he is
God and man, is not two, but one Christ 33. But two not from
the conversion of divinity into flesh, but from the assumption of
his humanity into God. 34. One not at all from confusion of
substance, but from unity of Person. 35. For as rational soul
and flesh is one man, so God and man is one Christ," etc.
II. The Creeds and Confessions of lite different branches of the
Church since the Reformation,
1st The Doctrinal Standards of the Church of Rome.
In order to oppose the progress of the Reformation, Pope Paul
III. called the last great (Ecumenical Council at Trent (1545-
1563). The deliverances of this Council, entitled Canons and
Decrees of the Council of Trent, form the highest doctrinal rule
known to that Church. The decrees contain the positive state
ments of doctrine. The canons explain the decrees, distribute
the matter under brief heads and condemn the opposing of Prot
estant doctrine on each point
The Roman Catechism, which explains aad enforces the canons
of the Council of Trent, was prepared and promulgated by the
authority of Pope Pius IV., A.D. 1556.
The Tridentine Confession of Faith was also imposed upon all
the priests and candidates of the Romish Church and converts
from other churches.
In addition to these, different papal bulls and some private
3

26 INTRODUCTION.
Writings have been authoritatively set up as standards of the true
faith by the authority of popes ; e. g. , the Catechism of Bellar-
mine, A.D. 1603, and the bull Unigenitus of Clement XL, 1711.
The theology taught in all these papal standards is Arminianism.
2d. The Doctrinal Standards of the Greek Church.
The ancient Church divided from causes primarily political
and ecclesiastical, secondarily doctrinal and ritual, into two great
sections — the Eastern or Greek Church, and the Western or
Latin Church. This division began to culminate in the seventh,
and was consummated in the eleventh century. The Greek
Church embraces Greece, the majority of the Christians of the
Turkish Empire and the great mass of the civilized inhabitants
of Russia. All the Protestant churches have originated through
the Reformation from the Western or Roman Church.
This Chureh arrogates to herself pre-eminently the title of the
" orthodox," because the original creeds defining the doctrine of
the Trinity and the Person of Christ, which have been mentioned
above, were produced in the Eastern half of the ancient Church,
and hence are in a peculiar sense her inheritance. Greek the
ology is very imperfectly developed beyond the ground covered
by these ancient creeds, which that Church magnifies and main
tains with singular tenacity.
They possess also a few confessions of more modern date, as
"The Orthodox Confession" of Peter Mogilas, A.D. 1642, me
tropolitan bishop of Kiew, the Confession of Gennadius, AD.
1453. 3d. The Confessions of the Lutheran Church.
The entire Protestant world from the time of the Reformation
has been divided into two great families of churches— the Lu
theran, including all those which received their characteristic
impress from the great man whose name they bear; the Re
formed, including all those, on the other hand, which derived
their character from Calvin.
The Lutheran family of churches embraces all those Protestants
of Germany and the Baltic provinces of Russia who adhere to
the Augsburg Confession, together with the national churches
of Denmark, of Norway and Sweden, and the large denomination
of that name in America.

HISTORY OF CREEDS. 27
Their Symbolical Books are : (1.) The Augsburg Confession,
the joint authors of which were Luther and Melancthon. Hav
ing been signed by the Protestant prinees and leaders, it was pre
sented to the emperor and imperial Diet in Augsburg AD. 1530.
It is the oldest Protestant confession, the ultimate basis of Lu
theran theology, and the only universally accepted standard of
the Lutheran churches.
(2.) The Apology (Defence) of the Augsburg Confession, pre
pared by Melancthon A.D. 1530, and subscribed by the Protest
ant theologians AD. 1537 at Smalcald.
(3.) The Larger and Smaller Catechisms, prepared by Luther
A.D. 1529, "the first for the use of preachers and teachers, the
last as a guide in the instruction of youth."
(4.) The Articles of Smalcald, drawn up by Luther A.D.
1536, and subscribed by the evangelical theologians in February,
A.D. 1537, at the place whose name they bear.
(5.) The Formula Concordiae (Form of Concord), prepared in
A.D. 1577 by Andrea, and others for the purpose of settling ¦cer
tain controversies which had sprung up in the Lutheran Church;
especially (a) concerning the relative activities of divine grace
and the human will in regeneration, (J) concerning the nature
of the Lord's presence in the Eucharist. This confession con
tains a more scientific and thoroughly developed statement of
the Lutheran doctrine than can be found in any other of their
public symbols. Its authority is, however, acknowledged only
by the high Lutheran party ; that is, by that party in the Church
which consistently carries the peculiarities of Lutheran theology
out to the most complete logical development.
4th. The Confessions of the Reformed or Calvinistic churches.
The Reformed churches embrace all those churches of Ger
many which subscribe the Heidelberg Catechism ; the Protestant
churches of Switzerland, France, Holland, England and Scat-
land : the Independents and Baptists of England and America,
and the various branches of the Presbyterian Church in England
and America.
The Reformed Confessions are very numerous, although they
all substantially agree as to the system of doctrine they teach.
Those most generally received, and regarded as of the highest

28 INTRODUCTION.
symbolical authority as standards of the common system, are the
following :
(1.) The Second Helvetic Confession, prepared by Bullinger,
A. D. 1564. "It was adopted by all the Reformed churches in
Switzerland, with the exception of Basle (which was content with
its old symbol, the First Helvetic), and by the Reformed churches
in Poland, Hungary, Scotland and France,"* and has always
been regarded as of the highest authority by all the Reformed
churches. (2.) The Heidelberg Catechism, prepared by Ursinus and Ole-
vianus, A. D. 1562. It was established by civil authority, the
doctrinal standard, as well as instrument of religious instruction
for the churches of the Palatinate, a German State at that time
including both banks of the Rhine. It was endorsed by the Sy
nod of Dort, and is the Confession of Faith of the Reformed
churches of Germany and Holland, and of the German and
[Dutch] Reformed churches in America.
(3. ) The Thirty-nine Articles of the Church of England. These
were originally drawn up by Cranmer and Ridley, A. D. 1551,
and revised and reduced to the present number by the bishops,
at the order of Queen Elizabeth, A. D. 1562. These Articles
are Calvinistic in doctrine, and constitute the doctrinal standard
of the Episcopal churches in England, Scotland, America and
the Colonies.
(4. ) The Canons of the Synod of Dort. This famous Synod
was convened in Dort, Holland, by the authority of the States
General, for the purpose of settling the questions brought into
controversy by the disciples of Arminius. It held its sessions
from November 13, A. D. 1618, to May 9, A. D. 1619. It con
sisted of pastors, elders and theological professors from the
churches of Holland, and deputies from the churches of Eng
land, Scotland, Hesse, Bremen, the Palatinate and Switzerland ;
the French delegates having been prevented from being present
by order of their king. The Canons of this Synod were received
by all the Reformed churches as a true, accurate and eminently
authoritative exhibition of the Calvinistic System of Theology.
They constitute, in connection with the Heidelberg Catechism^
* Shedd's Hist, of Christian Doctrine.

HISTORY OF CREEDS. 29
the doctrinal Confession of the Reformed Church of Holland,
and of the [Dutch] Reformed Church of America.
(5.) The Confession and Catechisms of the Westminster As
sembly. A short account of the origin and constitution of this
Assembly, and of the production and reception of its doctrinal
deliverances, is presented in the next chapter. This is the com
mon doctrinal standard of all the Presbyterian churches in the
world of English and Scotch derivation. It is also of all Creeds
the one most highly approved by all the bodies of Congregation-
alists in England and America. The Congregational Convention
called by Cromwell to meet at Savoy, in London, A. D. 1658, de
clared their approval of the doctrinal part of the Confession and
Catechisms of the Westminster Assembly, and conformed their
own deliverance, the Savoy Confession, very nearly to it. Indeed,
"the difference between these two Confessions is so very small,
that the modern Independents have in a manner laid aside the
use of it (Savoy Conf. ) in their families, and agreed with the
Presbyterians in the use of the Assembly's Catechisms."*
All the Assemblies convened in New England for the purpose
of settling the doctrinal basis of their churches have either en
dorsed or explicitly adopted this Confession and these Catechisms
as accurate expositions of their own faith. This was done by the
Synod which met at Cambridge, Massachusetts, June, 1647, and
again August, 1648, and prepared the Cambridge Platform.
And again by the Synod which sat in Boston, September, 1679,
and May, 1680, and produced the Boston Confession. And again
by the Synod which met at Saybrook, Connecticut, 1708, and
produced the Saybrook Platform. t
QUESTIONS.
1. What is the only absolute and essentially authoritative
standard of faith ?
2. Whence do all human Creeds derive their authority?.
3. Upon whom rests the necessity and obligation of gathering
together all the Scripture teaches on any subject, and of adjusting
* Neal : Puritans, II. 178.
\ Shedd's Hist, of Christian Doctrine.
3*

30 INTRODUCTION.
their teaching on one subject with all the other elements of the
system of truth?
4. Is it better for a man to form these opinions without or with
the assistance of the great body of his fellow-Christians ?
5. In what form have the opinions of the great mass of the
Christian Church on these subjects been expressed and preserved?
6. What then is the first great purpose for which Creeds and
Confessions are useful?
7. What is the second great end ?
8. What is the third?
9. Whatisthe/owriA?
10. On what ground, and how far does the matter of these
Confessions bind the consciences of men?
11. Whom and on what ground does the form of these Con
fessions bind ?
12. What are the terms upon which private members are ad
mitted to the Church ?
13. What are the terms upon which preachers and rulers are
admitted to office in the Church ?
14. Why should the terms be so far different in the two cases?
15. When, and by what representative body of our Church,
were the Westminster Confession and Catechisms first adopted
as our standard of faith ?
• 16. Read the adopting act. - , „
17. Read the action of the General Synod, passed A. D. 1788.
18. To what class of topics do all the Creeds before the Refor
mation relate ?
19. What is the origin of what is commonly called the Apos
tles' Creed?
20. Has it always had a place in our Catechism ?
21. Read it.
22. When and by what Councils was the Nicene Creed pro
duced ?
23. Read it.
24. What opposite heretical tendencies, respecting the Person
of Christ, subsequently sprang up in the Church ?
25. What was the date and design of the Creed of the Council
of Ephesus ?

HISTORY OF CREEDS. 31
26. What was the date and design of the Creed of the Council
of Chalcedon ?
27. What was the origin of the Creed falsely attributed to the
great Athanasius?
28. Read that portion of it which relates to the Person of
Christ. 29. What are the doctrinal standards of the Church of Rome?
30. What is the character of the theology they teach?
31. When, why, and into what divisions did the Church of the
Middle Ages separate?
32. What countries are embraced in the bounds of the Greek
Church? 33. What are the doctrinal standards of the Greek Church?
34. Into what two great divisions did the churches of the
Reformation separate ?
35. What is the common characteristic of the Lutheran
churches ?
36. What is the common characteristic of the Reformed
churches? 37. What churches belong to the Lutheran family ?
38. What is the name, date and origin of their principal and
universally-received standard of faith ?
39. What are their other symbolical books ?
40. What is the origin, purpose and character of the Form of
Concord, and in what estimation is it held ?
41. What churches are embraced in the Reformed or Calvin
istic family ?
42. What account is here given of the Second Helvetic Con
fession ?
43. What account is here given of the Heidelberg Catechism ?
44. Of what churches is it the accredited standard ?
45. What is here said of the Thirty-nine Articles of the Church
of England?
46. By whom, where, when and for what purpose was the
Synod of Dort convened ?
47. Of what parties was it composed?
48. In what estimation have its "Canons" been held, and of
what churches are they the standard ?

32 INTRODUCTION.
49. Of what churches are the Westminster Confession and
Catechisms the standard of faith ?
50. How far have they been adopted by the Congregationalists
of England?
51. Upon what occasions and to what extent have they been
adopted by the Congregationalists of New England ?

CHAPTER II.
SOME ACCOUNT OF THE ORIGIN OF THE WESTMINSTER
CONFESSION AND CATECHISMS.
Most of the Confessions of the Reformed and Lutheran
churches were composed by single authors, or by a small
group of theologians to whom the task of drawing up a standard
of doctrine had been committed. Thus, Luther and Melancthon
were the principal authors of the Augsburg Confession, the
common standard of faith and bond of union of the Lutheran
churches. The Second Helvetic Confession was composed by
Bullinger, to whom the work was entrusted by a number of
Swiss theologians ; and the celebrated Heidelberg Catechism
was composed by Ursinus and Olevianus, who had been ap
pointed thereto by Frederick III. , Crown Prince of the Palatinate.
The Old Scotch Confession, which was the standard of the Pres
byterian Church of Scotland for nearly one hundred years before
the adoption of the Westminster Confession, was composed by a
committee of six theologians, at the head of whom was John
Knox, appointed by the Scottish Parliament. The Thirty-nine
Articles of the Church of England and of the Episcopal Church
of America were prepared by the bishops of that Church in
1562, as the result of the revision of "The Forty-two Articles of
Edward Sixth," which had been drawn up by Archbishop Cran-
mer and Bishop Ridley in 1551.
The "Canons of the Synod of Dort," of high authority among
all the Reformed churches, and the Standard of the Church of
Holland, were on the other hand drawn up by a great international
Synod convened in Dort by the States General of the Nether
lands, and composed of representatives of all the Reformed
churches except that of France. And the Confession of Faith
33

34 INTRODUCTION.
and Catechisms of our Church were drawn up by a large and
illustrious national assembly of divines and civilians convened in
Westminster, England, by the Long Parliament from July 1,
1643, to February 22, 1648 ; a very brief account of which it is
the design of this chapter to give.
The Reformation in Scotland had received its first impulse from
the return of the illustrious Patrick Hamilton, in 1528, from the
Continent, where he had enjoyed the instructions of Luther and
Melancthon. It was in no degree a political revolution, nor did
it originate with the governing classes. It was purely a religious
revolution, wrought among the masses of the people and the body
of the Church itself, under the direction at different times of
several very eminent leaders, the chief of whom were John Knox
and Andrew Melville. "The Church of Scotland framed its Con
fession of Faith and its First Book of Discipline, and met in its
first General Assembly for its own government, seven years before
it had even received the sanction of the legislature. Its first
General Assembly was held in 1560, while the first Act of Par
liament recognizing it as the National Church was passed in
1567."* It continued to maintain in a good degree its indepen
dence of civil dictation and its integrity as a Presbyterian Church
until after King James assumed the throne of England. After
that time, through English influence and the increased power of
the throne, the independence of the Church of Scotland was often
temporarily destroyed. In resistance to this invasion of their
religious liberties, the friends of liberty and of the Reformed
religion among the Scotch nobility, clergy and people, signed the
ever-memorable National Covenant at Sterling, February 28,
1638, and the Solemn League and Covenant between the king
doms of England and Scotland in 1643. "This Solemn League
and Covenant (subscribed by the Scotch General Assembly, the
English Parliament and Westminster Assembly) bound the
united kingdoms to endeavour the preservation of the Reformed
religion in the Church of Scotland, in doctrine, worship, discipline
and government, and the reformation of religion in the kingdoms
of England and Ireland, according to the Word of God and the
* Hetherington's " History of the Westminster Assembly," p. 88.

WESTMINSTER CONFESSION. 35
example of the best Reformed churches. ' '* It was in furtherance
of the same design of securing in both kingdoms religious liberty,
a more perfect reformation and ecclesiastical uniformity, that the
Scotch people gave the effective support of their sympathy to the
English Parliament in their struggle with Charles I. , and that
the Scottish Church sent her most eminent sons as delegates to
the Westminster Assembly.
The Reformation in England presents two distinct phases —
that of a genuine work of grace, and that of a political and eccle
siastical revolution. In the former character it was introduced
by the publication of the Word of God, the Greek Testament of
Erasmus, published in Oxford, 1517, and the English translation
of the Bible by Tyndal, which was sent over from Worms to
England in 1526. By the English Bible, together with the
labours of many truly pious men both among the clergy and
laity, a thoroughly popular revolution was wrought in the relig
ion of the nation, and its heart rendered permanently Protestant.
The real Reformers of England, such as Cranmer, Ridley,
Hooper, Latimer and Jewell, were truly evangelical and tho
roughly Calvinistic, in full sympathy and constant correspondence
with the great theologians and preachers of Switzerland and
Germany. This is illustrated in their writings, in the Forty-two
Articles of Edward VI., 1551, the present doctrinal Articles of
the Church of England, prepared in 1562, and even in the
Lambeth Articles, drawn up by Archbishop Whitgift as late
as 1595.
Although this work of genuine reformation was in the first
instance materially aided by the politico-ecclesiastical revolution
introduced by Henry VIII. and confirmed by his daughter, Queen
Elizabeth, it was nevertheless greatly impeded and prematurely
arrested by it. "The Act of Supremacy, " which made the sov
ereign the earthly head of the Church, and subjected all questions
of doctrine, church order and discipline to his absolute control,
enabled Elizabeth to arrest the constitutional changes in the
Church set up by the process of reform at that precise point
which was determined by her worldly taste and her lust of power.
An aristocratic hierarchy naturally sided with the Court, and
* Hetherington's " History of the Church of Scotland," p. 187.

36 INTRODUCTION.
became the facile instrument of the Crown in repressing both the,
religious and civil liberties of the people. Gradually the struggle
between the party called Puritan and the repressive Court party
became more intense and more bitter during the whole period of
the reigns of James I. and Charles I. A new element of conflict
was introduced in the fact that the despotic Court party naturally
abandoned the Calvinism of the founders of the Church, and
adopted that Arminianism which has always prevailed among
the parasites of arbitrary power and the votaries of a churchly
and sacramental religion.
The denial of all reform, and the unrelenting execution of the
"Act of Uniformity," repressing all dissent while robbing the
people of every trace of religious liberty, necessarily led to such
an extension of the royal prerogative, and such constant resort to
arbitrary measures and acts of violence, that the civil liberties of
the subject were equally trampled under foot. At last, after hav
ing for an interval of eleven years attempted to govern the nation
through the Star Chamber and Court of High Commission, and
having prorogued the refractory Parliament which met in the
spring of that year, the king was forced to appeal again to the
country, which sent up in November, 1640, that illustrious body
subsequently known as the Long Parliament. In the May of
the next year this body rendered itself practically independent
of the king's caprice by passing an act, providing that it should
be dissolved only at its own consent, and at the same time all
the members of both houses, except two of the peers, subscribed
a bond binding them to persevere in the defence of their liberties
and of the Protestant religion. In the same year Parliament
abolished the Court of High Commission and the Star Chamber ;
and in November, 1542, it was ordained that after November 5,
] 543, the office of archbishop and bishop, and the whole framework
of prelate government, should be abolished.
In June 12, 1643, the Parliament passed an act entitled "An
ordinance of the Lords and Commons in Parliament, for the call
ing of an Assembly of Divines and others, to be consulted with
by the Parliament for the settling of the government and liturgy
of the Church of England, and clearing of the Doctrine of said
Church from false aspersions and interpretations." As the

WESTMINSTER CONFESSION. 37
pre-existing government of the Church by bishops had ceased
to exists and yet the Church of Christ in England remained, the
only universally recognized authority which could convene the
representatives of the Church in General Assembly was the
National Legislature. The persons who were to constitute this
Assembly were named in the ordinance, and comprised the flower
of the Church of that age ; subsequently about twenty-one clergy
men were superadded to make up for the absence of others. The
originul list embraced the names of ten lords and twenty com
moners as lay-members, and one hundred and twenty-one divines.
Men of all shades of opinion as to Church government were em
braced in this illustrious company — -Episcopalians, Presbyterians,
Independents and Erastians. "In the original ordinance four
bishops were named, one of whom actually attended on the first
day, and another excused his absence on the ground of necessary
duty ; of the others called, five became bishops afterward, and
about twenty-five declined attending, partly because it was not
a regular convocation called by the king, and partly because the
Solemn League and Covenant was expressly condemned by his
majesty."* The Scotch General Assembly also sent as delegates
to Westminster the best and ablest men she had — ministers Alex
ander Henderson, the author of the Covenant, George Gillespie,
Samuel Rutherford and Robert Baillie ; and elders Lord John
Maitland and Sir Archibald Johnston.
Only sixty appeared the first day, and the average attendance
during the protracted sittings of the Assembly ranged between
sixty and eighty. Of these the vast majority were Presbyterians,
after the Episcopalians had withdrawn subsequently to the sign
ing of the Solemn League and Covenant. The vast majority of
the Puritan clergy, after the example of all the Reformed churches
of the Continent, were inclined to Presbyterianism, and in many
places, especially in the city of London and its neighbourhood,
had erected presbyteries.
There were only five prominent Independents in the Assembly,
headed by Dr. Thomas Goodwin and Rev. Philip Nye. These
were called, from the attitude of opposition to the majority which
they occupied, " The Five Dissenting Brethren. " In spite of the
* Hetherington's " History of the Westminster Assembly," p. 99.
4

38 INTRODUCTION.
smallness of their number, they possessed considerable influence
in hindering, and finally preventing, the Assembly in its work of
national ecclesiastical construction, and their influence was due
to the support they received from politicians without the Assem
bly, in the Long Parliament, in the army, and, above all, from
the great Cromwell himself.
The Erastians, who held that Christian pastors are simply
teachers and not rulers in the Church, and that all ecclesiastical
as well as all civil power rests exclusively with the civil magis
trate, were represented in the Assembly by only two ministers —
Thomas Coleman and John Lightfoot, assisted actively by the
learned layman, John Selden. Their influence was due to the
fact that the Parliament sympathized with them, and as a matter
of course all worldly politicians.
The prolocutor, or moderator, appointed by the Parliament,
was Dr. Twisse, and after his death he was succeeded by Mr.
Herle. On the 1st of July, 1643, the Assembly, after hearing a
sermon from the prolocutor in the Abbey Church, Westminster,
was organized in Henry the VIL' s Chapel. After the weather
grew cold they met in the Jerusalem Chamber, ' ' a fair room in
the Abbey of Westminster." When the whole Assembly had
been divided for despatch of business into three equal committees,
they took up the work which was first assigned to them by Par
liament — namely, the revision of the " Thirty-nine Articles," the
already existing Creed of the English Church. But on the 12th
of October, shortly after subscribing the Solemn League and Cove
nant, Parliament directed the Assembly "to consider among
themselves of such a discipline and government as may be most
agreeable to God's holy word." They consequently entered im
mediately upon the work of preparing a Directory of Govern
ment, Worship and Discipline. Being delayed by constant con
troversies with the Independent and Erastian factions, they did
not complete this department of their work until near the close
of 1 644. Then they began to prepare for the composition of a
Confession of Faith, and a committee was appointed to prepare
and ai-range the main propositions to be embraced in it. This
committee consisted of the following persons: Dr. Hoyle Dr.

WESTMINSTER CONFESSION. 39'
Gouge and Messrs. Herle, Gataker, Tuckney, Reynolds and
Vines. The committee at first wrought at the work of preparing the
Confession and Catechisms simultaneously. "After some prog
ress had been made with both, the Assembly resolved to finish
the Confession first, and then to construct the Catechism on its
model. ' ' They presented in a body the finished Confession to
Parliament, December 3, 1646, when it was recommitted, that
the "Assembly should attach their marginal notes, to prove
every part of it by Scripture." They finally reported it as
finished, with full Scripture proofs of each separate proposition
attached, April 29, 1647.
The Shorter Catechism was finished and reported to Par
liament November 5, 1647, and the Larger Catechism April' 14,
1648. On the 22d of March, 1648, a conference was held between
the two Houses, to compare their opinions respecting the Confes
sion of Faith, the result of which is thus stated by Rushworth :
"The Commons this day (March 22d), at a conference, pre
sented the Lords with a Confession of Faith passed by them,
with some alterations (especially concerning questions of disci
pline), viz. : That they do agree with their Lordships, and so
with the Assembly, in the doctrinal part, and desire the same
may be made public, that this kingdom, and all the Reformed
churches of Christendom, may see the Parliament of England
differ not in doctrine." *
The Confession of Faith, Directory of Public Worship and
the Larger and Shorter Catechisms were all ratified by the Scotch
General Assembly as soon as the several parts of the work were
concluded at Westminster.
On October 13, 1647, the Long Parliament established the
Presbyterian Church in England experimentally, "until the end
of the next session of Parliament, which was to be a year aftei
that date." But before that date the Parliament had become
subservient to the power of the army under Cromwell. Presby
teries and synods were soon superseded by his Committee of
Triers, while the Presbyterian ministers were ejected in mass by
Charles II. in 1662.
* Hetherington's " Hist. Westminster Assembly," p. 245.

40 INTRODUCTION.
After the completion of the Catechisms, many of the members
quietly dispersed and returned to their homes. "Those that
remained in London were chiefly engaged in the examination of
such ministers as presented themselves for ordination or induc
tion into vacant charges. They continued to maintain their
formal existence until the 22d of February, 1649, about three
weeks after the king's decapitation, having sat five years, six
months and twenty-two days, in which time they had held one
thousand one hundred and sixty-three sessions. They were then
changed into a committee for conducting the trial and examina
tion of ministers, and continued to hold meetings for this pur
pose, every Thursday morning, until March 25, 1652, when,
Oliver Cromwell having forcibly dissolved the Long Parliament.
by whose authority the Assembly had been at first called together,
that committee also broke up, and separated without any formal
dissolution, and as a matter of necessity."
The Confession of Faith and Larger and Shorter Catechisms
of the AVestminster Assembly were adopted by the original Synod
in North America, A.D. 1729, as the "Confession of Faith of
this Church," and it has been received as the standard of faith
by all the branches of the Presbyterian Church in Scotland,
England, Ireland and America ; and it is highly reverenced, and
its Catechisms used as means of public instruction, by all the
Congregational bodies of Puritan stock in the world.
Although the Westminster Assembly resolutely excluded from
their Confession all that they recognized as savouring of Erastian
error, yet their opinions as to church establishments led to views
concerning the powers of civil magistrates, concerning religious
things {circa sacra), which have always been rejected in this
country. Hence, in the original "Adopting Act," the Synod
declared that it did not receive the passages relating to this point
in the Confession "in any such sense as to suppose the civil
magistrate hath a controlling power over synods with respect to
the exercise of their ministerial authority ; or power to persecute
any for their religion, or in any sense contrary to the Protestant
succession to the throne of Great Britain."
And again, when the Synod revised and amended its stand
ards in 1787, in preparation for the organization of the General

WESTMINSTER CONFESSION. 41
Assembly in 1789, it "took into consideration the last paragraph
of the twentieth chapter of the Westminster Confession of Faith ;
the third paragraph of the twenty-third chapter, and the first
paragraph of the thirty-first chapter ; and, having made some
alterations, agreed that the said paragraphs as now altered be
printed for consideration. " As thus altered and amended, this
Confession and these Catechisms were adopted as the doctrinal
part of the Constitution of the Presbyterian Church in America
in 178S, and so stand to this day.
The original Articles of the Westminster Confession as to the
civil magistrate which are altered in our Confession are as follow :
Westm. Conf. , chap. 20, \ 4, of certain offenders it is said :
" They may be proceeded against by the censures of the Church
and by the power of the civil magistrate." Chap. 23, I 3: "The
civil magistrate may not assume to himself the administration of
the Word and sacraments, or the power of the keys of the king
dom of heaven ; yet he hath authority, and it is his duty, to take
order that unity and peace be preserved in the Church; that the
truth of God be kept pure and entire ; that all blasphemies and
heresies be suppressed, all corruptions and abuses in worship and
discipline prevented or reformed, and all ordinances of God duly
settled, administered and observed. For the better effecting
whereof, he hath power to call synods, to be present at them, and
to provide that whatsoever is transacted in them be according to
the mind of God." Chap. 31, g 2: "As magistrates may law
fully call a synod of ministers and other fit persons to consult and
advise with about matters of religion, so, if magistrates be open
enemies to the Church, the ministers of Christ of themselves, by
virtue of their office, or they with other fit persons upon delega
tion from their churches, may meet together in such assemblies."

QUESTIONS.
1. How were most of the Confessions of the Lutheran and
Reformed churches composed ?
2. What is peculiar in the case of the Canons of the Synod of
Dort and the Confession and Catechisms of Westminster ?
3. State the general character of the Reformation in Scotland.
4*

42 INTRODUCTION.
4. What were the character and design of the Solemn League
and Covenant, and by what parties was it contracted?
5. What was the general character of the Reformation in
England ?
6. What was the principal instrumentality by which the work
was effected ?
7. What was the character of the theology, and what the direc
tion of the sympathies, of the early English Reformers?
8. What was the character of the influence exerted upon the
English Reformation by her first Protestant sovereigns?
9. What proved to be the civil effects of the attempt upon the
part of the Crown to repress religious liberty ?
10. State some of the first acts of the Long Parliament.
11. When and for what purpose was the Assembly of Divines
called at Westminster?
12. What was the number and what was the character of the
persons composing that Assembly?
1 3. Wrho were the representatives of the Scotch Church ?
14. Into what three principal parties were the members of this
Assembly divided? and to which party did the vast majority of
the Assembly belong?
15. How was the Assembly organized?
16. What was the first work performed by the Assembly?
17. When and how did they proceed to frame a Confession of
Faith? 18. How did they proceed to frame the Catechisms?
19. What was the action of the Long Parliament touching the
work of the Assembly ?
20. What the action of the Scotch General Assembly as to
the same?
21. What was the ultimate fate of the Presbyterian establish
ment in England?
22. Of what churches is the Westminster Confession the Con
stitutional Standard of Doctrine?
23. When and with what exceptions was this Confession
adopted by the Presbyterian Church in America?
24. When and why and in what sections was it amended?

Confession of Faith.

CHAPTER I.

OF THE HOLY SCRIPTURE.

Section I. — 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 ;x yet they are not
sufficient to give that knowledge of God, and of his will, which
is necessary unto salvation ;2 therefore it pleased the Lord, at
sundry times, and in divers manners, to reveal himself, and to
declare that his will unto his Church f and afterward, for the
better preserving and propagating of the truth, and for the more
sure establishment and comfort of the Church against the corrup
tion 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 ;5 those former ways of God's re
vealing his will unto his people being now ceased.6
1 Rom. ii. 14, 15: i. 19, 20; Ps. xix. 1-3; Rom. i. 32; ii. 1.— 2 1 Cor. i.
21; ii. 13, 14.— * Hebrews i. 1.— * Prov. xxii. 19-21; Luke i. 3, 4; Rom.
xv. 4; Matt. iv. 4, 7, 10; Isa. viii. 19, 20.— 5 2 Tim. iii. 15; 2 Pet. i. 19.
— « Hebrews i. 1, 2.
This section affirms the following propositions :
1st. That the light of nature, and the works of crea
tion and providence are sufficient to make known the
fact that there is a God, and somewhat of his nature and
43

44 CONFESSION OF FAITH.
character, so as to leave the disobedience of men without
excuse. 2d. That nevertheless the amount and kind of know
ledge thus attainable is not sufficient to enable any to
secure salvation.
3d. That consequently it has pleased God, of his
sovereign grace, to make in various ways and at differ
ent times a supernatural revelation of himself and of
his purposes to a chosen portion of the human family.
4th. And that subsequently God has been pleased to
commit that revelation to writing, and that it is now
exclusively embraced in the Sacred Scriptures.
1st. The light of nature and the works of creation
and providence are sufficient to enable men to ascertain
the fact that there is a God and somewhat of his nature
and character, and thus render them inexcusable.
Three generically distinct false opinions have been en
tertained with respect to the capacity of men in their
present circumstances to attain to any positive know
ledge of the being and character of God.
(1.) There is the assumption of all those extreme
rationalists •who deny the existence of any world beyond
the natural one discoverable by our senses, and especially
of that school of Positive Philosophy inaugurated by
Auguste Comte in France, and represented by John
Stuart Mill and Herbert Spencer in England, who
affirm that all possible human knowledge is confined to
the facts of our experience and the uniform laws which
regulate the succession of those facts ; that it is not
possible for the human mind in its present state to go
beyond the simple order of nature to the knowledge of
an absolute first cause, or to a designing and disposing

HOLY SCRIPTURE. 45
supreme intelligence, even though such an one actually
exists; that whether there be a God or not, yet as a
matter of fact he is not revealed, and as a matter of
principle could not, even if revealed, be recognized by
man in the present state of his faculties.
This assumption is disproved : (a.) By the fact that
men of all nations, ages and degrees of culture have
discerned the evidences of the presence of a God in the
works of nature and providence, and in the inward
workings of their own souls. This has been true, not
only of individuals, communities or generations unen
lightened by science, but pre-eminently of some of the
very first teachers of positive science in the modern
scientific age, such as Sir Isaac Newton, Sir David
Brewster, Dr. Faraday, etc. (6.) By the fact that the
works of nature and providence are full of the manifest
traces of design, and that they can be scientifically ex
plained, and as a matter of fact are explained by these
very skeptics themselves, only by the recognition and
accurate tracing out of the evident " intention" which
each of these works is adapted to subserve in their
mutual relations, (c.) The same is disproved from the
fact that conscience, which is a universal and indestruct
ible element of human nature, necessarily implies our
accountability to a personal moral governor, and as a
matter of fact has uniformly led men to a recognition
of his existence and of their relation to him.
(2.) An extreme opinion on this subject has been held
by some Ciiristians, to the effect that no true and certain
knowledge of God can be derived by man, in his present
condition, from the light of nature in the entire absence
of a supernatural revelation ; that we are altogether de-

46 CONFESSION OF FAITH.
pendent upon such a revelation for any certain know
ledge that God exists, as well as for all knowledge of
his nature and his purposes.
This opinion is disproved : (a.) By the direct testi
mony of Scripture. Bom. i. 20-24; ii. 14, 15. (6.) By
the fact that many conclusive arguments for the exist
ence of a great first Cause, who is at the same time an
intelligent personal Spirit and righteous moral Governor,
have been drawn by a strict induction from the facts of
nature alone, as they lie open to the natural understand
ing. The fact that this argument remains unanswerable
shows that the process by which the conclusions are
drawn from purely natural sources is legitimate, (c.) All
nations, however destitute of a supernatural revelation
they may have been, have yet possessed some knowledge
of a God. And in the case of the most enlightened of
the heathen, natural religion has given birth to a con
siderable natural theology. We must, however, distin
guish between that knowledge of the divine character
which may be obtained by men from the works of
nature and providence in the exercise of their natural
powers alone, without any suggestions or assistance
derived from a supernatural revelation — as is illustrated
in the theological writings of some most eminent of the
heathen who lived before Christ— and that knowledge
which men in this age, under the clear light of a super
natural revelation, are competent to deduce from a study
of nature. The natural theology of the modern ration
alists demonstrably owes all its special excellences to
that Christian revelation it is intended to supersede.
(3.) The third erroneous opinion which has been en
tertained on this subject is that of deists and theistio

. HOLY SCRIPTURE. 47
rationalists, viz. : that the light of nature, when legiti
mately used, is perfectly sufficient of itself to lead men
to all necessary knowledge of God's being, nature and
purposes. Some German rationalists, while admitting
that a supernatural revelation has been given in the
Christian Scriptures, yet insist that its only office is to
illustrate and enforce the truths already given through
the light of nature, which are sufficient in themselves,
and need re-enforcement only because they are ordinarily
not properly attended to by men. But, in opposition to
this, the Confession teaches —
2d. That the amount of knowledge attainable by the
light of nature is not sufficient to enable any to secure
salvation. This is proved to be true: (<z.) From Scripture.
1 Cor. i. 21 ; ii. 13, 14. (6.) From the fact that man's
moral relations to God have been disturbed by sin;
and while the natural light of reason may teach an
unfallen being spontaneously how he should approach
and serve God, and while it may teach a fallen being
what the nature of God may demand as to the punish
ment of sin, it can teach nothing by way of anticipation
as to what God may be sovereignly disposed to do in
the way of remission, substitution, sanctification, resto
ration, etc. (c.) From the facts presented in the past
history of all nations destitute of the light of revelation,
both before and since Christ. The truths they have
held have been incomplete and mixed with fundamental
error; their faith has been uncertain; their religious
rites have been degrading and their lives immoral.
The only apparent exception to this fact is found in the
case of some rationalists in Christian lands, and their

48 CONFESSION OF FAITH.
exceptional superiority to others of their creed is due to-
the secondary influences of that system of supernatural
religion which they deny, but the power of which they
cannot exclude.
Hence, the Confession teaches in this section —
3d. That, consequently, it has pleased God of his
sovereign grace to make, in various ways and at differ
ent times, a supernatural revelation of himself and of
his purposes to a chosen portion of the human family.
And that —
4th. God has been pleased subsequently to commit
that revelation to writing, and it is now exclusively
embraced in the Sacred Scriptures.
Since, as above shown, the light of nature is insuffi
cient to enable men to attain such a knowledge of God
and his will as is necessary for salvation, it follows (a)
that a supernatural revelation is absolutely necessary for
man ; and (6) from what natural religion alone teaches
us of the character of God, it follows that the giving of
such a revelation is in the highest degree antecedently
probable on his part. Man is essentially a moral agent
and needs a clearly revealed rule of duty, and a religious
being craving communion with God. In his natural
state these are both unsatisfied. But God is the author
of human nature. His intelligence leads us to believe
that he will complete all his works and crown a relig
ious nature with the gift of a religion practically
adequate to its wants. The benevolence of God leads
us to anticipate that he will not leave his creatures in
bewilderment and ruin for the want of light as to their
condition and duties. And his righteousness occasions
the presumption that he will at some time speak in

HOLY SCRIPTURE. 49
definite and authoritative tones to the conscience of his
subjects. (c.) As a matter of fact, God has given such a revela
tion. Indeed he has in no period of human history left
himself without a witness. His communications to
mankind through the first three thousand years were
made in very " diverse manners," by theophanies and
audible voices, dreams, visions, the Urim and Thummim,
and prophetic inspiration ; and the results of these com
munications were diffused and perpetuated by means of
tradition. The fact that such a revelation has been made, and
that we have it in the Christian Scriptures, is fully sub
stantiated by that mass of proof styled the " evidences
of Christianity." The main departments of this evi
dence are the following :
(a.) The Old and New Testaments, whether the word
of God or not, bear all the marks of genuine and authen
tic historical records.
(6.) The miracles recorded in these Scriptures are
established as facts by abundant testimony, and when
admitted as facts they demonstrate the religion they
accompany to be from God.
(c.) The same is true in all respects with regard to
the many explicit prophecies already fulfilled which are
contained in the Scriptures.
(d.) The unparalleled perfection of the moral sys
tem they teach, and the supernatural intelligence they
discover in adaptation to all human characters and con
ditions in all ages.
(e.) The absolutely perfect excellence of its Founder.
(/.) The spiritual power of Christianity, as shown

50

CONFESSION OF FAITH.

in the religious experience of individuals, and also in
the wider influence it exerts over communities and na
tions in successive generations.
For the questions concerning the Holy Scriptures as
containing the whole of this revelation now made by
God to men, see below.

Section II.— 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.

I. Kings.

Ecclesiastes.

Amos.

Exodus.

II. Kings.

The Song of Solo

Obadiah.

Leviticus.

I. Chronicles.

mon.

Jonah.

Numbers.

II. Chronicles.

Isaiah.

Micah.

Deuteronomy.

Ezra.

Jeremiah.

Nahum.

Joshua.

Nenemiah.

Lamentations.

Habakknk.

Judges.

Esther.

Ezekiel.

Zephaniah.

Ruth.

Job.

Daniel.

Haggai.

I. Samuel.

Psalms.

Hosea.

Zechariah.

II. Samuel.

Proverbs. OF THE NEW 1

Joel.
'ESTAMENT.

llalachi.

Matthew.

I. Corinthians.

I. Timothy.

I. Peter.

Mark.

II. Corinthians.

II. Timothy.

II. Peter.

Luke.

Oalatians.

Titus.

I. John.

John.

Ephesians.

Philemon.

II. John.

Acts of the Apostles.

Philippians.

Epistle to the He

III. John.

Epistlo to the Ro

Colossians.

brews.

Jude.

mans.

I. Thessalonians.
II. Thessalonians.

Epistle of James.

The Revelation

All which are given by inspiration of God to be the rule of faith
and life.'
Section III. — The books commonly called Apocrypha, not
being of divine inspiration, are no part of the canon of the Scrip
ture, and therefore are of no authority in the Church of God,
nor to be any otherwise approved or made use of than other hu
man writings.8
' Luke xiy. 29, 31; Eph. ii. 20; Rev. xxii. 18, 19; 2 Tiro. iii. 16.— 8 Luke
xxiv. 27, 44; Rom. iii. 2; 2 Pet. i. 21.
These sections affirm the following propositions :
1st. That the complete canon of Scripture embraces

HOLY SCRIPTURE. 51
in the two great divisions of the Old and the New Tes
taments all the particular books here named.
2d. That the books commonly called Apocrypha form
no part of that canon, and are to be regarded as of no
more authority than any other human writings.
3d. That all the canonical books -were divinely in
spired, and are thus given to us as an authoritative rule
of faith and practice.
1st. The complete canon of Scripture embraces in the
two great divisions of the Old and New Testaments all
the particular books here named.
The Old Testament is the collection of inspired writ
ings given by God to his Church during the Old Dis
pensation of the Covenant of Grace, and the New Tes
tament is the collection of those inspired writings which
he gave during the New or Christian Dispensation of
that Covenant.
We determine what books have a place in this canon
or divine rule by an examination of the evidences which
show that each of them, severally, was written by the
inspired prophet or apostle whose name it bears, or, as
in the case of the gospels of Mark and Luke, written
under the superintendence and published by the author
ity of an apostle. This evidence in the case of the Sa
cred Scriptures is of the same kind of historical and
critical proof as is relied upon by all literary men to
establish the genuineness and authenticity of any other
ancient writings, such as the Odes of Horace or the
works of Herodotus. In general this evidence is (a)
Internal, such as language, style and the character of
the matter they contain; (6) External, such as the testi
mony of contemporaneous writers, the universal consent

52 CONFESSION OF FAITH.
of contemporary readers, and corroborating history drawn
from independent credible sources.
The genuineness of the books constituting the Old
Testament canon as now received by all Protestants is
established as follows :
(1.) Christ and his apostles endorse as genuine and
authentic the canon of Jewish Scriptures as it existed in
their time, (a.) Christ often quotes as the word of God
the separate books and the several divisions embraced
in the Jewish Scriptures, viz. :- the Law, the Prophets,
and the Holy Writings or Psalms. Mark xiv. 49 ; Luke-
xxiv. 44; John v. 39. (6.) The apostles also quote them
as the word of God ; 2 Tim. iii. 15, 16 ; Acts i. 16. (c.)
Christ often rebuked the Jews for disobeying, but never
for forging or corrupting their Scriptures, Matt. xxii. 29.
(2.) The Jewish canon thus endorsed by Christ and
his apostles is the same as that we now have, (a.) The
New Testament writers quote as Scripture almost every
one of the books we recognize, and no others. (6.) The
Septuagint, or Greek translation of the Hebrew Scrip
tures, made in Egypt B. C. 285, which was itself fre
quently quoted^ by Christ and his apostles, embraced
every book contained in our copies, (c.) Josephus, born
A. D. 37, enumerates as Hebrew Scriptures the same
books by their classes, (d.) The testimony of the early
Christian writers uniformly agrees with that of the an
cient Jews as to every book, (e.) Ever since the time
of Christ, both Jews and Christians, while rival and
hostile parties, have separately kept the same canon,
and agree perfectly as to the genuineness and authen
ticity of every book.
: The evidence which establishes the canonical author-

HOLY SCRIPTURE. 53'
ity of several books of the New Testament may be gene
rally stated as follows : (a.) The early Christian writers
in all parts of the world agree in quoting as of apostoli
cal authority the books we receive, while they quote all
other contemporaneous writings only for illustration.
(b.) The early Church Fathers furnish a number of
catalogues of the books received by them as apostolical,
all of which agree perfectly as to most of the books, and
differ only in a slight degree with reference to some last
written or least generally circulated, (c.) The earliest
translations of the Scriptures prove that, at the time
they were made, the books they contain were recognized
as Scripture. The Peshito, or early Syriac translation,
agrees almost entirely with ours, and the Vulgate, pre
pared by Jerome A". D. 385, was based on the Italic or
early Latin version, and agrees entirely with ours.
(d.) The internal evidence corroborates the external
testimony in the case of all the books. This consists
of the language and idiom in which they are written ;
the. harmony in all essentials in the midst of great vari
ety in form and circumstantials; the elevated spirituality
and doctrinal consistency of all the books, and their
practical power over the consciences and hearts of men.
2d. But the books called Apocrypha form no part of
the sacred Canon, and are to be regarded as of no more
authority than any other human writings.
The word apocrypha (anything hidden) has been
applied to certain ancient writings whose, authorship is
not manifest, and for which unfounded claims have been
set up for a place in the canon. Some of these have
been associated with the Old and some with the New
Testament. In this section of the Confession, however,
5 *

54 CONFESSION OF FAITH.
the name is applied principally to those spurious Scrip
tures for which a place is claimed in the Old Testament
canon by the Roman Church. These are Tobit, Wisdom,
Judith, Ecdesiasticus, Barueh and the two books of
Maccabees. They also prefix to the book of Daniel the
History of Susannah, and insert in the third chapter the
Song of the Three Children, and add to the end of the
book the History of Bel and the Dragon.
That these books have no right to a place in the
canon is proved by the following facts : (a.) They
never formed a part of the Hebrew Scriptures. They
have always been rejected by the Jews, to whose guar
dianship the Old Testament Scriptures were committed.
(b.) None of them were ever quoted by Christ or the
apostles, (c.) They were never embraced in the list of
the canonical books by the early Fathers ; and even in
the Roman Church their authority M'as not accepted by
the most learned and candid men until after it was
made an article of faith by the Council of Trent, late in
the sixteenth century, (d.) The internal evidence pre
sented by their contents disproves their claims. None
of them make any claim to inspiration, while the best
of them disclaim it. Some of them consist in childish
fables, and inculcate bad morals.
And this section teaches —
3d. That all the canonical Scriptures were divinely
inspired, and are thus given us as an authoritative rule
of faith and practice.
The books of Scripture were written by the instru
mentality of men, and the national and personal pecu
liarities of their authors have been evidently as freely
expressed in their writing, and their natural faculties,

HOLY SCRIPTURE. 55
intellectual and moral, as freely exercised in their pro
duction, as those of the authors of any other writings.
Nevertheless, these books are, one and all, in thought
and verbal expression, in substance and form, wholly
the Word of God, conveying, with absolute accuracy
and divine authority, all that God meant them to
convey, without any human additions or admixtures.
This was accomplished by a supernatural influence of
the Spirit of God acting upon the spirits of the sacred
writers, called " inspiration," which accompanied them
uniformly in what' they wrote, and which, without vio
lating the free operation of their faculties, yet directed
them in all they wrote and secured the infallible expres
sion of it in words. The nature of this divine influence
we, of course, can no more understand than we can in
the case of any other miracle. But the effects are plain
and certain, viz. : that all written under it is the very
Word of God, of infallible truth and of divine author
ity; and this infallibility and authority attach as well
to the verbal expression in which the revelation is con
veyed as to the matter of the revelation itself.
The fact that the Scriptures are thus inspired is
proved, because they assert it of themselves; and be
cause they must either be credited as true in this respect,
or rejected as false in all respects ; and because God
authenticated the claims of their writers by accompany
ing their teaching with " signs and wonders and divers
miracles." Heb. ii. 4. Wherever God sends his "sign,"
there he commands belief, but it is impossible that he
could unconditionally command belief except to truth
infallibly conveyed.
(a.) The Old Testament writers claimed to be in-

56 CONFESSION OF FAITH.
spired. Deut. xxxi. 19-22, xxxiv. 10; Num. xvi. 28,
29 ; 2 Sam. xxiii. 2. As a characteristic fact, they speak
in the name of "God, prefacing their messages with a
" Thus saith the Lord," " The mouth of the Lord hath
spoken it." Deut. xviii. 21, 22; 1 Kings xxi. 20; Jer.
ix. 12, etc.
(6.) The New Testament writers introduce their quo
tations from the Old Testament with such formulas as
" The Holy Ghost saith," Heb. iii. 7 ; " The Holy Ghost
this signifying," Heb. ix. 8 ; " Saith God," Acts ii. 17 ;
1 Cor. ix. 9, 10; "The Lord by the 'mouth of his ser
vant David saith," Acts iv. 25; "The Lord limiteth in
David a certain time, saying," Heb. iv. 7.
(e.) The inspiration of the Old Testament is expressly
affirmed in the New Testament. Luke i. 70; Heb. i.
1 ; 2 Tim. iii. 16 ; 1 Pet. i. 10-12 ; 2 Pet. i. 21.
(d.) Christ and his apostles constantly quote the Old
Testament as infallible, as that which must be fulfilled.
Matt. v. 18; John vii. 23; Luke xxiv. 44; Matt. ii.
15-23, etc.
(e.) Inspiration was promised the apostles. Matt. x.
19; xxviii. 19, 20; Luke xii. 12; John xiii. 20; xiv.
26; xv. 26.27; xvi. 13.
(/.) They claimed to have the Spirit in fulfilment of
the promise of Christ. Acts ii. 33 ; xv. 28 ; 1 Thess.
i. 5. To speak as the prophets of God. 1 Cor. iv. 1 ;
1 Thess. iv. 8. To speak with plenary authority. 1
Cor. ii. 13; 2 Cor. xiii. 2-4; Gal. i. 8, 9. They put
their writings on a level with the Old Testament Scrip
tures. 2 Pet. iii. 16 ; 1 Thess. v. 27.
Section IV.— The authority of the Holy Scripture, for which
it ought to be believed and obeyed, dependeth not upon the testi-

HOLY SCRIPTURE. 57
mony of any man or Church, but wholly upon God (who is truth
itself), the author thereof; and, therefore, is to be received,
because it is the word of God. 9
Section V. — We may be moved and induced by the testimony
of the Church to an high and reverend esteem of the Holy Scrip
ture,10 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 excellences, and the entire perfection
thereof, are arguments whereby it doth abundantly evidence
itself to be the word of God ; yet notwithstanding our full per
suasion and assurance of the infallible truth and divine authority
thereof, is from the inward work of the Holy Spirit, bearing wit
ness by and with the word in our hearts.11
9 2 Pet. i. 19-21 ;'2 Tim. iii. 16; 1 John v. 9; 1 Thess. ii. 13.— 10 1 Tim,
iii. 15. — 1J 1 John ii. 20-2r; John xvi. 13, 14; 1 Cor. ii. 10-12; Isa. lix. 21.
This section teaches the following propositions :
1st. That the authority of the inspired Scriptures does
not rest upon the testimony of the Church, but directly
upon God.
This proposition is designed to deny the Romish
heresy that the inspired Church is the ultimate source
of all divine knowledge, and that the written Scripture
and ecclesiastical tradition alike depend upon the authori
tative seal of the Church for their credibility. They
thus make the Scriptures a product of the Spirit through
the Church, while in fact the Church is a product of the
Spirit through the- instrumentality of the word. It is
true that the testimony of the early Church to the
apostolic authorship of the several books is of funda
mental importance, just as a subject may bear witness
to the identity of an heir to the crown, but the au
thority of the Scriptures is no more derived from the

58' CONFESSION OF FAITH.
Church, than that of the king from the subject who
proves the fact that he is the legal heir.
2d. That the internal evidences of a divine origin
contained in and inseparable from the Scriptures them
selves are conclusive.
This is a part of the evidences of Christianity con
sidered under Section 1st. The internal marks of a
divine origin in the Bible are such as — (a.) The phe
nomena it presents of a supernatural intelligence; in
unity of design developed through its entire structure,
although it is composed of sixty-six separate books, by
forty different authors, writing at intervals through six
teen centuries ; in its perfect freedom from all the errors
incident to the ages of its production with regard to
facts or opinions of whatever kind ; in the marvellous
knowledge it exhibits of human nature under all pos
sible relations and conditions ; in the original and lumi
nous solution it affords of many of the darkest problems
of human history and destiny. (6.) The unparalleled
perfection of its moral system ; in the exalted view it
gives of God, his law and moral government; in its ex
alted yet practical and beneficent system of morality, set
forth and effectively enforced; in its wondrous power
over the human conscience; and in the unrivalled extent
and persistence of its influence over communities of men.
3d. Yet that the highest and most influential faith
in the truth and authority of the Scriptures is the direct
work of the Holy Spirit on our hearts.
The Scriptures to the unregenerate man are like light
to the blind. They may be felt as the rays of the sun
are felt by the blind, but they cannot be fully seen.
The Holy Spirit opens the blinded eyes and gives due

HOLY SCRIPTURE. 59-
sensibility to the diseased heart, and thus assurance
comes with the evidence of spiritual experience. When
first regenerated, he begins to set the Scriptures to the
test of experience, and the more he advances the more
he proves them true, and the more he discovers of their
limitless breadth and fulness, and their evidently de
signed adaptation to all human wants under all possible
conditions. Section VI. — 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 noth
ing at any time is to be added, whether by new revelations of the
Spirit or traditions of men.12 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 ;13
and that there are some circumstances concerning the worship of
God and 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.14
'* 2 Tim. iii. 15-17 ; Gal. i. 8, 9 ; 2 Thess. ii. 2.— « John vi. 45 ; 1 Cor.
ii. 9-12.— » 1 Cor. xi. 13, 14; 1 Cor. xiv. 26, 40.
This section teaches the following propositions :
1st. The inspired Scriptures of the Old and New
Testament are a complete rule of faith and practice; they
embrace the whole of whatever supernatural revelation
God now makes to men, and are abundantly sufficient
for all the practical necessities of men or communities.
This is proved (a) from the design of Scripture.
It professes to lead us to God. Whatever is necessary
to that end it must teach us. If any supplementary
knowledge is necessary, it must refer to it. Incom-

60 CONFESSION OF FAITH.
pleteness in such an undertaking would be falsehood.
But (6) while Christ and his apostles constantly refer
to Scripture as an authoritative rule, neither they nor
the Scriptures themselves ever refer to any other source
of divine revelation whatsoever. They therefore assume
all the awful prerogatives of completeness. John xx. 31 ;
2 Tim. iii. 15-17. And (c), as a matter of fact, the
Scriptures do teach a perfect system of doctrine, and all
the principles which are necessary for the practical regu
lation of the lives of individuals, communities and
churches. The more diligent men have been in the
study of the Bible, and the more assiduous they have
been in carrying out its instructions into practice, the
less has it been possible for them to believe that it is
incomplete in any element of a perfect rule of all that
which man is to believe concerning God, and of all that
duty which God requires of man.
2d. Nothing during the present dispensation is to be
added to this complete rule of faith, either by new reve
lations of the Spirit or traditions of men.
No new revelations of the Spirit are to be expected
now, because (a) he has already given us a complete and
all-sufficient rule; (6) because, while the Old Testament
foretells the new dispensation, the New Testament does
not refer to any further revelation to be expected before
the second advent of Christ. They always refer to the
"coming" or "appearance" of Christ as the very next
supernatural event to be anticipated, (e.) As a matter
of fact, no pretended revelations of the Spirit since the
days of the apostles have borne the marks or been
accompanied with the "signs" of a supernatural revela
tion. On the contrary, all that have been made public 

HOLY SCRIPTURE. 61
as those of Swedenborg and the Mormons — are incon
sistent with Scripture truth, directly oppose the author
ity of Scripture and teach bad morals; while private
revelations have been professed only by vain enthusiasts,
and are incapable of verification.
Traditions of men cannot be allowed to supplement
Scripture as a rule of faith, because (a) the Scriptures,
while undertaking to lead men to a saving knowledge
of God, never once ascribe authority to any such a sup
plementary rule. (6.) Christ rebukes the practical ob
servance of it in the Pharisees. Matt. xv. 3-6 ; Mark
vii. 7. (c.) Tradition cannot supplement Scripture, be
cause, while the latter is definite, complete and perspicu
ous, the former is essentially indeterminate, obscure and
fragmentary. (d.) The only system of ecclesiastical
tradition which pretends to rival the Scriptures as a
rule of faith is that of the Roman Church, and her
traditions are, many of them,,demonstrably of modern
origin ; none can be traced to the apostolic age, much
less to an apostolic origin ; they are inconsistent with
the clear teaching of Scripture and with the opinions of
many of the highest authorities in that Church itself in
past ages.
3d. Nevertheless, a personal spiritual illumination by
the power of the Holy Ghost is necessary in every case
for the practical and saving knowledge of the truth
embraced in the Scriptures. This necessity does not
result from any want of either completeness or clearness
in the revelation, but from the fact that man, in a state
of nature, is carnal, and unable to discern the things of
the Spirit of God. Spiritual illumination differs from
inspiration, therefore, (a) in that it conveys no new
6

62 CONFESSION OF FAITH.
truths to the understanding, but simply opens the mind
and heart of the subject to the spiritual discernment
and appreciation of the truth already objectively pre
sented in the Scriptures, and (») in that it is an element
in regeneration common to all the children of God, and
not peculiar to prophets or apostles ; (e) and hence, in
that it is private and personal in its use, and not public.
4th. That, while the Scriptures are a complete rule
of faith and practice, and while nothing is to be re
garded as an article of faith to be believed, or a religions
duty obligatory upon the conscience, which is not ex
plicitly or implicitly taught in Scripture, nevertheless
they do not descend in practical matters into details,
but, laying down general principles, leave men to apply
them, in the exercise of their natural judgment, in the
light of experience and in adaptation to changing cir
cumstances, as they are guided by the sanctifying influ
ences of the Holy Spirit.
This liberty, of course, is allowed only within the
limits of the strict interpretation of the principles taught
in the Word, and in the legitimate application of those
principles, and applies to the regulation of the practical
life of the individual and of the Church in detailed
adjustments to changing circumstances.
Section VIL— All things in Scripture are not alike plain in
themselves, nor alike clear unto all ;15 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 under
standing of them.16 «2 Pet. iii. 16.— "Ps. oxix. 105, 130.

HOLY SCRIPTURE. 63'
This section affirms that the Scriptures are in such a
sense perspicuous that all that is necessary for man to
know, in order to his salvation or for his practical
guidance in duty, may be learned therefrom, and that
they are designed for the personal use and are adapted
to the instruction of the unlearned as well as the
learned. Protestants admit that many of the truths revealed in
the Scriptures in their own nature transcend human
understanding, and that many prophecies remain inten
tionally obscure until explained by their fulfilment in
the developments of history. Nevertheless, Protestants
affirm and Romanists deny (a) that every essential article
of faith and rule of practice may be clearly learned
from Scripture; and (6) that private and unlearned
Christians may be safely allowed to interpret Scripture
for themselves. On the other hand, it is true that, with
the advance of historical and critical knowledge, and by
means of controversies, the Church as a community has
made progress in the accurate interpretation of Scripture
and in the full comprehension of the entire system of
truth revealed therein.
That the Protestant doctrine on this subject is true, is
proved (a) from the fact that all Christians promiscu
ously are commanded to search the Scriptures. 2 Tim.
iii. 15-17 ; Acts xvii. 11 ; John v. 39.
(6.) From the fact that the Scriptures are addressed
either to all men or to the whole body of believers.
Deut. vi. 4-9 ; Luke i. 3 ; Rom. i. 7 ; 1 Cor. i. 2 ; 2
Cor. i. 1. And the salutations of all the Epistles except
those to Timothy and Titus.
(c.) The Scriptures are affirmed to be perspicuous.

64 CONFESSION OF FAITH.
Ps. cix. 105, 130; 2 Cor. iii. 14; 2 Pet. i. 18, 19; 2
Tim. iii. 15-17.
(d.) The Scriptures address men as a divine law to be
obeyed and as a guide to salvation. If for all prac
tical purposes they are not perspicuous they must mis
lead, and so falsify their pretensions.
(e.) Experience has uniformly proved the truth of the
Protestant doctrine. Those churches which have most
faithfully disseminated the Scriptures in the vernacular
among the mass of the people have conformed most
entirely to the plain and certain sense of their teaching
in faith and rjractice; while those churches which have
locked them up in the hands of a priesthood have to the
greatest degree departed from them both in letter and
spirit. Section VIII. —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 ;17 so as in all controversies of re
ligion the Church is finally to appeal unto them.18 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 com
manded, in the fear of God, to read and search them,19 therefore
they are to be translated into the vulgar language of every nation
unto which they come,28 that the word of God dwelling plenti
fully in all, they may worship him in an acceptable manner,21
and, through patience and comfort of the Scriptures, may have
hope.22 " Matt. v. 18.— is lsa. Tiii. 20; Acts xv. 15; John v. 39, 46.— 19 John v.
39.— » 1 Cor. xiv. 6, 9, 11, 12, 24, 27, 28.— a Col. iii. 16.— » Rom. xv. 4.
This section teaches :
1st. That the Old Testament having been originally

HOLY SCRIPTURE. 65
written in Hebrew and the New Testament in Greek,
which were the common languages of the large body of
the Church in their respective periods, the Scriptures in
those languages are the absolute rule of faith, and ulti
mate appeal in all controversies. 2d. That the original
sacred text has come down to us in a state of essential
purity. 3d. That the Scriptures should be translated
into the vernacular languages of all people, and copies
put into the hands of all capable of reading them.
The true text of the ancient Scriptures is ascertained
by means of a careful collation and comparison of the
following : 1st. Ancient manuscripts. The oldest ex
isting Hebrew manuscripts date from the ninth or tenth
century. The oldest Greek manuscripts date from the
fourth to the sixth century. Many hundreds of these
have been collated by eminent scholars in forming the
text of modern Hebrew and Greek Testaments. The
differences are found to be unimportant, and the essen
tial integrity of our text is established. 2d. Quotations
from the apostolic Scriptures found in the writings of
the early Christians. These are so numerous that the
whole New Testament might be gathered from the works
of writers dating before the seventh century, and they
prove the exact state of the text at the time in which
they were made.
3d. Early translations into other languages. The
principal of these are the Samaritan Pentateuch, which
the Samaritans inherited from the ten tribes ; the Greek
Septuagint, B. C. 285 ; the Peshito or ancient Syriac
version, A. D. 100 ; the Latin Vulgate of Jerome, A. D.
385 ; the Coptic of the fifth century, and others of less
critical value.
6 *

GG CONFESSION OF FAITH.-
Section IX. — 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 man
ifold, but one), it must be searched and known by other places
that speak more clearly.23
Section X. — The supreme Judge, by which all controversies
of religion are to be determined, and all decrees of councils, opin
ions 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. 24
23 2 Pet. i. 20, 21; Acts xv. 15, 16.— M Matt. xxii. 29, 31; Eph. ii. 20;
Acts xxviii. 25.
These sections teach :
1st. That the infallible and only true "rule" for the
interpretation of Scripture is Scripture itself. 2d. That
the Scriptures are the supreme "judge" in all contro
versies concerning religion.
The authority of the Scriptures as the ultimate rule
of faith rests alone in the fact that they are the word
of God. Since all these writings are one revelation,
and the only revelation of his will concerning religion
given by God to men, it follows : 1st. That they are
complete as a revelation in themselves, and are not to
be supplemented or explained by light drawn from any
other source. 2d. That the different sections of this
revelation mutually supplement and explain one an
other. The Holy Spirit who inspired the Scriptures
is the only adequate expounder of his own words, and
he is promised to all the children of God as a Spirit
of light and truth. In dependance upon his guidance,
Christians are of course to study the Scriptures, using
all the helps of true learning to ascertain their meaning;
but this meaning is to be sought in the light of the

HOLY SCRIPTURE. 67.
Scriptures themselves taken as a whole, and not in the
light either of tradition or of philosophy.
"A rule is a standard of judgment; a judge is the
expounder and applier of that rule to the decision of
particular cases."
The Romish doctrine is, that the Papal Church is the
infallible teacher of men in religion ; that, consequently,
the Church authoritatively determines, (1) what is
Scripture ; (2) what is tradition ; (3) what is the true
sense of Scripture and of tradition ; and (4) what is the
true application of that rule to every particular question
of faith or practice.
The Protestant doctrine is, 1st. That the Scriptures
are the only rule of faith and practice; 2d. (a) nega
tively, that there is no body of men qualified or author
ized to interpret the Scriptures or to apply their teach
ings to the decision of particular questions in a sense
binding upon their fellow-Christians ; (6) positively,
that the Scriptures are the only authoritative voice in
the Church, which is to be interpreted and applied by
every individual for himself, with the assistance, though
not by the authority, of his fellow-Christians. Creeds
and confessions, as to form, bind those only who volun
tarily profess them ; and as to matter, they bind only sO
far as they affirm truly what the Bible teaches, and
because the Bible does so teach.
This must be true, 1st. Because the Scriptures, which
profess to teach us the way of salvation, refer us to no
standard or judge in matters of religion beyond or above
themselves, and because no body of men since the apos
tles have ever existed with the qualifications or with the
authority to act in the office of judge for their fellows.

68

CONFESSION OF FAITH.

2d. Because, as we have seen, the Scriptures are them
selves complete and perspicuous.
3d. Because all Christians are commanded to search
the Scriptures, and to judge both doctrines and professed
teachers themselves. John v. 39; 1 John ii. 20, 27; iv.
1, 2; Acts xvii. 11 ; Gal. i. 8 ; 1 Thess. v. 21.
4th. Because all Christians are promised the Holy
Spirit to guide them in the understanding and practical
use of the truth. Rom. viii. 9 ; 1 John ii. 20, 27.
QUESTIONS.
1 . What propositions are affirmed in the first section ?
2. What is the first stated false opinion as to the capacity of
men to attain to a knowledge of God ?
3. How is it proved to be false ?
4. What is the second false opinion stated ?
5. How is it proved to be false ?
6. What is the third false opinion stated ?
7. How is it proved to be false?
8. How can it be shown that a supernatural revelation from
God to man is antecedently probable?
9. By what means was such a revelation at first given ?
10. How has it since been embodied and transmitted ?
11. How may the fact that the Christian Scriptures contain
such a revelation be proved ?
12. What propositions are taught in the second and third
sections? 13. What is the Old Testament?
14. What is the New Testament ?
15. By what principles are we to determine whether or not a
book has a right to a place in the canon of Scripture ?
16. How is the genuineness of all the books received by Prot
estants iu the Old Testament established ?
17. How is the genuineness of the books of the New Testament
proved ?

HOLY SCRIPTURE. 69
18. What are the Apocrypha ?
19. How can it be proved that they are no part of Sacred
Scripture ?
20. What is inspiration?
21. What are the effects of inspiration, and how far do they
extend in the case of the Scriptures ?
22. State the evidence that the Scriptures are inspired.
23. Show that the authority of Scripture does not rest upon
the testimony of the Church.
24. What are the internal evidences which authenticate the
claims of Scripture ?
25. How does the Holy Ghost bear witness to the Scriptures?
26. What is meant by the affirmation that the Scriptures as a
rule of faith and practice are complete?
27. How may it be proved ?
23. Prove that no additional revelations of the Spirit are to be
expected during the present dispensation.
29. Prove that traditions of men are not to be admitted.
30. How does spiritual illumination differ from inspiration?
31. What liberty of action do the Scriptures allow for the
reason and choice of men in prudentially ordering matters that
concern religion ?
32. What is meant by affirming that the Scriptures are per
spicuous ?
33. What do Protestants admit and what do they affirm on
this subject?
34. Prove that the "Scriptures are perspicuous.
35. What propositions are affirmed in the eighth section ?
36. By what means is the integrity of the text of our modern
copies of the Hebrew and Greek Scriptures established?
37. What propositions do the ninth and tenth sections affirm ?
. 38. Show that Scripture must be interpreted by Scripture.
39. What is the Komish doctrine as to the authority of the
Church in questions of faith and practice?
40. What is the difference between a "rule" and a "judge?"
41. What is the Protestant doctrine as to the true judge of
controversies? 42. Prove the truth of the Protestant doctrine.

CHAPTER II.
OF GOD AND OF THE HOLY TRINITY.
Section I. —There is but one only1 living and true God,2 who
is infinite in being and perfection,3 a most pure spirit,4 invisible,*
without body, parts,6 or passions,' immutable,8 immense,9 eter
nal,10 incomprehensible,11 almighty,12 most wise,13 most holy,"
most free,15 most absolute;16 working all things according to the
counsel of his own immutable and most righteous will,17 for his
6wn glory ;18 most loving,19 gracious, merciful, long-suffering,
abundant in goodness and truth, forgiving iniquity, transgression
and sin ;20 the rewarder of them that diligently seek him ;21 and
withal most just and terrible in his judgments ;22 hating all sin,23
and who will by no means clear the guilty.24
Section II.— God hath all life,23 glory,26 goodness,27 blessed
ness,28 in and of himself; and is alone in and unto himself all-
sufficient, not standing in need of any creatures which he hath
made,29 not deriving any glory from them,30 but only manifest
ing his own glory, in, by, unto and upon them : he is the alone
fountain of all being, of whom, through whom and to whom,
are all things ;31 and hath most sovereign dominion over them,
to do by them, for them, or upon them, whatsoever himself
pleaseth.32 In his sight all things are open and manifest;33 his
knowledge is infinite, infallible and independent upon the crea
ture,34 so as nothing is to him contingent or uncertain.35 He is
most holy in all his counsels, in all his works and in all his com
mands.36 To him is due from angels and men, and every other
creature, whatsoever worship, service or obedience, he is pleased
to require of them.37
1 Deut. vi. 4 ; 1 Cor. viii. 4, 6.-2 1 Thess. i. 9 ; Jer. x. 10.— 3 Job xi. 7-
9 ; xxvi. 14.—* John iv. 24.-5 1 Tim. i. 17.— 6 Dent. iv. 15, 16 ; John iv.
24; Luke xxiv. 39.— 7 Acts xiv. 11, 15.— 8 James i. 17; Mai. iii. 6.— » 1
70

GOD AND THE HOLY TRINITY. 71
Kings viii. 27; Jer. xxiii. 23, 24— '0 Ps. xo. 2;.l Tim. i. 17.—" Ps. exlv.
3.— >2 Gen. xvii. 1 ; Rev. iv. 8.— 13 Rom. xvi. 27.—" Isa. vi. 3 ; Rev. iv.
8.— 15 Ps. exv. 3.— 16 Ex. iii. 14.—" Eph. i. 11.— ™ Prov. xvi. 4; Rom. xi.
36.— 19 1 John iv. 8, 16.-2° Ex. xxxiv. 6, 7.— 21 Heb. xi. 6.— M Neh. ix. 32,
33.-23 ps. v. 5) 6._2t Neh. i. 2, 3; Ex. xxxiv. 7.-26 John v. 26.— 2« Acts
vii. 2.-27 ps. ox;x. 68.-28 1 Tim. vi. 15; Rom. ix. 5.— » Acts xvii. 24,
25.— 3» Job xxii. 2, 3.— 31 Rom. xi. 36.-32 Rev. iv. 11 ; 1 Tim. vi. 15 ; Dan.
iv. 25, 35.-33 Heb. iv. 13 _84 Rom. x;. 33) 34 . ps_ cxivi;. 5 _35 Aots xv.
18; Ezek. xi. 5.-36 Ps. cxlv. 17; Rom. vii. 12.— 3? Rev. v. 12, 14.
These sections teach the following propositions :
1st. There is but one living and true God.
2d. This God is a free personal Spirit, without bodily
parts or passions.
3d. He possesses all absolute perfections in and of
himself. 4th. He possesses all relative perfections with respect
to his creatures.
5th. He is self-existent and absolutely independent,
the sole support, proprietor and sovereign disposer of
all his creatures.
1st. There is but one living and true God.
There have been false gods innumerable, and the
title god has been applied to angels (Ps. xcvii. 7), be
cause of their spirituality and exalted excellence, and to
magistrates (Ps. Ixxxii. 116), because of their authority;
and Satan is called "the god of this world" (2 Cor. iv.
4), because of his usurped dominion over the wicked.
In opposition, therefore, to the claims of all false gods,
and in exclusion of .all figurative use of the term, it is
affirmed that there is but one true God, one living God.
This affirmation includes two propositions : (a.) There
is but one God. (b.) This one God is an absolute unit,
incapable of division.

72 CONFESSION OF FAITH.
That there is but one God is proved— (1) From the
fact that every argument that establishes the being of
God, suggests the existence of but one. There must be
one first cause, but there is no evidence of more than
one. There must be one designing intelligence and one
moral governor, but neither the argument from design
nor from conscience suggests more than one. (2.) The
creation throughout its whole extent is one system pre
senting absolute unity of design, and hence evidently
emanating from one designing intelligence. (3.) The
same is true of the system of providential government.
(4.) The sense of moral accountability innate in man
witnesses to the unity of the source of all absolute
authority. (5.) All the instincts and cultivated habits
of reason lead us to refer the multiplicity of the phe
nomenal world backward and upward to a ground of
absolute unity, which being infinite and absolute, ne
cessarily excludes division and rivalry. (6.) The Scrip
tures constantly affirm this truth. Deut. vi. 4 ; 1 Cor.
viii. 4.
The indivisible unity of this one God is proved by
the same arguments. For an essential division in the
one Godhead would in effect constitute two Gods ; be
sides, the Scriptures teach us that the Christian Trinity
is one undivided God : " I and my Father are one."
John x. 30.
2d. This God is a free personal Spirit, without bodily
parts or passions.
There is a very ancient prevalent and persistent mode
of thought which pervades a great deal of our literature
in the present day, which tends to compound God with
the world, and to identify him with the laws of nature,

GOD AND THE HOLY TRINITY. 73
the order and beauty of creation. In one way or another
he is , considered as sustaining to the phenomena of
nature the relation of soul to body, or of whole toparts,
or of permanent substance to transient modes. Now all
the arguments that establish the being of a God agree
with the Scriptures in setting him forth as a personal
spirit distinct from the world.
By spirit we mean the subject to which the attributes
of intelligence, feeling and will belong as active prop
erties. Where these unite there is distinct personality.
The argument from design proves that the great first
cause to whom the system of the universe is to be re
ferred possesses both intelligence, benevolence and will
in selecting ends, and in choosing and adapting means
to effect those ends. Therefore he is a personal spirit.
The argument from the sense of moral accountability
innate in all men proves that we are subject to a
supreme Lawgiver, exterior and superior to the persons
he governs, one who takes knowledge of us, and will
hold us to a strict personal account. Therefore he is a
personal spirit distinct from — though intimately asso
ciated with — the subjects he governs.
We know spirit by self-consciousness, and in affirm
ing that God is a spirit we (1) affirm that he possesses
in infinite perfection all those properties which belong
to our spirits, (a) because the Scriptures affirm that we
were created in his image, (b) because they attribute all
these properties severally to him, (c) because our religious
nature demands that we recognize them in him, (d) be
cause their exercise is evidenced in his works of creation
and providence, (e) because they were possessed by the
divine nature in Christ. And (2) we deny that the
7

74 CONFESSION OF FAITH.
properties of matter, such as bodily parts and passions,
belong to him. We make this denial, (a) because there
is no evidence that he does possess any such properties,
and, (6) because, from the very nature of matter and its
affections, it is inconsistent with those infinite and abso
lute perfections which are of his essence, such as sim
plicity, unchangeableness, unity, omnipresence, etc.
When the Scriptures, in condescension to our weak
ness, express the fact that God hears by saying that he
has an ear, or that he exerts power by attributing to him
a hand, they evidently speak metaphorically, because in
the case of men spiritual faculties are exercised through
bodily organs. And when they speak of his repenting,
of his being grieved or jealous, they use metaphorical
language also, teaching us that he acts toward us as a
man would when agitated by such passions. Such me
taphors are characteristic rather of the Old than of the
New Testament, and occur for the most part in highly
rhetorical passages of the poetical and prophetical
books. 3d. He possesses all absolute perfections in and of
himself. 4th. He possesses all relative perfections with respect
to his creatures.
The attributes of God are the properties of his all-
perfect nature. Those are absolute which belong to
God, considered in himself alone — as self-existence,
immensity, eternity, intelligence, etc. Those are rela
tive which characterize him in his relation to his crea
tures — as omnipresence, omniscience, etc.
It is evident that we can know only such properties
of God as he has condescended to reveal to us, and only

GOD AND THE HOLY TRINITY. 75
so much of these as he has revealed. The question,
then, is, What has God revealed to us of his perfections
in his word?
(1.) God is declared to be infinite in his being.
Hence he can exist under none of the limitations of
time or space. He must be eternal and he must fill all
immensity. These three, therefore, must be the com
mon perfections of all the properties that belong to his
essence. He is infinite, eternal, omnipresent in his
being; infinite, eternal, omnipresent in his wisdom, in
his power, in his justice, etc. When God is said to be
infinite in his knowledge or his power, we mean that he
knows all things, and that he can effect all that he wills,
without any limit. When we say that he is infinite in
his truth, or his justice, or his goodness, we mean that
he possesses these properties in absolute perfection.
(2.) His immensity. When we attribute this perfeo-
tion to God, we mean that his essence fills all space.
This cannot be effected through multiplication of his
essence, since he is ever one and indivisible; nor through
its extension or diffusion, like ether, through the inter
planetary spaces, because it is pure spirit. The Spirit
of God, like the spirit of a man, must be an absolute
unit, without extension or dimensions. Therefore, the
entire indivisible Godhead must, in the totality of his
being, be simultaneously present every moment of time
at every point of space. He is immense absolutely and
from eternity. He has been omnipresent, in his essence
and in all the properties thereof, ever since the creation,
to every atom and element of which it consists. Al
though God is essentially equally omnipresent to all
creatures at all times, yet, as he variously manifests

76 CONFESSION OF FAITH.
himself at different times and places to his intelligent
creatures, so he is said to be peculiarly present to them
under such conditions. Thus, God was present to
Moses in the burning bush. Ex. iii. 2-6. And Christ
promises to be in the midst of two or three met together
in his name. Matt, xviii. 20.
(3.) His eternity. By affirming that God is eternal,
we mean that his duration has no limit and that his
existence in infinite duration is absolutely perfect. He
could have had no beginning, he can have no end, and
in his existence there can be no succession of thoughts,
feelings or purposes. There can be no increase to his
knowledge, no change as to his purpose. Hence the
past and the future must be as immediately and as im
mutably present with him . as the present. Hence his
existence is an ever-abiding, all-embracing present,
which is always contemporaneous with the ever-flowing
times of his creatures. His knowledge, which never
can change, eternally recognizes his creatures and their
actions in their several places in time, and his actions
upon his creatures pass from him at the precise moments
predetermined in his unchanging purpose.
Hence God is absolutely unchangeable in his being
and in all the modes and states thereof. In his know
ledge, his feelings, his purposes, and hence in his en
gagements to his creatures, he is the same yesterday,
to-day and for ever. " The counsel of the Lord stand-
eth for ever, the thoughts of his heart to all generations."
Ps. xxxiii. 11.
(4.) The infinite intelligence of God, including om
niscience and absolutely perfect wisdom, is clearly
taught in Scripture. God's knowledge is infinite, not

GOD AND THE HOLY TRINITY. 77
only as to the range of objects it embraces, but also as
to its perfection, (a.) We know things only as they
stand related to our organs of perception, and only in
their properties. God knows them immediately, in the
light of his own intelligence and in their essential
nature. (6.) We know things successively as they are
present to us, or as we pass inferentially from the known
to the before unknown. God knows all things eternally
by one direct, all-comprehensive intuition, (c.) Our
knowledge is dependent ; God's is independent. Ours
is fragmentary ; God's total and complete. Ours is in
great measure transient ; God's is permanent.
God knows himself, the depths of his own infinite
and eternal being, the constitution of his nature, the
ideas of his reason, the resources of his power, the pur
poses of his will. In knowing the resources of his
power he knows all things possible. In knowing the
immutable purposes of his will he knows all that has
existed or that will exist, because of that purpose.
Wisdom presupposes knowledge, and is that excellent
practical use which the absolutely perfect intelligence
and will of God make of his infinite knowledge. It is
exercised in the election of ends, general and special,
and in the selection of means in order to the accom
plishment of those ends, and is illustrated gloriously in
the perfect system of God's works of creation, provi
dence and grace.
(5.) The omnipotence of God is the infinite efficiency
resident in and inseparable from the divine essence to
effect whatsoever he wills without any limitation soever,
except such as lies in the absolute and immutable per
fections of his own nature. The power of God is both
7*

78 CONFESSION OF FAITH.
unlimited in its range and infinitely perfect in its mode
of action. (1.) We are conscious that the powers inhe
rent in our wills are very limited. Our wills can act
directly only upon the course of our thoughts and a few
bodily actions, and can only very imperfectly control
these. The power inherent in God's will acts directly
upon its objects, and effects absolutely and uncondition
ally all he intends. (2.) We work through means; the
effect often follows only remotely, and our action' is
conditioned by external circumstances. God acts imme
diately with or without means as he pleases. When he
acts through means it is a condescension, because the
means receive all their efficiency from his power, not
his power from the means. And the power of God is
absolutely independent of all that is exterior to his own
all-perfect nature.
The power of God is the power of his all-perfect, self-
existent essence. He has absolutely unlimited power to
do whatsoever his nature determines him to will. But
this power cannot be directed against his nature. The
ultimate principles of reason and of moral right and
wrong are not products of the divine power, but are
principles of the divine nature. God cannot change the
nature of right and wrong, etc., because he did not make
himself, and these have their determination in his own
eternal perfections. He cannot act unwisely or unright
eously, not for want of the power as respects the act, but
for want of will, since God is eternally, immutably and
most freely and spontaneously wise and righteous.
God's omnipotence is illustrated, but never exhausted,
in his works of creation, and providence. God's power
is exercised at his will, but there ever remains an infinite

GOD AND THE HOLY TRINITY. 79
reserve of possibility lying back of the actual exercise
of power, since the Creator always infinitely transcends
his creation.
(6.) The absolutely perfect goodness of God. The
moral perfection of God is one absolutely perfect right
eousness. Relatively to his creatures his infinite moral
perfection always presents that aspect which his infinite
wisdom decides to be appropriate to the case. He is
not alternately merciful and just, nor partially merciful
and partially just, but eternally and perfectly merciful
and just. Both are right ; both are equally and spon
taneously in his nature, and both are perfectly and freely
harmonized by the infinite wisdom of that nature.
His goodness includes (a) Benevolence, or goodness
viewed as a disposition to promote the happiness of his
sensitive creatures ; (6) Love, or goodness viewed as a
disposition to promote the happiness of intelligent crea
tures, and to regard with complacency their excellences ;
(c) Mercy, or goodness exercised toward the miserable ;
(d) Grace, or goodness exercised toward the undeserving.
The grace of God toward the undeserving evidently
rests upon his sovereign M7ill (Matt. xi. 26 ; Bom. ix.
15), and can be assured to us only by means of a posi
tive revelation. Neither reason nor conscience nor ob
servation of nature can assure us, independently of his
own special revelation, that he will be gracious to the
guilty. Our duty is to forgive injuries; we as individ
uals have nothing to do with either forgiving or pardon
ing sin. That God's goodness is absolutely perfect and
inexhaustible is proved from universal experience, as
well as from Scripture. James iii. 17 ; v. 11. It is
exercised, however, not in making the happiness of his

80 CONFESSION OF FAITH.
creatures indiscriminately and unconditionally a chief
end, but is regulated by his wisdom in order to the
accomplishment of the supreme ends of his own glory
and their excellence.
(7.) God is absolutely true. This is a common prop
erty of all the divine perfections and actions. His
knowledge is absolutely accurate ; his wisdom infallible ;
his goodness and justice perfectly true to the standard
of his own nature. In the exercise of all his properties
God is always self-consistent. He is also always abso
lutely true to his creatures in all his communications,
sincere in his promises and threatenings, and faithful in
their fulfilment.
This lays' the foundation for all rational confidence in
the constitution of our own natures and in the order of
the external world, as well as in a divinely-accredited^
supernatural revelation. It guarantees the validity of
the information of our senses, the truth of the intuitions
of reason and conscience, the correctness of the inferences
of the understanding, and the general credibility of hu
man testimony, and pre-eminently the reliability of
every word of the inspired Scriptures.
(8.) The infinite justice of God. This, viewed abso
lutely, is the all-perfect righteousness of God's being
considered in himself. Viewed relatively, it is his infi
nitely righteous nature exercised, as the moral governor
of his intelligent creatures, in the imposition of right
eous laws, and in their righteous execution. It appears
in the general ad ministration of his government viewed
as a whole, and distributively in his dealing to individ
uals that treatment which righteously belongs to them,
according to his own covenants and their own deserts.

GOD AND THE HOLY TRINITY. 81
God is most willingly just, but his justice is no more an
optional product of his will than is his self-existent
being. It is an immutable principle of his divine con
stitution. He is " of purer eyes than to behold evil,
and cannot look on iniquity." Heb. i. 13. " He cannot
deny himself." 2 Tim. ii. 13. God does not make his
demands just by willing them, but he wills them be
cause they are just.
The infinite righteousness of his immutable being
determines him to regard and to treat all sin as intrin
sically hateful and deserving of punishment. The pun
ishment of sin and its consequent discouragement is an
obvious benefit to the subjects of his government in
general. It is a revelation of righteousness in God,
and a powerful stimulant to moral excellence in them.
But God hates sin because it is intrinsically hateful,
and punishes it because such punishment is intrinsically
righteous. This is proved —
(or.) From the direct assertions of Scripture : " To
me belongeth vengeance and recompense." Deut. xxxii.
35. " According to their deeds, accordingly he will
repay." Isa. lix. 18. "Seeing it is a righteous thing
with God to recompense tribulation to them which trou
ble you." 2 Thess. i. 6. " Knowing the judgment of
God, that they which commit such things are worthy of
death." Eom. i. 32.
(b.) The Scriptures teach that the vicarious suffering
of the penalty due to his people by Christ as their sub
stitute was absolutely necessary to enable God to con
tinue just and at the same time the justifier of him
that believeth in Jesus. Bom. iii. 26. " If righteous
ness come by the law, then Christ is dead in vain." GaL

82 CONFESSION OF FAITH.
ii. 21. "If there had been a law that could have given
life, verily righteousness should have been by the law."
Gal. iii. 21. That is, if God could have in consistency
with justice pardoned sinners without an expiation,
" verily" he would not have sacrificed his own Son " in
vain." (e.) It is a universal judgment of awakened sinners
that their sin deserves punishment and that im
mutable righteousness demands it. And this is the
sentence universally pronounced by the moral sense of
enlightened men with regard to all crime.
(d.) The same changeless principle of righteousness
was inculcated by all the divinely-appointed sacrifices
of the Mosaic dispensation : " Almost all things by the
law are purged with blood, and without the shedding
of blood is no remission." Heb. ix>. 22. It has also
been illustrated in the sacrificial rites of all heathen
nations, and in all human laws and penalties.
(9.) The infinite holiness of God. Sometimes this
term is applied to God to express his perfect purity:
" Sanctify yourselves and be ye holy, for I am holy."
Lev. xi. 44. In that case it is an element of his per
fect righteousness. "The Lord is righteous in all his
ways, and holy in all his works." Ps. cxlv. 17. Some
times it expresses his transcendently august and vener
able majesty, which is the result of all his harmonious
and blended perfections in one perfection of absolute
and infinite excellence. "And one cried to another,
Holy ! holy ! holy ! is the Lord of Hosts, the whole
earth is full of his glory." Isa. vi. 3.
5 th. God is self-existent and absolutely independent,
the sole support, proprietor and sovereign disposer of

GOD AND THE HOLY TRINITY. 8E>
his creatures. Since God is eternal and the Creator out
of nothing of all things that exist besides himself, it
follows (a) that his own being must have the cause of
its existence in itself — that is, that he is self-existent ; (6)
that he is absolutely independent in his being, purposes
and actions of all other beings ; and (c) that all other
beings of right belong to him, and in fact are absolutely
dependent upon him in their being, and subject to him
in their actions and destinies.
The sovereignty of God is his absolute right to
govern and dispose of the work of his own hands
according to his own good pleasure. This sovereignty
rests not in his will abstractly, but in his adorable per-1
son. Hence it is an infinitely wise, righteous, benevo
lent and powerful sovereignty, unlimited by anything
outside of his own perfections.
The grounds of his sovereignty are — (a) His infinite
superiority. (6.) His absolute ownership of all things
as created by him. (c.) The perpetual and absolute
dependence of all things upon him for being, and of all
intelligent creatures for blessedness. Dan. iv. 25, 35 ;
Rev. iv. 11.
Section III. — 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.38 The Father is of none,
neither begotten nor proceeding ; the Son is eternally begotten
of the Father j39 the Holy Ghost eternally proceeding from the
Father and the Son.40
38 1 John ». 7; Matt. iii. 16, 17; xxviii. 19; 2 Cor. xiii. 14.— » John i.
14, 18.— » John xv. 26 ; Gal. iv. 6.
Having before shown that there is but one living and

84 CONFESSION OF FAITH.
true God, and that his essential properties embrace all
perfections, this Section asserts in addition —
1st. That Father, Son and Holy Ghost are each
equally that one God, and that the indivisible divine
essence and all divine perfections and prerogatives be
long to each in the same sense and degree.
. 2d. That these titles, Father, Son and Holy Ghost,
are not different names of the same person in different
relations, but of different persons.
3d. That these three divine persons are distinguished
from one another by certain personal properties, and
are revealed in a certain order of subsistence and of
operation. These propositions embrace the Christian doctrine
of the Trinity (three in unity), which is no part of nat
ural religion, though most clearly revealed in the in
spired Scriptures — indistinctly, perhaps, in the Old
Testament, but with especial definiteness in the New
Testament. 1st. Father, Son and Holy Ghost are each equally
the one God; and the indivisible divine essence, and all
divine perfections and prerogatives belong to each in
the same sense and degree.
Since there is but one God, the infinite and the abso
lute First Cause, his essence, being spiritual, cannot be
divided. If then Father, Son and Holy Ghost are that
one God, they must each equally consist of that same
essence. And since the attributes of God are the in
herent properties of his essence, they are inseparable
from that essence ; and it follows that if Father, Son
and Holy Ghost consist of the same numerical essence,
they must have the same identical attributes in common ;

GOD AND THE HOLY TRINITY. 85
that is, there is common to them the one intelligence and
the one will, etc.
The Scriptures are full of the evidences of this fun
damental truth. It has never been questioned whether
the Father is God. That the Son is the true God is
proved by the following considerations :
(1.) Christ existed before he was born of the Virgin.
(a.) He was with the Father before the world was.
John viii. 58 ; xvii. 5. (6.) " He came into the
world." " He came down from heaven." John iii.
31 ; xvi. 28.
(2.) All the names and titles of God are constantly
applied to Christ, and to none others except to the
Father and the Spirit : as Jehovah, Jer. xxiii. 6 ;
mighty God,' everlasting Father, Isa. ix. 6 ; God, John
i.. 1 ; Heb. i. 8 ; God over all, Rom. ix. 5 ; the true
God and everlasting life, 1 John v. 20 ; the Alpha and
the Omega, the Almighty, Rev. i. 8.
(3.) All divine attributes are predicated of him
Eternity, John viii. 58; xvii. 5; Rev. i. 8; xxii. 13
immutability, Heb. i. 10, 11; xiii. 8; omnipresence
Matt, xviii. 20 ; John iii. 13 ; omniscience, Matt. xi. 27
John ii. 25; Rev. ii. 23; omnipotence, John v. 17
Heb. i. 3.
(4.) The Scriptures attribute all divine works to
Christ: Creation, John i. 3-10; Col. i. 16,17; preser
vation and providential government, Heb. i. 3; Col. i.
17; Matt, xxviii. 18; the final judgment, John v. 22;
Matt. xxv. 31, 32; 2 Cor. v. 10; giving eternal life,
John x. 28 ; sending the Holy Ghost, John xvi. 7 ;
sanctification, Eph. v. 25-27.
(5.) The Scriptures declare that divine worship should
8

86 CONFESSION OF FAITH.
be paid to him: Heb. i. 6; Rev. i. 5, 6 ; v. 11, 12; 1
Cor. i. 2 ; John v. 23. Men are to be baptized into the
name of Jesus, as well as into the name of the Father
and the Holy Ghost. The grace of Jesus is invoked
in the apostolical benediction.
That the Holy Ghost is the true God is proved in a
similar manner.
(1.) He is called God. What the Spirit says Jehovah
says. Compare Isa. vi. 8, 9 with Acts xxviii. 25, and
Jer. xxxi. 33 with Heb. x. 15, 16. To lie to the Holy
Ghost is to lie to God. Acts v. 3, 4.
(2.) Divine perfections are ascribed to him : Omnis
cience, 1 Cor. ii. 10, 11 ; omnipresence, Ps. cxxxix. 7 ;
omnipotence, Luke i. 35; Rom. viii. 11.
(3.) Divine works are attributed to him: Creation,
Job xxvi. 13; Ps. civ. 30; miracles, 1 Cor. xii. 9-11 ;
regeneration, John iii. 6 ; Titus iii. 5.
(4.) Divine worship is to be paid to him. His gra
cious influences are invoked in the apostolical benedic
tion. 2 Cor. xiii. 4. We are baptized into his name.
Blasphemy against the Holy Ghost is never forgiven.
Matt. xii. 31, 32.
2d. These titles, Father, Son and Holy Ghost, are
not the names' of the same pers n in different relations,
but of different persons.
Since there is but one indivisible and inalienable spir
itual essence which is common to Father, Son and Holy
Ghost, and since they have in common one infinite
intelligence, power, will, etc., when we say they are
distinct persons we do not mean that one is as "separate
from the other as one human person is from every other.
-Their mode of subsistence in the one substance must

GOD AND THE HOLY TRINITY. 87
ever continue to us a profound mystery, as it transcends
all analogy. All that is revealed to us is, that the
Father, Son and Holy Ghost stand so distinguished and
related that, 1st. They use mutually the personal pro
nouns I, thou, he, when speaking to or about each
other. Thus Christ continually addresses the Father,
and speaks of the Father and of the Holy Ghost:
'* And I will pray the Father and he will give you an
other Comforter," John xiv. 16;" And now, O Father,
glorify thou me with thine own self, with the glory I
had with thee before the world was," John xvii. 5.
Thus Christ speaks of the Holy Ghost : " I will send
him ;" " He will testify of me ;" " Whom the Father
will send in my name," John xiv. 26, and xv. 26. 2d.
That they mutually love one another, act upon and
through one another, and counsel together. The Father
sends the Son, John xvii. 6, and the Father and Son
send the Spirit, Ps. civ. 30; the Father giveth com
mandment to the Son, John x. 18; the Spirit "speaks
not of himself " — "he testifies of" and "glorifies." Christ.
John xvi. 13—15. 3d. That they are eternally mutually
related as Father and Son and Spirit. That is, the
Father is the Father of the Son, and the Son the Son
of the Father, and the Spirit the Spirit' of the Father
and of the Son. 4th. That they work together in. a
perfectly harmonious economy of operations upon the
creation — the Father creating and sitting supreme in
the general administration; the Son becoming incarnate
in human nature, and, as the theanthropos, discharging
the functions of mediatorial prophet, priest and king ;
the Holy Ghost making his grace omnipresent, and ap
plying it to the souls and bodies of his members : tho

88 CONFESSION OF FAITH.
Father the absolute origin and source of life and law ;
the Son the Revealer ; the Holy Ghost the Executor.
There are a number of Scripture passages in which
all the three persons are set forth as distinct and yet
as divine: Matt, xxviii. 19; 2 Cor. xiii. 14; Matt. iii.:
13-17 ; John xv. 26, etc. ; 1 John i. 7.
3d. These three divine persons are distinguished from
one another by certain personal properties, and are re
vealed in a certain order of subsistence and of operation.
The " attributes" of God are the properties of the
divine essence, and therefore common to each of the
three persons, who are "the same in substance," and
therefore " equal i power and glory." The " proper
ties" of each divine person, on the other hand, are those
peculiar modes of personal subsistence, and that pecu
liar order of operation, which distinguishes each from
the other, and determines the relation of each to the
other. This is chiefly expressed to us by the personal
names by which they are revealed. The peculiar per
sonal property of the first Person is expressed by the
title Father. As a person he is eternally the Father
of his only begotten Son. The peculiar personal pro
perty of the second Person is expressed by the title Son.
As a person he is eternally the only begotten Son of the
Father, and hence the express image of his person, and the
eternal Word in the beginning with God. The peculiar
property of the third person is expressed by the title
Spirit. This cannot express his essence, because his
essence is 'also the essence of the Father and the Sou.
It must express his eternal personal relation to the
other divine persons, because he is as a person constantly
designated as the Spirit of the Father and the Spirit of

GOD AND THE HOLY TRINITY. 89
the Son. They are all spoken of in Scripture in a con
stant order ; the Father first, the Son second, the Spirit
third. The Father sends and operates through both
the Son and Spirit. The Son sends and operates
through the Spirit. Never the reverse in either case.
The Son is sent by, acts for and reveals the Father.
The Spirit is sent by, acts for and reveals both the
Father and the Son. The persons are as eternal as the
essence, equal in honour, power and glory. Three Per
sons, they are one God, being identical in essence and
divine perfections. "I and my Father are one." John
x. 30. "The Father is in me and I in him." John x.
38. " He that hath seen the Son, hath seen the Father."
John xiv. 9-11.
The most ancient and universally accepted statement
of all the points involved in the doctrine of the Trinity,
is to be found in the Creed of the Council of Nice, A. D.
325, as amended by the Council of Constantinople,
A. D. 381, and is given in full in the first Chapter of
the Introduction to this volume.
QUESTIONS.
1. What propositions are taught in the first and second Sec
tions ?
2. To whom has the title God been applied ?
3. What two propositions are involved in the affirmation that
there is but one living and true God ?
4. How may the truth that there is but one God be proved?
5. How may the indivisible unity of that one God be proved ?
6. How may it be proved that God is a personal spirit ?
7. What do we mean when we say that God is a spirit?
8. How can the fact that the Scriptures attribute bodily parts
and passions to God be explained ?
8*

90 CONFESSION OF FAITH.
9. How may it be proved that bodily parts and passions do not
belong to God.
] 0. What is the distinction between the absolute and the rela
tive perfections of God ?
11. What is meant when we affirm that God is infinite?
12. What is the difference between the immensity and the om
nipresence of God ?
13. In what sense is God omnipresent?
14. In what different ways is he present to his creatures ?
15. How does the eternity of God differ from the temporal
existence of his creatures ?
16. What is involved in the affirmation that he is eternal?
17. In what sense is God unchangeable? and prove that he
is so.18. What two principal divisions does the infinite intelligence
of God embrace ?
19. How does God's mode of knowing differ from ours?
20. What are the objects embraced by God's knowledge ?
21. What is wisdom, and how is the wisdom oTGod exercised,
and in what departments is it illustrated ?
22. What is included in the affirmation that God's power is
infinite ?
23." How does the exercise of his power differ from ours?
24. What are the limitations of God's power? And why can
not God do that which is unwise or unrighteous?
25. Does the moral character of God include inconsistent ele
ments ?
26. What does the absolute goodness of God include ?
27. How can it be proved that grace is based on sovereign
will? 28. How can the absolute goodness of God be proved ?
29. What is the grand end which that goodness proposes to
itself? 30. What is included in the affirmation that God is absolutely
true? 31. For what does this divine attribute lay the foundation?
32. What is the distinction between the absolute and relative
justice of God?

GOD AND THE HOLY TRINITY. 91
33. How is the relative justice of God exercised ?
34. Show that the justice of God is an immutable principle of
his nature ?
35. Why does God punish sin ?
36. State the proofs of the above answer.
37. What is meant by the infinite holiness of God?
38. What is included in the absolute sovereignty of God?
Prove that he possesses that attribute.
39. What propositions are taught in Section III. ?
40. What is meant by the term "Trinity," and from what
source do we derive our knowledge of the truths expressed by it?
41. If there is but one God, and if Father, Son and Holy
Ghost are that one God, what relation must they severally sustain
to the divine essence?
42. State the proof that the Son is the true God.
43. State the proof that the Holy Ghost is the true God.
44. How may it be proved that Father, Son and Holy Ghost
are distinct Persons?
45. What is the distinction between the attributes of God and
the personal properties of Father, Son and Holy Ghost ?
46. What are the personal properties of the Father?
47. What are the personal properties of the Son ?
48. What are the personal properties of the Holy Ghost?
49. How is this doctrine defined in the Nicene Creed ?

CHAPTER III.
of god's eternal decree.
Section I. — God from all eternity did, by the most wise and
holy counsel of his own will, freely and unchangeably ordain
whatsoever comes to pass :l yet so as thereby neither is God the
author of sin,2 nor is violence offered to the will of the creatures,
nor is the liberty or contingency of second causes taken away,
but rather established.3
Section II. — Although God knows whatsoever may or can
come to pass upon all supposed conditions,4 yet hath he not
decreed anything because he foresaw it as future, or as that which
would come to pass upon such conditions.5
1 Eph. i.ll; Rom. xi. 33; Heh. vi. 17; Rom. ix. 15, 18.— 2 James i. 13,
17; 1 John i. 5.— 3 Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28; John xix.
11; Prov. xvi. 33.— J Acts xv. 18; 1 Sam. xxiii. 11, 12; Matt. xi. 21, 23.—
6 Rom. ix. 11, 13, 16, 18.
These Sections affirm the following propositions :
1st. God has had from eternity an unchangeable plan
with reference to his creation.
2d. This plan comprehends and determines all things
and events of every kind that come to pass.
3d. This all-comprehensive purpose is not, as a whole
nor in any of its constituent elements, conditional. It
in no respect depends upon his foresight of events not
embraced in and determined by his purpose. It is an
absolutely sovereign purpose, depending only on "the
wise and holy counsel of his own will."
92

GOD S ETERNAL DECREE. 93
4th. This purpose is, in relation to all the objects
embraced within it, certainly efficacious.
5th. It is in all things consistent with his own most
wise, benevolent and holy nature.
6th. It is in all things perfectly consistent with the
nature and mode of action of the creatures severally
embraced within it.
1st. God has had from eternity an unchangeable plan
with reference to his creatures.
A's an infinitely intelligent Creator and providential
Ruler, God must have had a definite purpose with
reference to the being and destination of all that he has
created, comprehending in one all-perfect system his
chief end therein, and all subordinate ends and means
in reference to that chief end. And since he is an
eternal and unchangeable being, his plan must have
existed in all its elements, perfect and unchangeable,
from eternity. Since he is an infinite, eternal, unchange
able and absolutely wise, powerful and sovereign Per
son, his purposes must partake of the essential attributes
of his own being. And since God's intelligence is abso
lutely perfect and his plan is eternal, since his ultimate
end is revealed to be the single one of his own glory,
and the whole work of creation and providence is
observed to form one system, it follows that his plan is
also single — one all-comprehensive intention, providing
for all the means and conditions as well as the ends
selected. 2d. The plan of God comprehends and determines all
things and events of every kind that come to pass.
(1.) This is rendered certain from the fact that all
God's works of creation and providence constitute one

94" CONFESSION OF FAITH.
system. No event is isolated, either in the physical or
moral world, either in heaven or on earth. All of
God's supernatural revelations and every advance of
human science conspire to make this truth conspicu
ously luminous. Hence the original intention which
determines one event must also determine every other
event related to it as cause, condition or consequent,
direct and indirect, immediate and remote. Hence, the
plan which determines general ends must also determine
even the minutest element comprehended in the system
of which those ends are parts. The free actions of free
agents constitute an eminently important and effective
element in the system of things. If the plan of God
did not determine events of this class, he could make
nothing certain, and his government of the world would
be made contingent and dependent, and all his purposes
fallible and mutable.
(2.) The Scriptures expressly declare this truth.
(a.) Of the whole system in general. He "worketh
all things after the counsel of his own will." Eph. i. 11.
(o.) Of fortuitous events. Prov. xvi. 33; Matt. x.
29, 30.
(c.) Of the. free actions of men. "The king's heart
is in the hands of the Lord ; as rivers of water, he turn-
eth it whithersoever he will." Prov. xxi. 1. " We are
his workmanship, created in Christ Jesus unto good
works, which God hath before ordained that we should
Walk in them." Eph. ii. 10. "It is God that worketh
in us to will and to do of his good pleasure." Phil. ii.
13. (d.) Of the sinful actions of men. " Him, being de
livered by the determinate counsel and foreknowledge

god's eternal decree. 95
of God, ye have taken and by wicked hands have cruci
fied and slain." Acts ii. 23. " For of a truth against
thy holy child Jesus, whom thou hast anointed, both
Herod and Pontius Pilate, with the Gentiles and the
people of Israel, were gathered together, for to do what
soever thy hand and thy counsel determined before to
be done." Acts iv. 27, 28. Compare Gen. xxxvii. 28
with Gen. xiv. 7, 8 ; Isa. x. 5.
It must be remembered, however, that the purpose
of God with respect to the sinful acts of men and wicked
angels is in no degree to cause the evil, nor to approve
it, but only to permit the wicked agent to perform it,
and then to overrule it for his own most wise and holy
ends. The same infinitely perfect and self-consistent
decree ordains the moral law which forbids and punishes
all sin, and at the same time permits its occurrence,
limiting and determining the precise channel to which
it shall be confined, the precise end to which it shall be
directed, and overruling its consequences for good. " But
as for you, ye thought evil against me ; but God meant
it unto good, to bring to pass as it is this day, to save
much people alive." Gen. 1. 20.
3d. This all-comprehensive purpose is not, as a whole
nor in any of its constituent elements, conditional. It
in no respect depends upon his foresight of events not
embraced in and determined by his purpose. It is abso
lutely sovereign, depending only on the " wise and holy
counsel of his own will."
A very obvious distinction must always be kept in
mind between an event being conditioned on other events,
and the decree of God with reference to that event
being conditioned. Calvinists believe, as all men must,

96 CONFESSION OF FAITH.
that all events in the system of things depend upon
their causes, and are suspended on conditions. That is,
if a man does not sow seed, he will not reap ; if he does
sow, and all the favorable climatic influences are present,
he will reap. If a man believes, he shall be saved; if
he does not believe, he will not be saved. But the all-
comprehensive purpose of God embraces and determines
the cause and the conditions, as well as the event sus
pended upon them. The decree, instead of altering, de
termines the nature of events, and their mutual relations.
It makes free actions free in relation to their agents, and
contingent events contingent in relation to their condi
tions, while, at the same time, it makes the entire system
of events, and every element embraced in it, certainly
future. An absolute decree is one which, while it may
determine many conditional events by determining their
conditions, is itself suspended on no condition. A con
ditional decree is one which determines that a certain
event shall happen on condition that some other unde-
creed event happens, upon which undecreed event the
decree itself, as well as the event decreed, is suspended.
The Confession in this Section teaches that all the
decrees of God are unconditional.
All who believe in a divine government agree with
Calvinists that the decrees of God relating to events
produced by necessary causes are unconditional. The
only debate relates to those decrees which are concerned
with the free actions of men and of angels. The
Socinians and Rationalists maintain that God cannot
certainly foresee free actions, because from their very
nature they are uncertain until they are performed.
Arminians admit that he certainly foresees them, but

GOD'S ETERNAL DECREE. 97
deny that he determines them. Calvinists affirm that
he foresees them to be certainly future because he has
determined them to be so.
The truth of the Calvinistic view is proved — (1.)
From the fact that, as shown above, the decrees of God
determine all classes of events. If every event that
comes to pass is foreordained, it is evident that there is
nothing left undetermined upon which the decree can
be conditioned.
(2.) Because the decrees of God are sovereign. This
is evident, (a) because God is the eternal and absolute
Creator of all things. All creatures exist, and are what
they are, and possess the properties peculiar to them,
and act under the very conditions in which they act,
because of God's plan, (b.) It is directly affirmed in
Scripture. Dan. iv. 35; Isa. xl. 13, 14; Rom. ix. 15-
18 ; Eph. i. 5.
(3.) God's decree includes and determines the means
and conditions upon which events depend, as well as the
events themselves : "According as he has chosen us in
him before the foundation of the world, that we should
be holy." Eph. i. 4. "By grace ye are saved through
faith, and that not of yourselves : it is the gift of God."
Eph ii. 8. " God has from the beginning chosen you
to salvation through sanctification of the Spirit and
belief of the truth." 2 Thess. ii. 13. In the case of
Paul's shipwreck, God first promised Paul absolutely
that not a life should be lost. Acts xxvii. 24. But
Paul said, verse 31 : " Except these men abide in the
ship, ye cannot be saved."
(4.) The Scriptures declare that the salvation of in
dividuals is conditional upon the personal act of faith,

'98 CONFESSION OF FAITH.
and at the same time that the decree of God with regard
to the salvation of individuals rests solely upon " the
counsel of his own will," "his own good pleasure."
" For the children being not yet born, neither having
done any good or evil, that the purpose of God accord
ing to election might stand, not of works, but of him
that calleth, etc." Rom. ix. 11. "Having predestinated
us according to the purpose of him who worketh all
things after the counsel of his own will." Eph. i. 11;
i. 5 ; Matt. xi. 25, 26.
4th. The purpose of God is, with reference to all the
objects embraced within it, certainly efficacious.
The decree of God is merely a purpose which he exe
cutes in his works of creation and providence. When
it is said that all the decrees of God are certainly effica
cious, it is not meant that they are the proximate causes
of events, but that they render, under the subsequent
economy of creation and providence, every event em
braced in them absolutely certain. This is evident — (1)
From the nature of God as an infinitely wise and power
ful person and absolute sovereign.
(2.) From the fact that the decrees relate to all events
without exception, and are sovereign and unconditional.
(3.) The Scriptures declare, with reference to such
events, that there is a needs-be that they should happen
as it was determined. Matt. xvi. 21 ; Luke xxiv. 44 ;
xxii. 22.
5th. This purpose must in all things be perfectly con
sistent with his own most wise, benevolent and holy
nature. This is a self-evident truth from the nature of God
as an eternal, absolutely perfect and unchangeable being.

GOD S ETERNAL DECREE. 99
His decrees must be absolutely perfect in wisdom and
righteousness. The problem of the permission of sin is to us insol
uble, because unexplained." The fact is certain, the rea
son beyond discovery. If God be infinitely wise and
powerful, he might have prevented it. It is evident
that it is consistent with absolute righteousness to per
mit it and to overrule it. The Arminian admits that
God foresaw that sin and misery would certainly eventu
ate upon the conditions of creation he established. He
is therefore as unable as the Calvinist is to explain why
God, notwithstanding that certain knowledge, did not
change those conditions.
It remains, however, certain (1) that God is not the
cause of sin, (a) because he is absolutely holy ; (6) be
cause sin is in its essence dvofxia. (violation of God's
will) ; (c) because man as a free agent is the responsible
cause of his own actions : (2) that God has permitted
sin for the purpose of overruling it in the interests of
righteousness and benevolence, the highest glory of God
and excellence of the moral creation.
6th. The purpose" of God is in all things perfectly
consistent with the nature and the mode of action of the
creatures severally embraced within it.
This is certain, (1) because the one eternal, self-con
sistent, all-comprehensive purpose of God at the same
time determines the nature of the agent, his proper mode
of action and each action that shall eventuate. As God's
purpose cannot be inconsistent with itself, the element
of it determining the nature of the agent cannot be in
consistent with the element of it determining any par
ticular action of the agent.

100 CONFESSION OF FAITH.
(2.) Because the decrees of God are not the proximate
causes of events ; they only make a given event certainly
future. It provides that free agents shall be free agents,
and free actions free actions, and that a given free agent
shall exist, and that he shall freely perform a certain
free action under certain conditions.
Now, that a given free action is certainly future, is
obviously not inconsistent with the perfect freedom of
the agent in that act: (1.) Because all admit that God
certainly foreknows the free actions of free agents, and
if so, they must be certainly future, although free. (2.)
God's actions are certainly holy, though free, and the
same is true of alf glorified spirits in heaven. (3.) The
actions of the devil, and finally reprobate men and an
gels, will for ever be certainly wicked, yet free and
responsible. Section III.— By the decree of God, for the manifestation of
his glory, some men and angels6 are predestinated unto everlast
ing life, and others foreordained to everlasting death.7
Section IV.— These angels and men, thus predestinated and
foreordained, are particularly and unchangeably designed, and
their number is so certain and definite, that it cannot be either
increased or diminished.8
Section V.— 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,9 out of his mere free grace and love, 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.11
6 1 Tim. ». 21; Matt. xxv. 41.-7 Rom. ix 22> 23. Eph . ^ g. proT_
xvi. 4.-8 2 Tim. ii. 19; John xiii. 18.-9 Eph. i. 4, 9, 11 • Rom. viii. 30;
2 Tim. i. 9; 1 Thess. v. 9.-10 Rom. ix. u ]3 l(J E , .; _u
i. 6, 12. F

GOD'S ETERNAL DECREE. 101
The preceding Sections having affirmed that the eter
nal, sovereign, immutable, unconditional decree of God
determines all events of every class that come to pass,
these Sections proceed to affirm, by way of specification,
the following propositions :
1st. The decree of God determines that, out of the
mass of fallen humanity, certain individuals shall attain
to eternal salvation, and that the rest shall be left to be
dealt with justly for their sins.
2d. That this determination is unchangeable.
3d. That it is not conditioned upon foreseen faith or
good works or perseverance, but that in each case it
rests upon sovereign grace and personal love according
to the secret counsel of his will.
4th. That the ultimate end or motive in his election
is the manifestation of his own glory, the praise of his
glorious grace.
1st. The decree of God determines that out of the
mass of fallen humanity certain individuals shall attain
to eternal salvation, and that the rest shall be left to be
dealt with justly for their sins.
The Socinian holds that the free acts of men, being in
their nature uncertain, cannot be foreknown as certainly
future. Since, therefore, God does not foreknow who will
repent and believe, his election amounts to no more than
his general purpose to save all believers as a class.
The Arminian holds that God, foreseeing from all
eternity who will repent and believe, elects those indi
viduals to eternal life on that condition of faith and
repentance, thus certainly foreknown.
The Calvinist holds that God has elected certain indi
viduals to eternal life, and all the means and conditions

102 CONFESSION OF FAITH.
thereof, on the ground of his sovereign good pleasure.
He chooses them to faith and repentance, and not be
cause of their faith and repentance. That God does
choose individuals to eternal life is certain. (1.) The
subjects are always spoken of in Scripture as individ
uals : "As many as were ordained to eternal life be
lieved." Acts xiii. 48 ; 2 Thess. iii. 13 ; Eph. i. 4. (2.)
The names of the elect are said to be " written in heaven,"
and to be " in the book of life." Phil. iv. 3 ; Heb. xii.
23. (3.) The blessings to which men are elected are
such as pertain to individuals not to communities, and
they are represented as elected to these spiritual qualifi
cations, and not because they belong to the class which
possesses them. They are elected " to salvation," " to the
adoption of sons/' " to be holy and without blame before
him in love."
2d. This election is unchangeable. This is self-
evident. 3d. It is not conditioned upon foreseen faith or re
pentance, but in each case upon sovereign grace and
personal love, according to the secret counsel of his will.
(1.) It is expressly declared not to rest upon works;
but foreseen faith and repentance are works. Rom. xi.
4-7 ; 2 Tim. i. 9.
(2.) Faith and repentance are expressly said to be the
fruits of election, and consequently cannot be its condi
tions. They are also declared to be the gifts of God, and
cannot be, therefore, the conditions upon which he sus
pends his purpose. Eph. ii. 10; i. 4; 1 Pet. i. 2; Eph. ii. 8;
Acts v. 31 ; 1 Cor. iv. 7. "All that the Father giveth
me shall come to me; . . . and this is the Father's will,
that of all that he hath given me I should lose nothing."

GOD'S ETERNAL DECREE. 103
John vi. 37, 39. " But ye believe not, because ye are
not my sheep." John x. 26. "And as many as were
ordained to eternal life believed." Acts xiii. 48.
(3.) The Scriptures represent men by nature as " dead
in trespasses and sins," and faith and repentance as the
exercise of regenerated souls, and regeneration as the
work of God — a " new birth," a " new creation," a
" quickening from the dead." Faith and repentance,
therefore, must be conditioned upon God's purpose, and
cannot condition it.
(4.) The Scriptures expressly say that election is con
ditioned on the " good pleasure of God's will." " Hav
ing predestinated us unto the adoption of children by
Jesus Christ to himself, according to the good pleasure
of his will, to the praise of his glorious grace. ... In
whom we have obtained an inheritance, being predesti
nated according to the purpose of him who worketh all
things according to the counsel of his own will." Eph.
i. 5, 11 ; Matt. xi. 25, 26 ; John xv. 16, 19.
(5.) God claims the right of sovereign, unconditional
election as his prerogative. " Hath not the potter power
over the clay of the same lump to make one vessel to
honour and another to dishonour?'' Rom. ix. 4. If of
the same lump, the difference is not in the clay. " So,
then, it is not of him that willeth, nor of him that run
neth, but of God that showeth mercy." Rom. ix. 16.
4th. The ultimate end or motive of God in election
is the praise of his glorious grace.
This is expressly asserted in Eph. i. 15. In the
Chapter on Creation it will be shown that the final end
of God in all his works, as a whole, is the manifesta
tion of his own glory. If it be the final end of the

104 CONFESSION OF FAITH.
whole, it must be the end also of the special destination
of all the parts.
, Section VI. — As God hath appointed the elect unto glory, so
hath he, by the eternal and most free purpose of his will, foreor
dained all the means thereunto.12 Wherefore they who are elected
being fallen in Adam, are redeemed by Christ ;13 are effectually
called unto faith in Christ by his Spirit working in due season ;
are justified, adopted, sanctified,14 and kept by his power through
faith unto salvation.15 Neither are any other redeemed by Christ,
effectually called, justified, adopted, sanctified and saved, but the
elect only.16
12 1 Pet. i. 2; Eph. i. 4, 5 ; ii. 10; 2 Thess. ii. 13.— 13 1 Thess. v. 9, 10;
Tit. ii. 14.— « Rom. viii. 30; Eph. i. 5 ; 2 Thess. ii. IS.—1* 1 Pet. i. 5.—
"John xvii. 9; Rom. viii. 28; John vi. 64, 65; viii. 47; x. 26; 1 John
ii. 19. This section affirms :
1st. That although the decree of God is one eternal,
all comprehensive intention, the several elements em
braced within it necessarily sustain the relation to one
another of means to ends. In determining the ends he
intends to accomplish, God at the same time determines
the means by which he intends to accomplish them.
And God's purpose with respect to the end necessarily,
in the logical order, takes precedence of and gives direc
tion to his purpose with respect to the means.
2d. That, in the matter of the redemption of men,
the end which God determined was the salvation of
certain individuals, called "the elect," and that he ap
pointed, as means to that end, redemption by Christ,
effectual calling, justification, adoption, sanetification,
perseverance in grace unto death.
3d. That as the means are intended to effect the end,
so they are not to be exercised in the case of any whose

god's eternal decree. 105
salvation has not been adopted as that end. None but
the elect are redeemed by Christ, or effectually called,
or justified, or adopted, or sanctified.
1st. That the purposes of God do sustain the relation
to one another of means to ends is evident — (1.) From
the fact that his purposes are the product of an infinite
intelligence, the very office of which is to co-ordinate a
great system of means in the accomplishment of a great
design. (2.) God accomplishes his eternal purposes in
his works of creation and providence, and in the economy
of both he habitually uses systems of means in subordi
nation to predetermined ends. (3.) All the events de
creed as a matter of fact eventuate in the relation of
means in subordination to ends. They must therefore
have been embraced in the same order in the divine
decree. (4.) God explicitly tells us that he determines
one thing in order to accomplish another. He predesti
nates men to salvation, through sanctification of the
Spirit and belief of the truth, to the praise of the glory
of his grace. 2 Thess. ii. 13 ; Eph. i. 6.
2d. That the gift of Christ to make atonement for
sin, and of the Holy Ghost to regenerate and sanctify,
are in the divine intention designed as means to accom
plish his purpose to secure the salvation of the elect,
has been doubted by some theologians, but is explicitly
affirmed both positively and negatively in this Section
of the Confession. In the time that this Confession
was written, the phrase "to redeem" was used in the
same sense in which we now use the phrase "to make
atonement for." The Confession affirms, first, posi
tively, that Christ was eternally appointed to make
atonement as a means of executing the purpose to save

106 CONFESSION OF FAITH.
the elect; and second, negatively, that he has made
atonement for none others.
The class of theologians who do not agree with the
Confession at this point, view the purposes of God, with
respect to man's salvation and the gift of Christ to be a
Saviour, as sustaining respectively the following order :
Out of infinite pity and universal benevolence, God
determined to give his Son to die for the redemption
from the curse of the law of all mankind, ruined by the
fall ; but, foreseeing that if left to themselves all men
would certainly reject Christ and- be lost, God, in order
to carry out and apply his plan of human redemption,
and moved by a special love to certain persons, elected
them out of the mass of mankind to be recipients of the
special effectual grace of the Holy Ghost, and thus to
salvation. The doctrine taught in the Confession and
held by the great body of the Reformed churches is,
that God, moved by a special personal love, elected cer
tain men out of the mass of the fallen race to salvation,
and in order to accomplish that purpose he determined
to send Christ to die for them and the Holy Ghost to
renew and sanctify them.
That the view of the Confession is the true one is
plain — (1.) From the very statement of the case. The
gift of Christ to die for the elect is a very adequate
means to accomplish the decree of their salvation. But,
on the other hand, the decree to give the efficacious
influences of the Holy Ghost only to the elect is a very
inadequate means of accomplishing the purpose of
redeeming all men by the sacrifice of Christ. A pur
pose to save all and a purpose to save only some could
not coexist in the divine mind.

GOD'S ETERNAL DECREE. 107
(2.) All the purposes of God, being unchangeable,
self-consistent and certainly efficacious, must perfectly
correspond to the events which come to pass in time.
He must have predestinated to salvation those and
those only who are as a matter of fact saved ; and he
must have intended that Christ should redeem those
and those only who are redeemed. God's purpose in
the gift of Christ cannot be in any respect in vain.
(3.) Christ says explicitly, " I lay down my life for
my sheep." John x. 15.
3d. None but the eleot are redeemed by Christ, or
effectually called, or justified, or adopted, or sanctified.
This is only the negative statement of the same truth,
designed to make the positive affirmation of it the more
explicit and emphatic.
The doctrine as to the design of God in the sacrifice
of Christ is stated again in Chapter VIII., Section viii.
of the Confession, and will be more appropriately stated
and discussed in that place.
Section VII. — The rest of mankind, God was pleased, accord
ing to the unsearchable counsel of his own will, whereby he ex-
tendeth or withholdeth mercy as he pleaseth, for the glory of his
sovereign power over his creatures, to pass by, and to ordain
them to dishonour and wrath for their sin, to the praise of his
glorious justice.17
" Matt. xi. 25, 26; Rom. ix. 17, 18, 21, 22; 2 Tim. ii. 19, 20; Jude 4;
1 Pet. ii. 8.
This Section teaches the following propositions :
1st. That as God has sovereignly destinated certain
persons, called the elect, through grace to salvation, so
he has sovereignly decreed to withhold his grace from
the rest; and that this withholding rests upon the un-

108 CONFESSION OF FAITH.
searchable counsel of his own will, and is for the glory
of his sovereign power.
2d. That God has consequently determined to treat
all those left in their sins with exact justice according
to their own deserts', to the praise of his justice, which
demands the punishment of all unexpiated sin.
This decree of reprobation, as it is called, is the aspect
which God's eternal purpose presents in its relation to
that portion of the human family which shall be finally
condemned for their sins.
It consists of two elements: (1.) Negative, inasmuch
as it involves a determination to pass over these, and to
refuse to elect them to life. (2.) Positive, inasmuch as
it involves a determination to treat them on the princi
ples of strict justice precisely as they deserve. In its
negative aspect, reprobation is simply not election, and
is absolutely sovereign, resting upon his good pleasure
alone, since those passed over are no worse than those
elected. In respect to its positive element, reprobation
is not in the least sovereign, but purely judicial, be
cause God has determined to treat the reprobate pre
cisely according to their deserts in the view of absolute
justice. Our Standards are very careful to guard this
point explicitly. This Section says that God has or
dained the non-elect "to dishonour and wrath for
their sin, to the praise of his glorious justice." The
same is repeated in almost identical language in the
answer to the thirteenth question of the Larger Cat
echism. This doctrine, instead of being inconsistent with the
principles of absolute justice, necessarily follows from
the application of those principles to the case in hand.

GOD'S ETERNAL DECREE. 109
(1.) All men alike are "by nature the children of
wrath," and justly obnoxious to the penalty of the law
antecedently to the gift of Christ to be their Saviour.
It is because they are in this condition that vicarious
satisfaction of divine justice was absolutely necessary in
order to the salvation of any, otherwise, the Apostle
says, " Christ is dead in vain." Hence if any are to
be saved, justice itself demands that their salvation shall
be recognized as not their right, but a sovereign conces
sion on the part of God. None have a natural right to
salvation. And the salvation of one cannot give a right
to salvation to another. (2.) Salvation is declared to be
in its very essence a matter of grace, and if of grace, the
the selection of its subjects is inalienably a matter of
divine discretion. Lam. iii. 22; Rom. iv. 4; xi. 6 ;
Eph. i. 6, 7 ; John iii. 16 ; 1 John iii. 16 ; iv. 10.
This doctrine as above stated is true, (I) because it is
necessarily involved in the scrijitural doctrine of elec
tion taught in the preceding Sections.
(2.) It is expressly taught in Scripture: "Therefore
he hath mercy on whom he will have mercy, and whom
he will he hardeneth." Rom. ix. 18 ; 1 Pet. ii. 8 ; Rev.
xiii. 8 ; Jude 4.
(3.) God asserts tho right involved as his righteous
prerogative : " Thou wilt say then unto me, Why doth
lie yet find fault? Who art thou that repliest against
God ? Hath not the potter power over the clay of the
same lump, to make one vessel to honour and another
to dishonour? What if God, willing to show his wrath,
and to make his power known, endured with much long
suffering the vessels of wrath fitted to destruction : and
that he might make known the riches of his glory on
10

HO CONFESSION OF FAITH.
the vessels of mercy, which he had afore prepared unto
glory." Rom. ix. 19-23.
Section VIII.— The doctrine of this high mystery of predes
tination is to be handled with special prudence and care,18 that
men attending the will of God revealed in his word, and yielding
obedience thereunto, may, from the certainty of their effectual
vocation, be assured of their eternal election.19 So shall this
doctrine afford matter of praise, reverence and admiration of
God,20 and of humility, diligence and abundant consolation, to all
that sincerely obey the gospel.21
18 Romans ix. 20; xi. 33; Deut. xxix. 29.— ls> 2 Pet. i. 10.— » Eph. i. 6;
Rom. xi. 33.— 2l Rom. xi. 5, 6, 20 ; 2 Pet. i. 10 ; Rom. viii. 33 ; Luke x. 20.
This Section teaches that the high mystery of predes
tination is to be handled with special prudence and care.
This necessity arises from the fact that it is often abused,
and that its proper use is in the highest degree im
portant. The principle of divine sovereignty in the distribu
tion of grace is certainly revealed in Scripture, is not
difficult of comprehension, and is of great practical use
to convince men of the greatness and independence of
God, of the certain efficacy of his grace and security of
his promises, and of their own sin and absolute depend
ence. But the philosophy of the relation of his sov
ereign purpose to the free agency of the creature, and to
the permission of moral evil, is not revealed in the
Scriptures, and cannot be discovered by human reason,
and therefore ought not to be rashly meddled with.
This truth ought not, moreover, to be obtruded out of
its due place in the system, which includes the equally
certain truths of the freedom of man and the free offers
of the gospel to all.

GOD'S ETERNAL DECREE. Ill
While the principle of sovereign election as lying at
the foundation of all grace is thus clearly revealed, the
election or non-election of particular persons is not re
vealed in the Scriptures. The preceptive and not the
decretive will of God is the rule of human duty. Elec
tion is first with God, and grace consequent upon it.
But with man duty and grace are first, and the inference
of personal election only consequent upon the possession
of grace. The command to repent and believe is ad
dressed to all men indiscriminately, and the obligation
rests equally upon all. The concern of the inquirer is
simply with the fact that the grace is offered, and as
sured to him upon condition of acceptance, and with
his duty to accept and improve it. Afterward it is the
great privilege of the believer to make the fact of his
eternal calling and election sure, by adding to faith
virtue, and to virtue knowledge, etc., for if he do these
things he shall never fall. 2 Pet. i. 5-10.

QUESTIONS.
1. What is the first proposition taught in the first and second
Sections ?
2. What is the second proposition there taught?
3. What is the third?
4. What is the fourth ?
5. What is the fifth ?
6. What is the sixth ?
7. How can it be shown that God must have had from eternity
a definite plan in his works ?
8. What must have been the general attributes of that plan?
9. What is meant when we say the decrees of God are one
purpose? 10. Show from the relation in which all things stand to each

112 CONFESSION OF FAITH.
other, that the purposes of God must relate to and determine all
events of every kind ?
11. Prove the same from Scripture.
12. What relation does the eternal purpose of God sustain to
the sinful acts of men ?
13. What is the difference between an event being conditional,
and the decree of God with reference to it being conditional ?
14. What is an unconditional, and what a conditional decree?
15. With respect to what class of events do Arminians con
tend that God's decrees are conditional?
16. Prove that none of the purposes of God are conditional.
17. What do you mean when you say that all the decrees of
God are certainly efficacious ?
18. Prove that they are so.
19. Prove that all the purposes of God must be consistent with
his own perfections.
20. Prove that God cannot be the author of sin.
21. Prove that the decrees of God are not inconsistent with
the liberty of free agents.
22. Show that the certainty of a free act is not inconsistent
with the liberty of the agent in the act.
23. What is the first proposition taught in the third, fourth
and fifth Sections ?
24. What is the second proposition there taught?
25. What is the third?
26. What is the fourth ?
27. State respectively the Socinian, the Arminian and the Cal
vinistic doctrines as to the election of individuals to salvation.
28. Show from Scripture that God has chosen individuals, not
classes, to eternal life.
29. Show from Scripture that this election is not conditioned
upon the foreseen faith and repentance of the person elected.
30. Show that it is grounded alone upon the good pleasure of
God. 31. What is God's ultimate end in election?
32. What is the first proposition affirmed in the sixth Section?
33. What is the second proposition ?
34. What is the third?

GOD'S ETERNAL DECREE. 113
35. How can you prove that God does purpose one thing in
order to another thing ?
36. What according to this Section is the relation which God's
purpose to give Christ sustains to his purpose to secure the sal
vation of the elect?
37. State the two different views which have been entertained
on this subject.
38. How is this matter stated in this Section, (1 ) negatively, (2)
positively ?
39. Show that the order of God's purposes set forth in this
section is both the natural one and the true one.
40. What is the first proposition taught in the seventh Section?
41. What is the second proposition there taught?
42. State the negative element involved in God's reprobation
of the wicked.
43. State the positive element involved.
44. Show that the Confession and Catechism carefully mark
the distinction.
45. Show that this doctrine is eminently just.
46. Show that it is true.
47. What is taught in the eighth Section?
48. Why should this doctrine be carefully handled ?
49. What are the practical uses of it?
50. What is the rule of human duty ?
51. What is the great concernment of the religious inquirer.
52. How is the fact of a man's personal election to be ascer
tained ?
10 «

CHAPTER IV.
OF CREATION.
Section L— It pleased God the Father, Son and Holy Ghost,1
for the manifestation of the glory of his eternal power, wisdom
and goodness,2 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.3
1 Heb. i. 2; John i-. 2, 3; Gen. i. 2; Job xxvi. 13; xxxiii. i.—? Rom. i.
20; Jer. a.. 12; Ps. eiv. 24; xxxiii. 5, 6. — 3 Gren. i. ], to end; Heb. xi. 3;
Col. i. 10 ; Acts xvii. 24.
Compare with this Section, Larger Catechism ques
tions 15 and 16.
- This Section teaches :
1st. That neither the world (the visible universe) nor
anything therein is either, as to substance or form, self-
existent or eternal.
2d. That the one God, who is Father, Son and Holy
Ghost, in the beginning created the elements of the world
out of nothing, and brought them to their present form,
and that the particular stages of this work which are
recorded in Genesis were accomplished in the space of
six days.
3d. That when finished by God all things were very
good, after their kind.
4th. That the design of God in creation was the man<-
ifestation of his own glory.
114

CREATION. 115
There is a very obvious distinction between the sub
stances of things and the forms into which those sub
stances are disposed. In our experience the elementary
substances which constitute things are permanent, as
oxygen, hydrogen and the like, while the organic and
inorganic forms in which they are combined are con
stantly changing. That personal spirits and the various
forms in which the material elements of the universe
are disposed are not self-existent or eternal is self-evi
dent, and the universality, the constancy and the rapidity
of the changes of the latter are rendered more obvious
and certain with every advance of science. That the
elementary substances of things were created out of
nothing was never believed by the ancient heathen
philosophers, but is a fundamental principle of Chris
tian theism. This is proved by the following consider
ations :
(1st.) The Scriptures speak of a time when the world
was absolutely nonexistent. Christ speaks of the glory
" which I had with thee before the world was." John
xvii. 5, 24. "Before thou hadst formed the earth and
the world, from everlasting to everlasting, thou art
God." Ps. xc. 2.
(2d.) The Hebrew word translated " to create," and
used by Moses to reveal the fact that God created the
world, is the very best afforded by any human language
anterior to revelation to express the idea of absolute
making. It is introduced at the beginning of an ac
count of the genesis of the heavens and of the earth.
In the beginning — in the absolute beginning — God
created all things (heaven and earth). After that there
was chaos, and subsequently the Spirit of God, brood-

116 CONFESSION OF FAITH.
ing over the deep, brought the ordered world into being.
The creation came before chaos, as chaos before the
bringing of things into their present form. Therefore
the substances of things must have had a beginning as
well as their present forms.
(3d.) The Scriptures always attribute the existence of
things purely to the " will," " word," " breath" of God,
and never, even indirectly, imply the presence of any
other element or condition of their being, such as pre
existing matter. " By faith we understand that the
worlds were framed by the word of God, so that things
which are seen were not made of things which do ap
pear." Heb. xi. 3 ; Ps. xxxiii. 6 ; cxlviii. 5.
(4th.) If God be not the creator of substance ex nihilo,
as well as the former of worlds and of things, he cannot
be absolutely sovereign in his decrees or in his works of
creation, providence or grace. On every hand he would
be limited and conditioned by the self-existent qualities
of pre-existent substance, and their endless consequences.
But the Scriptures always represent God as the absolute
sovereign and proprietor of all things. Rom. xi. 36 ; 1
Cor. viii. 6 ; Col. i. 16 ; Rev. iv. 11 ; Neh. ix. 6.
(5th.) The same traces of designed and precalculated
correspondences may be clearly observed in the element
ary and essential properties and laws of matter that are
observed in the adjustments of matter in the existing
forms of the world. If the traces of design observed
in the existing forms of the world prove the existence
of an intelligent former, for the same reason the traces
of design in the elementary constitution of matter proves
the existence of an intelligent creator of those elements
out of nothing.

CREATION. 117
2d. Hence theologians have distinguished between
the creatio prima or first creation of the elementary
substance of things ex nihilo, and the creatio secunda or
second creation or combination of the elements and the
formation of things, and their mutual adjustments in
the system of the universe. This Section attributes
creation in both of these senses to the one true God,
Father, Son and Holy Ghost.
The Scriptures attribute creation — (a.) To God abso
lutely without distinction of person. Gen. i. 1, 26. (6.)
To the Father. 1 Cor. viii. 6. (c.) To the Father
through the Son. Heb. i. 2. (d) To the Father through
the Spirit. Ps. civ. 30. (e.) To the Son. John i. 2, 3.
(/.) To the Spirit. Gen. i. 2 ; Job xxxiii. 4.
This Section, using the precise words of Scripture,
Ex. xx. 11, declares that God performed the work of
creation in the sense of formation and adjustment of
the universe in its present order " in the space of six
days." Since the Confession was written the science of
geology has come into existence, and has brought to
light many facts before unknown as to the various con
ditions through which this world, and probably the
stellar universe, have passed previously to the establish
ment of the present order. These facts remain in their
general character unquestionable, and indicate a pro
cess of divinely regulated development consuming vast
periods of time. In order to adjust the conclusions of
that science with the inspired record found in the first
chapter of Genesis, some suppose that the first verse
relates to the creation of the elements of things at the
absolute beginning, and then, after a vast interval, dur
ing which the changes discovered by science took place,

118 CONFESSION OF FAITH.
the second and subsequent verses narrate how God in
six successive days reconstructed and prepared the world
and its inhabitants for the residence of man. Others
have supposed that the days spoken of are not natural
days, but cycles of vast duration. No adjustment thus
far suggested has been found to remove all difficulty.
The facts which are certain are: (1.) The record in
Genesis has been given by divine revelation, and there
fore is infallibly true. (2.) The book of revelation
and the book of nature are both from God, and will be
found, when both are adequately interpreted, to coincide
perfectly. (3.) The facts upon which the science of
geology is based are as yet very imperfectly collected
and much more imperfectly understood. The time has
not come yet in which a profitable comparison and
adjustment of the two records can be attempted. (4.)
The record in Genesis, brief and general as it is, was
designed and is admirably adapted to lay the foundation
of an intelligent faith in Jehovah as the absolute creator
and the immediate former and providential ruler of all
things. But it was not designed either to prevent or to
take the place of a scientific interpretation of all exist
ing phenomena, and of all traces of the past history of
the world which God allows men to discover. Appa
rent discrepancies in established truths can have their
ground only in imperfect knowledge. God requires us
both to believe and to learn. He imposes upon us at
present the necessity of humility and patience.
3d. God himself pronounced all the works of his
hands when completed very good. Gen. i. 31. This
does not mean that finite and material things possessed
an absolute perfection, nor even that they possessed the

CREATION. 119
highest excellence consistent with their nature. But it
means — (1.) That all things in this world were at that
time excellent according to their respective kinds — the
human souls morally excellent after the law of moral
agents, and the world and all its organized inhabitants
excellent according to their several natures and rela
tions. (2.) That each and the whole was perfectly good
with reference to the general and special design of God
in their creation.
4th. With respect to the final end of God in the
creation of the universe two distinct opinions have been
entertained by theologians: (1.) That God proposed for
himself as his ultimate end the promotion of the happi
ness, or as others say the excellence, of his creatures.
(2.) That God proposed for himself the manifestation of
his own glory.
This is obviously a question of the highest import
ance. Since the chief end of every system of means and
agencies must govern and give character to the whole
system, so our view of the chief end of God in his
works must give character to all our views as to his
creative, providential and gracious dispensations. Our
Confession very explicitly takes the position that the
chief end of God in his eternal purposes, and in their
temporal execution in creation and jirovidence js the
manifestation of his own glory. Chapter iii., §§ 3, 5, 7 ;
iv., § 1; v., § 1; vi., § 1; xxxiii., § 2; Larger Cate
chism, Qs. 12 and 18; Shorter Catechism, Q. 7. That
this opinion is true is proved —
(1.) The Scriptures explicitly assert that this is the
chief end of God in creation, Col. i. 16 ; Prov. xvi. 4;
and of things as created. Rev. iv. 11 ; Rom. xi. 36.

120 CONFESSION OF FAITH.
(2.) They teach that the same is the chief end of God
in his eternal decrees. Eph. i. 5, 6, 12.
(3.) Also of God's providential and gracious govern
ing and disposing of his creatures. Rom. ix. 17, 22, 23;
Eph. iii. 10.
(4.) It is made the duty of all moral agents to
adopt the same as their personal ends in all things.
1 Cor. x. 31; 1 Pet. iv. 11.
(5.) The manifestation of his own glory is intrin
sically the highest and worthiest end that God could
propose to himself.
(6.) The highest attainment of this supreme end car
ries with it the largest possible measure of good to the
creature. (7.) God as the absolute creator and sovereign can
not have the final ends or motives of his action exterior
to himself. Otherwise all God's actions would be sub
ordinated to the finite and created ends he had adopted
as his ultimate objects.
Section II. — After God had made all other creatures, he
created man, male and female,4 with reasonable and immortal
souls,5 endued with knowledge, righteousness and true holiness,
after his own image,6 having the law of God written in their
hearts,' and power to fulfil it ;8 and yet under a possibility of
transgressing, being left to the liberty of their own will, which
was subject unto change.9 Besides this law written in their
hearts, they received a command not to eat of the tree of the
knowledge of good and evil;10 which while they kept, they were
happy in their communion with God, and had dominion over the
creatures.11 1 Gen. i. 27.— 6 Gen. ii. 7 ; Eeeles. xii. 7 ; Luke xxiii. 43 ; Matt. *.. 28.—
• Gen. i. 26 ; Col. iii. 10 ; Eph. iv. 24.—' Rom. ii. 14, 15.— 8 Eeeles. vii. 29.—
» Gen. iii. 6 ; Eeeles. vii. 29.— l0 Gen. ii. 17 ; iii. 8-11, 23.—" Gen. i. 26, 28.

CREATION. 121
Compare this Section with chapter vi., §§ 1 and 3, and
L. Cat., Q. 17, and S. Cat., Q. 10.
This Section teaches :
1st. That, last of all the inhabitants of this earth, man
was created immediately by God.
2d. That God created one human pair, from whom
the entire human race has descended by generation.
3d. That God created men in his own image, (a) as
possessing reasonable and immortal souls, (6) as endued
with knowledge, righteousness and true holiness, and
holding dominion over the lower creation.
4th. That God furnished Adam with sufficient know
ledge for his guidance, a law written on his heart and
a special external revelation of his will.
5th. That while creating Adam holy and capable of
obedience, and subjecting him to a special test of that
obedience in forbidding him to eat of the tree of the
knowledge of good and evil, God also left him capable
of falling.
1st. Man was created immediately by God, and last
of the creatures. According to God's plan of successive
creation, and of progressive advance in complexity and
excellence of organization and endowment, man's true
place is last in order as the immediate end and crown
of this lower creation. The scientific advocates of the
hypothesis of organic development have denied that
man was created immediately by God, and have held
that the higher and more complex living organisms
were developed gradually and by successive stages from
the lower and more simple as the physical condition of
the world became gradually favourable to their existence,
and that man at the proper time came last of all from
n

122 CONFESSION OF FAITH.
the last link in the order of being immediately below
him. That man on the contrary was immediately
created by God. his body out of earthly materials pre
viously created and his soul out of nothing, is rendered
certain by the following evidence :
(1.) The hypothesis of development is a mere dream
of unsanctified reason, utterly unsupported by facts.
Not one single individual specimen of an organized
being passing in transition from a lower species to a
higher has been found among the myriads of existing
species, nor- among the fossil remains of past species
preserved in the record of the rocks. The hypothesis is
also rejected by the highest scientific authorities, as
Hugh Miller, Agassiz, Lyell, Owen, etc.
(2.) The Scriptures expressly affirm the fact of man's
immediate creation. Gen. i. 26, 27 ; ii. 7.
(3.) This truth is rendered obvious, also, by the im
mense distance which separates man from the nearest of
the lower animals ; from the incomparable superiority
of man in kind as well as degree ; and from the revealed
and experienced fact that " God is the Father of onr
spirits," and that we are immortal, "joint heirs with
Christ." 2d. That God created one human pair, from whom
the entire race in all its varieties has descended by
generation, is a fundamental truth of the Christian reve
lation. One class of scientists, as Sir Charles Lyell, have
concluded from the positions and associations in which
human remains have been found, that man has existed
upon the earth thousands of years before Adam, who is
regarded as the ancestor only of a particular variety of

CREATION. 123
the race. All this weighs nothing against the positive
teaching of the Scriptures, since the facts upon which
the conclusion is based are not all certainly substanti
ated, and have not been thoroughly digested; and in any
event can prove nothing as to the relation of Adam to
the race, but only that he was created longer ago than
we supposed.
Another class, of which the leader is Professor Agassiz,
maintain that the differences between the different vari
eties of the human race are so great and so persistent
that it is impossible that they could have been generated
from the same parents, and that the progenitors of each
variety were created separately, each in their appropriate
geographical centre. This conclusion of science may be
fairly balanced by the extreme opposite one above
stated. If, in view of all the facts of the case, it is pos
sible for one class of philosophers to conclude that men,
monkeys and dogs, etc., have descended, under the modi
fying influence of different conditions, from like progeni
tors, surely it is folly for another class to affirm that it
is impossible that all the varieties of men have sprung
from the same parents. That the doctrine of this Sec
tion is true is proved —
(1.) The differences between the varieties of the
human family are no greater than have been effected by
differences of condition and training among individuals
of some of the lower orders of animals of known com
mon descent.
(2.) The human family form one and not different
species, (a.) Because the races freely intermix and pro
duce permanently fertile offspring. (6.) Because their
mental, moral and spiritual natures are identical.

124 CONFESSION OF FAITH.
(3.) Archaeological, historical and philological inves
tigations all indicate a common origin to all nations.
(4.) The Scriptures directly assert this fact. Acts
xvii. 26; Gen. x. And the scriptural doctrines of
original sin and of redemption presuppose it as a fun
damental and essential condition. 1 Cor. xv. 21, 22;
Rom. v. 12-19.
3d. God created man in his own image. This propo
sition includes the following elements :
(1.) Man was created like God, as to the physical
constitution of his nature — a rational, moral, free, per
sonal spirit. This fact is the essential condition upon
which our ability to know God, as well as our capacity
to be subjects of moral government, depends. And in
this respect the likeness is indestructible.
,(2.) He was created like God as to the perfection and
integrity of his nature. This includes (a) knowledge
(Col. iii. 10), or a capacity for the right apprehension
of spiritual things. This is restored when the sinner is
regenerated in the grace of spiritual illumination.
(6.) Righteousness and true holiness (Eph. iv. 24), the
perfect moral condition of the soul, and eminently of
the character of the governing affections and will.
(3.) In respect to the dignity and authority delegated
to him as the head of this department of creation. Gen.
i. 28. Pelagians have held that a created holiness is an
absurdity ; that, in order that a permanent disposition
or habit of the soul should have a moral character, it
must be self-decided — i. e., formed by a previous un
biassed choice of the will itself. They therefore hold
that God created Adam simply a moral agent, with all

CREATION. 125
'the constitutional faculties prerequisite for moral action,
and perfectly unbiassed by any tendency of his nature
either to good or evil, and left him to form his own
moral character — to determine his own tendencies by his
own volition. But this view is not true, because —
(1.) It is absurd. A state of moral indifference in an
intelligent adult moral agent is an impossibility. Such
indifference is itself sin. It is of the essence of moral
good that it brings the will and all the affections of the
soul under obligation.
(2.) If God did not endow man with a positive moral
character, he could never have acquired a good one.
The goodness of a volition arises wholly from the posi
tive goodness of the disposition or motive which prompts
it. But if Adam was created without a positive holy
disposition of soul, his first volition must have either
been sinful from defect of inherent goodness, or at best
indifferent. But it is evident that neither a sinful nor
an indifferent volition can give a holy moral character
to whatever dispositions or habits may be consequent
upon it.
(3.) The Scriptures teach that Adam was created " in
righteousness and true holiness." («.) God proclaimed
all his works "very good." But the "goodness" of a
moral agent essentially involves a holy character.
(6.) Eeeles. vii. 29: "God made man upright, but
they have sought out many inventions."
(c.) In Genesis it is declared that man was created in
"the image of God." In Eph. iv. 24 and Col. iii. 10,
men in regeneration are declared to be recreated in " the
image of God." Regeneration is the restoration of
human nature to its pristine condition, not a transmuta^
ii*

126 CONFESSION OF FAITH.
tion of that nature into a new form. The likeness to
God which was lost by the fall must therefore be the
same as that to which we are restored in the new birth.
But the latter is said to consist in "knowledge, right
eousness and true holiness."
(4.) Christ is the model man (1 Cor. xv. 45, 47), pro
duced by immediate divine power in the womb of the
Virgin, not only without sin, but positively predeter
mined to holiness. In his mother's womb he was
called "that holy thing." Luke i. 35.
4th. That God should have furnished Adam with
sufficient knowledge for his guidance is necessarily im
plied in the fact that Adam was a holy moral agent and
God a righteous moral governor. Even his corrupt and
degenerate descendants are declared to have in the law
written upon the heart a light sufficient to leave them
" without excuse." Rom. i. 20 ; ii. 14, 15. Adam
moreover enjoyed special and direct revelation from
God, and was particularly directed as to the divine will
with respect to his use of the fruit of the tree of know
ledge of good and evil, concerning which we shall have
occasion to speak more particularly under Chapter vi.,
§ 1, and vii., § 2.
5th. That Adam, although created holy and capable of
obedience, was at the same time capable of falling, is
evident from the event. This appears to have been the
moral condition in which both angels and men were
created. It evidently was never intended to be the per
manent condition of any creature. It is one, also, of the
special elements of which we can have no knowledge,
either from experience or observation. God, angels and
saints in glory are free, but with natures certainly and

CREATION. 127
infallibly prompting them to holiness. Devils and
fallen men are free, with natures infallibly prompting
them to evil. The imperfectly sanctified Christian is
the subject of two conflicting inherent tendencies, the
law in the members and the law of the Spirit ; and his
only security is that he is " kept by the power of God
through faith unto salvation." This point will come
up again under Chapter vi., § 5.

QUESTIONS.
1. What is the first proposition taught in the first Section?
2. What is the second proposition there taught?
3. What is the third ?
4. What is the fourth?
5. What obvious distinction is to be made as to the two stages
of creation ?
6. State the different proofs that God created the elements of
which all things are composed out of nothing.
7. To whom do the Scriptures refer the work of creation ?
8. Show that the Scriptures refer it to the Father; to the Son ;
to the Holy Ghost.
9. What does the first chapter of Genesis teach as to the time
occupied in bringing the world and its inhabitants to their present
form? 10. What in general are the indications of the science of
geology on the subject?
11. What adjustments between the inspired record and the con
clusions of that science have been proposed?
1 2. What is the present duty of Christians in respect to this
question ?
13. In what sense were all things pronounced to be "very
good?" 14. What two distinct opinions have been entertained with
respect to the final end of God in creation ?
15. Show the great importance of this question.

128 CONFESSION OF FAITH.
16. What is the doctrine of the Confession on this subject, and
in what passages and connections is it taught?
17. Prove that God's chief end in all his purposes, and in the
execution thereof, is his own glory.
18. What is the first proposition taught in the second Section?
19. What is the second proposition there taught?
20. What is the third?
21. What is the fourth?
22. Wha,t\$ the fifth?
23. What different opinions have been entertained as to the
production of man ?
24. State the evidence that man was immediately created by
God. 25. What different opinions have been entertained as to the
fact of the propagation of the whole race from one pair?
26. Refute the false theories.
27. State the evidence for the generie unity of the human race
and its descent from Adam and Eve.
28. Show why this fact is of fundamental importance.
29. What elements are included in the proposition that " God
created man in his own image?"
30. What is the Pelagian doctrine as to the moral condition in
which Adam was created ?
31. Show that this doctrine involves an absurdity.
32. Prove that Adam was created positively holy.
33. Show that Adam was furnished with sufficient knowledge
for his guidance.
34. What was the special characteristic in Adam's condition
as a moral agent? And how did his condition differ from that
of all moral agents at present of whose case we have any know
ledge ?

CHAPTER V.

OF PROVIDENCE.

Section I. — God, the great Creator of all things, doth uphold,1
direct, dispose and govern all creatures, actions and things,2 from
the greatest even to the least,3 by his most wise and holy provi
dence,4 according to his infallible foreknowledge,6 and the free
and immutable counsel of his own will,6 to the praise of the glory
of his wisdom, power, justice, goodness and mercy.'
1 Heb. i. 3.— 2 Dan. iv. 34, 35; Ps. oxxxv. 6; Acts xvii. 25, 26, 28; Job
xxxviii., xxxix., xl., xii. — 3 Matt. x. 29-31. — 4 Prov. xv. 3; Ps. eiv. 24;
exlv. 17.— 5 Acts xv. IS; Ps. xciv. 8-11.— 6 Eph. i. 11 ; Ps. xxxiii. 10, 11.—
7 Isa. lxiii. 14; Eph. iii. 10; Rom. ix. 17; Gen. xiv. 7; Ps. exlv. 7.
Since the eternal and immutable purpose of God has
certainly predetermined whatsoever comes to pass, it
follows that he must execute his own purpose not only
in his works of creation, but likewise in his continual
control of all his creatures and all their actions. This
Section therefore teaches —
1st. That God having created the substances of
which all things are composed out of nothing, having
endued these substances with their respective properties
and powers, and having out of them formed all things
organic and inorganic, and endowed them severally with
their respective properties and faculties, he continues to
sustain them in being and in the possession and exercise
of those properties during the entire period of their
existence. 129

130 CONFESSION of FAITH.
2d. That God directs all the actions of his creatures
according to their respective properties and relations.
3d. That his providential control extends to all his
creatures and all their actions of every kind.
4th. That his providential control is in all respects
the consistent execution of his eternal, immutable and
sovereign purpose.
5th. That the final end of his providence is the mani
festation of his own glory.
1st. With regard to the question how God is concerned
in upholding and preserving the things he has made,
three different classes of opinion have prevailed :
(1.) Deists and Rationalists generally regard God as
sustaining no other relation to his works than that of
the first of a series of causes and effects. He is sup
posed to touch the creation only at its commencement,
and having given to things a permanent independent
being exterior to himself, he leaves them to the unmodi
fied exercise of their own faculties.
(2.) Pantheists regard all the phenomena of the uni
verse of every kind as merely the various modes of one
universal absolute substance. The substance is one, the
modes many ; the substance abides, the modes rapidly
succeed each other; the substance is God, the modes
Ave call things. Some true Christian theologians have
taken a view of the relation of God to the world which
comes perilously near, if it does not coincide with, this
great pantheistic heresy. This view is that God's
power is constantly exerted in continually creating every
individual thing again and again every fraction of dura
tion ; that created things have no real being of their
own, and exist only as thus they are each moment the

PROVIDENCE. 131
product of creative energy; and hence that the imme
diate cause of the state or action of any creature one
moment of time is not its state or action the previous
moment, but the direct act of divine creative power.
If this be so, it is plain that God is the only real
agent in the universe ; that he is the immediate cause
of all things, including all evil passions and wicked
thoughts and acts ; that consciousness is a thorough
delusion, and the free agency and moral accountability
of man vain imaginations.
(3.) The third view is the true one, and it stands
intermediate between the two above stated extremes. It
may be stated as follows: (a.) God gave to all sub
stances, both material and spiritual, a real and per
manent existence as entities.
(6.) They really possess all such active and passive
properties as God has severally endued them with.
(c.) These properties have a real and not merely an
apparent efficiency as second causes in producing the
effects proper to them.
(d.) But these created substances, although possessing
a real existence exterior to God, and exerting real effi
ciency as causes, are not self-existent; that is, the ground
of tKfeir continued existence is in God and not in them.
Though not to be confounded with God, they are not to
be separated from him, but " in him live and move, and
have all their being."
(e.) The precise nature of the exercise of divine
energy whereby God interpenetrates the universe with
his presence, embraces it and all things therein in his
power and upholds them in being, is not revealed, and
of course is indiscoverable.

132 CONFESSION OF FAITH.
That God always continues to exert his almighty
power in upholding in being and in the possession and use
of their endowments all things he has made is proved; —
(1.) From the fact that continued dependence is in
separable from the idea of a creature. The abiding
cause of the creature's continued existence must ever be
in God, as it is not in itself.
(2.) The relation of the creation to God cannot be
analogous to that of a product of human skill to its
maker. The one is exterior to his work. The intelli
gence and the power of the other is eternally omnipres
ent to every element of his work.
(3.) A sense of absolute dependence for continued
being, power and blessedness is involved in the religious
consciousness of all men.
(4.) It is explicitly taught in Scripture : " By him
all things consist." Col. i. 17; Heb. i. 3. "He upholds
all things by the word of his power." Heb. i. 3. " In
him we live and move and have our being." Acts xxvii.
28. "Oh bless our God, which holdeth our soul in life."
Ps. Ixvi. 8, 9; lxiii. 8 ; xxxvi. 6.
¦ 2d. That God governs the actions of his creatures; and
3d. That his government extends to all his creatures
and all their actions, is proved :
(1.) By the fact that the religious nature of man de
mands the recognition of this truth. It is involved in
the sense of dependence and of subjection to a moral
government which is involved in all religious feeling,
and is recognized in all religions.
(2.) It is evidenced in the indications of intelligence
everywhere present in the operations of external nature.
The harmony, the due proportion and the exquisite con-

PROVIDENCE. 133
currence in action which continue among so many ele
ments throughout ceaseless changes prove beyond ques
tion the presence of an intelligence embracing all and
directing each.
(3.) The same is likewise indicated in the intelligent
design evidently pursued in the developments of human
history during long periods and throughout vast areas,
and embracing myriads of agents. "That God is in
history" is a conclusion of just science as well as a dic
tate of true religion.
(4.) The Scriptures abound in prophesies fulfilled and
unfulfilled, and promises and threatenings. Many of
these are not mere enunciations of general principles,
but specific declarations of purpose with reference to
his treatment of individuals conditioned upon their con
duct. The fulfilment of these could not be left to the
ordinary course of nature, since there is often no natural
connection between what is threatened or promised and
the conditions on which they are suspended. God must
therefore, by a constant providential regulation of the
system of things, execute his own word to his creatures.
(5.) The Scriptures explicitly declare that such a
providential control is exerted (a) over the physical
work! [a] in general. Job xxxvii. 6-13; Ps. civ. 14;
cxxxv. 6, 7; cxlvii. 15-18. [6] Individual events in
the natural world, however trivial. Matt. x. 29. (6.)
Over fortuitous events. Job v. 6 ; Prov. xvi. 33. (c.)
Over the brute creation. Ps. civ. 21-27; cxlvii. 9. (d.)
Over the general affairs of men. Job xii. 23 ; Isa. x. 12 '
-15 ; Dan. ii. 21 ; iv. 25. (e.) Over the circumstances
of individuals. 1 Sam. ii. 6, 7, 8; Prov. xvi. 9;
James iv. 13-15. (/.) Over the free actions of men. Ex.
12

134 CONFESSION OF FAITH.
xii. 36; Ps. xxxiii.' 14, 15; Prov. xix. 21 ; xxi. 1; Phil.
ii. 13. (g.) Over the sinful actions of men. 2 Sam. xvi.
10; Ps. lxxvi. 10; Acts iv. 27, 28. (h.) Especially all
that is good in man, in principle or action, is attributed
to God's constant gracious control. Phil. ii. 13 ; iv. 13 ;
2 Cor. xii. 9, 10; Eph. ii. 10; Ps. cxix. 36; Gal. v.
22-25. 4th. That the providential control of all things by God
is the consistent execution in time of his eternal and
immutable purpose is evident (1) from the statement of
the case. Since God's eternal purpose relates to and
determines all that comes to pass, and since it is immu
table, his providential control of all things must be in
execution of his purpose. And since his purpose is in
finitely wise, righteous and bemwolent, and absolutely
sovereign (as shown above), his providential execution
of the decree must possess the same characteristics. (2.)
The same is explicitly declared in Scripture : " He
worketh all things after the council of his own will."
Eph. i. 11 ; Isa. xxviii. 29 ; Acts xv. 18.
5th. It is evident that the chief design of God in his
eternal purpose and in his works of creation must also
be his chief end in all his providential dispensations.
This has been shown above to be the manifestation of
his own glory. It is also directly asserted as the final
end of his providence. Rom. ix. 17 ; xi. 36.
Section II. — Although, in relation to the foreknowledge and
decree of God, the first cause, all things come to pass immutably
and infallibly ;8 yet, by the same providence, he ordereth them to
fall out according to the nature of second causes, either neces
sarily, freely or contingently.9
Section III. — God in his ordinary providence maketh use of

PROVIDENCE. 135
means.10 yet is free to work without,11 above,12 and against them,13
at his pleasure.
8 Aots ii. 23. — * Gen. viii. 22; Jer. xxxi. 35; Ex. xxi. 13; Deut. xix.
5 ; 1 Kings xxiu. 2S, 34 ; Isa. x. 6, 7— 10 Acts xxvii. 31, 44 ; Isa. Iv. 10, 11 ;
Hos. ii. 21, 22.—" Hos. i. 7; Matt. iv. 4; Job xxxiv. 10.— « Rom. iv. 19-
21'.— 1S 2 Kings vi. 6; Dan. iii. 27.
These Sections teach :
1st. That as the execution'of an eternal and sovereign
purpose, God's providential control is in the case of
every being and event certainly efficacious.
2d. That the manner in which he controls his crea
tures and their actions, and effects his purposes through
them, is in every case perfectly consistent with the
nature of the creature and of his action.
3d. That God ordinarily effects his purposes through
means; that is, through the agency of second causes sub
ject to his control.
4th. But that he possesses, and at times at his sover
eign pleasure exercises, the power of effecting his pur
pose immediately by the direct energy of his power.
1st. That the providential control which God exer
cises over all his creatures and all their actions is
always certainly efficacious, plainly follows : (1.) From
his own infinite wisdom and power. (2.) From the fact,
before proved, that his eternal purpose determines the
occurrence of all that comes to pass, and is immutable
and certainly efficacious, (3.) The fact is expressly de
clared in Scripture. Job xxiii. 13; Ps. xxxiii. 11 ; Lam.
ii. 17.
2d. That the manner in which God controls his crea
tures and their actions, and effects his purposes through
them, is in every case perfectly consistent with the

136* CONFESSION OF FAITH.
nature of the creature and of his mode of action, is
certain —
(1.) From the fact that God executes the different parts
of the same eternal, self-consistent purpose in his works
of creation and providence. It is in the execution of
the same unchangeable plan that God first created every
thing, endowed it with its properties, determined its
mode of action and its mutual relations to all other
things, and ever afterward continues to preserve it in
the possession of its properties and to guide it in the
exercise of them. As God must always be consistent
to his own plan, so his mode of action upon the crea
tures whose existence and constitution has been deter
mined by that plan must always be consistent with their
natures and mode of action so determined.
(2.) The same fact is proved by our uniform expe
rience and observation. We are conscious of acting
freely according to the law of our constitution as free
agents. Even in the writings of the prophets and apos
tles, who wrote under the control of a specific divine
influence, rendering even their selection of words infal
libly accurate, we can plainly see that the spontaneous
exercise of the faculties of the writers was neither super
seded nor coerced. Every agent in the material and
brute creations, also, is observed constantly to act, under
all changing conditions, according to the uniform law
of its nature.
(3.) In perfect consistency with this, we see every
where in the material world, in the lives of individual
men and in all human history plain evidences of adjust
ments and combinations of elements and agents in the
order of contrivance to effect purpose. This in princi-

PROVIDENCE. 137
pic is analogous to, though in many ways infinitely
more perfect than, the methods by which man controls
natural agents to effect his purpose. If the laws of
nature and the properties of things, when imperfectly
understood, can be brought subject to the providence
of man, there certainly can be no difficulty in believing
that they are infinitely more under the control of that
God who not only understands them perfectly, but made
them originally that they might subserve his purpose.
It is just the perfection of God's adjustments that every
event, as well as general results, are determined by his
intention. Even the human soul, in the exercise of free
agency, acts according to a law of its own, excluding
necessity, but not excluding certainty. The springs of
free action are within the soul itself. And yet, as these
are modified without interfering with the liberty of the
agent by the influence of other men, they certainly can
not lie beyond the control of the infinite intelligence
who created the soul itself, and has determined all the
conditions under which its character has been formed
and its activities exercised.
3d. That God ordinarily effects his purposes through
means — that is, through the agency of second causes sub
ject to his control — is also evident —
(1.) From the fact that he originally gave them their
being and properties, and adjusted their relations in the
execution of these very purposes. The same design is
pursued in creation and in providence. The instru
ments furnished and the methods of procedure inaugu
rated in creation must, therefore, be consistently pursued
in the subsequent dispensations of providence.
(2.) Universal experience and observation teach us
12 *

138 CONFESSION OF FAITH.
the same fact. In ordinary providence and in the ad
ministration of a supernatural economy of grace, in the
sphere of material nature and in the moral government
of intelligent and responsible agents, in the government
of the finished world as we find it and in all the history
of the formation of the earth and the worlds in the
past, God universally accomplishes his purposes through
the agency of second causes, adjusted, combined, sup
ported and rendered efficient by his omnipresent Spirit
for this very end.
(3.) A system involving an established order of na
ture, and proceeding in wise adaptation of means to
ends, is necessary as a means of communication between
the Creator and the intelligent creation, and to accom
plish the intellectual and moral education of the latter.
Thus only can the divine attributes of wisdom, right
eousness or goodness be exercised or manifested, and
thus only can angel or man understand the character,
anticipate the will or intelligently and voluntarily co
operate with the plan of God.
4th. That God possesses the power of effecting his.
ends immediately, without the intervention of second
causes, is self-evident, and that he at times at his sov
ereign pleasure exercises this power, is a matter of clear
and satisfactory evidence.
(1.) Since God created all second causes and endowed
them with their properties and continues to uphold them
in being, that they might be the instruments of his will,
all their efficiency is derived from him, and he must
be able to do directly without them what he does
with them, and limit, modify or supersede them at his
pleasure.

PROVIDENCE. 139
(2.) The power of God does indeed work in all the
ordinary processes of nature, and his will is expressed
in what is called natural law. But it does not follow
that his whole power is exhausted in those processes,
nor his whole will expressed in those laws. God re
mains infinitely greater than his works, in the execution
of his eternal immutable purposes using the system of
second causes as his constant instrument after its kind,
and meanwhile, manifesting his transcendent preroga
tives and powers by the free exercises of his energies and
utterances of his will.
(3.) Occasional direct exeroises of God's power in con
nection with a general system of means and laws appears
to be necessary not only " in the beginning" to create
second causes and inaugurate their agency, but also sub
sequently in order to make to the subjects of his moral
government the revelation of his free personality, and of
his immediate interest in their affairs. At any rate
such occasional direct action and revelation is certainly
necessary for the education of such beings as man is in
his present estate. It has been objected that miracles,
or direct acts of divine power, interfering with the
natural action of second causes, is inconsistent with the
infinite perfections of God, since it is claimed that they
indicate either a vacillation of purpose upon his part,
or some insufficiency in his creation to effect completely
the ends he originally intended it to accomplish. It
must be remembered, however, that the eternal and
immutable plan of God comprehended the miracle from
the beginning as well as the ordinary course of nature.
A miracle, although effected by divine power without
means, is itself a means to an end and part of a plan.

140 CONFESSION OF FAITH.
All natural law has its birth in the divine reason, and
is an expression of will to effect a purpose.* In this
highest, all-comprehensive sense of the word, miracles
also are according to law — they are fixed in their occur
rence by God's eternal plan, and they serve definite ends
as his means of communicating with and educating
finite spirits. They are in no proper sense a violation
of the order of nature, but only the occasional and eter
nally pre-calculated interpolation of a new power, the
immediate energy of the divine will. The order of
nature is only an instrument of the divine will,iand an
•instrument used subserviently to that higher moral gov
ernment in the interests of which miracles are wrought.
Thus the order of nature and miracles, instead of being
in conflict, are the intimately correlated elements of
one comprehensive system.
Section IV. — The almighty power, unsearchable wisdom and
infinite goodness of God, so far manifest themselves in his provi
dence, that it extendeth itself even to the first fall, and all other
sins of angels and men,14 and that not by a bare permission,15 but
such as hath joined with it a most wise and powerful bounding,1^
and otherwise ordering and governing of them, in a manifold
dispensation, to his own holy ends;17 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.18
« Rom. xi. 32-34; 2 Sam. xxiv. 1; 1 Chvon. xxi. I; 1 Kings xxii. 22,
23 ; 1 Chron. i. 4, 13, 14 ; 2 Sam. xvi. 10 ; Acts ii. 23 ; iv. 27, 28. — " Acts
xiv. 16.— « Ps. lxxvi. 10; 2 Kings xix. 28.—" Gen. i. 20; Isa. x. 6, 7,
12.— is James i. 13, 14, 17; 1 John ii. 16; Ps. 1. 21.
This Section makes no attempt to explain the nature
of those providential actions of God which are con-
* "Reign of Law," by Duke of Argyle, chapter ii.

PROVIDENCE. 141
cerned in the origin of sin in the moral universe, and in
the control of the sinful actions of his creatures in the
execution of his purposes. It simply states the import
ant facts with respect to the relation of his providence
to the sins of his creatures which are revealed in Scrip
ture. , These points are: 1st. God not only permits sin
ful acts, but he directs and controls them to the deter
mination of his own purposes.
2d. Yet the sinfulness of these actions is only from
the sinning agent, and God in no case is either the
author or approver of sin.
1st. Sinful actions, like all others, are declared in
Scripture to occur only by God's permission, and
according to his purpose, so that what men wickedly do
God is said to ordain. Gen. xiv. 4, 5; Ex. vii. 13;
xiv. 17 ; Acts ii. 23 ; iii. 18 ; iv. 27, 28. And he con
stantly restrains and controls men in their sins. Ps.
Ixxvi. 10; 2 Kings xix. 28; Isa. x. 15; and overrules
their sins for good. Acts iii. 13 ; Gen. 1. 20.
2d. The providence of God, instead of causing sin or
approving it, is constantly concerned in forbidding it by
positive law, in discouraging it by threatenings'and actual
punisliments, in restraining it and in overruling it
against its own nature to good.
Section V. — The most wise, righteous and gracious God,
doth oftentimes 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 may be humbled ;19 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.20

142 CONFESSION OF FAITH.
Section VI. — As for those wicked and ungodly men whom
God, as a righteous judge, for former sins doth blind and
harden.21 from them he not only withholdeth his grace, whereby
they might have been enlightened in their understandings and
wrought upon in their hearts,22 but sometimes also withdraweth
the gifts which they had,23 and exposeth them to such objects as
their corruption makes occasion of sin,24 and withal, gives^ them
over to their own lusts, the temptations of the world and the
power of Satan ;25 whereby it comes to pass that they harden
themselves, even under those means which God useth for the
softening of others.26
Section VII. —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.2'
19 2 Chron. xxxii. 25, 26, 31 ; 2 Sam. xxiv. 1.— » 2 Cor. xii. 7-9 ; Ps.
lxxiii. ; lxxvii. 1, 10, 12; Mark xiv. 66, to end; John xxi. 15, 17. — 2I Rom.
i. 24, 26, 28 ; xi. 7, 8.-22 jjeut. xxix. 4._zs Matt. xiii. 12; xxv. 29.— M Dent.
ii. 30 ; 2 King's viii. 12, 13.— 23 Ps. lxxxi. 11, 12 ; 2 Thess. ii. 10-12.— ™ Ex.
vii. 3; viii. 15, 32; 2 Cor. ii. 15, 16; Isa. viii. 14; 1 Pet. ii. 7, 8; Isa. vi.
9, 10; Acts xxviii. 26, 27.— "' Amos ix. S, 9; Rom. viii. 28.
We have seen that the providential government of
God, as the execution through time of his eternal and
immutable purpose, forms one connected system, and
comprehends all created things and all their actions.
In perfect' consistency with this, these Sections proceed
to teach —
1st. That the general providence of God, embracing
and dealing with every creature according to its nature,
consequently, although one system, embraces several
subordinate systems intimately related as parts of one
whole, yet also distinct in their respective methods of
administration and in the immediate ends designed.
The principal of these are the providence of God over
the material universe ; the general moral government of
God over the intelligent universe; the moral govern-

PROVIDENCE. 143
ment of God over the human family in general in this
world ; and the special gracious dispensation of God's
providence toward his Church.
2d. These Sections teach also that there is a relation
of subordination subsisting between these several sys
tems of providence as means to ends in the wider
system which comprehends them all. Thus the provi
dential government of the material universe is subord
inate as a means to an end to the moral government
which God exercises over his intelligent creatures, for
whose residence, instruction and development the physi
cal universe was created. Thus also the providential
government of God over mankind in general is sub
ordinate as a means to an end to his gracious providence
toward his Church, whereby he gathers it out of every
people and nation, and makes all things work together
for good to those who are called according to his pur
pose (Rom. viii. 28), and of course for the highest
development and glory of the whole body. The history
of redemption through all its dispensations, Patriarchal,
Abrahamic, Mosaic and Christian, is the key to the
philosophy of human history in general. The race is
preserved, continents and islands are settled with inhabi
tants, nations are elevated to empire, philosophy and
the practical arts, civilization and liberty are advanced,
that the Church, the Lamb's bride, may be perfected in
all her members and adorned for her Husband.
3d. The moral government of God over all men, and
especially his government of his Church, includes also,
besides an external providence ordering the outward
circumstances of individuals, an internal spiritual provi
dence, consisting of the influences of his Spirit upon

144 CONFESSION OF FAITH.
their hearts. As "common grace," this spiritual in
fluence extends to all men without exception, though in
various degrees of power, restraining the corruption of
their nature, and impressing their hearts and consciences
with the truths revealed in the light of nature or of
revelation, and it is either exercised or judicially with
held by God at his sovereign pleasure. As " efficacious"
and "saving grace," this spiritual influence extends only
to the elect, is exerted upon them at such times and in
such degrees as God has determined from the beginning.
4th. Hence in the way of discipline for their own
good, to mortify their sins and to strengthen their
graces, God does often wisely and graciously, though
never finally, for a season and to a degree, withdraw his
spiritual influences from his own children, and " leave
them to the manifold temptations and corruptions of
their own hearts."
5th. Hence also God often, as a just punishment of
their sins, judicially withdraws the restraints of his
Spirit, and consequently whatever superficial gifts his
presence may have conferred, from ungodly men, and
thus leaves them to the influence of temptations, the
unrestrained control of their lusts and the power of
Satan. And hence it comes to pass that the truth's of the
gospel and the ordinances of the Church, which are a
savour of life unto them to whom they are graciously
blessed, become a savour of death and of increased con
demnation unto them who for their sins have been left
to themselves.

PROVIDENCE. 145
QUESTIONS.
1. How does God execute his decrees?
2. What is the first proposition taught in the first Section ?
3. What is the second there taught?
4. What is the third ?
5. What is the fourth ?
6. Vthzt is the fifth?
7. What is the rationalistic view as to the relation which God
sustains to the world ?
8. What is the pantheistic view of the same?
9. What dangerous statements have been made by some Chris
tian theologians?
10. State the objections to the view they represent.
11. What several points are involved in the true view of this
matter? 12. State the evidence that God continues to uphold all his
creatures in being.
13. State the proof that God exerts a providential control over
his creatures and their actions.
14. Prove from Scripture that the providential control of God
reaches to the physical creation in general, and to each event in
particular, and to the brute creation.
1 5. Do the same as to the general affairs of men and the cir
cumstances of individuals.
16. Do the same as to the free actions of men, and their sinful
and good actions.
17. Prove that the providential government of God is the ex
ecution of his eternal purpose.
18. Prove that the chief end of God in providence is the mani
festation of his own glory.
19. What is the first proposition taught in the second and third
Sections ?
20. What is the second proposition there taught ?
21. What is the third?
22. What is the fourth ?
23. Prove that the providential control of all things by God is
always certainly efficacious.
13

146 CONFESSION OF FAITH.
24. Prove from the relation that providence sustains to creation
that the manner in which God controls any creature must be con
sistent with its nature.
25. The same from universal experience and observation.
26. What general evidence of such control do we see ?
27. Is it possible that the free actions of the human will can be
controlled without destroying their freedom ?
28. State the evidence for believing that God usually effects
his purposes through the use of means.
29. Can you assign a reason why God should adopt such a
system ?
30. Prove that God can effect his ends when he pleases with
out the use of means, by the direct power of his will.
31. Why should we expect God at times to act in that manner?
32. On what two grounds has it been insisted that it is deroga
tory to the divine perfections to attribute miracles to God ?
33. In what sense do miracles occur according to law ?
34. Show the fallacy of the above objections.
35. Is it possible to explain fully the manner in which God
controls the sinful actions of men ?
36. What points do the Scriptures make certain as to the re
lation of God to the sins of men?
37. Prove from Scripture that he does control according to his
purpose all sinful actions.
38. Prove that he restrains them and overrules them for
good. 39. Show that divine providence cannot be charged with either
causing or approving sin.
40. What is the first truth taught in the fifth, sixth and
seventh Sections?
41. What is the second truth there taught?
42. What is the third?
43. What is the fourth?
44. What is the fifth?

CHAPTER VI.
OF THE PALL OF MAN, OF SIN AND OF THE PUNISHMENT
THEREOF.
Section I. — Our first parents being seduced by the subtilty
and temptation of Satan, sinned in eating the forbidden fruit.1
This their sin God was pleased according to his wise and holy
counsel to permit, having purposed to order it to his own glory.2
1 Gen. iii. 13 ; 2 Cor. xi. 3— 2 Rom. xi. 32.
God having brought the souls of Adam and Eve into
being by immediate creation holy, and with sufficient
knowledge as to his will, capable of obedience yet fal
lible, this Section proceeds to teach :
1st. That they sinned.
2d. That the particular sin they committed was their
eating the forbidden fruit.
3d. That they were seduced thereto by the subtlety
and temptation of Satan.
4th. That this sin was permissively embraced in the
sovereign purpose of God.
5th. That in so doing God designed to order it to his
own glory.
1st. Our first parents sinned.
2d. The particular sin they committed was their eat
ing the forbidden fruit.
It appears to be God's general plan, and one emi
nently wise and righteous, to introduce all the new-
147

148 CONFESSION OF FAITH.
created subjects of moral government into a state of
probation for a time, in which he makes their perma
nent character and destiny depend upon their own
action. He creates them holy, yet capable of falling.
In this state he subjects them to a moral test for a time.
If they stand the test, the reward is that their moral
characters are confirmed and rendered infallible, and they
are introduced into an inalienable blessedness for ever.
If they fail, they are judicially excluded from God's
favour and communion for ever, and hence morally and
eternally dead. This certainly has been his method of
dealing with new-created angels and men. In the case
of mankind the specific test to which our first, parents
were subjected was their abstaining from eating of the
fruit of a single tree. As this was a matter in itself
morally indifferent, it was admirably adapted to be a
test of their implicit allegiance to God of their absolute
faith and submission.
The dreadful sin which they committed in eating this
fruit appears from the indications afforded in the record
in Genesis to have been — (1.) Unbelief. They were in
duced to doubt the wisdom of the divine prohibition
and the certainty of the divine threatening. (2.) Disobe
dience. They set their will in opposition to God's will.
In respect to the origin of sin in this world, there are
two questions which men constantly ask, and which it is
impossible to answer :
A. How could sinful desires or volitions originate in
the soul of moral agents created holy like Adam and
Eve ? Men exercise choice according to their prevailing
desires and affections. If these are holy, their wills are
holy. And the character of their prevailing affections

FALL OF MAN, SIN AND ITS PUNISHMENT. 149
and desires is determined by the moral state of their
souls. If their souls are holy, these are holy ; if their
souls are sinful, these are sinful. Christ says, " a good
man, out of the good treasure of the heart, bringeth forth
good things ; and an evil man, out of the evil treasure,
bringeth forth evil things." " Either make the tree
good, and his fruit good ; or else make the tree corrupt,
and his fruit corrupt." Matt. xii. 33, 35. But Adam's
heart had been created holy; how then could his action
be sinful ?
All our experience conspires to make the question
more difficult. The sinful souls of fallen men never
can give birth to holy volitions until they are regen
erated by divine grace. The holy spirits of angels and
glorified men in heaven are for ever removed from all
liability to sinful affections or actions. In both these
cases the stream continues as the fountain.
Now, although we cannot explain precisely the origin
of sin in the holy soul of Adam, it is plain that the
difficulty lies only in our ignorance. (1.) We have
none of us experienced the same conditions of free
agency as those which give character to the case of
Adam. We have always been under the bondage of
corruption, except in so far as we are momentarily
assisted against nature by supernatural grace. Now, in
order that a volition shall be holy, it must spring from
a positively holy affection or disposition, and as these
are not native to our hearts, we cannot exercise holy
volitions without grace. But Adam was in a state of
probation, holy yet fallible. Saints and angels are holy
and infallible, yet their infallibility is not essential to
their natures, but is a superadded divine grace sustained
13*

150 CONFESSION OF FAITH.
by the direct power of God. While holiness must
always be positive, rooting itself in divine love, it is
plain that sin may originate in defect; not in positive
alienation, but in want of watchfulness, in the temporary
ascendency of the natural and innocent appetites of the
body or constitutional tendencies of the soul over the
higher powers of conscience.
The motives which appear to have led to this dread
ful sin in the case of our first parents were not intrin
sically sinful, but became so when dwelt upon and
allowed gradually to occupy the mind and sway the will
in despite of the divine prohibition. They were — (1.)
Natural appetite for the attractive fruit. (2.) Natural
desire for knowledge. (3.) The persuasive power of
the superior mind and will of Satan. In this- last fact,
that, 3d, they were seduced thereto by the subtlety and
temptation of Satan, much of the solution of this mys
tery lies. To the fall of Satan and his angels in the
remote past, and under conditions of which we have no
knowledge, the true origin of sin is to be referred.
B. The other element of mystery with regard to the
origin of sin relates to the permission of God. This
Section affirms, 4th, That this sin was permissively em
braced in the eternal purpose of God.
About the facts of the case there can be no doubt.
(1.) God did certainly foreknow that if such a being as
Adam was put in such conditions as he was, he would
sin as he sinned. Yet, in spite of this certain know
ledge, God created that very being and put him in those
very conditions, and having determined to overrule the
sin for good, he sovereignly decreed not to intervene to
prevent, and so he made it certainly future. (2.) On

SIN AND ITS PUNISHMENT. 151
the other hand, God did neither cause nor approve
Adam's sin. He forbade it, and presented motives
which should have deterred from it. He created Adam
holy and fully capable of obedience, and with sufficient
knowledge of his duty, and then left him alone to his
trial. If it be asked why God, who abhors sin, and who
benevolently desires the excellence and happiness of his
creatures, should sovereignly determine to permit such a
fountain of pollution, degradation and misery to be
opened, we can only say, with profound reverence, " Even
so, Father, for so it seemed good in thy sight !"
5th. That God from the beginning designed to order
the sin of Adam to his own glory is included in what
we have already proved in the Chapters on Creation and
Providence — (a.) That God overrules the sins of his
creatures for good. (6.) That the chief end of all God's
purposes and works is the manifestation of his own
glory. Section II. — By this sin they fell from their original righteous
ness and communion with God,3 and so became dead in sin,4 and
wholly defiled in all the faculties and parts of soul and body.5
3 Gen. iii. 6-8 ; Eeeles. xii. 29 ; Rom. iii. 23.— * Gen. ii. 17 ; Eph. ii. 1.
— 5 Tit. i. 15; Gen. vi. 5; Jer. xvii. 9; Rom. iii. 10-18.
This Section teaches what were the consequences of
this first sin upon its immediate authors. In doing so
it affirms —
1st. That by this sin they were immediately cut off
from communion with God.
2d. That consequently they lost their original right
eousness. 3d. At the same time they became dead in sin and
wholly defiled.

152 CONFESSION OF FAITH.
4th. That this moral corruption extended to all the
faculties and parts of soul and body.
As a natural being man depends upon the same sus
taining power of God that providentially sustains all
things in being. But as a moral and religious being he
depends upon the intimate and loving communion of
God's Spirit for spiritual life, and consequently for a
right moral state and action. Hence —
1st. By this sin man must have instantly been cut
off from this loving communion of the divine Spirit.
This must have been under any constitution the natural
effect of sin. And under (see Chap, vii., § 2) that cove
nant relation into which man had been introduced in
the gracious providence of God at his creation, it was
specifically provided that the commission of the forbid
den act should be followed by instant death ; that is,
instant penal exclusion from the source of all moral and
spiritual life. Gen. ii. 17. Hence —
2d. The principle of spiritual life having been with
drawn as the punishment of that first sin, our first
parents must have instantly lost their original right
eousness, their allegiance had been violated, their faith
broken, and love could no longer dominate in their
hearts. And hence —
3d. They must at once become dead in sins and
wholly corrupt. And 4th, This corruption must extend
to all the faculties. It is not meant that Adam by this
one sin became as bad as a man can be or as he himself
became afterward. But as death at the heart involves
death in all the members, so the favour and communion
of God being lost, (a) original righteousness, the neces
sary principle of obedience, is lost. (6.) Adam's apos-

153
tasy from God is complete. God demands perfect
obedience, and Adam is now a rebel, (c.) A schism
was introduced into his soul. Conscience uttered its
condemning voice. This leads to fear, distrust, prevari
cation and an endless series of sins, (d.) Thus his entire
nature became depraved. The will being at war with
the conscience, the understanding became darkened, the
passions roused, the affections alienated, the conscience
callous or deceitful, the appetites of the body inordinate,
and its members instruments of unrighteousness.
Section III. — They being the root of all mankind, the guilt
of this sin was imputed,6 and the same death in sin and corrupted
nature conveyed to all their posterity, descending from them by
ordinary generation.7
Section IV. — From this original corruption, whereby we are
utterly indisposed, disabled and made opposite to all good,8 and
wholly inclined to all evil,9 do proceed all actual transgressions.10
6 Gen. i. 27, 28; iii. 16, 17; Acts xvii. 26; Rom. v. 12, 15-19 ; 1 Cor. xv.
21, 22, 45, 49.—' Ps. Ii. 5 ; Gen. v. 3 ; Job xiv. 4 ; xv. 14.— 8 Rom. v. 6 ;
viii. 7 ; vii. 18 ; Col. i. 21.— 9 Gen. vi. 5 ; viii. 21 ; Rom. iii. 10-12.— 10 James
i. 14, 15; Eph. ii. 2, 3; Matt. xv. 19.
These Sections teach us what were the consequences
of the first sin to the descendants of its authors. In
doing so our standards affirm —
1st. That Adam was both the natural and federal
head of all mankind. Conf. Faith, ch. vii., § 2, and L.
Cat., Qs. 22, 25, and S. Cat., Qs. 16, 18.
2d. That consequently the guilt or liability to the
penal consequences of that sin was imputed, charged
to the account of, and at their birth actually inflicted
upon all men.
3d. That consequently the moral corruption which

1:54 CONFESSION OF FAITH.
results from the penal withdrawing of God's Holy Spirit
in the case of our first parents, is necessarily conveyed
to all those of their descendants who are produced through
ordinary generation.
4th. This innate hereditary depravity of soul is total,
for by it we are utterly indisposed, disabled and made
opposite to all good, and wholly inclined to evil.
5th. From this innate moral depravity proceed all
subsequent actual transgressions.
1st. Adam was both the natural and federal head of
all mankind, Christ of course excepted.
The nature and provisions of that covenant which
God made with Adam will be considered in its ap
propriate place, Chapter viii., § 2. The point which
demands our attention here is, that, in making that cov
enant with Adam, God constituted him and treated with
him as the moral representative of all his natural de
scendants. This is very explicitly taught in our stand
ards. Conf. Faith, ch. viii., § 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." L. Cat.,
Q. 22 : " The covenant being made with Adam as a
public person, not for himself only, but for all his poster
ity, all mankind descending from him by ordinary gen
eration sinned in him and fell with him in his first trans
gression." S. Cat., Q. 16 : "The covenant being made
with Adam, not only for himself, but for his posterity, all
mankind descending from him by ordinary generation
sinned in him and fell with Mm in his first transgression."
As we have seen, it is God's general method of deal
ing with new-created moral agents to create them holy,

FALL OF MAN, SIN AND ITS PUNISHMENT. 155
yet capable of falling, and then to put them on trial for
a time, making their confirmed and permanent moral
character and destiny to depend- upon their own action.
In the case of the angels, who were severally created
independent individuals, they appear to have stood their
trial severally, each in his own person. Some fell, and
some were confirmed in holiness and blessedness. But
in the case of a race to be propagated in a series, each
individual to come into existence an unintelligent infant,
thence to develop gradually into moral agency, like that
of mankind, it is obvious that one of three plans must
be adopted : (a.) The whole race must be confirmed in
holiness and happiness without any probation. (6.)
Each individual must stand his own probation while
groping his way from infancy into childhood, (c.) Or
the whole race must have their trial in their natural
head and root, Adam. We are not in a condition to
judge of the propriety of the first of these plans, but
we can easily see that the third is incomparably more
rational, righteous and merciful than the second.
As a matter of fact, God did make our character and
destiny to depend upon the conduct of Adam in his
probation. This was right — (a.) Because, as sovereign
Creator and infinitely wise, righteous and merciful Guar
dian of the interests of all his creatures, it seemed right
in his eyes. (6.) Because it was more to our advantage
than any other plan that can be imagined. Adam was
most advantageously constituted and circumstanced in
order that he should stand the trial safely. Incalculable
benefits as well as risks were suspended upon his action.
If he had maintained his integrity for a limited period,
all his race would have been born into an indefeasible

156 CONFESSION OF FAITH.
inheritance of glory, (c.) Because the covenant head
ship of Adam is part of a glorious constitution which
culminates in the covenant headship of Christ.
That Adam was, as our standards say, "a public
person," and that the covenant was made with him
"not only for himself, but for all his posterity," is
proved from the facts —
(1.) That he was called by a generic name, Adam —
the Man.
(2.) That everything that God commanded, promised
or threatened him related to his descendants as much as
to himself personally. Thus, " obedience," " a cursed
earth," " the reign of death," painful child-bearing," and
the subsequent promise of redemption through the seed
of the woman, were spoken with reference to us as much
as with reference to our first parents.
(3.) As a matter of fact, the very penalty denounced
and executed upon Adam has been executed upon all of
his descendants, from birth upward. All are born
spiritually dead, "by nature children of wrath." Also,
from the fact that —
2d. The guilt of that sin is imputed to all his de
scendants, and the penalty executed upon them at their
birth. By the word "guilt" is meant, not the personal dis
position which prompted the act, nor the personal moral
pollution which resulted from it, but simply the just
liability to the punishment which that sin deserved.
By the term "impute" is meant to lay to the charge
or credit of any one as a ground of judicial punishment
or justification. This is the sense in which the phrase
" to impute sin or righteousness " is used in the Bible.

FALL OF MAN, SIN AND ITS PUNISHMENT. 157
" David describeth the blessedness of the man to whom
the Lord imputeth righteousness without works, ... to
whom the Lord will not impute sin. Faith was im
puted to Abraham for righteousness." Rom. iv. 3-9.
" God was in Christ, reconciling the world unto himself,
not imputing their trespasses unto them." 2 Cor. v. 19.
Our standards expressly affirm that the " guilt," or
just liability to the penalty, of Adam's apostatizing act
is by God "imputed" or judicially laid to the charge of
each of his natural descendants. Conf. Faith, ch. vi.,
§3: "This sin was imputed . . . to all their posterity."
In L. Cat., Q. 25, and S. Cat., Q. 17, "the sinfulness
of that estate into which the fall brought mankind" is
declared to include each of the following elements :
"(a) the guilt of Adam's first sin, (6) the want of original
righteousness, (c) the corruption of the whole nature,
which is commonly called original sin, together with all
actual transgressions which proceed from it." The
reason which our standards give for this judicial charg
ing the punishableness of Adam's first sin to all his
posterity is, that they really " sinned in him in his first
transgression," L. Cat., Q. 22; S. Cat., Q. 16; since he
acted as " a public person," and the covenant was made
with him " not for himself alone, but for all his poster
ity." L. Cat., Q. 22; S. Cat., Q. 16. That is, Adam,
by a divine constitution, so represented and acted for all
his posterity that they are fairly responsible for his
action, and are worthy of punishment on account of it.
Since their destiny, as well as his own, was suspended
upon Adam's action, since they were justly to have part
in his reward if he was faithful, so they justly have part
in his punishment for his unfaithfulness.
14

158 CONFESSION OF FAITH.
The Articles of the Synod of Dort affirm that moral
depravity is inflicted upon all the descendants of Adam
at birth "by the just judgment of God." Ch.iii., §2. This
is also explicitly taught in Scripture. Paul teaches in
Rom. v. 12-21, (a) that the law of death, spiritual and
physical, under which we are born, is a consequent of
Adam's public disobedience ; and (6) that it is a "judg
ment," a "condemnation" — that is, a penal consequent of
Adam's sin. " Therefore, as by the offence of one judgment
came upon all men to condemnation." (c.) That the pun
ishment of Adam's sin comes upon us upon the same prin
ciple upon which the righteousness of Christ is charged
to the account of those who believe on him : " There
fore, as by the offence of one judgment came upon all
men to condemnation, even so by the righteousness of
one the free gift came upon all men unto justification of
life." But the righteousness of Christ is imputed with
out works," Rom. iv. 6, before, and as the necessary
condition of, good dispositions or actions upon our part.
So the guilt of Adam's sin is imputed to his posterity
without personal works of their own, before, and as the
cause of, their loss of original righteousness and acqui
sition of original sin. The only sin of Adam which
the Confession says was "imputed" to his descendants,
and the sin of his which they assert we "sinned in him,"
was his first sin or apostatizing act. The manifest reason
of this is that he represented us, and we are responsible
for him only in his trial for character and destiny. His
first sin, by incurring the penalty, necessarily and in
stantly closed his probation and ours, and he immedi
ately became a private person.
The penalty denounced upon Adam and those whom

FALL OF MAN, SIN AND ITS PUNISHMENT. 159
he represented in his trial was the judicial withdraw-
ment of the life-giving influences of the Holy Ghost,
and the inevitably consequent moral and physical death.
Hence every new-created soul comes into existence judi
cially excluded from the life-giving influences of the
Holy Spirit, and hence morally and spiritually dead.
Other actual sins and miseries in time occur as the nat
ural consequence of this birth-punishment. But the
Scriptures and our own consciousness also affirm that
these actual transgressions are our own personal sins,
and that all the temporal and eternal punishments we
suffer are on account of them.
3d. It hence follows, that if the guilt of Adam's
apostasy is charged to all his natural descendants, and
the Holy Spirit consequently judicially withdrawn
from them at their birth, the same moral corruption
which ensued from the same cause in the case of our
first parents must, from their birth, follow in their de
scendants also. Of this " corrupted nature " this Sec
tion proceeds to say :
4th. That " by it we are utterly indisposed, disabled
and made opposite to all good and inclined to all evil ;"
and, 5th. From this original corruption of nature proceed
all actual transgressions.
It is here taught (1) that all men sin from the com
mencement of moral agency.
(2.) That back of this their nature is morally cor
rupt, indisposed to all good and inclined to all evil.
(3.) That this moral corruption is so radical and in
veterate that men are by nature " disabled" with respect
to right moral action.

160 CONFESSION OF FAITH.
(4.) That this condition is innate from birth and by
nature. This representation agrees (1) with universal ex
perience. All the children of men, of all ages, nations
and circumstances, and however educated, invariably
sin as soon as they become capable of moral action. A'
universal fact must have a cause universally present.
This can only be found in the common depravity of our
natures. (2.) With all the teachings of Scripture, (a.) It de
clares tliat all men are sinners. Rom. i, ii, and iii. 1—19.
(6.) That sinful actions proceed from sinful hearts or dis
positions. Matt. xv. 19; Luke vi. 43-45. (c.) That
the disposition which prompts to sinful action is "sin,"
a moral corruption. Rom. vi. 12, 14, 17 ; vii. 5—17; Gal.
v. 17, 24; Eph. iv. 18, 19. (d.) That this corruption
involves moral and spiritual blindness of mind, as well
as hardness of heart and vile affections. 1 Cor. ii. 14,
15 ; Eph. iv. 18. (e.) That this moral corruption aud
prevailing tendency to sin is in our nature from birth.
Ps. Ii. 5 ; Eph. ii. 3 ; John iii. 6. (/.) That men in
their natural state are "dead" in trespasses and sins.
Eph. ii. 1 ; John iii. 14. And (g) that consequently
they can be restored by no " change of purpose" nor
" moral reformation" upon their part, but only by an
act of almighty power called " a new birth," " a new
creation," "a begetting," "a quickening from the dead."
Eph. iv. 24; ii. 5, 10; John iii. 3 ; 1 John v. 18.
What the Confession teaches of man's sinful inabil
ity to do right, in consequence of the depravity of his
nature, will be considered under its appropriate head, in
Chapter ix.

FALL OF MAN, SIN AND ITS PUNISHMENT. 161
Section V.— This corruption of nature, during this life, doth
remain in those that are regenerated,11 and although it be through
Christ pardoned and mortified, yet both itself, and all the motions
thereof, are truly and properly sin.12
Section VI. — Every sin, both original and natural, being a
transgression of the righteous law of God, and contrary there
unto,13 doth in its own nature, bring guilt upon the sinner,"
whereby he is bound over to the wrath of God,15 and curse of the
law,16 and so made subject to death,17 with all miseries spiritual,18
temporal,19 and eternal.20
11 1 John i. 8, 10; Rom. vii. 14, 17, 18, 23; James iii. 2; Prov. xx. 9;
Eeeles. vii. 20.— 12 Rom. vii. 5, 7, 8, 25 ; Gal. v. 17.— 13 1 John iii. 4.—
» Rom. ii. 15; iii. 9, 19.— " Eph. ii. 3.— 16 Gal. iii. 10.—" Rom. vi. 23.—
18 Eph. iv. IS.—19 Rom. viii. 20 ; Lam. iii. 39.— *> Matt. xxv. 41 ; 2 Thess. i.,9.
These Sections speak of the corruption that remains
in the regenerated, and of the guilt or just liability to
punishment which attaches to all sin, and of the punish
ments God inflicts upon them.
I. Of the first, it is taught —
1st. Original sin, or innate moral corruption, remains
in the regenerate as long as they live.
2d. That it is pardoned through the merits of Christ.
3d. That it is gradually brought into subjection, and
mortified by the work of the Holy Spirit in sanctifica-
tion. 4th. That nevertheless all that remains of it, and all
the feelings and actions to which it prompts, are truly
of the nature of sin.
All of these points will be more appropriately treated
under the heads of Justification, Conf. Faith, ch. xi.,
and of Sanctification, Conf. Faith, ch. xiii.
II. Of the second, it is taught —
1st. That "original sin" — that is, the native corrupt
14*

162 CONFESSION OF FAITH.
tendencies and affections of the soul — is as truly a viola
tion of God's law as actual trangression.
2d. That sins of both classes are of their own nature
guilt ; that is, deserving of punishment.
3d. That consequently the sinner (the person guilty
of either or of both) is, unless grace intervene, made sub
ject to " death," including spiritual, temporal and eter
nal miseries.
1st. Original as well as actual sin is a violation of
God's law.
The Catechisms (L. Cat., Q. 24 ; S. Cat., Q. 14) define
sin to be "any want of conformity unto, or transgres
sion of, the law of God."
This corresponds exactly with what the Apostle
teaches (1 John iii. 4) : " Sin is dvo/tia" — any discrep
ancy of the ereatare or his acts with God's law. This is
evident — (1.) Because from its very essence the moral
law demands absolute perfection of character and dispo
sition as well as action. Whatever is right is essentially
obligatory; whatever is wrong is essentially worthy of
condemnation. God requires us to be holy as well as to
act rightly. God proclaims himself as "he which searcheth
the reins and the heart." Rev. ii. 23. (2.) The native
corrupt tendencies which constitute original sin are
called sin in Scripture. Sin and its lusts are said to
reign in our mortal bodies; sin is said to have
dominion ; the unregenerate are called the servants of
sin. Rom. vi. 12-17; vii. 5-17; Gal. v. 17, 24; Eph.
iv. 18, 19. (3.) God condemns men for their corrupt
natural dispositions, for their hardness of heart, spiritual.
blindness of mind. Mark xvi. 14 ; Eph. ii. 3. (4.) In
all genuine conviction of sin, the great burden of pollution

FALL OF MAN, SIN AND ITS PUNISHMENT. 163
and guilt is felt to consist not in what we have done,
but in what we are — our permanent moral condition
rather than our actual transgressions. The great cry
is to be forgiven and delivered from " the wicked heart
of unbelief," " deadness to divine things, alienation from
God as a permanent habit of soul." " O wretched man
that I am ! who shall deliver me from the body of this
death?" Rom. vii. 24; Ps. Ii. 5, 6.
2d. It hence necessarily follows that original sin, as
well as actual transgressions, deserves the curse of the
law. Everything which is condemned by the law is
under its curse. This is evident (1) from what we
learned of the justice of God in Chapter ii., §§ 1 and 2.
(2.) From the fact that it is the universal judgment of
men that sin is intrinsically ill-desert — all that ought not
to be is worthy of condemnation. (3.) From the fact
that the Holy Ghost, in convincing men of sin, always
likewise convinceth them of a judgment. John xvi. 8.
(4.) Men are by nature children of wrath. Eph. ii. 3.
(5.) Even infants are redeemed by Christ. And in their
case, as in all others, he redeemed them from the curse
of the law, being made a curse for them. Gal. iii. 13.
3d. Consequently, the sinner guilty of original and
of actual transgressions is, unless grace intervene, made
subject to death, including temporal, spiritual and eter
nal miseries.
The temporal miseries inflicted upon men in the just
displeasure of God for their sin are summarily set forth
in the Larger Catechism, Q. 28, as " the curse of God
upon the creatures for our sakes, and all other evils that
befal us in our bodies, names, estates, relations and
employments ; together with death itself." This of

164 CONFESSION OF FAITH.
course applies only to the still unbelieving, unjustified
sinner. . For all the tribulations which are suffered by
the justified believer in this life are chastisements
designed for his benefit, and expressive of his heavenly
Father's love — not penal evils expressive of his wrath
and unsatisfied justice.
The spiritual miseries which sin brings upon the
unforgiveu in this life are set forth " as blindness of
mind, a reprobate sense, strong delusions, hardness of
heart, horror of conscience and vile affections." Rom. i.
28; ii. 5; 2 Thess. ii. 11; Larger Catechism, Q. 28.
The eternal miseries which are consequent upon un-
forgiven sin are set forth as "everlasting separation
from the comfortable presence of God, and most griev
ous torments in soul and body, without intermission, in
hell-fire for ever." Larger Catechism, Q. 29.
QUESTIONS.
1. What is the first proposition taught in the first Section ?
2. What is the second proposition there taught?
3. What is the third?
4. What is the fourth ?
5. What is the fifth ?
6. What appears to be God's general plan of dealing with all
new-created moral agents ?
7. With what two orders of beings has he so dealt?
8. What was made the "test" in the case of man? and why
was it admirably fitted for that purpose ?
9. What appears to have been the nature of the sin committed
by our first parents ?
10. What is the first element of mystery involved in the
" origin of sin?"
11. Why is it difficult to conceive how a holy being can begin
to sin?

FALL OF MAN, SIN AND ITS PUNISHMENT. 165
12. In what respects did Adam's state as a moral agent differ
from ours?
13. Why cannot a sinful agent originate a holy volition ?
14. Is sin in its origin a positive disposition or a defect?
15. What appear to have been the motives influencing our
first parents ?
16. To whose action is the true origin of sin to be referred ?
17. What is the second element of mystery in the origin of
sin? 18. Prove that Adam's sin was permissively embraced in the
divine decrees.
19. Prove that God did neither cause nor approve it.
20. Prove that God purposed to order it for his own glory.
21. What is the first proposition taught in the second
Section ?
22. What is the second proposition there taught?
23. What is the third?
24. What is the fourth ?
25. Upon what does the human soul depend for spiritual
life? 26. Show that the life-sustaining influences of the Holy Spirit
were immediately withdrawn in punishment of sin.
27. What was the immediate consequent of that withdrawal ?
28. To what extent was the moral and spiritual character of
our first parents affected ?
29. What is the first proposition taught in the third and fourth
Sections ?
30. What is the second proposition there taught?
31. What is the third?
32. What is the fourth ?
33. What is the fifth ?
34. In what Sections and in what words do our Standards ex
plicitly teach that in the covenant of works Adam represented
all his descendants ?
35. What three plans were possible with regard to the moral
probation of the individual members of the human family.
36. Show why the plan of giving us our probation in Adam's
was both wise and benevolent.

166 CONFESSION OF FAITH.
37. Prove the fact that Adam was our federal representa
tive. 38. What is the precise sense in which our Standards use the
term "guilt?"
39. In what sense do they use the term " to impute?"
40. In what Sections and in what words do our Standards
affirm that the guilt of Adam's first sin is charged to the account
of his children ?
41. What reason do they assign for this imputation of his sin
to us?
42. Prove from the Scriptures that Adam's sin is so imputed.
43. Why is Adam's first sin alone imputed?
44. How is that sin punished in us ?
45. What is the necessary effect of that punishment ?
46. What do these Sections teach as to the moral state of man
by nature?
47. What are the several points involved in their teaching.
48. Prove that the doctrine here taught agrees with the univer
sal experience of men.
49. State and prove the several points taught in Scripture as
to the nature, extent and time of commencement of human
depravity. 50. What subjects are treated of in the fifth and sixth Sec
tions ?
51. What is taught as to the continuance and character of
corruption in the regenerate ?
52. Prove that the innate and permanent tendency of the soul
to sin is as truly a violation of God's law as actual transgression.
53. Prove that this "tendency to sin" and actual transgression
are alike worthy of punishment.
54. What temporal miseries are inflicted because of sin ?
55. What relation do temporal afflictions sustain to the justified
believer ?
56. What spiritual miseries are inflicted because of sin?
57. What eternal miseries are inflicted on the same account?

CHAPTER VII.
of god's covenant with man.
Section I. — 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 con
descension on God's part, which he hath been pleased to express
by way of covenant.1
Section II. — The first covenant made with man was a cove
nant of works,2 wherein life was promised to Adam, and in him
to his posterity,3 upon condition of perfect and personal obe
dience.* 1 Isa. xl. 13-17; Job ix. 32, 33; 1 Sam. ii. 25; Ps. cxiii. 5, 6 ; e. 2, 3;
Job xxii. 2, 3; xxxv. 7, 8; Luke xvii. 10; Acts xvii. 24, 25. — 2 Gal. iii-
12.— 3 Rom. x. 5 ; v. 12-20.—* Gen. ii. 17 ; Gal. iii. 10.
These Sections teach the following propositions :
1st. The duty which an intelligent creature owes its
Creator is essential and inalienable from its being.
2d. The enjoyment of the Creator's fulness and love
by the creature, however, is a matter of free and sove
reign grace, depending solely on the will of the Creator.
3d. In the case of men and angels, God has been
pleased to promise this transcendent benefit upon certain
conditions, which conditional promise is called a cove
nant. 4th. In the first covenant that concerned mankind, 167

168 CONFESSION OF FAITH.
God dealt with Adam as the representative of all his
descendants. 5th. The promise of this covenant was life; the con
dition of it perfect and personal obedience.
1st. The duty which an intelligent creature owes to
its Creator is inalienable, and springs necessarily (1)
from the absolute imperative obligation which is of the
essence of all that is morally right — which exercises
authority over the will, but does not receive authority
from it ; and (2) from the relation of dependence and
obligation involved in the very fact of being created.
To be a created, intelligent, moral agent is to be under
all the obligation of obeying the will and of living for
the glory of the absolute Owner and Governor.
2d. That, on the other hand, the enjoyment of the
Creator's fulness and love by the creature is a matter of
sovereign grace, depending alone upon the will of the
Creator, is also self-evident. The very act of creation
brings the creature under obligation to the Creator, but
it cannot bring the Creator into obligation to the crea
ture. Creation itself, being a signal act of grace, cannot
endow the beneficiary with a claim for more grace. If
God, for instance, has created a man with an eye, it may
be eminently consistent with the divine attributes, and a
ground of fair anticipation, that at some time he who
has given eyes will also give light; but, surely, the
creation of the first can lay the foundation of no right
upon the part of man for the gift of the second. And,
of course, far less can the fact that in creation God
endowed men with a religious nature lay the foundation
of any right on their part for the infinitely more pre
cious gift of the personal communications of his own

god's covenant with man. 169
ineffable love and grace. God cannot be bound to take
all creatures naturally capable of it into the intimacies
of his own society. If he does so, it is a matter of
infinite condescension and sovereign will.
3d. In the case of men and angels, God has been
pleased to promise this transcendent benefit upon cer
tain conditions, which conditional promise is called a
covenant. There can be no doubt that this amazing
gift of God's personal love and life-giving society had
been offered to angels, and at the beginning was offered
to the first human pair, upon conditions. Some object
that the conditional promise made to Adam in the gar
den is not explicitly called a covenant, and that it does
not possess all the essential elements of a covenant,
since it was a constitution sovereignly ordained by the
Creator without consulting the will of the creature. It
is a sufficient answer to these objections (1) that although
Adam's will was not consulted, yet his will was unques
tionably cordially consenting to this divine constitution
and all the terms thereof, and hence the transaction did
embrace all the elements of a covenant. (2.) That sev
eral instances of analogous transactions between God
and men are expressly styled covenants in the Bible.
If God's transactions with Noah (Gen. ix. 11, 12) and
with Abraham (Gen. xvii. 1-21) were covenants, then
was his transaction with Adam in the garden a cove
nant. The analysis of a covenant always gives the following
elements : (a.) Its parties. (6.) Its promise, (c.) Its
conditions, (d.) Its penalty. As to its parties, our
standards teach —
4th. In the first covenant that concerned mankind,
15

170 CONFESSION OF FAITH.
God dealt with Adam as the representative of all his
descendants. The parties, therefore, are God and Adam,
the latter representing the human race. That Adam
did so act as the representative of his descendants, in
such a sense that they were equally interested with him
self in all the merit or demerit, the reward or the
penalty, attaching to his action during the period of
probation, has already been proved to be the doctrine
both of our standards and of Scripture (Chapter vi.,
¦ §§ 3, 4). As to the further nature of this covenant,
our standards teach —
5th. The promise of it was life, the condition of it
perfect obedience, and the penalty of it death. L. Cat.,
Q. 20; S. Cat., Q. 12.
This covenant is variously styled, from one or other
of these several elements. Thus, it is called the " cov
enant of works," because perfect obedience was its con
dition, and to distinguish it from the covenant of grace,
which rests our salvation on a different basis altogether.
It is also called the " covenant of life," because life was
promised on condition of the obedience. It is also
called a " legal covenant," because it demanded the lite
ral fulfilment of the claims of the moral law as the
condition of God's favour. This covenant was also in
its essence a covenant of grace, in that it graciously
promised life in the society of God as the freely-granted
reward of an obedience already unconditionally due.
Nevertheless it was a covenant of works and of law
with respect to its demands and conditions.
(1.) That the promise of the covenant was life is
proved — (a.) From the nature of the . penalty, which is
recorded in terms. If disobedience was linked to death,

god's covenant WITH MAN. 171
obedience must have been linked to life. (6.) It is taught
expressly in many passages of Scripture. Paul says,
Rom. x. 5 : " Moses describeth the righteousness which
is of the law, that he which doeth these things shall
live by them." Matt. xix. 16, 17; Gal. iii. 12; Lev.
xviii. 5 ; Neh. ix. 29.
That the life promised was not mere continuance of
existence is plain — (a.) From the fact that the death
threatened was not the mere extinction of existence.
Adam experienced that death the very day he ate the
forbidden fruit. The death threatened was exclusion
from the communion of God. The life promised, there
fore, must consist in the divine fellowship and the ex
cellence and happiness thence resulting. (6.) From the
fact that mere existence was not in jeopardy. It is the
character, not the fact, of continued existence which
God suspended upon obedience, (c.) Because the terms
life and death are used in the Scriptures constantly to
define two opposite spiritual conditions, which depend
upon the relation of the soul to God. John v. 24 ; vi.
47; Rom. vi. 13; xi. 15; Eph. ii. 1-3; v. 14; Rev.
iii. 1.
(2.) That the condition of the covenant was perfect
obedience is plain from the fact (a) that the divine law
can demand no less. It is of the essence of all that is
right that it is obligatory. James says, that "whosoever
shall keep the whole law, and yet offend in one point, is
guilty of all." James ii. 10 ; Gal. iii. 10 ; Deut. xxvii.
26. (6.) That the command not to eat of the fruit of
the tree of the knowledge of good and evil, relating to
a thing indifferent in itself, was plainly designed to be a
naked test of obedience, absolute and without limit.

172 confession of faith.
(3.) That the penalty of this covenant was death is
distinctly stated. " In the day thou eatest thereof, dying
thou shalt die." Gen. ii. 17. This denoted a most lam
entable state of existence, physical and moral, and not
the cessation of existence or the dissolution of the union
between soul and body, because (a) it took effect in our
first parents hundreds of years before the dissolution of
that union, (b.) Because the Scriptures constantly de
scribe the moral and spiritual condition into which their
descendants are born, and from which they are delivered
by Christ, as a state of death. Rev. iii. 1 ; Eph. ii. 1-5;
v. 14; John v. 24.
This death is a condition of increasing sin and mis
ery, resulting from excision from the only source of life.
It involves the entire person, soul and body, and con
tinues as long as the cause continues.
Section III. — Man, by his fall, having made himself incapa
ble of life by that covenant, the Lord was pleased to make a
second,5 commonly called the covenant of grace, whereby he
freely offereth unto sinners life and salvation by Jesus Christ,
requiring of them faith in him, that they might be saved ;6 and
promising to give unto all those that are ordained unto life his
Holy Spirit, to make them willing and able to believe.'
Section IV. — 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 inherit
ance, with all things belonging to it, therein bequeathed.8
6 Gal. iii. 21 ; Rom. viii. 3 ; iii. 20, 21 ; Gen. iii. xv. ; Isa. xiii. 6.— 6 Mark
xvi. 15, 16 ; John iii. 16 ; Rom. x. 6, 9 ; Gal. iii. 11.— » Ezek. xxxvi. 26, 27;
John vi. 44, 45.— 8 Heb. ix. 15-17; vii. 22; Luke xxii. 20; 1 Cor. xi. 25.
Since Adam forfeited for himself and his entire race
the original promise of life upon the condition of per
fect obedience, and incurred the penalty of death at-

god's covenant with man. 173
tached to disobedience, it follows that, if the old con
stitution is. left without supplement or modification,
man is lost. If mankind is to be saved, there must be
a new and gracious intervention on the part of God.
And if God intervenes to save men, it must be upon a
definite plan, and upon certain definitely proclaimed and
accurately fulfilled conditions. That is, a new covenant
must be introduced, rendering life available to those
who are to be saved on conditions different from those
offered in the preceding constitution. The question,
then, relates to what is revealed in the Scriptures as to
the parties to whom the promise is made, and the con
ditions upon which it is suspended.
The Arminian view is, that Adam having lost the
promise and incurred the penalty of the covenant
which demanded perfect obedience, Christ's death Jiav-
ing made it consistent with the claims of absolute jus
tice, God for Christ's sake introduces a new covenant,
styled the covenant of grace, offering to all men indi
vidually the eternal life forfeited by Adam on the low
ered and graciously possible conditions of faith and
evangelical obedience. According to this view, the new
covenant is just as much a covenant of works as the old
one was; the only difference is that the works demanded
are far less difficult, and we are graciously aided in
our endeavours to accomplish them. According to this
view, also, faith and evangelical obedience secure eternal
life in the new covenant in the same way that perfect
obedience did in the old covenant.
This view is plainly inconsistent with the nature of
the gospel. The method of salvation presented in the
gospel is no compromise of principle, no lowering of
15*

174 confession of faith.
terms. Christ fulfils the old legal covenant absolutely,
and then, on the foundation of what he has done, we
exercise faith or trust, and through that trust we are
made sharers in his righteousness and beneficiaries of his
grace. Faith is not a work which Christ condescends
in the gospel to accept instead of perfect obedience as
the ground of salvation — it is only the hand whereby
we clasp the person and work of our Redeemer, which is
the true ground of salvation.
The Calvinistic view, therefore, is, that God having
determined to save the elect out of the mass of the race
fallen in Adam, appointed his Son to become incarnate
in our nature, and as the Christ or God-man Mediator,
he appointed him to be the second Adam and representa
tive head of redeemed humanity, and as such entered
into a covenant with him and with his seed in him.
In this covenant the Mediator assumes in behalf of
his elect seed the broken conditions of the old cove
nant of works precisely as Adam left them. Adam
had failed to obey, and therefore forfeited life ; he had
sinned, and therefore incurred the endless penalty of
death. Christ therefore suffered the penalty and extin
guished in behalf of all whom he represented the claims
of the old covenant, and at the same time he rendered a
perfect vicarious obedience, which was the very condi
tion upon which eternal life had been originally offered.
All this Christ does as a principal party with God to
the covenant, in acting as the representative of his own
people. Subsequently, in the administration and gracious ap
plication of this covenant, Christ the Mediator offers
the blessings secured by it to all men on the condition

god's covenant with man. 175
of faith ; that is, he bids all men to lay hold of these
blessings by the instrumentality of faith, and he promises
that if they do so they shall certainly enjoy them ; and
he, as the mediatorial surety of his people, ensures for
them that their faith and obedience shall not fail.
For the sake of simplicity, some Calvinistic theolo
gians have set forth the divine method of human re
demption as embraced in two covenants. The first,
styled the covenant of redemption, formed in eternity
between the Father and Christ as principal, providing
for the salvation of the elect; the second, styled the
covenant of grace, wherein life is offered to all men on
the condition of faith, and secured to the elect through
the agency of Him who as "surety of the new covenant"
ensures the fulfilment of the condition in their case.
Our Standards say nothing of two covenants. They
do not mention the covenant of redemption as distinct
from the covenant of grace. But evidently the several
passages which treat of this subject (Conf. Faith, ch. vii.,
§ 3; L. Cat., Q. 31; S. Cat., Q. 20) assume that there is
but one covenant contracted by Christ in behalf of the
elect with God in eternity, and administered by him to
the elect in the offers and ordinances of the gospel and
in the gracious influences of his Spirit. The Larger
Catechism in the place referred to teaches how the cove
nant of grace was contracted with Christ for his people.
The Confession of Faith in these Sections teaches how
that same covenant is administered by Christ to his
people. The doctrine of our Standards and of Scripture may
be stated in the following propositions :
1st. At the basis of human redemption there is an

176 confession of faith.
eternal covenant or personal counsel between the Father,
representing the entire Godhead, and the Son, who is to
assume in the fulness of time a human element into his
person, and to represent all his elect as their Mediator
and Surety. The Scriptures make it very plain that
the Father and Son had a definite understanding (a) as
to who were to be saved, (6) as to what Christ must do
in order to save them, (c) as to how their personal salva
tion was to be accomplished, and (d) as to all the bless
ings and advantages involved in their salvation, (e) as
to certain official rewards which were to accrue to the
Mediator in consequence of his obedience.
(1.) The Scriptures expressly declare that the Father
has promised the Mediator the salvation of his seed on
condition of the travail of his soul. Isa. liii. 10, 11,
42 ; vi. 7 ; Ps. lxxxix. 3, 4.
(2.) Christ makes constant reference to a previous
commission he had received of his Father (John x.
18; Luke xxii. 29), and claims a reward conditioned
upon the fulfilment of that commission. John xvii. 4, 5.
(3.) Christ as Mediator constantly asserts that his
people and his expected glory are given him as a reward
by his Father.
2d. The promise of this covenant was — (1.) All need
ful preparation of Christ for his work. Heb. x. 5 ; Isa.
xiii. 1-7. (2.) Support in his work. Luke xxii. 43. (3.)
A glorious reward (a) in his own theanthropic person as
Mediator. John v. 22; Ps. ex. 1. (6.) In committing to
his hand the universal administration of all the precious
graces and blessings of the covenant. Matt. xiii. 18;
John i. 12; vii. 39; xvii. 2; Acts ii. 33. (c.) In the
salvation of the elect, including all general and special

god's covenant with man. 177
provisions of grace, such as regeneration, justification,
sanctification, perseverance and glory. Tit. iii. 5, 6 ;
Jer. xxxi. 33; xxxii. 40; Isa. xxxv. 10; liii. 10, 11.
3d. The condition of this covenant was (1) that he
should be born of a woman, made under the law. Gal.
iv. 4, 5. (2.) That he should assume and discharge in
behalf of his elect, all the broken conditions and incurred
liabilities of the covenant of works (Matt. v. 17, 18),
(a) rendering that perfect obedience which is the condi
tion of the promise of the old covenant (Ps. xl. 8; Isa.
xiii. 21 ; John viii. 29 ; ix. 4, 5 ; Matt. xix. 17), and (6)
suffering the penalty of death incurred by the breaking
of the old covenant. Isa. liii. ; 2 Cor. v. 21 ; Gal. iii.
13 ; Eph. v. 2.
4th. Christ as mediatorial King, administers to his
people the benefits of his covenant, and by his provi
dence, his word and his Spirit he causes them to become
severally recipients of these blessings according to his
will. These benefits he offers to all men in the gospel.
He promises to grant them on the condition they are
received. In the case of his own people he works faith
in them, and as their surety engages for them and makes
good all that is suspended upon or conveyed through
their agency. In the whole sphere of our experience
every Christian duty is a Christian grace, for we can
fulfil the conditions of repentance and faith only as it is
given to us by our surety. All Christian graces also in
volve Christian duties. So that Christ at once purchases
salvation for us, and applies salvation to us ; commands
us to do, and works in us to obey ; offers us grace and
eternal life on conditions, and gives us the conditions
and the grace and the eternal life. What he gives us

178 CONFESSION OF FAITH.
he expects us to exercise. What he demands of us he
at once gives us. Viewed on God's side, faith and re
pentance are the gifts of the Son. Viewed on our side,
they are duties and gracious experiences, the first symp
toms of salvation begun — instruments wherewith further
grace may be attained. Viewed in connection with the
covenant of grace, they are elements of the promise of
the Father to the Son, conditioned upon his mediatorial
work. Viewed in relation to salvation, they are indices
of its commencement and conditions sine qua non of its
completion. The present administration of this covenant by Christ
in one aspect evidently bears a near analogy to a testa
ment or will executed only consequent upon the death
of the testator. And so in one passage our translators
were correct in so translating the word dtadrjxy]. Heb.
ix. 16, 17. But since Christ is an ever-living and con
stantly-acting Mediator, the same yesterday, to-day and
for ever, this word, which expresses his present adminis
tration, should in every other instance have been trans
lated dispensation, instead of testament. 2 Cor. iii. 6,
14; Gal. iii. 15; Heb. vii. 22; xii. 24; xiii. 20.
Section V. — This covenant was differently administered in the
time of the law, and in the time of the gospel :9 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,10 which
were for that time sufficient and efficacious, through the opera
tion 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.12
Section VI.— Under the gospel, when Christ, the substance,18
was exhibited, the ordinances in which this covenant is dispensed

GOD'S COVENANT WITH MAN. 179
are, the preaching of the word, and the administration of the
sacraments of Baptism and the Lord's Supper ;14 which, though
fewer in number, and administered with more simplicity and less
outward glory, yet in them it is held forth in more fulness, evi
dence and spiritual efficacy,15 to all nations, both Jews and Gen
tiles ;16 and is called the New Testament." There are not, there
fore, two covenants of grace differing in substance, but one and
the same under various dispensations.18
9 2 Cor. iii. 6-9.— 10 Heb. viii., ix., x ; Rom. iv. 11 ; Col. ii. 11, 12 ; 1 Cor.
v. 7.— U 1 Cor. i. 1-1 ; Heb. xi. 13 ; John viii. 56.— « Gal. iii. 7-9, 14,
— 13 Col. ii. 17.— " Matt xxviii. 19, 20; 1 Cor. xi. 23-25.— 15 Heb. xii. 22-
27; Jer. xxxi. 33, 34.— « Matt, xxviii. 19; Eph. ii. 15-19.—" Luke xxii.
20.— 18 Gal. iii. 14, 16 ; Acts xv. 11 ; Rom. iii. 21-23, 30 ; Ps. xxxii. 1 ;
Rom. iv. 3, 6, 16, 17, 23, 24; Heb. xiii. 8.
These Sections teach —
1st. That the covenant of grace has from the begin
ning remained in all essential respects the same, in spite
of all outward changes in the mode of its administra
tion. 2d. That under the old dispensation, this covenant
was administered chiefly by types and symbolical ordin
ances, signifying beforehand a Christ to come, and this
administration was almost exclusively confined to the
Jewish nation.
3d. That the new dispensation of this covenant is
characterized by its superior simplicity, clearness, fulness,
certainty, spiritual power and range of application.
1st. The covenant administered in both dispensations
is in all essential respects the same. (1.) Christ was
the Saviour of men before his advent, and he saved
them on the same principles then as now. He was
"the Lamb slain from the foundation of the world,"
Rom. iii. 25 ; "A propitiation for the sins that are past,"
Heb. ix. 15. He was promised to Adam and to Abra-

180 CONFESSION OF FAITH.
ham as the Saviour of the world. Gen. iii. 15 ; xvii. 7 ;
xxii. 18. He was symbolically exhibited and typically
prophesied by all the ceremonial and especially by the
sacrificial system of the temple. Col. ii. 17 ; Heb. x.
1-10. He was especially witnessed to as the Saviour
from sin by all the prophets. Acts x. 43. (2.) Faith
was the condition of salvation under the old dispensa
tion in the same sense it is now. Heb. ii. 4 ; Ps. ii. 12.
The Old Testament believers are set up for an example
to those who are called to exercise faith under the New
Testament. Rom. iv. ; Heb. xi. (3.) The same gracious
promises of spiritual grace and eternal. blessedness were
administered then as now. Compare Gen. xvii. 7 with
Matt. xxii. 32, and Gen. xxii. 18 with Gal. iii. 16. See,
also, Isa. xliii. 25 ; Ps. xvi. 51 ; lxxiii. 24—26 ; Ezek.
xxxvi. 27 ; Job xix. 25-27 ; Dan. xii. 2, 3.
2d. Under the old dispensation the covenant of grace
was administered with constantly increasing fulness and
clearness (a) from Adam to Abraham, in the promise to
the woman, Gen. iii. 15; the institution of bloody sac
rifices, and the constant visible appearance and audible
converse of Jehovah with his people. (6.) From Abra
ham to Moses the more definite promise given to Abra
ham (Gen. xvii. 7 ; xxii. 18), in the Church separated
from the world, embraced in a special covenant, and
sealed with the sacrament of circumcision, (c.) From
Moses to Christ, the simple primitive rite of sacrifice
developed into the elaborate ceremonial and significant
symbolism of the temple service, the covenant enriched
with new promises, the Church separated from the world
by new barriers and sealed with the additional sacra
ment of the Passover.

GOD'S COVENANT WITH MAN. 181
3d. The present dispensation of the covenant is supe
rior to the former one — (a.) Because, while it was for
merly administered by Moses, a servant, it is now
administered visibly and immediately by Christ, a son
in his own house. Heb. iii. 5, 6. (o.) The truth was
then partly hid, partly revealed, in the types and sym
bols. Now it is revealed in clear history and didactic
teaching, (c.) That revelation has been vastly increased,
as well as rendered more clear, by the incarnation of
Christ and the mission of the Holy Ghost, (d.) That
dispensation was so encumbered with ceremonies as to
be comparatively carnal. The present dispensation is
spiritual, (e.) That was confined to one people. The
present dispensation, disembarrassed from all national
organizations, embraces the whole earth. (/.) That
method of administration was preparatory. The pres
ent is final, as far as the present order of the world is
concerned. It will give way only to that eternal ad
ministration of the covenant which shall be executed
by the Lamb in the new heavens and the new earth,
when there shall " be gathered together in one all things
in Christ, both which are in heaven and which are on
earth." Eph. i. 10. More than this is not yet made
known.

QUESTIONS.
1. What is the first proposition taught in the first and second
Sections? 2. What is the second proposition there taught?
3. What is the third?
4. Wha.t is the fourth?
5. What is the fifth?
16

182 CONFESSION OF FAITH.
6. Prove that the duty which an intelligent creature owes to
its Creator is essential and inalienable.
7. Prove that the enjoyment of the Creator by the creature is
not a natural right, but a gracious privilege.
8. What arrangement did God in the beginning make with
men in this respect?
9. Prove that this arrangement is properly called a covenant.
] 0. What are the several elements of a covenant ?
11. Who were the parties of the original covenant?
] 2. How is this covenant variously styled ?
1 3. Prove that the promise of the covenant was life.
14. What was involved in the life promised?
15. Prove the last answer.
1 6. What was the condition of the covenant ? and prove it.
] 7. What was its penalty ? and prove it.
18. If God purposes to save fallen men, what is certain to
characterize his method of doing so ?
19. What is the Arminian view as to the conditions upon which
salvation is offered to fallen men ?
20. State the fatal objections to that view.
21. What is the Calvinistic view of the condition of human
salvation ?
22. What distinction do some Calvinists make between the
' ' covenant of redemption ' ' and the ' ' covenant of grace ?' '
23. In what Section and in what words is the doctrine of our
standards upon this point stated ?
24. What is the point chiefly set forth by the Larger Catechism,
Q. 31, and what point is chiefly set forth by the Conf. Faith, ch.
vii., I 3, and S. Cat., Q. 20?
25. On what points is it evident that the Father and Son had
a definite understanding?
26. Prove from Scripture that there was such a covenant be
tween the Father and the Son.
27. Show from Scripture what was the promise of that cove
nant. 28. Show from Scripture what were its conditions.
29. What relation does the covenant of grace sustain to the
covenant of works ?

GOD'S COVENANT WITH MAN. 183
30. By whom is the covenant of grace administered ?
31. How does Christ administer its blessings to his people?
32. Where and why is his present administration likened to a
testament? 33. What is the first proposition taught in the fifth and sixth
Sections? 34. What is the second proposition there taught?
35. What is the third?
36. Prove that the covenant of grace is essentially the same
under all changes of administration.
37. How was it administered under the Old Testament dis
pensation ?
38. In what respects does the new differ from and excel the
old dispensation?

CHAPTER VIII.
OF CHRIST THE MEDIATOR.
Section I. — 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 man j1 the Prophet,2 Priest3 and
King ;4 the Head and Saviour of his Church ;5 the Heir of all
things ;6 and Judge of the world :' unto whom he did from all
eternity give a people to be his seed,8 and to be by him in time
redeemed, called, justified, sanctified and glorified.9
i Isa. xiii. ; 1 Pet. i. 19, 20 ; John iii. 16 ; 1 Tim. ii. 5.— 2 Acts iii. 22.—
* Heb. v. 5, 6.— * Ps. ii. 6 ; Luke i. 33.— 5Eph. v. 23.— 6 Heb. i. 2.—' Acts
xvii. 31.— 8 John xvii. 6; Ps. xxii. 30; Isa. liii. 10.— 9 1 Tim. ii. 6; Isa.
Iv. 4, 5 ; 1 Cor. i. 30.
We have already learned —
1st. That God has from eternity sovereignly chosen a
definite number out of the fallen human race to. be saved
by means of the redemptive work of Christ. Conf. Faith,
ch. iii., §§ 3-6.
2d. That God has from eternity formed a covenant
of grace with his Son, in which the Father gave the
Son a people to be his seed, and promised their salva
tion as his reward, and in which the Son engaged to
perform and suffer all that was necessary to that end.
Conf. Faith, ch. vii., §§ 3, 4.
While reaffirming these truths, this Section teaches,
in addition —
1st. That the covenanted Head of the redeemed
184

CHRIST THE MEDIATOR. 185
Church is not the divine Word, absolutely considered,
but the incarnate God-man, the Lord Jesus Christ, who
has received a divine appointment to be Mediator be
tween God and man.
2d. That the mediatorial office, in the exercise of
which Christ accomplishes our redemption, embraces
three distinct functions, viz. : those of a Prophet, of a
Priest and of a King.
3d. That, as Mediator, Christ is Head and Saviour
of his Church, Heir of all things and Judge of the
world. A mediator is one who intervenes between contesting
parties for the sake of making reconciliation. The term
is sometimes applied to independent and disinterested
parties called in to arbitrate a difficulty ; sometimes to
a dependent messenger or agent of one of the parties to
the contest employed to carry overtures to the other
party. In this sense Moses was a mediator between
God and the people of Israel. Deut. v. 5; Gal. iii. 19.
Sometimes it is applied to an intercessor employed by
the weaker party to influence the stronger.
The Scriptures apply the term, in a higher sense than
any of these, to Christ. They teach that he intervenes
between God and man, not merely to sue for peace and
to persuade to it, but, armed with plenipotentiary power,
efficiently to make peace and to do all that is necessary
to that end.
The things necessary in order to this great end fall
into two classes — (a) those that respect God, and (6) those
that respect men.
As it respects God, it is absolutely necessary, in order
to reconciliation, that the Mediator should propitiate
16*

186 CONFESSION OF FAITH.
the just displeasure of God by expiating the guilt of
sin, and that he should supplicate in our behalf, and
that he should actually introduce our persons and ser
vices to the acceptance of the Father.
As it respects men, it is absolutely necessary that the
Mediator should reveal to them the truth concerning
God and their relations to him, and the conditions of
acceptable service ; that he should persuade and enable
them to receive and obey the truth so revealed; and that
he should so direct and sustain them and so control all
the outward influences to which they are subjected that
their deliverance from sin and from the powers of an
evil world shall be perfected.
Hence the mediatorial office involves all the three
great functions of prophet, priest and king, and Christ
discharged them all, both in his estate of humiliation
and exaltation. These are not three distinct offices
meeting accidentally in one office, but three functions
inhering essentially in the one office of mediator. And
they each so belong to the very essence of the office that
the quality peculiar to each gives character to every
mediatorial action. When he teaches, he is always a
priestly and kingly prophet. When he offers sacrifice
or intercession for sin, he is always a prophetical and
royal priest.
(1.) Christ is a prophet. A prophet is a spokesman;
one sent from God to man to make known the divine
will. In this sense Moses and all inspired men were
prophets. But Christ was the personal " Word of God"
incarnate, he who had eternally been "in the bosom of
God" and " known the Father," and consequently as
mediatorial prophet is that original fountain of revela-

CHRIST THE MEDIATOR. 187
tion of which all other prophets are the streams. He
is the Prophet of all prophets, the Teacher of all teachers.
" He executeth the office of a prophet in his reveal
ing to the Church in all ages, by his Spirit and word,
in divers ways of administration, the whole will of God,
in all things concerning their edification and salvation."
L. Cat., Q. 43. That this representation is true is
proved from the fact that the Scriptures (a) explicitly
call him a prophet. Compare Deut. xviii. 15, 18 and
Acts iii. 22 ; vii. 37 ; Heb. i. 2. (6.) Teach that he exe
cuted the functions of a prophet before his incarnation.
Isa. ix. 6; Mai. iii. 1 ; Job xxxiii. 23; 1 Pet. i. 11. (c.)
Teach that he executes the office of a prophet since his
incarnation. Matt. xi. 27; John iii. 2; vi. 68; Rev.
vii. 17 ; xxi. 23.
(2.) Christ is a priest. A priest is (a) one taken from
among men, (6) to appear in the presence of God and to
treat in behalf of men, and (e) in order thereto to make
propitiation and intercession. It is declared to be essen
tial to the priest (a) that he be a man chosen to represent
men before God. Aaron always bore before the Lord
for a memorial a breastplate with the names of all the
tribes of Israel engraved upon it. Ex. xxviii. 9, 12, 21,
29. (b.) He must be chosen of God as his special elec
tion and property. Num. xvi. 5 ; Heb. v. 4. (c.) He
must be holy and consecrated to the Lord. Lev. xxi. 6-
8 ; Ex. xxxix. 30, 31 ; Ps. cvi. 16. (d.) They have a
right both to draw near to Jehovah and to bring near —
i. e., to offer sacrifices and intercessions. Lev. xvi. 3-1 5.
(e.) He must have an acceptable sacrifice to offer. Heb.
viii. 3. Christ is in this sense a true priest, and he
executeth this office "in his once offering himself a

188 CONFESSION OF FAITH.
sacrifice without spot to God, to be a reconciliation for
the sins of his people, and in making continual inter
cession for them." L. Cat., Q. 44. That this is true is
proved from the fact that the Scriptures declare (a)
that Christ possessed all the characteristic marks and
qualifications of a priest. He became a man for this
purpose. Heb. ii. 16 ; iv. 15. He was chosen of God,
as was Aaron. Heb. v. 5, 6. He was perfectly holy,
and had right of immediate approach to the Father.
(6.) He is declared to be a priest in the Old Testament.
The entire order of priests and the ceremonial of sacri
fice was typical of him. Zech. vi. 13; Isa. liii. 10; Dan.
ix. 24, 25. (c.) The gospel history declares that he
actually discharged all the functions of a priest. He
has made propitiation by a sacrificial bearing of the
penalty due to sin. Eph. v. 2 ; Heb. ix. 26 ; 1 John i.
2. He has made intercession and he ever lives to inter
cede. Rom. viii. 34 ; Heb. vii. 25. The work of Christ
was the substance of which the entire ceremonial of the
temple was the shadow. Col. ii. 17.
His priesthood is said not to have been of the
order of Aaron, because, although Aaron and his priest
hood were types of Christ, and existed simply for the
purpose of showing forth his work, yet they were in
adequate to represent him fully and in all relations.
They were inadequate chiefly (a) with respect to the
incomparable dignity and excellence of his person. (6.)
The infinite value of his sacrifice. Heb. x. 1. (c.) The
manner of their consecration. Heb. vii. 20-22. (d.)
They were constantly succeeding each other as dying
men. Heb. vii. 23, 24. (e.) He was a minister of a
greater and more perfect tabernacle. Heb. ix. 11, 24.

CHRIST THE MEDIATOR. 189
(/.) They were made priests — he was a royal and pro
phetical priest. Zech. vi. 13; Rom. viii. 34; Heb. viii.
1,2. His priesthood is said to have been of the order of
Melchisedec, because (a) like him he was a royal
priest. (6.) Like him, he had no predecessors or suc
cessors in office. He was the only one of his line, (c.)
Because he was an eternal priest; "Thou art a priest for
ever of the order of Melchisedec." Heb. vii. 17.
(3.) Christ is sovereign Head over all things to his
Church. Eph. i. 22; iv. 15; Col. i. 18; ii. 19. He.
executeth the office of a king (a) in calling out of the
world a people to himself, and giving them offices, laws
and discipline, by which he visibly governs them; (b)
in bestowing saving grace upon his elect, rewarding
their obedience and correcting them for their sins, pre
serving and supporting them under all their temptations
and sufferings ; (c) restraining and overcoming all their
enemies, and powerfully ordering all things for his own
glory and their good ; and also (d) in taking vengeance
on the rest, who know not God and obey not the gospel.
This lordship differs from that which belongs essen
tially to the Godhead : (a.) Because it is given to him
by the Father as the reward of his obedience and suffer
ing. Phil. ii. 6-11. (b.) The object and design of this
mediatorial kingship has special reference to the up
building and glory of the redeemed Church, (c.) The
dignity and authority belong not to his deity abstractly,
but to his entire person as God-man. This power and
lordship Christ already possesses, and it extends over
all creatures in all worlds. Matt, xxviii. 18 ; Eph. i.
17-23; Phil. ii. 9-11; Jer. xxiii. 5; Isa. ix. 6; Ps. ii.

190 CONFESSION OF FAITH.
6 ; Acts ii. 29-33. And of this kingdom there shall
be no end. Dan. ii. 44; Isa. ix. 7.
Thus Christ has been shown, as Mediator, to be —
5th. Head and Saviour of his Church, and Heir of all
things, that is, sovereign ruler and disposer of all things
throughout all worlds. Eph. i, 10. That element of
Christ's dominion which shall be exercised in his judg
ing men and angels at the end will be considered under
Chapter xxxiii.
Section II. — 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 fulness of time was come, take
upon him man's nature,10 with all the essential properties and
common infirmities thereof, yet without sin j11 being conceived
by the power of the Holy Ghost, in the womb of the Virgin
Mary, of her substance.12 So that two whole, perfect and dis
tinct natures, the Godhead and the manhood, were inseparably
joined together in one person, without conversion, composition
or confusion.13 Which person is very God and very man, yet one
Christ, the only Mediator between God and man."
w John i. 1, 14; 1 John v. 20; Phil. ii. 6; Gal. iv. 4.— " Heb. ii. 14, 16,
17 ; iv. 15.— '2 Luke i. 27, 31, 35 ; Gal. iv. 4.— « Luke i. 35 ; Col. ii. 9 ;
Rom. ix. 5; 1 Pet. iii. 18; 1 Tim. iii. 16. — " Rom. i. 3, 4; 1 Tim. ii. 5.
The subject of this Section is the constitution of the
Person of the Mediator as the God-man. Having
proved before (Chapter ii.,§ 3) that Jesus Christ is the
one God, and that he is the second Person of the ador
able Trinity, of one substance and equal with the Father,
this Section proceeds to assert:
1st. Jesus of Nazareth was a true man, possessing all
the essential properties of humanity, conceived by the
power of the Holy Ghost in the womb of the Virgin
Mary, of her substance.

CHRIST THE MEDIATOR* 191
2d. That he was absolutely without sin.
3d. That he was no less very God, the eternal Son
of the Father.
4th. That nevertheless this God and this man is one
single person.
5th. That this personality is the eternal Person of the
divine Son, who in time took a human soul and body
into personal union with himself.
6th. That although one person, the divine and human
nature in Christ are not mixed or confounded in one,
but remain two pure and distinct natures, divine and
human, constituting one person for ever.
The most ancient and universally accepted statement
of the Church doctrine as to the Person of Christ is
that which was formed by the fourth General Council,
consisting of " six hundred and thirty holy and blessed
fathers," who were convened in Chalcedon, A.D. 451 :
" We, then, following the holy Fathers, all with one
consent, teach men to confess one and the same Son, our
Lord Jesus Christ; the same perfect in Godhead, and
also perfect in manhood ; truly God and truly man, of
a reasonable soul and body ; consubstantial with the
Father according to the Godhead, and consubstantial
with us according to the manhood ; in all things like
unto us without sin ; begotten before all ages of the
Father according to the Godhead, and in these latter
days, for us and for our salvation, born of Mary, the
Virgin Mother of God, according to the manhood ; one
and the same Christ, Son, Lord, Only begotten, to be
acknowledged in two natures, inconfusedly, unchange
ably, indivisibly, inseparably, the distinction of natures
being by no means taken away by the union, but rather

192 CONFESSION OF FAITH.
the property of each nature being preserved and con
curring in one Person and one Subsistence, not parted
or divided into two persons, but one and the same Son
and Only begotten, God the Word, the Lord Jesus
Christ, as the prophets have from the beginning de
clared concerning him, and the Lord Jesus Christ him
self has taught us, and the creed of the holy Fathers has
delivered to us." For the statements on this subject
of the Athanasian Creed, see Chapter I. of the Intro
duction. 1st. Jesus of Nazareth was a true man, possessing all
the essential properties of humanity, conceived by the
power of the Holy Ghost in the womb of the Virgin
Mary, of her substance. This includes two constituent
propositions: (1.) Jesus Christ was a true and proper
man, possessing all the essential properties of humanity.
He is constantly and characteristically called the Man
Christ Jesus and the Son of Man. Matt. viii. 20 ; Tim.
ii. 5. He had a true body, for he ate, drank, slept and
increased in stature. Luke ii. 52. Through his whole
life he was in all public and private association recog
nized as a true man. He died in agony on the cross,
was buried, rose again and proved his identity by phy
sical signs. Luke xxiv. 36-44. He had a reasonable
soul, for he increased in wisdom, loved, sympathized,
wept and shrank from suffering as a man. John xi. 33-
35; Matt. xxvi. 36-46. (2.) The human nature of
Jesus is not an independent creation merely, like ours,
but it was generated out of the common life of our race,
of the very substance of the Virgin Mary, by the power
of the Holy Ghost. The angels do not constitute a race
produced by generation, but only a collection of indi-

CHRIST THE MEDIATOR. 193
viduals. This distinction is emphasized when it is
declared of Christ, " He took not on him the nature of
angels, but he took on him the seed of Abraham." Heb.
ii. 16. He is the seed of Eve.. Gen. iii. 15 ; the seed of
David. Rom. i. 3. He was made of a woman (Gal. iv.
4), conceived by her in her womb. Luke L 31 ; ii. 5-7.
2d. That Jesus, although tempted in all points like
as we are, was yet absolutely without sin, is expressly
declared in Scripture. Heb. iv. 15. Peter testifies of him
that he did no sin, neither was guile found in his mouth.
1 Pet. ii. 22. John testifies that in him is no sin. 1 John
iii. 5 ; Heb. vii. 26 ; Luke i. 35. The same is evident
from the origin and constitution of his Person as the
Incarnate Word ; from the nature of the work he came
to perform as the deliverer of men from sin ; and from
the record of his holy life preserved by the evangelists,
which remains, in the constrained acknowledgements of
infidels as well as the faith of Christians, the great moral
miracle of all ages.
3d. That he was no less very God, the eternal Son of
the Father, has been already proved. Chapter ii.,.§ 3.
4th. That, nevertheless, this God and this man is one
single person, is proved in every way that such a truth
can be verified. (1.) In all the record of his life there
is no word spoken of him, no action performed by him,
no attribute predicated of him, that suggests the idea
that he is not one single, indivisible person. (2.) The
personal pronouns are always used by him and applied
to him as if he was a single person. Of the same sub
ject and in the same connection divine attributes and
actions and human attributes and actions are predicated.
(3.) To make the matter more certain and evident, there
17

194 CONFESSION OF FAITH.
are passages in which the Person is designated by a title
proper to his divine nature, while the attribute or action
predicated of him is proper to his human nature ; e. g.,
" The Church of God, which he hath purchased with his
own blood," Acts xx. 28; "Crucified the Lord of
glory," 1 Cor. ii. 8. (4.) There are other passages in
which the Person is designated by a title proper to the
human nature, while the attribute or action predicated
of it is proper to the divine nature : " The Son of Man,
who is in heaven," John iii. 13 ; " If ye shall see the
Son of Man ascend up where he was before." John vi.
62. (5.) There are other passages in which divine and
human attributes and actions are indiscriminately predi
cated of the same Person : " Who hath translated us
into the kingdom of his dear Son : in whom, we have
redemption through his blood, even the forgiveness of
sins : who is the image of the invisible God, the first
born of every creature, . . . and having made peace
through the blood of his cross," etc. Col. i. 13-20 ; Heb.
i. 3. 5th. This personality is that of the eternal Son of
God, who in time took a human soul and body into
personal union with himself. This remarkable Person
did not begin to exist, and therefore was not constituted,
when he was conceived in the womb of the Virgin.
" Before Abraham was I am" he says. " The Word'
was made flesh." " God sent his Only begotten Son into
the world." " The Son was made of a woman, made
under the law." Gal. iv. 4. " Forasmuch as the chil
dren were partakers of flesh and blood, he likewise took
part of the same." Heb. ii. 14; Phil. ii. 6-11. Hence
it is evident that the person of Christ is divine and not

CHRIST THE MEDIATOR. 195
humaii, eternal and not formed in time. But in time
this eternal divine Person took a human nature (soul
and body) into its personality. Just as the body, with
its wonderful constitution of organs, nerves, senses and
passions, has no personality of its own, but, during its
entire life in the womb, grows into the personality of
the soul, so the human nature of Christ never for an
instant had a separate personal existence of its own,
but, from the instant of its conception, grew into the
eternal personality of the Son of God. There are in
Christ, therefore, two natures, but one person ; a human
as well as a divine nature, but only a divine person.
His humanity began to exist in the womb of the Virgin,
but his person existed from eternity. His divinity is
personal, his humanity impersonal, and his divine na
ture and his human nature one Person.
6th. Although but one Person, the divine and human
natures in Christ are not mixed or confused in one, but
remain two pure and distinct natures, divine and human,
constituting one person for ever.
It is impossible for us to explain philosophically how
two self-conscious intelligences, how two self-determined
free agents, can constitute one person. Yet this is the
precise character of the phenomenon revealed in the
history of Jesus. In order to simplify the matter, some
errorists have supposed that in the person of Christ
there was no human soul, but that his divine Spirit
took the place of the human soul in his human body.
Others have so far separated the two natures as to make
him two persons — a God and a man intimately united.
Others have so pressed the natures together that neither
pure divinity nor pure humanity is left, but a new

196 CONFESSION OF FAITH.
nature resulting from the mixing of both. In opposi
tion to this, we have proved above (a) that Christ had a
true human soul as well as a human body, and (6) that
he, although both a God and a Man, is only one single
Person. The third point, viz., that Christ's two natures
remain separate and unconfused, is self-evident. The
very point proved in Scripture is that Christ always
continued a true God and a true Man — not something
else between the two. Now, the essential properties of
divinity cannot be communicated to humanity; that is,
humanity cannot be made to be infinite, self-existent,
eternal and .absolutely perfect. Because, if it possessed
these, it would cease to be human and because even
God himself cannot create divinity, and therefore can
not make humanity divine. The same is true with
respect to Christ's divinity. If that should take on the
limitations of humanity, it would cease to be divine, and
even God is not able to destroy divinity. Hence, since
Christ is both God and man, it follows that he cannot
be a mixture of both, which is neither. Hence, while
the Scriptures constantly affirm (as we have seen) of the
one Person whatsoever is true, without exception, of
either nature, they never affirm of either nature that
which belongs to the other. It is said that God — i. e.,
the Person who is a God — gave his blood for his Church ;
but it is never said that his divinity died, or that his
humanity came down from heaven.
Section III.— The Lord Jesus, in his human nature thus
united to the divine, was sanctified and anointed with the Holy
Spirit above measure ;16 having in him all the treasures of wisdom
and knowledge,16 in whom it pleased the Father that all fulness
should dwell," to the end that, being holy, harmless, undefiled

CHRIST THE MEDIATOR. 197
and full of grace and truth,18 he might be thoroughly furnished
to execute the office of a Mediator and Surety;19 which office he
took not unto himself, but was thereunto called by his Father,20
who put all power and judgment into his hand and gave him com
mandment to execute the same.21
Section IV. — This office the Lord Jesus did most willingly un
dertake ;22 which that he might discharge, he was made under the
law,23 and did perfectly fulfil it ;2i endured most grievous torments
immediately in his soul25 and most painful sufferings in his body ;2G
was crucified and died;27 was buried, and remained under the
power of death, yet saw no corruption.28 On the third day he
arose from the dead,29 with the same body in which he suffered;30
with which also he ascended into heaven, and there sitteth at the
right hand of his Father,31 making intercession ;82 and shall return
to judge men and angels at the end of the world.33
15 Ps. xiv. 7; John iii. 34.— x« Col. ii. 3.—" Col. i. 19. — is Heb. vii.' 26;
John i. 14.— 19 Acts x. 38 ; Heb. xii. 24; vii. 22.— 2° Heb. v. 4, 5.— a John
v. 22, 27 ; Matt, xxviii. IS ; Acts ii. 36.— 22 Ps. xl. 7, 8 ; Heb. i. 5-10 ; John
x. 18; Phil. ii. 8.— 23 Gal. iv. 4.— « Matt. iii. 15; v. 17.— 25 Matt. xxvi. 37,
38; Luke xxii. 44; Matt, xxvii. 46. — 26 Matt, xxvi., xxvii.— 2' Phil. ii. 8.—
28 Acts ii. 23, 24, 27 ; Acts xiii. 37 ; Rom. vi. 9— 29 1 Cor. xv. 3-5.— 3° John
xx. 25-27.— '1 Mark xvi. 19.— 32 Rom. viii. 34; Heb. ix. 24; vii. 25.—
33 Rom. xiv. 9, 10; Acts i. 11; a. 42; Matt. xiii. 40-42; Jude 6; 2 Pet.
ii. 4. These Sections proceed to teach —
1st. That the effect of this hypostatical union upon
the human nature of Christ, although not deification, is
an incomparable exaltation and glorification.
2d. That Christ is Mediator, and discharges all the
functions of that office, not as Lord nor as man, but as
God-man. 3d. That he was appointed to this office by the Father,
and acts in it upon an authority derived from the Father.
4th. That nevertheless, he took this office upon him
self, and all involved in it, voluntarily.
5th. That he discharged its functions in his estate of
17*

198 CONFESSION OF FAITH.
humiliation, which consisted (a) in his being born, and
that in a low condition ; (b) his being made under the
law and rendering perfect obedience to it ; (c) under
going the miseries of this life, the wrath of God and
the cursed death of the cross ; (d) in his being buried
and continuing under the power of death for a time.
6th. He discharged the functions of the mediatorial
office, also, in his estate of exaltation, which consisted in
(a) his rising from the dead on the third day, (o) in his
ascending up into heaven, (c) in his sitting at the right
hand of God the Father, where he intercedes for and
reigns over all things in behalf of his people, and (d)
in his coming to judge the world at the last day.
1st. The effect of this hypostatical union upon the
human nature of Christ was not to deify it, since, as we
saw above, the human nature as well as the divine na
ture remains pure, separate and unchanged after as
before. But the effect of this union was (1) to exalt
the human nature of Christ to a degree of dignity and
honour greatly beyond that attained by any other crea
ture. (2.) To fill it with a perfection of intellectual and
moral excellence beyond that of any other creature. The
Father gave not the Spirit by measure unto him. John
iii. 34. It pleased the Father that in him should all
fulness dwell. Col. i. 19.
His person, therefore, possessed all the properties be
longing to absolute divinity, and an all-perfect and
incomparably exalted manhood, and was thoroughly
furnished to execute the office of Mediator and Surety.
2d. Hence Christ was Mediator, and discharged all
the functions of that office, not as God, nor as man, but
as God-man. As this point is more directly called up

CHRIST THE MEDIATOR. 199
by the seventh Section of this Chapter, it will be con
sidered in that place.
3d. That Christ was appointed to this office by the
Father, and acts in it upon an authority derived from the
Father, is very prominently as well as clearly set forth
in Scripture : " As no man taketh this honour upon him
self, but he that was called of God as was Aaron, so
also Christ glorified not himself to be made an high
priest,' but he was called of God a high priest after the
order of Melchizedec." Heb. v. 4-10. Christ constantly
affirms that he was "sent by the Father;" that the
Father has given in him "a commandment;" that the
"works" which he performed and the "words" which
he spoke were not his, but the Father's that sent him.
" I can of mine own self do nothing. As I hear I
judge; and my judgment is just, because I seek not
mine own will, but the will of the Father which hath
sent me." John v. 30. " Jesus answered and said, My
doctrine is not mine, but his that sent me." John vii. 16.
" If ye loved me, ye would rejoice, because I said, I go
unto the Father, for my Father is greater than I." John
xiv. 24, 28, 31 ; x. 18 ; xii. 49 ; iv. 34.
The Eternal Word is of the same identical substance
with and equal to the Father in power and glory. But
the God-man, in his official relations and works, is offi
cially, and as far as concerns these relations and actions
alone, inferior to the Father— sent by his authority,
acting for him, returning and accounting to^him.
4th. That nevertheless Christ took this office and all
it involved upon himself voluntarily is very evident,
because (1) otherwise being absolute God it could never
have been imposed upon him. (2.) Because otherwise

200 CONFESSION OF FAITH.
his obedience and suffering could not have vicariously
availed for us. (3.) Because otherwise the execution
of the law upon him would have been outrageously
unjust. (4.) Because it is expressly declared. Speak
ing of his life, he said, " No man taketh it from mc,
but I lay it down of myself. I have power to lay it
down, and I have power to take it again." John x. 18.
The motive which impelled him to the self-sacrificing
undertaking was a personal love for his people " that
passeth knowledge." Gal. ii. 20; Eph. iii. 19; v. 2.
5th. Christ discharged the functions of the mediato
rial office in his estate of humiliation, which consists —
(1.) In his being born and that in a low condition. It
is evident that nothing could be added to the divine
perfections by the assumption of a human nature into a
personal relation. On the other hand -it is. -an act of
infinite condescension on the part of the Godhead of
Jesus, and of transcendent and permanent benefit to the
whole intelligent creation, that all the fulness of the
Godhead should be contained in him bodily,, and so
revealed under the limitations of a finite nature. For
it is only thus that the infinite can be "seen and known,"
" tasted and handled," and that of its " fulness we may
all receive, and grace for grace." John i. 16, 18 ; 1
John i. 1.
(2.) In his being made under the law, and rendering
perfect obedience to it. The law lays its claims not
upon natures, but upon persons. The person of Christ
was eternal and divine. Personally, therefore, he was
the norm, the Author and Lord of the law, his divine
perfections being the necessary and supreme law to him
self and to the universe he had made. Therefore he

CHRIST THE MEDIATOR. 201
owed nothing to the law,. since the law was conformed
to him, not he to the law.
But, as we have seen chap, vii., § 3, in the covenant
of grace the Mediator assumes in behalf of his elect
seed the broken conditions of the old covenant of works
precisely as Adam left them. In that covenant punish
ment was conditioned upon disobedience, and life and
blessedness upon obedience. Therefore it was necessary
that the "second Adam" should render vicarious obedi
ence in order to secure for his people the promised reward,
as well as that he should suffer the penalty in order
to secure for them the remission of sins. By Christ's
suffering (passive obedience), our Confession teaches, he
purchases for us reconciliation, while by his fulfilling
the precepts of the law (active obedience) he purchases
for us "an everlasting inheritance in the kingdom of
heaven." Chap, viii., § 5.
Christ, therefore, was "made under the law," Gal. iv.
4, 5, (a) not as a rule of righteoiisness but as a condi
tion of blessedness, "to redeem them that are under the
law, that we might receive the adoption of sons." (b.)
Not for himself, but officially as our representative, (c.)
His whole obedience of that law was vicarious — instead
of our obedience and for our sakes. "By the obedience
of one shall many be made righteous." Rom. v. 19.
(3.) His undergoing the miseries of this life, the
wrath of God and the cursed death of the cross. Christ
was the representative of his people, and all his obedi
ence and suffering was vicarious from his birth until all
the conditions of the covenant of life were fulfilled.
All his earthly career was in one aspect suffering, in
another aspect obedience. As suffering, it was a vicari-

202 CONFESSION OF FAITH.
ous endurance of the penalty of sin. As obedience, it
was the discharge in the stead and behalf of his people
of that condition upon which their eternal inheritance
is suspended. The two were never separated in fact.
They are only the two legal aspects presented by the
same life of suffering obedience. The essence of the
penalty vicariously borne by Christ was the " wrath of
God." The incidents of it were " the miseries of this
life." The culmination of it was " the cursed death of
the cross." Gen. ii. 17; Heb. ix. 22.
(4.) In his being buried and continuing under the
power of death for a time. In the Creed commonly
called the Apostles' Creed, and adopted by all the
churches, this last stage of the humiliation of Christ
is expressed by the phrase, " He descended into hell"
(Hades, the invisible world). This means precisely
what our Confession affirms, that while the body of
Jesus remained buried in the sepulchre his soul re
mained temporarily divorced from it in the unseen
world of spirits.
Some (as Pearson on the Creed, pp. 333-371), have
held that as Christ died vicariously as a sinner, so, in
order to fulfil the law of death, his soul went tem
porarily to the place where the souls of those who die
for their own sins die the second death for ever.
The Lutherans teach that the descent of the God-man
into hell, in order to triumph over Satan and his angels
in the very citadel of his kingdom, was the first step in
his exaltation. Form, of Concord, Part II., chap. ix.
The Romanists teach that Christ went, while his
body was in the grave, to that department of Hades
(invisible world) which they call the IAmbus Patrun,

CHRIST THE MEDIATOR. 203
where the believers under the old dispensation were
gathered, to preach the gospel to them, and to take
them with him to the heaven he had prepared for them.
Cat. of the Coun. of Trent, Part I., art. 5.
6th. He executed the functions of his mediatorial
office, also, in his estate of exaltation, which consisted —
(1.) In his rising from the dead on the third day. The
fact of his resurrection is proved, (a.) Predicted in
Old Testament. Compare Ps. xvi. 10; Acts ii. 24-31.
(6.) Christ himself predicted it. Matt. xx. 19 ; John x.
18. (c.) The witness of the eleven apostles. Acts i. 3.
(d.) The separate testimony of Paul. 1 Cor. xv. 8 ; Gal.
i. 12 ; Acts ix. 3-8. (e.) He was seen by five hundred
brethren at once. 1 Cor. xv. 6. (/.) The miracles
wrought by the apostles in attestation of the fact. Heb.
ii. 4. (g.) The witness of the Holy Ghost. Acts v. 32.
(h.) The change of the Sabbath from the seventh to the
first day of the week.
The importance of the fact is proved to be funda
mental, (a.) The resurrection of Christ is the pledge
for the fulfilment of all the prophecies and promises of
both Testaments, (b.) It proved him to be the Son of
God, because it authenticated his claims, and because he
rose by his own power. John ij. 19 ; x. 17. (c.) It was
a public acceptance of this mediatorial work in our be
half by the Father. Rom. vi. 25. (d.) Hence we have
an advocate with the Father. Rom. viii. 34. (e.) " If
Christ lives, we shall live also." John xiv. ]9; 1 Pet. i.
3-5 ; 1 Cor. xv. 21, 22. (/.) His resurrection secures
ours. Rom. viii. 11; 1 Cor. vi. 15; xv. 49; Phil. iii.
21 ; 1 John iii. 2.* * Dr. Charles Hodge.

204 CONFESSION OF FAITH.
(2.) In his ascending up into heaven. This took place
forty days after his resurrection, from a portion of the
Mount of Olives near to Bethany, in the presence of the
eleven apostles and possibly other disciples. He as
cended as Mediator, triumphing over his enemies and
giving gifts to his friends (Eph. iv. 8-12) to complete
his mediatorial work, as the forerunner of his people
(John xiv. 2, 3 ; Heb. vi. 20), to fill the universe with
the manifestations of his power and glory. Eph. iv. 10.
(3.) In his sitting at the right hand of God the
Father, where he intercedes for, and reigns over all
things in the behalf of, his people. The passages which
speak of this session of. the Mediator at the right hand
of the Father are, Ps. xvi. 11 ; ex. 1 ; Dan. vii. 13, 14;
Matt. xxvi. 64 ; Mark xvi. 19 ; John v. 22 ; Rom. viii.
34; Eph. i. 20, 22; Phil. ii. 9-11; Col. iii. 1; Heb. i.
3, 4 ; ii. 9 ; x. 12 ; 1 Pet. iii. 22 ; Rev. v. 6. This right
hand of God denotes the official exaltation of the Me
diator to supreme glory, felicity and dominion over
every name that is named. It is, moreover, a definite-
place, since the finite soul and body of Christ must be
in a definite place, and there his glory is revealed and
his authority exercised. There he intercedes for his
people, a priest upon his throne (Zech. vi. 13) ; and
hence he effectually applies to his people, by his Spirit,
that salvation which he had previously achieved for
them in his estate of humiliation.
With the presentation of "his own blood" (Heb. ix.
12, 24) he pleads for those who are embraced in his cov
enant, and for those blessings in their behalf which, in
that covenant, were conditioned upon his obedience and
suffering. John xvii. 9; Luke xxii. 32; see John xvii.

CHRIST THE MEDIATOR. 205
His intercession is always prevalent, and' successful.
John ii. 42 ; Ps. xxi. 2.
(4.) In his coming to judge the world at the last day.
This will be discussed in its proper place under Chapter
xxxiii. Section V. — The Lord Jesus, by his perfect obedience and
sacrifice of himself, which he through the eternal Spirit once of
fered up unto God, hath fully satisfied the justice of his Father,3*
aud purchased not only reconciliation, but an everlasting inherit
ance in the kingdom of heaven, for all those whom the Father
hath given unto him.35
Section VI. — Although the work of redemption was not ac
tually wrought by Christ till after his incarnation, yet the virtue,
efficacy and benefits thereof were communicated unto 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
serpent's head, and the Lamb slain from the beginning of the
world, being yesterday and to-day the same, and for ever.36
34 Rom. v. 19; Heb. ix. 14, 16; x. 14; Eph. v. 2; Rom. iii. 25, 26.—
55 Dan. ix. 24, 26; Col. i. 19, 20; Eph. i. 11, 14; John xvii. 2; Heb. ix. 12,
.15. — ^ Gal. iv. 4, 5 ; Gen. iii. 15 ; Rev. xiii. 8 ; Heb. xiii. 8.
Compare Chapter xi., § 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 to his Father's justice in their behalf."
These Sections teach us of the effects of Christ's me
diatorial work on earth :
1st. That Christ made satisfaction in behalf of those
whom he represented (a) by his obedience, (6) by his
sacrifice of himself.
2d. That Christ has in strict rigour fully satisfied all
the demands of divine justice upon those whom he
represeuts. 18

206 CONFESSION OF FAITH.
3d. That thus he has, according to the terms of the
eternal covenant, not only secured, in behalf of those
whom he represented, remission of sins and propitiation
of divine wrath, but also an everlasting inheritance in
the kingdom of heaven.
4th. That although this perfect satisfaction was ren
dered in his obedience and suffering only subsequently
to his incarnation, yet the full benefits thereof had been
applied to each of the elect- severally in their successive
generations by the Holy Ghost, through the varying
forms of truth to them made known.
1st. That Christ made satisfaction for those whom he
represented, both by his obedience and by his sacrifice -
of himself, has been shown above, Chapter vii., § 3, and
viii., § 4. This truth is taught in the Confessions of all
the churches, Lutheran and Reformed. The Heidel
berg Catechism, one of the most generally adopted of all
the Reformed Confessions, says, Question 60 : " God,
without any merit of mine, but only of mere grace,
grants and imputes to me the perfect satisfaction, right
eousness and holiness of Christ, ... as if I had fully
accomplished all that obedience which Christ hath ac
complished for me."
The Formula of Concord, a Lutheran Confession,
says : " Since Christ was not only man, but God and
man in one undivided person, so he was not subject to
the law, nor obnoxious to suffering and death, because
he was Lord of the law. On which account his obe
dience is imputed to us ; so that God on account of that
whole obedience (which Christ by his acting and by his
suffering, in his life and in his death, for our sake ren
dered to his Father who is in heaven) remits our sins,

CHRIST THE MEDIATOR. 207
reputes us as good and just and gives us eternal salva
tion." 2d. Christ thus has, in strict rigour, fully satisfied all
the demands of divine justice upon those whom he
represents. As we saw (Chapter ii., §§ 1, 2) the essen
tial justice of the divine nature demands the punish
ment of sin. It demands also that the condition of the
original covenant of works should be fulfilled before the
reward is granted. The latter, Christ does by his obe
dience. The former, he suffers in the sorrows of his
life and death. Christ suffered as the representative of
sinners. Our sins were laid upon him. He redeemed
us from the curse of the law by being made a curse
for us. He died the just for the unjust. He is the
propitiation (expiation) for our sins. He gave his life
a ransom for many. We are bought with a price. Gal.
iii. 13; 1 Pet. iii. 18; 1 John ii. 2; Matt. xx. 28; 1
Tim. ii. 6. Christ suffered only in his single human
soul and body, and only for a time. Nevertheless, his
person was the infinite and transcendently glorious per
son of the eternal Son of God. Consequently his suffer
ings were precisely both in kind and degree what the
infinite righteous wisdom of God saw to be in strict
rigour a full equivalent in respect to the demands of
legal j ustice, for the eternal sufferings of all for whom
he suffered. This is the doctrine of the whole Christian
Church. The " Thirty-nine Articles of the Church of
England," say, Art. 31 : " The offering of Christ, once
made, is that perfect redemption, propitiation and satis
faction for all the sins of the whole world, both original
and actual."
The Catechism of the Council of Trent, 2. 5-63:

208 CONFESSION OF FAITH.
" Whatever is due by us to God on account of our sins
has been paid abundantly, although he should deal with
us according to the strictest rigour of his justice 
For it we are indebted to Christ alone, who having paid
the price of our sins on the cross, most fully satisfied
God." 3d. That thus he has, according to the terms of the
everlasting covenant, not only secured in behalf of those
whom he represented remission of sins and propitiation
of divine wrath, but also an everlasting inheritance in
the kingdom of glory. The sufferings of Christ secure
the remission of the penalty, and by his active obedience,
according to the terms of the covenant made with Adam
and assumed by Christ, he purchases a right to life and
eternal blessedness. That he has so purchased eternal
life for alb those in whose stead he rendered obedience,
is proved from the fact that the Scriptures habitually
set forth the truth that " the adoption of sons" and
"eternal life" are given to the believer freely for
Christ's sake, as elements of that purchased possession
of which the Holy Spirit is the earnest. Eph. i. 11-13;
Rom. viii. 15, 17; Gal. i. 4; iii. 13, 14; iv. 4, 5; Eph.
v. 25-27 ; Tit. iii. 5, 6 ; Rev. i. 5, 6 ; v. 9, 10.
This proves therefore (1) that Christ did not die
simply to make the salvation of those for whom he died
possible — i. e., to remove legal obstructions to their sal
vation — but he died with the design and effect of
actually securing their salvation and of endowing them
gratuitously with an inalienable title to heaven. (2.)
It proves in the second place that the vicarious sufferings
of Christ must have been in design and effect, personal
and definite as to their object. Salvation must be ap-

CHRIST THE MEDIATOR. 209
plied to all those for whom it was purchased. Since
not the possibility or opportunity for reconciliation, but
actual reconciliation itself was purchased ; since not
only reconciliation, but a title to an eternal inheritance
was purchased, it follows (a) that "to all those for
whom Christ hath purchased redemption, he doth cer
tainly and effectually apply and communicate the same."
Conf. Faith, ch. viii. § 8. And (6) that he who never
receives the inheritance, and to whom the purchased
grace is never applied, is not one of the persons for
whom it was purchased.
4th. That although this satisfaction was rendered by
Christ only after his incarnation, yet the full benefits
thereof had been applied to each of the elect severally
in their successive generations from the beginning, by
the Holy Ghost, through the various forms of truth to
them made known. This has been at length proved
and illustrated, Chapter vii. §§ 5, 6.
• Section VII. — Christ in the work of mediation, acteth accord
ing to both natures ; by each nature doing that which is proper
to itself;37 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.38
3? Heb. ix. 14; 1 Pet. iii. 18.— » Acts xx. 28; John iii. 13; 1 John iii. 16.
Under Section ii. we saw that (a) Jesus of Nazareth
was a true man. (6.) That he was true God. (c.) That
he was nevertheless one single Person, (<£) That his
personality is eternal and divine^ his human nature
having been generated into the pre-existent person of
the Son. (e.) That these two natures remain one Per
son, yet distinct and unchanged divinity and humanity,
18*

210 CONFESSION OF FAITH.
without mixture or confusion. This Section proceeds
to state —
1st. That all Christ's mediatorial actions involve the
concurrent activities of both natures, each nature con
tributing that which is proper to itself.
Thus the divine nature of Christ is that fountain
from which his revelation as prophet is derived. Other
prophets reflect his light, or transmit what they receive
from .him. He is the original source of all divine
knowledge. At the same time his humanity is the
form through which his Godhead is revealed, his flesh
the veil through which its glory is transmitted. His
person as incarnate God is the focus of all revelations —
the subject as well as the organ of all prophetical teach
ing. Thus, also, the human nature of Christ was necessary
in order that his person should be "made under the
law ;" and it is the subject of his vicarious sufferings,
and the organ of his vicarious obedience and intercession
as our representative Priest and Intercessor. At the
same time, it is only the supreme dignity of his divine
person which renders his obedience supererogatory and
therefore vicarious, and the temporary and finite suffer
ings of his humanity a full equivalent in justice-satisfy
ing efficacy for the eternal sufferings of all the elect.
Thus, also, the activities of his divinity and humanity
are constantly and beautifully blended in all his admin
istrative acts as King. The last Adam, the second man,
the Head of a redeemed and glorified race, the First
born among many brethren, he has dominion over all
creatures ; and, with a human heart acting out through
the energies of divine wisdom and power, he makes all

CHRIST THE MEDIATOR. 211
things work together for the accomplishment of his
purposes of love.
All mediatorial acts are therefore to be attributed to
the entire person of the Theanthropos — God-man. And
in the whole of his glorious Person is he to be obeyed
and worshipped by angels and men.
This Section teaches — 2d. That, because of the unity
of both natures in .one Person, that which is proper to
either nature belongs of course to that one Person ; and
sometimes in Scripture that which is proper to one
nature is attributed to the Person denominated by the
other nature. Thus, as shown above under Section ii.,
the Scriptures often say that God shed his blood for his
Church, or that the Son of Man came down from
heaven, while they never say that the human nature of
Christ came down from heaven, or that his divine nature
suffered for his Church.
Section VIII. — To all those for whom Christ hath purchased
redemption, he doth certainly and effectually apply and commu
nicate the same ;39 making intercession for them j40 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 ;42 overcoming
all their enemies by his almighty power and wisdom, in such
manner and ways as are most consonant to his wonderful and
unsearchable dispensation.43
a» John vi. 37, 39; x. 15, 16.— *> 1 John ii. 1, 2; Rom. viii. 34.— 4i John
xv. 13, 15; Eph. i. 7-9; John xvii. 6.— « John xiv. 16; Heb. xii. 2; 2 Cor.
iv. 13; Rom. viii. 9, 14; xv. 18,19; John xvii. 17.— a Ps. ex. 1; 1 Cor.
xv. 25, 26 ; Mai. iv. 2, 3 ; Col. ii. 15.
This Section teaches —
1st. That Christ, as mediatorial King, seated at the

212 CONFESSION OF FAITH.
right hand of God, applies the redemption he had
effected as Priest to the proper subjects of it. This
point has been already discussed under Chapter vii., § 4,
and Chapter viii., §§ 1, 4, when we were treating of
Christ, the Head and Surety of the covenant and media
torial King, and of his session at the right hand of God.
2d. That he proceeds in the effectual application of
redemption in the use of each of the four following
methods : (a.) By making intercession for the persons
concerned. (6.) By the revelation of the mysteries of
salvation to them in his Word, (c.) By the effectual
operation of his Spirit on their hearts, (d.) By all
necessary dispensations of his providence. The discus
sion of these points must be looked for under the several
heads of "The Holy Scripture," "Providence," "God's
Covenant with Man," "Christ the Mediator," "Effectual
Calling," "Justification," etc.
3d. That Christ doth certainly and effectually apply
and communicate redemption to ALL THOSE for whom
he hath purchased it.
Our Standards, it will be observed, very explicitly
teach that Christ, as mediatorial Priest, made expiation '
and purchased salvation for certain definite persons.
Thus, in Chapter iii., § 6, it is said: "As God hath
appointed the elect unto glory, so hath he, by the eternal
and most free purpose of his will, foreordained all the
means thereunto. Wherefore they that are elected, being
fallen in Adam, are redeemed by Christ. . . . Neither
are any other redeemed by Christ, ... but the elect
only." Here it is expressly affirmed (a) that Christ
died upon the cross on purpose to carry out the eternal
purpose of God in the election of certain individuals to

CHRIST THE MEDIATOR. 213
eternal life. (6.) That Christ died for the purpose of
saving no other than the elect.
In Chapter viii., § 5 : " The Lord Jesus, by his per
fect obedience and sacrifice of himself, .... purchased
not only reconciliation, but an everlasting inheritance
in the kingdom of heaven for all those whom the Father
hath given unto him." Here it is expressly taught —
(a.) That the design of Christ in dying was not simply
to make the salvation of all men possible, but actually
to purchase reconciliation for those given to him by the
Father. (6.) That for the same persons Christ actually
purohases, and consequently infallibly secures, an eternal
inheritance in heaven.
In Chapter viii., § 8, it is said : " To all those for
whom Christ hath purchased redemption he doth cer
tainly and effectually apply and communicate the same."
L. Cat., Q. 59 : " Redemption is certainly applied and
effectually communicated to all those for whom Christ
hath purchased it." When this Confession was written,
the phrase " to purchase redemption" was used in the
sense in which we use the phrase " make atonement for
sin." So it was so used by Baxter in his work, " Uni
versal Redemption of Mankind by the Lord Jesus
Christ," and by Dr. Isaac Barrow in his sermon entitled
" The Doctrine of Universal Redemption Asserted and
Explained." Dr. Henry B. Smith, in his edition of
Hagenbach, vol. ii., pp. 356, 357, says that our Confes
sion uses the phrase in the same sense.
The entire truth upon this subject, as set forth in our
Standards, may be stated summarily in the following
propositions :
1st. God has acted from the beginning in all his

214 CONFESSION OF FAITH.
Works according to one changeless, all-comprehensive
plan. Being infinitely wise and powerful, his design is
always fully executed, and therefore is fully revealed in
the event. God therefore intended to accomplish by
the vicarious obedience and sufferings of Christ pre
cisely what he does accomplish— nothing more and
nothing less.
2d. The satisfaction rendered by Christ is amply
sufficient for all men who can possibly be created.
3d. It is exactly adapted to the legal relations and
wants of every man — of one man as well as of another.
4th. Hence it has for ever removed out of the way
all legal obstacles to God's saving any man he wills to
save. 5th. That it is freely, authoritatively and in good
faith offered to every man to whom the gospel comes.
6th. Hence it follows— (a.) This redemption is right
fully the possession of any man whatsoever who accepts.
(o.) It is objectively available to one hearer of the
gospel as much as to another, upon the single condition
of acceptance.
7th. But, since all men are dead in tresspasses and
sins, no man accepts it except those to whom it is effect
ually applied by the Holy Ghost.
8th. It is effectually applied precisely to those per
sons to whom the Father and Son will to apply it.
9th. Since God's purposes are all eternal and immu
table, the Father and Son will to apply it now precisely
to those to whom they designed to apply it when Christ
hung upon the cross, and they willed to apply it then
precisely to those to whom they had designed to apply
it from eternity.

CHRIST THE MEDIATOR. 215'
10th. Hence it follows — (a.) Christ died with the
purpose of executing the decree of election. (6.) His
design in making atonement was definite, having respect
to certain definite persons — the elect and none others.
(c.) He designed to secure the salvation of those for
whose sake he rendered satisfaction, not merely to make
their salvation possible, but to purchase for them in
alienably faith and repentance, actual reconciliation and
the adoption of sons, etc., etc. (d.) He in time applies it
effectually and certainly to all those for whom he pur
chased it.
QUESTIONS.
1. What is the first truth before taught which is reaffirmed
in the first Section ?
2.- What is the second truth before taught which is here re
affirmed ?
3. What is the first additional proposition taught in this
Section ?
4. What is the second here taught ?
5. What is the third?
6. What is a Mediator, and in what sense is the title applied
to Christ?
7. What is it necessary as respects God that the Mediator
should effect?
8. What is it necessary as respects man ?
9. What great functions are necessarily embraced in the media
torial office ?
10. What relation do these functions sustain to one another ?
11. What is a prophet, and what were the special character
istics of Christ as a prophet ?
12. How did he execute the functions of a prophet?
13. Prove the last answer.
14. What were the essential characteristics of a priest ?
15. How did Christ execute this function?

216 CONFESSION OF FAITH.
16. State the proof that Christ was a true priest.
17. In what respects was his .priesthood superior to that of
Aaron ?
18. In what sense was he a priest after the order of Mel
chisedec ?
19. How does Christ execute the function of a king ?
20. How does his sovereignty as mediatorial King differ from
his authority as God ?
21. Prove that he possesses and exercises this universal media
torial dominion now.
22. What is the subject of the third Section?
23. What is the first proposition which it teaches?
24. What is the second proposition here taught?
25. What is the third?
26. What is the fourth ?
27. What is the fifth ?
. 28. What is the sixth ?
29. How is this doctrine stated in the Nicene Creed?
30. How is it stated in the Athanasian Creed ?
31. Prove that Jesus was a true man.
. 32. Show that he was born of the substance of his mother.
33. Prove that he was absolutely without sin.
34. Prove that he was one single person.
35. How do the Scriptures apply divine and human titles and
predicates to Christ ?
36. Is the personality of Christ divine or human?
37. Prove that his person is divine and eternal.
38. What relation does his humanity sustain to the Person ?
39. In what different ways have heretics striven to explain the
relation of the two natures'in the one person of Christ?
40. Prove that the natures always remain unmixed and un
changed. 41. What is the first proposition taught in the third and fourth
Sections ?
42. What is the second proposition taught?
43. What is the third?
44. What is the fourth ?
45. What is the fifth ?

CHRIST THE MEDIATOR. 217
46. What is the sixth proposition taught ?
47. What was the effect of the hypostatical union upon the
human nature of Christ?
48. Was Christ Mediator as God or man ?
49. Who appointed Christ to this office, and by what authority
does he act ?
50. In what sense is Christ subordinate to the Father ?
51. Prove that Christ took this office upon himself voluntarily.,
52. In what two different estates did Christ execute the office
of Mediator?
53. Why was his being born an act of humiliation?
54. In what sense was he made under the law, and in what
sense did he render perfect obedience to it ?
55. What was the design and significance of his undergoing
the miseries of this life, the wrath of God and the cursed death
of the cross?
56. What different explanations have been given of the phrase
in the Creed, " He descended into hell?"
57. What is the explanation given in the Confession?
58. How is the fact of Christ's resurrection proved?
59. Show why this fact is of fundamental importance.
60. When, how and for what purpose did he ascend to
heaven ?
61. What is meant by saying he sits at the right hand of
God? 62. For what great purpose does he assume and exercise this
authority and power?
63. In what manner, for whom, for what and with what effect
does he intercede?
64. What is the first proposition taught in Sections v. and vi. ?
65. What is the second proposition there taught ?
66. What is the third ?
67. What is the fourth?
68. In what two ways did Christ make satisfaction for us ?
69. How is this truth stated in the Heidelburg Catechism and
Formula of Concord ?
70. Prove that Christ has in strict rigour fully satisfied the
justice of God.
19

218 CONFESSION OF FAITH.
71. How is this stated in the Articles of the Church of Eng
land and in the Catechism of the Council of Trent ?
72. Prove that Christ died to purchase not only reconciliation,
but an eternal inheritance, for those for whom he acted.
73. Show that Christ did not die to make salvation possible,
but actually to save.
74. Show that Christ died with the intention of saving certain
definite persons.
75. Prove that the satisfaction of Christ avails for those who
died before his advent.
76. Prove that both the'humanity and the divinity of Christ
are necessarily exercised in all his mediatorial functions — pro
phetical, priestly and kingly.
77. To what subject, therefore, are all mediatorial actions to be
ascribed ?
78. What is the first point taught in Section viii. ?
79. What is the second point there taught ?
80. What is the third point there taught ?
81. In what three places and in what three forms do our
standards teach that Christ suffered with the design of saving
certain definite persons ?
82. What do our Standards teach as to the sufficiency, the
adaptability and the universal offer and availability of the re
demption of Christ?
83. What do they teach as to the design of the Father and the
Son in the act of redemption ?
84. What do they teach of the certainty of its application to
all for whom it was originally designed-?

CHAPTER IX.
OF FREE WILL.
Section I. — God hath endued the will of man with that
natural liberty that it is neither forced, nor by any absolute ne
cessity of nature determined, to good or evil.1
1 Matt. xvii. 12 ; James i. 14 ; Deut. xxx. 19.
This Section teaches the great fundamental truth of
consciousness and revelation, which renders moral gov
ernment possible; that man, in virtue of his creation, is
endowed with an inalienable faculty of self-determina
tion, the power of acting or not acting, and of acting
in the way which the man- himself, upon the whole
view of the case, desires at the time. There are only
three generically different views upon this subject pos
sible :
1st. That which regards the actions of men as. caused
directly by outward circumstances and occasions, under
the same great law of necessity which governs the move
ments of all material agents.
2d. That affected by the Arminians and others, which
regards the will in man, or his bare faculty of volition,
as possessing a mysterious capacity of self-determination,
irrespective of all the judgments of the understanding
and the affections of the heart and the entire state of
the man's soul at the time. 219

220 CONFESSION OF FAITH.
3d. That which is taught in this Section — namely,
that the human soul, including all its instincts, ideas,
judgments, affections and tendencies, has the power of
self-decision ; that is, the soul decides in every case as,
upon the whole, it pleases.
That the first-stated view is not true is proved— (1.)
From the universal consciousness of men with respect
to their own action, and observation of the action of
other men. We are all conscious of possessing the
power of determining our own action irrespective of any
or of all external influences. In every case of delibe
rate choice we are conscious that we might have chosen
the opposite if we had wished to do so, all outward
circumstances remaining unchanged. We see that all
material substances act only as they are acted upon, and
in the same conditions invariably "act in the same way.
But, on the other hand, we see that our fellow-men, like
ourselves, possess, without exception, the power of orig
inating action, and that, if they please, they act very
variously under the same circumstances. Circum
stances, including the sum total of conditions and rela
tions, control the action of all material agents, while
personal agents control circumstances. (2.) The same
is proved by the fact that man is held responsible alike
by his own conscience and by God for his own action.
This evidently could not be the case if his action was
caused by circumstances, and not freely by the man
himself. That the second view, which supposes that a man
possesses the power to choose without respect to his
judgments or inclinations, is not true ; and that the
third view, which supposes that a man possesses the

FREE WILL. 221
inalienable faculty of choosing as upon the whole he
judges right or desirable, is true, are proved —
(1.) From the consideration that while we are con
scious in every deliberate act of choice that we might
have chosen otherwise, all the external conditions being
the same, we always feel that our choice was determined
by the sum-total of our views, feelings and tendencies
at the time. A man freely chooses what he wants to
choose. He would not choose freely if he chose in any
other way. But his desire in the premises is deter
mined by his whole intellectual and emotional state at
the time.
(2.) It is plain that if the human will decided in any
given case in opposition to all the views of the reason
and all the desires of the heart, however free the will
might be, the man would be a most pitiful slave to a
mere irrational and immoral power of willing.
(3.) All men judge that the rational and moral cha
racter of any act results from the purpose or desire, the
internal state of mind or heart, which prompted the act.
If the man wills in any given case in opposition to all
his judgments and to all his inclinations of every kind,
his act in that case would obviously be neither rational
nor moral, and the man himself, in respect to that act,
would' be neither free nor responsible.
(4.) If the human soul had the power to act thus irre
spective of its entire interior intellectual and emotional
condition at the time, such action could neither be fore
seen nor controlled by God, nor influenced by men, and
such exercise of volitional power would be absolutely
fortuitous. It would sustain no certain relation to the
character of the agent. Christ taught, in opposition to
19*

222 CONFESSION OF FAITH.
this, that human action is determined by the character
of the agent as certainly as the nature of the fruit is
determined by the nature of the tree from which it
springs ; and that the only way to change the character
of the action is to change the permanent character or
moral tendency and habit of the heart of the agent.
Matt. vii. 16-20; xii. 33-35. .
Section II. — Man, in his state of innocency, had freedom and
power to will and to do that which is good and well-pleasing to
God,2 but yet mutably, so that he might fall from it.3
Section III. — Man, by his fall and state of sin, hath wholly
lost all ability of will to any spiritual good accompanying salva
tion ;4 so as a natural man, being altogether averse from that
good,6 anddead in sin,6 is not able, by his own strength, to con
vert himself, or to prepare himself thereunto.7
Section IV.— When God converts a sinner and translates him
into the state of grace, he freeth him from his natural bondage
under sin,8 and by his grace alone enables him freely to will and
to do that which is spiritually good ;9 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.10
Section V. — The will of man is made perfectly and immutably
free to do good alone in the state of glory only.11
2 Eeeles: vii. 29; Gen. i. 26.— s Gen. ii. 16, 17; iii. 6.—* Rom. v. 6; viii.
7; John xv. 5.-5 Rom: iii. 10, 12.— « Eph. ii. 1, 5; Col. ii. 13.—' John
vi. 44, 65 ; Eph. ii. 2-5 ; 1 Cor. ii-. 14 ; Tit. iii, 3-5.— 8 Col. i. 13 ; John viii.
34, 36.— 9 Phil. ii. 13 ; Rom. vi. 18, 22.—'° Gal. v. 17; Rom. vii. 15, 18, 19,
21, 23.— « Eph. iv. 13; Heb. xii. 23; 1 John iii. 2 ; Jude 24.
These Sections briefly state and contrast the various
conditions which characterize the free agency of man in
his four different estates of innocency, hereditary sin,
grace and glory. In all these estates man is unchange
ably a free, responsible agent, and in all cases choosing
or refusing as, upon the whole, he prefers to do. A

FREE WILL. 223
man's volition is as his desires are in the given case.
His desires in any given case are as they are determined
to be by the general and permanent tastes, tendencies
and habitudes of his character. He is responsible for
his desires, because they are determined by the nature
and permanent characteristics of his own soul. He is
responsible for these, because they are the tendencies
and qualities of his own nature. If these are immoral,
he and his actions are immoral. If these are holy, he
and his actions are holy.
When we say that man is a free agent, we mean (1)
that he has the power of originating action ; that he is
self-moved, and does not only move as he is moved upon
from without. (2.) That he always wills that which,
upon the whole view of the case presented by his under
standing at the time, he desires to will. (3.) That man
is furnished with a reason to distinguish between the
true and the false, and a conscience to distinguish be
tween the right and the wrong, in order that his desires
and consequent volitions may be both rational and
righteous ; and yet his desires are not necessarily either
rational or righteous, but they are formed under the
light of reason and conscience, either conformable or
contrary to them, according to the permanent habitual
disposition or moral character of the soul itself.
1st. Adam in his estate of innocency was a free agent
created with holy affections and moral tendencies, yet
with a character as yet unconfirmed, capable of obedience,
yet liable to be seduced by external temptation, and by
the inordinate excitement of the propensions of his animal
nature, such as in their proper degree and due subordina-
: tion are innocent. Of this state of a holy yet fallible

224 CONFESSION OF FAITH.
nature we have no experience, and consequently very
imperfect comprehension.
.2d. As to man's present estate, our Standards teach
(1) that man is still a free agent, and able to will as upon
the whole he desires to will. (2.) That he has likewise
ability to discharge many of the natural obligations
which spring out of his relations to his fellow-men. (3.)
That his soul by reason of the fall being morally cor
rupted and spiritually dead, his understanding being
spiritually blind and his affections perverted, he is
" utterly indisposed, disabled and made opposite to all
good, and wholly inclined to evil" (Conf. Faith, ch. vi.,
§ 4, and ch. xvi., § 3 ; L. Cat. Q. 25) ; and hence he
" hath wholly lost all ability of will to any spiritual
good accompanying salvation," so that he " is not able
of his own strength to convert himself," or even " to
prepare himself thereunto." Conf. Faith, ch. ix., § 3.
The same view is taught in all the Protestant Confes
sions, Lutheran and Reformed.
Thirty-nine Articles of the Church of England, Art.
10: "The condition of man after the fall of Adam is
such that he cannot turn and prepare himself by his own
natural strength and good works to faith and calling
upon God. Wherefore we have no power to do good
works pleasing and acceptable to God, Without the grace
of God by Christ preventing us, that we may have a
good will, and working with us when we have a good
will." Articles of Synod of Dort, chap, iii, Art. 3: "All
men are conceived in sin, and born children of wrath,
indisposed to all saving good, prepense to evil, dead in
sins and the slaves of sin, and without the grace of the

FREE WILL. 225
regenerating Holy Spirit they are neither willing nor
able to return to God, to correct their depraved nature,
or to dispose themselves to the correction of it."
Form, of Concord, p. 579, Hase's Collection (Lutheran):
"Therefore we believe that as it is impossible for a dead
body to revive itself, or to communicate animal life to
itself, in the same degree is it impossible for a man,
spiritually dead by reason of sin, to recal spiritual life
within himself." lb. p. 653: " We believe that neither
the intellect, heart nor will of the unregenerate man is
able of its own natural strength either to understand,
believe, embrace, will, begin, perfect, perform, operate
or co-operate anything in things divine and spiritual ;
but man is so far dead and corrupt in respect to good
that in the nature of man since the fall, and before re
generation, there is not even a scintilla of spiritual
strength remaining whereby he can prepare himself for
the grace of God, or apprehend that grace when offered,
or is able in whole or in half, or in the least part, to
apply or accommodate himself to that grace, or to confer
or to act, or to operate or to co-operate anything for
his own conversion."
By liberty we mean the inalienable prerogative of the
human soul of exercising volition as it pleases. In this
sense man is as free now as before the fall. By ability
we mean the capacity either to will in Opposition to the
desires and affections of the soul at the time, or by a
bare exercise of volition to make oneself desire and love
that which one does not spontaneously desire or love.
We affirm that liberty is, and that ability in this sense
is not, an element of the constitution of the soul. A man
always wills as upon the whole he pleases, but he can-

226 CONFESSION OF FAITH.
not will himself to please differently from what he does"
please. The moral condition of the heart determines
the act of the will, but the act of the will cannot change
the moral condition of the heart.
This inability is (1) absolute. Man has no power,
direct or indirect, to fulfil the moral law, or to accept
Christ, or to change his nature so as to increase his
power, and so can neither do his duty without grace,
nor prepare himself by himself for grace. (2.) It is
purely moral, because man possesses since the fall as
much as before all the constitutional faculties requisite
to moral agency, and his inability lias its ground solely
in the wrong moral state of those faculties. It is simply
the evil moral disposition of the soul. (3.) It is natural,
because it is not accidental, but innate and inheres in
the universal and radical moral state of our souls by
nature ; that is, as that nature is naturally propagated
since the fall. (4.) It is not natural in the sense of be
longing to the nature of man as originally formed by God,
or as resulting from any constitutional deficiency, or
development of our natural moral faculties as originally
given by God.
That this doctrine is true is proved (1) from direct
declarations of Scripture. " Can the Ethiopian change
his skin or the leopard his spots? then may ye also do
good that are accustomed to do evil." Jer. xiii. 23.
" No man can come unto me except the Father who
hath sent me draw him. ... No man can come unto
me except it be given him of my Father." John vi.
44, 65; Rom. ix. 16; 1 Cor. ii. 14. (2.) From what
Scriptures say of man's state by nature. It is declared
to be a state of "blindness" and "darkness" and of

FREE WILL. 227
"spiritual death." Eph. iv. 18; Col. ii. 13. The un
regenerate are the " servants of sin " and " subject to
Satan." Rom. vi. 20 ; v. 6 ; 2 Tim. ii. 26 ; Matt. xxii.
33-35. (3.) From what the Scriptures say of the nature
and the universal and absolute necessity of regeneration :
" Except a man be born again he cannot enter the king
dom of heaven." John iii. 3. It is called "a new
birth," " a new creation," " a begetting anew," " a giving
a new heart." In this work God is the agent, man is
the subject. It is so great that it requires the " mighty
power of God." Eph. i. 18-20. All Christian duties
are declared to be the fruits of the Spirit. Gal. v. 22,
23. (4.) From the experience of every true Christian.
(5.) From the consciousness of every convinced sinner.
The great burden of all true conviction is not chiefly
the sins committed, but the sinful deadness of heart and
aversion to divine things which is the root of actual trans
gression, and which remains immovable in spite of all
we do. (6.) From the universal experience of the hu
man race. If any man has ever naturally possessed
ability to perform his spiritual duties, it is certain that
no one has ever exercised it.
3d. As to the estate into which the regenerate are
introduced by grace, our Standards affirm — (1.) The
regenerated Christian remains, as before, a free agent,
willing always as upon the whole he desires to will.
(2.) In the act of regeneration the Holy Spirit has
implanted a new spiritual principle, habit or tendency
in the affections of the soul, which, being subsequently
nourished and directed by the indwelling Spirit, frees
the man from his natural bondage under sin, and enables
him prevailingly to will freely that which is spiritually

228: CONFESSION OF FAITH.
good. And yet, because of the lingering remains of his
old corrupt moral habit of soul, there remains a conflict
of tendencies, so that the Christian does not perfectly
nor only will that which is good, but doth also will that
which is evil. These points will be discussed under
Chapters x. and xiii.
4th. As to the estate of glorified men in heaven, our
Confession teaches that they continue, as before, free
agents, but that all the remains of their old corrupt
moral tendencies being extirpated for ever, and the
gracious dispositions implanted in regeneration being
perfected, and the whole man being brought to the
measure of the stature of perfect manhood in the like-.
ness of Christ's glorified humanity, they remain for ever
perfectly free and immutably disposed to perfect holi
ness. Adam was holy and unstable. Unregenerate men
are unholy and stable; that is, fixed in unholiness.
Regenerate men have two opposite moral tendencies
contesting for empire in their hearts. They are cast
about between them, yet the tendency graciously im
planted gradually in the end perfectly prevails. Glori
fied men are holy and stable. All are free, and there
fore responsible.
QUESTIONS.
1. What is taught in the first Section?
2. What view as to the nature of human agency is first stated
above? 3. What is the second view stated above?
4. What is the true view?
5. Prove that the first stated view is not true.
6. In what sense and under what limitations are we conscious
of the power of contrary choice?

FREE WILL. 229
7. Does consciousness teach that the will of man or the man
himself is free when he acts? How does this bear upon the
question in hand?
8. Whence do volitions derive their rational and moral cha
racter ?
9. What would be the inevitable results if the volitions of men
were decided irrespectively of all their mental and emotional
states at the time?
10. What do the second, third, fourth and fifth Sections teach?
11. When is a man a free agent?
12. Why is a man responsible for his volitions? Why for his
desires? Why for the permanent moral state of his soul ?
13. What elements must meet together to constitute a man a
free agent?
14. What were the peculiar characteristics of Adam's free
agency ?
15. What do our standards teach as to the state of man's moral
freedom since the fall ?
16. In what words and passages is the doctrine of our Stand
ards stated?
17. What doctrine is taught in the Thirty-nine Articles of the
Church of England, in the Articles of the Synod of Dort, and in
the Lutheran Form, of Concord ?
18. What is the distinction between " liberty" and "ability?"
and which is affirmed and which denied of man in his present
state ?
19. Why is this inability said to be "absolute?"
20. Why is it said to be "moral?"
21. In what sense is it natural, and in what sense is it not
natural ?
22. Prove this doctrine from the direct statements of Scripture.
23. Do the same from what Scripture teaches of man's estate
by nature.
24. The same from what Scripture teaches of the nature and
the necessity of regeneration.
25. The same from the consciousness of every convicted
sinner. 26. The same from the experience of every converted man.
20

230 CONFESSION OF FAITH.
27. The same from the universal experience of mankind.
28. What do our Standards teach of the characteristics of
that moral freedom into which the believer is introduced by
regeneration ?
29. What do they teach of the characteristics of that moral
freedom into which the glorified man is introduced after death?

CHAPTER X.
OF EFFECTUAL CALLING.
Section I. — AU those whom God hath predestinated unto
life, and those only, he is pleased, in his appointed and accepted
time, effectually to call,1 by his word and Spirit,2 out of that
state of sin and death in which they are by nature, to grace and
salvation by Jesus Christ ;3 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 ;5 renew
ing their wills, and by his almighty power determining them
to that which is good,6 and effectually drawing them to Jesus
Christ ;7 yet so as they come most freely, being made willing by
his grace.8
Section II. — This effectual call is of God's free and special
grace alone, not from anything at all foreseen in man ;9 who is
altogether passive therein, until, being quickened and renewed
by the Holy Spirit,10 he is thereby enabled to answer this call,
and to embrace the grace offered and conveyed in it.11
1 Rom. viii. 30; xi. 7; Eph. i. 10, 11.— ' 2 Thess. ii. 13, 14; 2 Cor. iii. 3,
6.— 3 Rom. viii. 2; Eph. ii. 1-5; 2 Tim. i. 9, 10.—* Acts xxvi. 18; 1 Cor.
ii. 10, 12 ; Eph. i. 17, 18.— 5 Ezek. xxxvi. 26.— * Ezek. xi. 19 ; Phil. ii. 13 ;
Dent. xxx. 6 ; Ezek. xxxvi. 27.— ' Eph. i. 19 ; John vi. 44, 45.— 8 Cant. i.
4 ; Ps. ex. 3 ; John vi. 37 ; Rom. vi. 16-18.— » 2 Tim. i. 9 ; Tit. iii. 4, 5 ;
Eph. ii. 4, 5, 8, 9; Rom. ix. 11. — 10 1 Cor. ii. 14; Rom. viii. 7; Eph. ii.
' 5.—" John vi. 37; Ezek. xxxvi. 27; John v. 25.
There is an outward call of God's word extended to
all men to whom the gospel is preached, which is con
sidered under the fourth Section of this chapter. The
first and second Sections treat of the internal effectual 231

232 CONFESSION OF FAITH.
call of God's Spirit which effects regeneration and which
is experienced only by the elect. Of this internal call
it is affirmed —
1st. That there is such an internal call, and that it is
necessary to salvation.
2d. As to the subjects of it, that they embrace all the
elect and only the elect.
3d. As to the agent of it — (a) That the sole agent of
it is the Holy Ghost, who uses (6) the revealed truth of
the gospel as his instrument ; (c) that the subjects of it,
while they have freely resisted all those common influ
ences of the Holy Ghost which they have experienced
before regeneration, are entirely passive with respect to
that special act of the Spirit whereby they are regene
rated; nevertheless, in consequence of the change wrought
in them in regeneration, they obey the call and subse
quently more or less perfectly co-operate with grace.
4th. As to the nature of it, it is taught that it is an
exercise of the almighty and effectual power of the
Holy Ghost acting immediately upon the soul of the
subject, determining him and effectually drawing, yet
in a manner perfectly congruous to his nature, so that he
comes most freely, being made willing.
5th. As to the effect of it, it is taught that it works
a radical and permanent change in the entire moral
nature of the subject, spiritually enlightening his mind,
sanctifying his affections, renewing his will and giving
a new direction to his action.
1st. That there is such an internal call of the Spirit,
distinct from the external call of the Word, and that it
is necessary to salvation, are proved (1) from what the
Scriptures teach concerning man's state by nature as a

EFFECTUAL CALLING. 233
state of spiritual death, blindness, insensibility and
absolute inability with respect to all action spiritually
good, as has been sufficiently shown under Chap, ix., § 3.
(2.) The Scriptures distinguish between the Spirit's
influence and that of the Word alone. 1 Cor. ii. 14, 15 ;
iii. 6 ; 1 Thess. i. 5, 6.
(3.) A spiritual influence is declared to be necessary
to dispose and enable men to receive the truth. John vi.
45; Acts xvi. 14; Eph. i. 17.
(4.) All that is good in man is referred to God as its
author. Eph. ii. 8; Phil. ii. 13; 2 Tim. ii. 25; Heb.
xiii. 21.
(5.) The working of the Spirit upon the hearts of
the regenerated is represented as far more direct, power
ful and efficient than the mere moral influence of the
truth upon the understanding and affections. Eph. i. 19;
iii. 7.
(6.) The result effected in regeneration is different
from an effect proper to the simple truth. It is "a
new birth," " a new creation," etc. John iii. 3, 7 ; Eph.
iv. 24.
(7.) The Scriptures explicitly distinguish between the
two calls. Of the subjects of the one it is said, "Many
are called, but few are chosen." Matt. xxii. 14. Of the
subjects of the other it is said, " Whom he called, them
he also justified." Rom. viii. 30. Comp. Prov. i. 24,
and John vi. 45.
All these arguments conspire to prove that this spirit
ual influence is essential to salvation. Whatever is the
necessary condition of regeneration is the necessary con
dition of salvation, because "except a man be born
again he canuot see the kingdom of God." John iii. 3,
20*

234 CONFESSION OF FAITH.
2d. That this spiritual call embraces all the elect, and
only the elect, is proved — (1.) From what has been
already proved, (a) Chapter iii., §§ 3, 4, 5, that God has
from eternity definitely and unchangeably determined
who shall be saved ; and (6) Chapter iii., § 6, that God,
having "appointed the elect unto glory, so hath he, by
the eternal and most free purpose of his will, fore
ordained all the means thereunto." Effectual calling
being the actual saving of a soul from the death of sin
by the mighty power of God, it is obvious that it must
be applied to all who are to be saved, and that it cannot
be applied to any who are not to be saved. (2.) The
same is proved from the fact that the Scriptures repre
sent the "called" as the "elect" arid the "elect" as the
"called." Rom. viii. 28, 30. " Those with Christ in
heaven are called, elect and faithful." (3.) The Scrip
tures, moreover, declare that the "calling" is based upon
the "election." 2 Tim. xix. " Who hath saved us and
called us with an holy calling, not according to our
works, but according to his own purpose and grace,
which was given to us in Christ Jesus before the world
began." 2 Tim. i. 9 ; 2 Thess. ii. 13, 14; Rom. xi. 7.
3d. That the sole agent in this effectual calling is the
Holy Ghost; that he uses Gospel truth as his instru
ment ; and that, while all sinners are active in resisting
the common influences of grace before regeneration, and
all believers in co-operating with sanctifying grace after
regeneration, nevertheless every new-created soul is
passive with respect to that divine act of the Holy
Spirit whereby he is regenerated, may all be proved
under the following distinct heads :
(1.) There are certain influences of the Spirit in the

. EFFECTUAL CALLING. 235
present life which extend to all men in a greater or less
degree; which tend to restrain or to persuade the soul;
which are exerted in the way of heightening the natural
moral effect of the truth upon the understanding, the
heart and the conscience. They involve no change of
principle and permanent disposition, but only an in
crease of the natural emotions of the heart in view of
sin, of duty and of self-interest. These influences, of
course, may be resisted, and are habitually resisted, by
the un regenerated. The fact that such resistible in
fluences are experienced by men is proved (a) from the
fact that the Scriptures affirm that they are resisted.
Gen. vi. 3 ; Heb. x. .29. (6.) Every Christian is con
scious that anterior to his conversion he was the subject
of influences impressing him with serious thoughts,
convincing him of . sin, tending to draw him to the
obedience of Christ, which he for the time resisted.
We observe the same to be true of many men who are
never truly converted at all.
(2.) The distinction between regeneration and conver
sion is obvious and necessary. Under Chapter ix. we
saw that the voluntary acts of the human soul are
determined by and derive their character from the affec
tions and desires which prompt them ; and these affec
tions and desires derive their character from the perma
nent moral state of the soul in which they arise. In
the unregenerate this permanent moral state and dispo
sition of the soul is evil, and hence the action is evil.
Action positively holy is impossible except as the conse
quence of a positively holy disposition. The infusion
of such a disposition must therefore precede any act of
true spiritual obedience. Effectual calling, according to

236 CONFESSION OF FAITH.
the usage of our Standards, is the act of the Holy Spirit
effecting regeneration. Regeneration is the effect pro
duced by the Holy Spirit in effectual calling. The
Holy Spirit, in the act of effectual calling, causes the
soul to become regenerate by implanting a new govern
ing principle or habit of spiritual affection and action.
The soul itself, in conversion, immediately acts under
the guidance of this new principle in turning from sin
unto God through Christ. It is evident that the im
plantation of the gracious principle is different from the
exercise of that principle, and that the making a man
willing is different from his acting willingly. This first
is the act of God solely ; the second is the consequent
act of 'man, dependent upon the continued assistance of
the Holy Ghost,
That God is the sole agent in .the act which effects
regeneration is plain — (a.) From the nature of the case,
as shown above. The making an unwilling man willing
cannot be co-operated with by the man while unwilling.
(6.) From what, was proved under Chapter ix., § 3, as
to man's absolute inability with respect to spiritual
things, (c.) From what the Scriptures say as to the
nature of the change. They call it "a new birth," "a
begetting," "a quickening," "a new creation." "God
begetteth, the Spirit quickeneth ;" " We are born again,"
"We are God's workmanship." See also Ezek. xi. 19;
Ps. Ii. 10 ; Eph. iv. 23 ; Heb. viii. 10. That, after re
generation, the new-born soul at once begins and ever
continues more or less perfectly to co-operate with sanc
tifying grace, is self-evident. Faith, repentance, love,
good works, are one and all at the same time "fruits of
the Spirit" and free actions of men. We are continually

EFFECTUAL CALLING. 237
conscious, moreover, that we are subject to divine influ
ences, which we are either resisting or obeying, and
which we are free to resist or obey as we please, while
through grace we do prevailingly please to obey.
(3.) That the Holy Spirit uses the "truth" as his
instrument in effectual calling is plain — (a.) Because he
never acts in this way where the knowledge of the truth
is entirely wanting. (6.) Because the Scriptures assert
that we are begotten by the truth, sanctified by the
truth, grow by it, etc. John xvii. 19; James i. 18.
4th. That this divine action is in its nature at once
omnipotent and certainly efficacious, and yet perfectly
congruous to the rational and voluntary nature of man,
follows certainly from the fact that it is the act of the
all-wise and all-powerful God in executing his self-con
sistent and immutable decrees'. What God does directly
to accomplish his own changeless purposes must be cer
tainly efficacious and powerful. Eph. i. 18, 19. Besides,
the very thing done is to make us willing, to work faith
in us; and that is indubitably connected with salvation.
Phil. ii. 13. That it is effectual is also asserted. Eph.
iii. 7, 20; iv. 16.
That this divine influence is perfectly congruous to
our nature is plain — (1.) From the fact that it is the
influence of an all-wise Creator upon the work of his
own hand. It is not conceivable either that God is un
able or indisposed to control the actions of his creatures
in a manner perfectly consistent with their nature. (2.)
The influence he exerts is called in Scripture " a draw
ing," "a teaching," "an enlightening," etc. John vi. 44,
45; Eph. i. 18. (3.) By nature the mind is darkened
and the affections perverted and the will enslaved by

238 CONFESSION OF FAITH.
sin. Regeneration restores these faculties to their proper
condition. It cannot be inconsistent with a rational na
ture to let in the light, nor to a free will to deliver it from
bondage. " Where the Spirit of the Lord is, there is
liberty." 2 Cor. iii. 17 ; Phil. ii. 13; Ps. ex. 3. Every
regenerated man is conscious (a) that no constraint has
been laid upon the spontaneous movement of his facul
ties, and (6) that, on the other hand, none of his faculties
ever acted so freely and consistently with the law of their
nature before.
5th. That this change is radical is proved from the
fact that, as shown above, it consists in the implantation
of a new governing principle of life — from the fact that
it is a "new birth," a "new creation," wrought by
the mighty power of God in execution of his eternal
purpose of salvation, and' that it is as necessary for the
most moral and amiable as for the morally abandoned.
That this change is permanent will be shown under
Chapter xvii., on the Perseverance of the Saints.
That it affects the entire man — intellect, affections
and will — is evident (1) from the essential unity of the
soul. It is the one indivisible " I " which thinks, feels
and wills. If the permanent moral state of the soul is
corrupt, all. its functions must be perverted. We can
have no desire for an object unless we perceive its love
liness ; nor can we perceive intellectually the loveliness
of that which is wholly uncongenial to our inherent
tastes and dispositions. (2.) The Scriptures expressly
affirm that sin is essentially deceiving, that innate de
pravity involves moral blindness, and that the natural
man cannot receive the things which are spiritually dis
cerned. 1 Cor. ii. 4 ; 2 Cor. iv. 4 ; John xvi. 3. (3.)

EFFECTUAL CALLING. 239
The Scriptures expressly affirm that all the "new born"
are the subjects of a spiritual illumination of the under
standing as well as renewal of the affections. John xvii.
3 ; 1 Cor. ii. 12, 13 ; 2 Cor. iv. 6 ; Eph. i. 18 ; 1 John
iv. 7; v.. 20. (4.) In the Bible the phrase "to give a
new heart" is equivalent to effect regeneration, and the
phrase " heart" is characteristically used for the entire
interior man — intellect, 'affections an'd will. Observe
such phrases as " counsels of the heart," 1 Cor. iv. 5 ;
" imaginations of the heart," Luke i. 51 ; " thoughts and
intents of the heart," Heb. iv. 12.
Section III. — Elect infants, dying in infancy, are regenerated
and saved by Christ through the Spirit,12 who worketh when and
where and how he pleaseth.13 So also are all other elect persons,
who are incapable of being outwardly called by the ministry of
the Word.14
12 Lnke xviii. 16 ; Acts ii. 38, 39 ; John iii. 3, 5 ; 1 John v. 12 ; Rom.
viii. 9.— 13 John iii. 8.—" 1 John v. 12 ; Acts iv. 12.
The outward call of God's word and all the " means
of grace" provided in the present dispensation of course
presuppose intelligence upon the part of those who re
ceive them. The will of God, also, is revealed only as
far as it concerns those capable of understanding and
profiting by the revelation. His purposes with respect
either to persons or classes not thus addressed are not
explicitly revealed.
If infants and others not capable of being called by
the Gospel are to be saved, they must be regenerated
and sanctified immediately by God without the use of
means. If God could create Adam holy without means,
and if he can new-create believers in righteousness and
true holiness by the use of means which a large part

240 CONFESSION OF FAITH.
of men use without profit, he can certainly make infants
and others regenerate without means. Indeed, the nat
ural depravity of infants lies before moral action in the
judicial deprivation of the Holy Ghost. The evil is
rectified, at that stage, therefore, by the gracious restora
tion of the soul to its moral relation to the Spirit of God.
The phras'e "elect infants" is precise and fit for its pur
pose. It is not intended to suggest that there are any
infants not elect, but simply to point out the facts (a)
that all infants are born under righteous condemnation,
and (b) that no infant has any claim in itself to salva
tion ; and hence (c) the salvation of each infant, pre
cisely as the salvation of every adult, must have its
absolute ground in the sovereign election of God. This
would be just as true if all adults were elected as it is
now that only some adults are elected. It is, therefore,
just as true, although we have good reason to believe
that all infants are elected. The Confession adheres in
this place accurately to the facts revealed. It is cer
tainly revealed that none, either adult or infant, are
saved except on the ground of a sovereign election;
that is, all salvation for the human race is pure grace.
It is not positively revealed that all infants are elect,
but we are left, for many reasons, to indulge a highly
probable hope that such is the fact. The Confession
affirms what is certainly revealed, and leaves that which
revelation has not decided to remain, without the sug
gestion of a positive opinion upon one side or the other.
Section IV. — Others not elected, although they may be called
by the ministry of the word,15 and may have some common ope
rations of the Spirit;16 yet they never truly come unto Christ, and
therefore cannot be saved;1' much less can men not professing

EFFECTUAL CALLING. 241;
the Christian religion be saved in any other way whatsoever, be
they ever so diligent to frame their lives according to the light
of nature and the law of that religion they do profess ;18 and to
assert and maintain that they may, is very pernicious, and to be
detested.19 ><• Matt. xxii. 14.— '« Matt. Vii. 22 ; xiii. 20, 21 ; Heb. vi. 4, 5.—" John
vi. 64r-66; viii. 24.— 18 Acts iv. 12; John xiv. 6; Eph. ii. 12; John iv. 22;
xvii. 3.— " 2 John 9-11 ; 1 Cor. xvi. 22 ; Gal. i. 6-8.
This Section, taken in connection with the parallel
passage in L. Cat., Q. 60, teaches the following propo
sitions :
1st, That the non-elect will certainly fail of salva
tion, not because a free salvation is not made available
to them if they accept Christ, but because they never,
accept Christ; and they all refuse to accept him, because,
although they may be persuaded by some of the common
influences of the Holy Ghost, their radical aversion to
God is never overcome by effectual calling. It has
already been proved under §§ 1 and 2 that the grace of
effectual calling extends to all the elect and only to
the elect, hence the truth of this proposition follows.
2d. That the diligent profession and honest practice
of neither natural religion nor of any other religion than
pure Christianity can in the least avail to promote the
salvation of the soul, is evident from the essential prin
ciples of the gospel. If any person perfectly conformed
to the amount of spiritual truth known to him in every
thought and act from birth upward, however little that
knowledge might be, he would of course need no salva
tion. But all men, as we have seen, are born under
condemnation, and begin to act as moral agents with
natures already corrupt. "All have sinned and come
21

242 CONFESSION OF FAITH.
short of the glory of God." Hence it follows that an
atonement is absolutely necessary, and consequently a
personal interest in the redemption of Christ is abso
lutely necessary to salvation ; for if a law, conformity
to which could have given life, could have been given,
Christ is dead in vain. Gal. ii. 21 ; iii. 21. To admit
that men may be saved irrespectively of Christ, is vir
tually to deny Christ.
3d. That in the case of sane adult persons a knowledge
of Christ and a voluntary acceptance of him is essential
in order to a personal interest in his salvation is proved
— (1.) Paul argues this point explicitly: If men call
upon the Lord they shall be saved ; but in order to call
upon him they must believe; and in order to believe
they must hear ; and that they should hear, the gospel
must be preached unto them. Thus the established
order is, Salvation cometh by faith, faith cometh by
hearing, and hearing by the Word of God. Rom. x. 14-r-
17 ; Matt. xi. 27 ; John xiv. 6 ; xvii. 3 ; Acts iv. 12.
(2.) God has certainly revealed no purpose to save
any except those who, hearing the gospel, obey ; and he
requires that his people, as custodians of the gospel,
should be diligent in disseminating it as the appointed
means of saving souls. Whatever lies beyond this circle
of sanctified means is unrevealed, unpromised, uncove-
nanted. (3.) The heathen in mass, with no single definite
and unquestionable exception on record, are evidently
strangers, to God, and going down to death in an un
saved condition. The presumed possibility of being saved
without a knowledge of Christ remains, after eighteen
hundred years, a possibility illustrated by no example.

EFFECTUAL CALLING. 243

QUESTIONS.
1. What two " calls " are spoken of in the Scriptures?
2. Which "call" is treated of in the first and second Sections?
3. What is the first proposition here affirmed on the subject
of the internal call by the Holy Ghost?
4. What is affirmed here as to the subjects of it ?
5. What is affirmed as to the agent of it?
6. What is affirmed as to the effect of it ?
7. What is affirmed as to the nature of it?
8. How may it be proved that there is such an internal spirit
ual call ?
9. How may it be proved that this call is essential to salvation?
10. Prove that it embraces all the elect and only the elect.
11. How far do the effects of the common resistible influences
of the Holy Ghost upon the hearts of men in general extend ?
12. Prove that there are certain "common" and "resistible"
influences of the Holy Spirit experienced by all men.
13. State the distinction between regeneration and conversion ;
and in which is the believer passive, and in which is he active ?
14. Show that regeneration necessarily must precede con
version. 15. Prove that with respect to the act of God which regene
rates God alone is the agent, and that the subject is passive.
16. Prove that instantly upon his regeneration the new-born
soul begins to co-operate with the influences of the Spirit.
17. Prove that the Holy Spirit uses "the truth" as his in
strument in regeneration ?
18. Prove that the spiritual influence exerted in regeneration
is in every case certainly efficacious.
19. Prove that it is exerted in a manner perfectly consistent
with the nature of man as a free agent.
20. Show that it effects a "radical" moral change in the
believer. 21. Show that this change involves the whole man, intellept
and will as well as the affections.

244 CONFESSION OF FAITH.
22. What is presupposed upon the part of all to whom the
" outward call" and the means of grace are addressed ;
23. To whom and in whose behalf are the revelations of God's
will in the Scriptures made ?
24. Show that infants and others incapable of receiving the
outward call are regenerated by God without the use of the means
which are necessary in the case of intelligent adults.
25. Explain and justify the use of the phrase " elect infants"
in the third Section.
26. What is the first proposition taught in the fourth Section?
27. What is the second proposition taught there ?
28. What is the third proposition there taught ?
29. Why do the non-elect fail of salvation?
30. Prove that they will infallibly do so.
31. Prove that the honest and diligent profession of natural
religion or of any other than the Christian religion cannot avail
to save men.
32. Prove that in the case of all intelligent adults a knowledge
and voluntary acceptance of Christ is essential to salvation.

CHAPTER XI.

OF JUSTIFICATION.

Section I. — Those whom God effectually calleth he also freely
justifieth j1 not by infusing righteousness into them, but by par
doning their sins and by accounting and accepting their persons
as righteous : not for anything wrought in them, or done by them,
but for Christ's sake alone ; not by imputing faith itself, the act
of believing, or any other evangelical obedience, to them as their
righteousness ; but by imputing the obedience and satisfaction
of Christ unto them,2 they receiving and resting on him and his
righteousness by faith : which faith they have not of themselves ;
it is the gift of God.3
Section II. — 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.5 1 Rom. viii. 30; iii. 24.— 2 Rom. iv. 5-8; 2 Cor. v. 19, 21 ; Rom. iii. 22,
24, 25, 27, 28 ; Tit. iii. 5, 7 ; Eph. i. 7 ; Jer. xxiii. 6 ; 1 Cor. i. 30, 31 ; Rom.
v. 17-19.— » Acts x. 44; Gal. ii. 16; Phil. iii. 9; Acts xiii. 38, 39; Eph. ii.
7^8.—* John i. 12; Rom. iii. 28; v. 1.— 5 James ii. 17, 22, 26; Gal. v. 6.
These Sections teach the following propositions :
1st. All those and only those whom God has effectu
ally called he also freely justifies.
2d. This justification is a purely judicial act of God
as Judge, whereby he pardons all the sins of a believer,
and accounts, accepts and treats him as a person righteous
in the eye of the divine law.
21 s 245

246 CONFESSION OF FAITH.
3d. That this justifying act proceeds upon the im
putation or crediting to the believer by God of the
righteousness of his great Representative • and Surety,
Jesus Christ.
4th. That the essential and sole condition upon which
this righteousness of Christ is imputed to the believer is,
that he exercises faith in or on Christ as his righteous
ness. 5th. That this faith is itself a gracious gift of God.
6th. That no other grace, neither love nor hope nor
obedience, sustains the same relation to justification that
faith does as its essential condition or instrument ; yet
this faith is never alone in the justified person, but is
always, when genuine, accompanied with all other Chris
tian graces, all of which have their root in faith.
1st. That God justifies all those and only those whom
he has effectually called or regenerated by his grace is
proved — (1.) From the express declarations of Scripture :
" Whom he did predestinate, them he also called : and
whom he called, them he also justified." (2.) From the
fact that effectual calling and justification are both
necessary in order to salvation, and are both essential
steps in the execution by God of his own immutable
and infallibly efficacious decree of election. (3.) From
the fact that only those who truly believe are justified,
and only those who are regenerate can truly believe.
2d. As to its nature, this justification is a purely
judicial act of God as Judge, whereby he pardons all
the sins of a believer, and accounts, accepts and treats
him as a person righteous in the eye of the divine law.
This includes two subordinate propositions :
(1.) Justification is a judicial act of God, whereby he

JUSTIFICATION. 247
declares us to be conformed to the demands of the law
as the condition of our life ; it is not an act of gracious
power, making us holy or conformed to the law as a
standard of moral character. The Romanists use the
term justification in a vague and general sense, as in
cluding at once the forgiveness of sins and the infusion
of grace. Socinians, and those who teach the moral-in
fluence theory of the atonement, regard justification as
meaning the same as sanctification; that is, the making a
man personally holy. The true sense of justification
stated above is, when taken in its connection with faith,
the grand central principle of the Reformation, brought
out and triumphantly vindicated by Luther. That it
is true is proved (a) from the universal meaning of the
English word to justify, and of the equivalent Greek
word used in the New Testament. They both are alike
always used to express an act declaring a man to be
square with the demands of law, never to express an act
making -him holy. Gal. ii. 16; iii. 11.
(o.) In Scripture, justification is always set forth as
the opposite of condemnation. The opposite of " to
sanctify" is- "to pollute," but the opposite of "to justify"
is "to condemn." Rom. viii. 30—34; John iii. 18.
(c.) The true sense of the phrase "to justify" is clearly
proved by the terms used in Scripture as equivalent to
it. For example.: " To impute righteousness without
works ;" " To forgive iniquities ;" " To cover sins."
Rom. iv. 6-8. "Not to impute transgression unto
them." 2 Cor. v. 19. "Not to bring into condemna
tion." John v. 24.
(d.) In many passages it would produce the most
obvious nonsense to substitute sanctification (the making

248 CONFESSION OF FAITH.
holy) for justification (the declaring legally just) ; as,
for instance: "For by the deeds of the law shall no
flesh be sanctified;" or, " Christ is become of no effect
unto you, whosoever of you are sanctified by the law ;
ye are fallen from grace." Gal. ii. 16 ; v. 4.
(e.) Justification and sanctification are set forth in
Scripture as distinct graces, inseparable, alike necessary,
yet distinct in their nature, grounds and ends. 1 Cor.
vi. 11.
(2.) Justification is not mere pardon; it includes
pardon of sin, and in addition the declaration that all
the claims of law are satisfied with respect to the person
justified, and that consequently he has a right to all the
immunities and rewards which in the covenant of life
are suspended upon perfect conformity to the demands
of law.
Pardon (a) relaxes the claims of law, or waives their
exaction in a given case. (6.) It is an act of a sovereign
in the exercise of pure prerogative, (c.) It is free,
resting upon considerations of mercy or of public policy.
(d.) It simply remits the penalty of sin; it secures
neither honours nor rewards.
On the other hand, justification (a) is the act of a
judge, not a sovereign, (b.) It rests purely upon the
state of the law and of the facts, and is impossible
where there is not a perfect righteousness, (c.) It pro
nounces the law not relaxed, but fulfilled in its strictest
sense, (d.) It declares the person justified to be justly
entitled to all the honours and advantages suspended
upon perfect conformity to all the demands of law.
The truth of this proposition is proved (a) from the
uniform and obvious meaning of the words "to justify."

JUSTIFICATION. 249
No one ever confounds the justification of a person
with his pardon. (6.) As we saw under Chapter viii.,
§ 5, " The Lord Jesus, by his perfect obedience and
sacrifice of himself, . . . hath fully satisfied the justice
of the 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."
Justification, therefore, rests upon- this "full satisfaction
of divine justice." It is a judicial declaration that the
law is satisfied — not a sovereign waiving of the penalty.
(c.) The Scriptures declare that our justification pro
ceeds upon the -ground of a perfect .righteousness.
Christ "is the end of the law for righteousness to every
one that believeth."- Rom. x. 3-6 ; 1 Cor. i. 30. The
essence of pardon is that a man is forgiven without
righteousness. The essence of justification is that a
man is pronounced to be possessed of righteousness,
which satisfies the law. W"e are " made the righteous
ness of God in him." 2 Cor. v. 21. Justification is
paraphrased as "not imputing sin;" as "imputing
righteousness without works." Rom. iv. 6-8.
(d.) The effects of justification are much more than
those of pardon. The justified have " peace with God,"
"assurance of salvation," Rom. v. 1-10; "inheritance
among them that are sanctified," Acts xixvi. 18.
3d. Justification proceeds upon the imputation or
crediting to the believer by God of the righteousness of
his great Representative and Surety, Jesus Christ. L.
Cat., Q. 70 : " Justification is an act of God's free grace
unto sinners, wherein he pardoneth all their sin, accept-
eth and accounteth their persons righteous in his sight ;
not for anything wrought in them or done by them, but

250 CONFESSION OF FAITH.
only for the perfect obedience and full satisfaction , of
Christ, by God imputed to them, and received by faith
alone." Compare also L. Cat., Q,. 77, and S. Cat.,
Q. 33.
Arminians hold that for Christ's sake the demands of
the law are graciously lowered, and faith and evangelical
obedience accepted in the place of perfect obedience as
the ground of justification. Our Standards and all the
Reformed and Lutheran Confessions teach that the true
ground of justification is the perfect righteousness
(active and passive) of Christ, imputed to the believer
and received .by faith alone. S. Cat., Q,. 33. This is
proved —
(1.) Because the Scriptures insist everywhere that we
are not justified by works. This is affirmed of works
in general — o£all kinds of works, natural or gracious,
without distinction. Rom. iv..4; xi. 6.
(2.) Because the Scriptures declare that good works,
of whatever kind, instead of being the ground of justi
fication, are possible only as its consequences: "For sin
shall not have dominion over you, for ye are not under
the law, but under grace ;" " But now we are delivered
from the law, that being dead wherein we were held ;
that we should serve in newness of the Spirit, and not
in oldness of the letter." Rom. vi. 14 ; vii. 6.
(3.) Because the Scriptures declare that the obedience
and suffering — i. e., perfect righteousness or fulfilment
of the law — by Christ, our Representative, is the true
ground of justification : " Therefore, as by the offence
of one judgment came upon all men to condemnation,
even so by the righteousness of one the free gift came
upon all men unto justification of life. For as by one

' JUSTIFICATION. 251
man's disobedience maLy were made sinners, so by the
obedience of one shall many be made righteous." Rom.
v. 18, 19 ; x. 4 ; 1 Cor. i. 30 ; 2 Cor. v. 21 ; Phil. iii. 9.
(4.) Because the Scriptures affirm that this righteous
ness is imputed to the believer in the act of justifica
tion. The phrase to impute sin or righteousness in its
scriptural usage signifies simply to set to one's account,
to lay to one's charge or credit as the ground of judicial
process. Our sins are said to have been laid upon
Christ (Isa. liii. 6, 12 ; Gal. iii. 13; Heb. ix. 28 ; 1 Pet.
ii. 24), because their guilt was so charged to his account
that they were justly punished in him. In like manner
Christ's righteousness is imputed or its rewardableness
is so credited to the believer that all the covenanted hon
ours and rewards of a perfect righteousness henceforth
rightly belong to him. Rom. iv. 4-8; 2 Cor. v. 19-21.
For the usage of the Hebrew and Greek equivalents of
" imputation," see Gen. xxxi. 15; Lev. vii. 18; Num.
xviii. 27-30 ; Mark xv. 28 ; Luke xxii. 37 ; Rom. ii.
26; iv. 3-9; 2 Cor. v. 19.
This doctrine of our Standards is that of the whole
Protestant body of the Reformed and Lutheran Churches.
Calvin says in his Institutes, B. 3, chap, xi., § 2: "A
man will be justified by faith when, excluded from the
righteousness of works, he by faith lays hold of the
righteousness of Christ, and, clothed in it, appears in
the sight of God, not as a sinner, but as righteous."
The Heidelberg Cat., Q. 60 : " How art thou justi
fied in the sight of God? Only by a true faith in
Jesus Christ ; so that, though my conscience accuse me
that I have grossly transgressed all the commandments
of God, and kept none of them, and am still inclined

252 CONFESSION OF FAITH.
to all evil, notwithstanding, God, without any merit of
mine, but only of mere grace, grants and imputes to
me, the perfect satisfaction, righteousness and holiness
of Christ." ....
Lutheran Form, of Concord : " That righteousness
which before God is of mere grace imputed to faith, or
to the believer, is the obedience, suffering and resurrec
tion of Christ, by which he for our sakes satisfied the ¦
law and expiated our sins  On which account his
obedience .... is imputed to us; so that God, on
account of that whole obedience, .... remits our
sins, reputes us as good and just, and gives us eternal
salvation." 4th. That the essential and sole condition upon which
this gracious imputation of the righteousness of Christ
to the believer proceeds is that he exercise faith in or.
on Christ as his righteousness or ground of acceptance
and justification. Faith is here called the "condition"
of justification, because it is an essential requisite, and
necessary instrument whereby the soul, always treated
as a free agent, appropriates the righteousness of Christ,
which is the legal ground of justification.
That faith in or on Christ, and no other grace, is
always represented in Scripture as the necessary instru
ment or means of justification, is proved. Gal. ii. 16;
Rom. iv. 9 ; Acts xvi. 31.
That faith is the instrument whereby the soul appre
hends the true ground of justification in the righteous
ness of Christ, and is not itself, as Arminians pretend,
that ground, is proved —
(1.) Because, as above shown, the vicarious obedience
and suffering of Christ is that ground.

JUSTIFICATION. 253
(2.) Because faith is " a work," and Paul asserts that
justification on the ground of works is impossible.
(3.) Because faith in or on Christ evidently rests
upon that which is without itself, and from its very
nature is incapable of laying the foundation for a legal
justification. (4.) Because the Scriptures constantly affirm that we
are justified " through" or by means of faith, but never
on account of or for the sake of faith. Rom. v. 1 ; Gal.
ii. 16.
5th. This faith itself is not our own, but a gracious
gift of God. Eph. ii. 7, 8 ; Acts x. 44.
6th. While it is faith alone, unassociated with any
other grace, which is the sole instrument of justification,
yet it is never alone in the justified person, but when
genuine is always accompanied with all other Christian
graces. To our doctrine of justification the famous
passage in James ii. 14 is often objected. But Paul
and James are speaking of different things. Paul
teaches that faith alone justifies. He is arguing against
Pharisees and legalists. James teaches that a faith
which is alone — that is, a dead faith — will not justify.
He is arguing against nominal Christians who would
hold the truth in unrighteousness. Paul uses the word
"justify" in the sense of God's justification of the
sinner, to which faith and not works is prerequisite.
James uses the word to justify in the sense of prove
true, or real, in which sense faith is justified or proved
genuine by works. Consequently orthodox theologians
have always acknowledged that while faith alone justi
fies, a faith which is alone, or unassociated with other
graces and fruitless in good works, will not justify.
22

254 CONFESSION OF FAITH.
" Works," says Luther, " are not taken into considera
tion when the question respects justification. But true
faith will no more fail to produce them than the sun
can cease to give light."
Section III. — 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 fall satisfaction, to his Father's justice
in their behalf.6 Yet, inasmuch as he was given by the Father
for them,7 and his obedience and satisfaction accepted in their
stead,8 and both freely, not for anything in them, their justifica
tion is only of free grace ;9 that both the exact justice and rich
grace of God might be glorified in the justification of sinners.10
6 Rom. v. 8-10, 19; 1 Tim. ii. 5, 6; Heb. a. 10,14; Dan. ix. 24,26;
Isa. liii. 4-6, 10-12;—' Rom. viii. 32.— 8 2 Cor. v. 21 ; Matt. iii. 17 ; Eph. v.
2.— 9 Rom. iii. 24 ; Eph. i. 7— I0 Rom. iii. 26 ; Eph. ii. 7.
The first truth asserted in this Section is, that Christ,
by his obedience and death, has fully paid the debt of
those who are justified, and that he made for them a
proper, real and full satisfaction to his Father's justice.
This point we have considered under Chapter viii., § 5.
In connection with the above, the second truth that is
taught here is, that this justification is, as it respects the
persons justified, from beginning to end, a stupendous
manifestation of the free grace of God.
The fact that Christ's righteousness is the ground of
justification, and that his righteousness in strict rigour
fully satisfies all the demands of the divine law, instead
of being inconsistent with the perfect freedom and gra-
ciousness of justification, vastly enhances its grace. It
is evident that God must either sacrifice his law, his elect
or his Son. Gal. ii. 21 ; iii. 21. It is no less plain that
it is a far greater expression of love and free grace to

JUSTIFICATION. 255
save the elect at the expense of such a sacrifice than it
would be to save them either at the sacrifice of principle
or in case no sacrifice of any kind was needed. The
cross of Christ is the focus in which the most intense
rays alike of divine grace and justice meet together,
and in which they are perfectly reconciled. This is the
highest reach of justice, and at the same time and for
the same cause the highest reach of grace the universe
can ever see. The self-assumption of the penalty upon the
part of the eternal Son of God is the highest ponceivable
vindication of the absolute inviolability of justice, and
at the same time the highest conceivable expression of
infinite love. Justice is vindicated in the vicarious suf
fering of the very penalty in strict rigour. Free grace
is manifested — (1.) In the admittance of a vicarious
sufferer. (2.) In the gift of God's beloved Son for that
service. (3.) In the sovereign election of the persons
to be represented by him. (4.) In the glorious rewards
which accrue to them on condition of that represent
ation. Section IV. — God did, from all eternity, decree to justify all.
the elect;11 and Christ did, in the fulness of time, die for their
sins, and rise again for their justification.12 Nevertheless, they
are not justified until the Holy Spirit doth in due time actually
apply Christ unto them.13
11 Gal. iii. 8; 1 Pet. i. 2, 19, 20; Rom. viii. 30.— 12 Gal. iv. 4; 1 Tim. ii.
6; Rom. iv. 25.— '3 Col. i. 21, 22; Gal. ii. 16; Tit. iii. 4-7.
It has been objected to our doctrine by some Armin
ians, and held as a part of it by some Antinomians, that
if Christ literally paid the debt of his elect in his obe-
: dience and suffering when on earth, it must follow that

256 CONFESSION OF FAITH.
the elect have been justified from the moment that debt
was paid. The Scriptures, on the contrary, as well as
all Christian experience, make it certain that no one is
justified until the moment that God gives him saving
faith in Christ.
Christ paid the penal not the money debt of his
people. It is a matter of free grace that his substitu
tion was admitted. The satisfaction, therefore, does not
liberate, ipso facto, like the payment of a money debt,
but sets tjie real criminal free only on such conditions
and at such times as had been previously agreed upon
between God, the gracious sovereign, on the one hand,
and Christ, their representative and substitute, on the
other hand. Christ died for his people in execution of
a covenant between himself and his Father, entered into
in eternity. The effects of his death, therefore, event
uate precisely as and when it is provided in the covenant
that it should do so.
Section V. — God doth continue to forgive the sins of those
that are justified ;14 and although they can never fall from the
state of justification,15 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.16
14 Matt. vi. 12; 1 John i. 7, 9; ii. 1, 2.-]5 Luke xxii. 32; John x. 28;
Heb. x. 14.— « Ps. lxxxix. 31-33 ; li. 7-12 ; xxxii. 5 ; Matt. xxvi. 75 ; 1
Cor. xi. 30, 32; Luke i. 20.
This Section teaches that justification changes radi
cally and permanently the relation which the subject of
it sustains both to God and to the demands of the divine
law, viewed as a condition of favour. Before justifica
tion, God is an angry Judge, holding the sentence of the

JUSTIFICATION. 257-
condemning law for a season in suspense. After justifi
cation, the law instead of condemning acquits, and de
mands that the subject be regarded and treated like a
son, as is provided in the eternal covenant, and God, as
a loving Father, proceeds to execute all the kind offices
which belong to the new relation. This requires, of
course, discipline and correction, as well as instruction
and consolation.
All suffering is either mere calamity, when viewed
aside from all intentional relation to human character ;
or penalty, when designed to satisfy justice for sin; or
chastisement, when designed to correct and improve the
offender. Irrespective of the economy of redemption,
all suffering is to the reprobate instalments of the eter
nal penalty. After justification, all suffering, of what
ever kind, is fatherly chastisement, designed to correct
their faults and improve their graces. And as they
came, in the first instance, to God in the exercise of re
pentance and faith in Christ, so must they always con
tinue to return to him after every partial wandering and
loss of his sensible favour in the exercise of the same
repentance and faith; and thus only can they hope to
have his pardon sensibly renewed to them. Examine
the proof-texts appended above to the text of this Sec
tion of the Confession.
Section VI.— The justification of believers under the Old
Testament was, in all these respects, one and the same with the
justification of believers under the New Testament."
" Gal. iii. 9, 13, 14; Rom. iv. 22-24; Heb. xiii. 8.
The truth taught in this Section has already been
fully proved above, under Chapter vii., §§ 4, 5 and 6 ;
and Chapter viii., § 6,
22*

258 CONFESSION OF FAITH.

QUESTIONS.
1. What is the first proposition taught in the first and
second Sections?
2. What is the second proposition there taught?
3. What is the third ?
4. What is the fourth?
5. Whatisthe^/it/i?
6. What is the sixth ?
7. How can you prove that God justifies all those and only
those whom he has regenerated ?
8. What is the first proposition laid down as to the nature of
justification ?
9. What is the Romanist view as to this matter ?
10. What is the view of those who hold the moral-influence
theory of the atonement?
11. When and by whom was this truth first clearly defined and
vindicated ?
12. State the proof that justification is a judicial act of God
declaring a person legally righteous, and not an act of gracious
power making him morally pure.
13. What is the second proposition laid down as to the nature
of justification ?
14. State the nature, grounds and effect of mere pardon.
15. State in contrast the nature, grounds and effect of justifi
cation. 16. Prove that justification is not mere pardon.
17. Upon what ground does justification proceed ?
18. What is the Arminian view as to the nature and ground
of justification ?
19. State in contrast the true view.
20. State the proofs that the righteousness of Christ, imputed
and received by faith alone, is the true ground of justification.
21. What is the scriptural usage of the phrase, "to impute
sin or righteousness ?' '
22. What does Calvin teach is the ground of justification ?
23. What is taught on this head jn tlie Heidelberg Catechism?

JUSTIFICATION. 259
24. What is taught in the Lutheran Form, of Concord ?
25. What relation does faith sustain to justification ?
26. Prove that only faith, and faith alone, is the instrument of
justification. 27. What special act of faith is the sole means of justification?
28. Prove that faith is not the ground of justification.
29. Prove that this faith is the gift of God.
30. If it is faith only that is the means of justification, is true
faith ever alone in the experience of the person justified ?
31. How can the doctrine taught by James in the second
chapter of his Epistle be reconciled with that taught by Paul on
this subject?
32. What does Luther say on the subject?
33. What is the first truth taught in the third Section ? and
where has it been previously considered ?
34. What is the second great principle here maintained in con
nection with the former?
35. Prove that the literal satisfaction of divine justice by
Christ enhances instead of detracts from the free grace of the
gospel. 36. What is taught in the fourth Section ?
37. What have some Arminians objected to our doctrine at
this point?
38. Show that the fact that Christ paid our penal debts before
we were born does not effect our justification before we actually
believe. 39. What is taught in the fifth Section?
40. What change does justification effect in the relations of the
person justified?
41. Into what three classes can all sufferings of any kind be
distributed ?
42. Of what kind is all the suffering of the reprobate ?
43. Of what kind is all the suffering of the justified ?
44. What is taught in the sixth Section, and where has it
been previously considered ?

CHAPTER XII.
OF ADOPTION.
All those that are justified, God vouchsafeth, in and for his
only Son, Jesus Christ, to make partakers of the grace of adop
tion:1 by which they are taken into the number, and enjoy the
liberties and privileges of the children of God ;2 have his name
put upon them,3 receive the spirit of adoption ;4 have access to
the throne of grace with boldness ;6 are enabled to cry, Abba,
Father ;6 are pitied,7 protected,8 provided for,9 and chastened by
him as by a father ;10 yet never cast off,11 but sealed to the day of
redemption,12 and inherit the promises,13 as heirs of everlasting
salvation.14 1 Eph. i. 5 ; Gal. iv. 4, 5.— " Rom. viii. 17; John i. 12.— s Jer. xiv. 9; 2
Cor. vi. 18; Rev. iii. 12.— * Rom. viii. 15.— » Eph. iii. 12; Rom. v. 2.—
6 Gal. iv. 6.—' Ps. oiii. 13.— s Prov. xiv. 26.— 9 Matt. vi. 30, 32 ; 1 Pet. v.
7.— 10 Heb. xii. 6.— " Lam. iii. 31.— u Eph. iv. 30.—" Heb. vi. 12.—" 1 Pet.
i. 3, 4; Heb. i. 14.
The instant a believer is united to Christ in the ex
ercise of faith, there is accomplished in him simulta
neously and inseparably two things: (1.) A total
change of relation to God, and to the law as a covenant
of life ; and (2) a change of his inward spiritual nature.
The change of relation is represented by j ustification—
the change of nature by regeneration. Regeneration
is an act of God, originating, by a new creation, a new
spiritual life in the heart of the subject. The first and
instant act of that new creature, consequent upon his
260

adoption. 261
regeneration, is Faith, or a believing, trusting embrace
of the person and work of Christ. Upon the exercise
of faith by the regenerated soul, justification is the
instant act of God, on the ground of that perfect right
eousness which the sinner's faith has apprehended, de
claring him to be free from all condemnation, and to
have a legal right to the relations and benefits secured
by the covenant which Christ has fulfilled in his be
half. Sanctification is the progressive growth to
ward the perfect maturity of that new life which was
implanted in regeneration. Adoption presents the new
creature in his new relations — his new relations entered
upon with a congenial heart, and his new life develop
ing in a congenial home, and surrounded with those
relations which foster its growth and crown it with
blessedness. Justification effects only a change of re
lations. Regeneration and sanctification effect, only
inherent moral and spiritual states of soul. Adoption
includes both. As set forth in Scripture, it embraces in
one complex view the newly-regenerated creature in the
new relations into which he is introduced by justifica
tion. This divine sonship, into which the believer is intro
duced by adoption, includes the following principal
elements and advantages :
1st. Derivation of spiritual nature from God : " That
ye might be partakers of the divine nature." 2 Pet. i.
4; John i. 13; James i. 18; 1 John v. 18.
. 2d. The being born in the image of God, the bearing
his likeness: "And have put on the new man, which is
renewed in knowledge, after the image of liim that
created him." Col. iii. 10; Rom. viii. 29; 2 Cor. iii. 18.

262 confession of faith.
3d. The bearing his name. 1 John iii. 1 ; Rev. ii. 17 ;
iii. 12.
4th. The being made the objects of his peculiar love :
" That the world may know that thou hast sent me, and
hast loved them as thou hast loved me." John xvii. 23 ;
Rom. v. 5-8.
5th. The indwelling of the Spirit of his Son (Gal. iv.
6), who forms in us a filial spirit, or a spirit becoming
the children of God ; obedient (1 Pet. i. 14 ; 2 John 6),
free from sense of guilt, legal bondage and fear of death
(Rom. viii. 15-21 ; Gal. v. 1 ; Heb. ii. 15), and elevated
with a holy boldness and royal dignity (Heb. x. 19, 22 ;
1 Pet. ii. 9 ; iv. 14).
6th. Present protection, consolation and abundant
supplies. Ps. cxxv. 2; Isa. lxvi. 13; Luke xii. 27-32;
John xiv. 18 ; 1 Cor. iii. 21-23 ; 2 Cor. i. 4.
7th. Present fatherly chastisements for our good, in
cluding both spiritual and temporal afflictions. Ps. Ii.
11, 12 ; Heb. xii. 5-11.
8th. The certain inheritance of the riches of our
Father's glory as heirs of God and joint heirs with
Christ (Rom. viii. 17 ; James ii. 5 ; 1 Pet. i. 4 ; iii. 7),
including the exaltation of our bodies in fellowship with
the Lord. Rom. viii. 23; Phil. iii. 21.

QUESTIONS.
1. What is the subject of this Chapter?
2. What two changes take effect instantly upon the act of
faith? 3. What is regeneration ?
4. What is faith and its relation to regeneration ?

adoption. 263
5. What is justification and its relation to faith ?
6. What is adoption and its relation to regeneration and justi
fication ?
7. What are the principal elements embraced in this divine
sonship ?
8. What are the principal advantages which attend it?

CHAPTER XIII.
of sanctification.
Section I. — 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,1 by his Word and Spirit dwelling in
them ;2 the dominion of the whole body of sin is destroyed,3 and
the several lusts thereof are more and more weakened and mor
tified,4 and they more and more quickened and strengthened in
all saving graces,5 to the practice of true holiness, without which
no man shall see the Lord.6
Section II. — This sanctification is throughout in the whole
man,' yet imperfect in this life : there abide still some remnants
of corruption in every part:8 whence ariseth a continual and
irreconcilable war ; the flesh lusteth against the Spirit, and the
Spirit against the flesh.9
Section III. — In which war, although the remaining corrup
tion for a time may much prevail,10 yet, through the continual
supply of strength from the sanctifying Spirit of Christ, the re
generate part doth overcome :u and so the saints grow in grace,12
perfecting holiness in the fear of God.13
1 1 Cor. vi. 11 ; Acts xx. 32 ; Phil. iii. 10 ; Rom. vi. 5, 6. — 2 John xvii.
17; Eph. v. 26; 2 Thess. ii. 13.— 3 Rom. vi. 6, 14.— * Gal. v. 24; Rom. viii.
13.— 6Col.i. 11; Eph. iii. 16-19.— 6 2 Cor. vii. 1; Heb. xii. 14.— U Thess.
v. 23.— 81 John i. 10; Rom. vii. 18, 23; Phil. iii. 12.— 9 Gal. v. 17; 1 Pet.
ii. II.—10 Rom. vii. 23.—" Rom. vi. 14; 1 John v. 4; Eph. iv. 15, 16.—
12 2 Pet. iii. 18 ; 2 Cor. iii. IS.—13 2 Cor. vii. 1.
This Chapter teaches the following propositions :
1st. All of those in whom God has by regeneration
264

sanctification. 265
created a new spiritual nature continue under his gra
cious influence, his Word and Spirit dwelling in them,
and thus have the grace implanted in them developed
more and more.
2d. This work of sanctification involves both the
gradual destruction of the old body of sin and the
quickening and strengthening of all the graces of the
new man, and the inward purification of the heart and
mind, as well as all those holy actions which proceed
from them.
3d. This work of sanctification involves the entire
man — intellect, affections and will, soul and body.
4th. It is never perfect in this life, but in every case,
as in that of Paul, there remains more or less of the
old "law in our members," warring against the law of
our mind.
5th. That nevertheless, from a constant supply of
strength from the sanctifying Spirit of Christ, the gra
cious element in the believer's nature prevails, and he
gradually advances in holiness until he is made perfect
at death.
1st. God, having implanted in regeneration a new
spiritual nature in the subject of his grace, always con
tinues to foster and develop that principle by the in
dwelling of his Word and Spirit until it attains full
perfection. The word "to sanctify" is used in two different
senses in Scripture: (1.) To consecrate, or set apart
from a common to a sacred use. John x. 36 ; Matt.
xxiii. 17. (2.) To render morally pure or holy. 1 Cor.
vi. 11 ; Heb. xiii. 12. In the latter sense of the word,
regeneration is the commencement of sanctification, and
23

266 confession of faith.
sanctification is the completion of the work commenced
in regeneration. As regeneration is an act of God's
free grace, so sanctification is a gracious work of God,
and eminently of the Holy Spirit. It is attributed to
God absolutely (1 Thess. v. 23) : to the Son (Eph. v.
25, 26), and pre-eminently to the Holy Spirit, whose
especial office in the economy of redemption it is to
apply the grace secured through the mediation of the
Son. The means of sanctification are of two distinct orders,
(a) inward and (6) outward.
The inward means of sanctification is Faith. Faith
is the instrument of our justification, and hence of our
deliverance from condemnation and communion with
God, the organ of our union with Christ and fellowship
with his Spirit. Faith, moreover, is that act of the re
generated soul whereby it embraces and experiences the
power of the truth, and whereby the inward experi
ences of the heart and the outward actions of the life are
brought into obedience to the truth.
The outward means of sanctification are —
(1.) The truth as revealed in the inspired Scriptures:
" Sanctify them through thy truth, thy word is truth."
John xvii. 17, 19. "As new-born babes desire the
sincere milk of the word, that ye may grow thereby."
1 Pet. i. 22 ; ii. 2. The truth, as the outward means
of sanctification, stands in correlation to faith, the in
ward means of it. Conf. Faith, chap, xiv., § 2 : This faith
" acteth differently upon that which every passage thereof
containeth ; yielding obedience to the commands, trem
bling at the threatenings and embracing the promises
of God for this life and that which is to come." By

SANCTIFICATION. 267
this means the truth nourishes and exercises the princi
ples of grace implanted in the soul.
(2.) The sacraments. Matt. iii. 11; 1 Cor. xii. 13;
1 Pet. iii. 21.
(3.) Prayer is a means of sanctification, (a) as the act
in which the soul engages in communion with God, and
(b) since God has promised to answer believing prayer
with the donation of spiritual gifts. John xiv. 13, 14.
(4.) The gracious discipline of God's providence.
John xv. 2 ; Rom. v. 3, 4 ; Heb. xii. 5-11.
It must be remembered that while the subject is pas
sive with respect to that divine act of grace whereby he
is regenerated, after he is regenerated he co-operates with
the Holy Ghost in the work of sanctification. The Holy
Ghost gives the grace and prompts and directs in its
exercise, and the soul exercises it. Thus, while sancti
fication is a grace, it is also a duty. And the soul is
both bound and encouraged to use with diligence, in
dependence upon the Holy Spirit, all the means for its
spiritual renovation, and to form those habits of resist
ing evil and of right action in which sanctification so
largely consists. The fruits of sanctification are good
works. An action to be good must have its origin in a
holy principle in the heart, and must be conformed to
the law of God. Although not the ground of our
acceptance, good works are absolutely essential to sal
vation as the necessary consequences of a gracious state
of soul and perpetual requirements of the divine law.
Gal. v. 22; Eph. ii. 10; John xiv. 21.
2d. This work of sanctification involves the destruc
tion of the old body of sin, as well as the develop
ment of the grace implanted in regeneration; it is

268 CONFESSION OF FAITH.
also first inward and spiritual, and then outward and
practical. That the whole body of death is not immediately
destroyed in the instant of regeneration is plainly taught
in the sixth and seventh chapters of Romans, in the
recorded experience of many biblical characters, and in
the universal experience of Christians in modern times.
It hence necessarily follows that the tendencies graciously
implanted and sustained must come in conflict with the
tendencies to evil which remain. They can co-exist
only in a state of active antagonism, and as the one
gains in prevalence the other must lose. " They that
are Christ's have crucified the flesh, with the affections
and lusts." Gal. v. 24. "Mortify, therefore, your mem
bers which are upon the earth." Col. iii. 5.
That this work begins in the state of the heart and
governs the life by previously governing the heart, is
evident (a) from the known fact of human nature that
the moral character of all actions is derived from the
inward moral dispositions and affections which prompt
to them. (6.) The same is asserted in the Scriptures.
Luke vi. 45. As the character of the fruit is determined
by the character of the tree which produces it, so the
moral character of actions depends upon the heart from
which they proceed. Either make the tree good and its
fruit good, or else the tree corrupt and its fruit corrupt.
(e.) Truly good works can be produced only by a heart in
living union with Christ: "As the branch cannot bear
fruit of itself, except it abide in the vine ; no more can
ye, except ye abide in me." John xv. 4.
3d. This work of sanctification involves the entire
man — intellect, affections and will, soul and body. This

SANCTIFICATION. 269
is proved (1) from the necessity of the case. Our nat
ural sinful condition involves blindness of mind, as well
as hardness or perverseness of heart. (2.) From the fact
that we are sanctified by means of the truth. (3.) It is
explicitly asserted in Scripture that sanctification in
volves spiritual illumination : " That the God of our
Lord Jesus Christ may give unto you the spirit of wis
dom and revelation in the knowledge of him, the eyes
of your understanding being enlightened, that ye may
know," etc. Eph. i. 17, 18 ; Col. iii. 10; 2 Cor. iv. 6 ;
1 Thess. v. 23.
As our bodies are integral parts of our persons, their
instincts and appetites act immediately upon the pas
sions of our souls, and hence they must be brought
subject to the control of the sanctified will, and all the
members of the body, as organs of the soul, made in
struments of righteousness unto God. Rom. vi. 13; 1
Thess. iv. 4.
4th. This work of sanctification is never perfected in
this life.
Different parties of Perfectionists maintain that per
fection is possible in this life in different senses.
Pelagians maintain (1) that the law of God respects
only the voluntary exercises and actions, and not the
states of the soul. (2.) That obligation is always limited
by ability — that the law of God can demand no more
than its subject is fully able to render. Hence from
the very limits of moral obligation it follows that every
man is always perfectly able to do all that is required
of him. Hence he can be perfect whenever he pleases.
Arminian and Papist Perfectionists hold (1) that men
can do nothing morally right without divine grace, and
23*

270 CONFESSION OF FAITH.
(2) that even with this grace no man is able perfectly to
keep the original Adamic law of absolute perfection.
They maintain, however, that God for Christ's merits'
sake has graciously lowered the demands of the law in
the case of believers from absolute perfection to faith
and evangelical obedience. They hold that it is the
privilege and duty of all men in this life to attain to a
state of perfect love and sincere obedience to the gospel
law, which they call gracious or Christian perfection.
The Papists make a distinction between voluntary
transgressions of known law, and concupiscence or the
involuntary first movements of the remains of corrup
tion within the regenerate. The latter they deny to be
properly of the nature of sin. John Wesley teaches
the same. Methodist Doctrinal Tracts, pp. 294-312.
But that concupiscence, or the first movement and ten
dencies of evil desire in the hearts of regenerated men, is
of the nature of sin is distinctly affirmed in our Stand
ards. Confession of Faith, chap, vii., § 5. That this is
true is proved —
(1.) All men judge that the moral state of the soul
which determines, or tends to determine, evil action is
itself essentially evil, and indeed the true source of the
evil in the action.
(2.) All genuine Christian experience involves the
same practical judgment. The main element in all
genuine conviction of sin is, not simply that the thoughts,
words and feelings are wrong, but that, lying far below
all exercises or volitions, the nature is morally corrupt.
It is his deadness to divine things, blindness, hardness,
aversion to God, which he is helpless to change, that
chiefly oppresses the truly convicted man with a sense

SANCTIFICATION. 271
of sin. And in some degree the same conviction re
mains until death.
(3.) It is of the essence of the moral law that it de
mands all that ought to be. Every even the least de
ficiency from the whole measure of moral excellence that
ought to be is of the nature of sin. Therefore nothing
short of absolute conformity to the Adamic law of
absolute holiness is of the nature of sinless perfection,
or ought to be called by that name.
(4.) All the prayers and hymns and devotional litera
ture of the Wesleyan, and other evangelical churches
which profess a sort of perfectionism, acknowledge sin in
the believer. Dr. Peck (Christian Doct. of Perfection)
admits that the workings of concupiscence, or remain
ing spontaneous tendency to evil in the heart of the
perfect Christian, are an occasion for self-abhorrence and
confession, that they need forgiveness, and the constant
application of the atoning blood of Christ. We agree
with this, and maintain therefore that these remains of
corruption in all Christians are of the nature of sin,
and that consequently the Christians in whom they
remain are not perfect.
(5.) Paul expressly calls concupiscence, sin : " I had
not known sin, but by the law, for I had not known
concupiscence, except the law had said, Thou shalt not
experience concupiscence." Rom. vii. 7. The sin that
dwelt in Paul wrought in him against his will, and
wrought in him all manner of concupiscence. Rom. vii.
14—25. And yet this evil tendency, this law in his mem
bers warring against the law of his spirit, is expressly
called "sin;" and in other passages called "old man,"
"body of sin." Col. ii. 11; iii. 9.

272 CONFESSION OF FAITH.
(6.) The biographies and recorded testimonies of all
the Scripture saints make it impossible to attribute sin
less perfection to any one of them. Paul disclaims it.
Rom. vii. 14-25 ; Phil. iii. 12-14. John disclaims it
in his own behalf and that of all Christians. 1 John
i. 8. The word " perfect" is applied to some men in Scrip
ture either to mark comparative excellence, or to assert
genuine sincerity in profession and service. But the
inspired biographies of the men themselves, such as of
David, Acts xiii. 22 ; Noah, Gen. vi. 9, and Job, Job i.
1, prove very clearly that the perfection intended was
not a sinless one.
(7.) Perfectionism is in conflict with the universal
experience and observation of God's people. The per
sonal profession of it is generally judged to be just
ground for serious suspicions as to the claimant's
mental soundness or moral sincerity.
5th. Nevertheless, from a constant supply of strength
from the sanctifying Spirit of Christ, the gracious ele
ment in the believer's nature, upon the whole, prevails,
and he gradually advances in holiness until he is ren
dered perfect at death. This precious truth follows
necessarily from the fact, already shown, that sanctifica
tion is a work of God's free grace in execution of his
eternal purposes of salvation. Wherefore we are " con
fident of this very thing, that he which hath begun a
good work in us will perform it to the day of Jesus
Christ," Phil. i. 6 ; the certainty of which will be fur
ther discussed under Chapter xvii.

SANCTIFICATION. 273

QUESTIONS.
1. What is the first proposition taught in this Chapter?
2. What is the second proposition here taught?
3. Whatisthe tftiW?
4. What is the fourth?
5. What is the fifth?
6. In what different senses is the term "to sanctify" used in
Scripture ?
7. What is the relation of the work of sanctification to that of
regeneration? 8. Who is the Author of sanctification?
9. What is the inward means of sanctification ?
10. What are the outward means of sanctification ?
11. In what sense is sanctification a duty as well as a grace ?
12. What are the fruits of sanctification?
13. Show that the work of sanctification involves the gradual
" mortification" of the " old man," as well as the development
of the graces implanted in regeneration.
14. Show that the work of sanctification involves a change in
the permanent inward state of the soul, as the only adequate
source from which holy actions can proceed.
15. Prove that this work of sanctification involves all the fac
ulties of the soul.
1 6. In what sense are the bodies of believers said to be sanc
tified ?
17. What is the Pelagian doctrine as to the nature and ground
of that perfection which is attainable in this life ?
18. What is the Arminian and Papist view of the same subject?
19. What is the Arminian and Papist view as to the moral
character of concupiscence ?
20. What is meant by concupiscence ?
21. What is the doctrine of our standards on the subject?
22. State the proofs of the truth of our view derived from the
common judgments of men and from religious experience.
23. State the proof derived from a consideration of the essential
nature of virtue and the moral law.

274 CONFESSION OF FAITH.
24. The same from the devotional literature and admissions of
evangelical Armenians.
25. The same from the declarations of Scripture and from the
biographies of scriptural characters.
26. In what sense is the epithet "perfect" applied to men in
the Scriptures?
27. To what is Perfectionism opposed ?
28. What is the certain issue of this warfare between the ' ' law
in the members" and the "law of the mind?"
29. What is the ground of this certainty as to the result?

CHAPTER XIV.

OF SAVING FAITH.

Section I. — The grace of faith, whereby the elect are enabled
to believe to the saving of their souls,1 is the work of the Spirit
of Christ in their hearts,2 and is ordinarily wrought by the
ministry of the word ;3 by which also, and by the adminis
tration of the sacraments and prayer, it is increased and strength
ened.4 1 Heb. x. 39.-2 2 Cor. iv. 13 ; Eph. i. 17-19 ; ii. 8.-3 Rom. x. 14, 17.—
4 1 Pet. ii. 2; Acts xx. 32; Rom. iv. 11; Luke xvii. 5; Rom. i. 16, 17.
Faith, in the most general sense of the word, is the
assent of the mind to the truth of that of which we have
not an immediate cognition; knowledge is the percep
tion of the truth of that of which we have an immediate
cognition. Yet faith demands and rests upon evidence
just as absolutely as does knowledge. It does not differ
from reason as rational differs from irrational, nor from
knowledge as the conviction of that which is proved
differs from the presumption of that which is unproved.
Faith, like knowledge itself, demands evidence, and differs
in accordance with the evidence in different cases from
the barest probability up to the most assured certainty.
We have direct knowledge that the book we have in our
hands fills a certain portion of space ; we have faith
that space still stretches illimitable beyond the most
distant telescopic star. The one is knowledge and the
275

276 CONFESSION OF FAITH.
other faith, but the faith is just as certain as the know
ledge. We know the existence and attributes of the city
in which we dwell ; we believe the existence and attri
butes of ancient Athens or modern Yeddo from the testi
mony of men. We know the properties of human
nature ; we believe the properties of the several persons
of the Trinity on the testimony of God. In each case
the faith is just as rational and as certain as the know
ledge. Faith in many thousands of its forms is spon
taneously exercised by all men. The commonest pro
cesses of thought and of human action, individual or
associated, would be impossible without it. When
grounded on legitimate evidence, it leads to absolute
assurance. It has its root in the reason, to which it
always, when legitimate, conforms. But it reaches be
yond reason, and elevates the mind to the contemplation
of the highest and most ennobling truths.
Religious faith, in the most general sense of that
word, is the assent of the mind to the general truths of
religion, such as the being and attributes of God, and
the religious obligations of men, such as is common to
all religions, true or false. This religious faith has its
ground in our common religious nature, while on the
other hand that saving faith which is the subject of
this Chapter of the Confession is that spiritual discern
ment of the excellence and beauty of divine truth, and that
cordial embrace and acceptance of it, which are wrought in
our hearts by the Holy Ghost.
Of this saving faith it is affirmed in this Section —
1st. That it is wrought in our hearts by the Holy
Ghost. 2d. That it is ordinarily wrought by the means of

SAVING FAITH. 277
the word of God, or through the instrumentality of
divine truth.
3d. That it is strengthened by the use of the sacra
ments and prayer.
1st. That faith is the work of the Holy Ghost has
been proved already under the head of Effectual Calling.
In addition it may be argued — (1.) Saving faith must
be a moral act, and must have its ground in the spirit
ual congeniality of the believer with the truth. Unbe
lief is always denounced as a sin, and not as the
consequence of intellectual weakness. The Scriptures
unconditionally demand instant faith alike of the igno
rant and of the intelligent. (2.) By nature, men are
spiritually blind, incapable of discerning spiritual things.
2 Cor. iii. 14 ; iv. 4. That form of spiritual apprehen
sion which is an essential element in saving faith must
be wrought in the soul by the Holy Spirit. (3.) Men
believe because they are taught of God (John vi. 44,
45), as they are enlightened to discern the things of the
Spirit. Acts xiii. 48; 2 Cor. iv. 6; Eph. i. 17, 18.
Faith is the gift of God. Eph. ii. 8.
2d. That faith is ordinarily wrought by the Spirit
through the ministry of the Word is plain (1) from
the direct assertion of Scripture : " How shall they be
lieve in Him of whom they have not heard, and how
shall they hear without a preacher. ... So then faith
cometh by hearing, and hearing by the word of God."
Rom. x. 12, 17. (2.) The preaching of the gospel is
the ordinary way in which its truth is most effectually
brought to bear upon the hearts and consciences of men.
Faith is the act of the regenerated soul, and as we have
seen (Chapter x., §§ 1, % and 4) the Spirit uses the r,e-
24

278 CONFESSION OF FAITH.
vealed truth of God as his instrument in regeneration
and sanctification, and sane adult men never come to
the experience of the benefits of Christ's salvation who
are destitute of some knowledge of his person and
work. 3d. We have seen above, under Chapter xiii., that
sanctification is a progressive work of the Holy Spirit,
and that the inward means whereby it is advanced is
faith, and the outward means are the truth, prayer, the
sacraments and the gracious discipline of divine provi
dence. Whatever tends to promote sanctification must
promote the strength of faith, which is its main root.
Therefore, faith must be nourished by the truth, prayer,
the sacraments and every means of grace.
Section II. — By this faith, a Christian believeth to be true
whatsoever is revealed in the Word, for the authority of God him
self speaking therein,5 and acteth differently upon that which
each particular passage thereof containeth ; yielding obedience
to the commands,6 trembling at the threatenings,7 and embracing
the promises of God for this life and for that which is to come.8
But the principal acts of saving faith are, accepting, receiving and
resting upon Christ alone for justification, sanctification and eter
nal life, by virtue of the covenant of grace.9
' 5 John iv. 42; 1 Thess. ii. 13; 1 John v. 10 ; Acts xxiv. 14.— « Rom. xvi.
2.6.—' Isa. lxvi. 2.— 8 Heb. xi. 13; 1 Tim. iv. 8.-9 John i. 12; Acts xvi.
31 ; Gal. ii. 20 ; Acts xv. 11.
This Section teaches —
1st. That saving faith rests upon the truth of the
testimony of God speaking in his word.
2d. That it respects as its object all the contents of
God's word, without exception.
3d. That the complex state of mind to which the
epithet faith is applied in Scripture varies with the

SAVING FAITH. 279
nature of the particular passage of God's word which
is its object.
4th. That the specific act of saving faith which unites
us to Christ, and is the sole condition or instrument of
justification, involves two essential elements : (a.) As
sent to what the Scriptures reveal to us concerning the
person, offices and work of Christ; and (b) trust or
implicit reliance upon Christ, and upon Christ alone,
for all that is involved in a complete salvation.
1st. Saving faith rests upon the truth of the testi
mony of God speaking in his word. The Scriptures
of the Old and New Testament, having been given by
inspiration, are in the strictest and most direct sense
God's word to us. They are absolutely divine, both as
to their infallible truth and supreme authority. Christ
when on earth rested his claims to recognition as Mes
siah upon the testimony borne to him by the Father.
John v. 31-37. " He that hath received the testimony
(of Christ) hath set to his seal that God is true." John
iii. 33. " He that believeth not God hath made him a
liar, because he believeth not the record that God gave
of his Son." 1 John v. 10. " This is the witness of God
which he has testified of his Son." 1 John v. 9. The
gospel which Paul preached to the Corinthians he calls
" the testimony of God." 1 Cor. ii. 1. God corroborated
the truths of the apostle's preaching, " bearing them wit
ness both with signs and wonders," etc. Heb. ii. 4. The
Holy Ghost bears direct witness to the soul of the be
liever. Rom. viii. 16 ; Heb. x. 15.
2d. Saving faith receives as true all the contents of
God's word, without exception. After we have settled
the preliminary questions as to what books belong to the

280 CONFESSION OF FAITH.
inspired canon of Scripture, and as to what is the orig
inal text of those books, then the whole must be received
as equally the word of God, and must in all its parts be
accepted with equal faith. The same illumination of
the understanding and renewal of the affections which
lays the foundation for the soul's acting faith in any one
portion of God's testimony, lays the same foundation
for its acting faith in every other portion. The whole
word of God, therefore, as far as known to be individr
ual, to the exclusion of all traditions, doctrines of men
or pretended private revelations, is the object of saving
faith. 3d. The complex state of mind to which the epithet
faith is applied in Scripture varies with the nature of
every particular passage of God's word which i its
object. The common quality which is the reason of the
application of the same term to all these various states
of mind is cordial, realizing assent to the truth pre
sented. But the state of mind which fully realizes the
truth of a threatening must, in some respects, be differ
ent from that which realizes the truth of a promise.
The realization of the truth of God's glory as it shines
in the face of Jesus Christ cannot be an experience in
all respects the same with the believing recognition of a
duty or of the truth of a fact of history.
It was debated largely between the Romanists and the
Reformers whether saving faith included trust or not.
The true answer is, that trust is an integral and insep
arable element of every act of saving faith in which
trust is appropriate to the nature of the object believed.
It is plain that many of the propositions of Scripture
are not the proper objects of trust. In all such cases

SAVING FAITH. 281
faith includes recognition, assent, acquiescence, submis
sion, as the case may be. But in all cases in which the
nature of the truth believed renders the exercise of trust
legitimate, and especially in that specific act of saving
faith called justifying faith, which unites to Christ and
is the root and organ of the whole spiritual life, trust is
certainly an element of the very essence of that state of
mind called in Scripture faith. This will be proved
under the next head.
4th. That specific act of saving faith which unites to
Christ, and is the sole condition and instrument of jus
tification, involves two essential elements.
(1.) Assent to whatever the Scriptures reveal to us
as to the person, offices and work of Christ, (a.) The
Scriptures expressly say that we are justified by that
faith of which Christ is the object. Rom. iii. 22, 25 ;
Gal. ii. 16 ; Phil. iii. 9. (b.) Rejection of Christ in
Scripture is declared to be the ground of reprobation.
John iii. 18, 19; viii. 24. Assent includes an intellec
tual recognition and a cordial embrace of the object at
the same time. It is an act of the whole man — intel
lect, affection and will — embracing the truth. This
especial act of faith in Christ, which secures salvation,
is constantly paraphrased by such phrases as " coming
to Christ," John vi. 35; "looking to him," Isa. xiv. 22;
" receiving him," John i. 12 ; " flying to him for refuge,"
Heb. vi. 18 ; all of which manifestly involve an active
assent to and cordial embrace, as well as an intellectual
recognition of the truth.
(2.) The second element included in that act of faith
that saves the soul is trust, or implicit reliance upon
Christ, and upon Christ alone, for all that is involved
24*

282 CONFESSION OF FAITH.
in a complete salvation, (a.) The single cond
salvation demanded in the Scriptures is that we should
"believe in" or "on" Christ JesusT And salvation is
promised absolutely and certainly if this command is
obeyed. John vii. 38 ; Acts ix. 42 ; xvi. 31 ; Gal. ii. 16.
To believe in or on a person implies trust as well as
credence. (6.) We are constantly said to be saved "by
faith in" or "on Christ." Acts xxvi. 18; Gal. iii. 26;
2 Tim. iii. 15 ; Heb. xi. 1. "Faith is the substance of
things hoped for." Trust rests upon the foundation
upon which expectation is based. Hope reaches for
ward to the object upon which desire and expectation
meet. Hope, therefore, rests upon trust, and trust
gives birth to hope, and faith must include trust in
order to give reality or substance to the things hoped
for. (c.) The same is proved by what are said to be the
effects or fruits of faith. By faith the Christian is said
to be " persuaded of the promises ;" " to obtain them ;"
" to embrace them ;" " to subdue kingdoms ;" " to work
righteousness ;" " to stop the mouths of lions." Heb.
xi. All this plainly presupposes that faith is not a bare
intellectual conviction of the truth of truths revealed in
the Scriptures, but that it includes a hearty embrace of
and a confident reliance upon Christ, his meritorious
work and his gracious promises.
Section III. — This faith is different in degrees, weak or
strong ;10 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,12 who is both the author and
finisher of our faith.13
10 Heb. v. 13, 14; Rom. iv. 19, 20 ; Matt. vi. 30 ; viii. 10.—" Luke xxii.
31, 32; Eph. vi. 16; 1 John v. 4, 5.— ™ Heb. vi. 11, 12; x. 22; Col. ii. 2.—
" Heb. xii. 2.

SAVING FAITH. 283
In this Section it is affirmed —
1st. That this faith, although always as to essence the
same, is often different in degrees in different persons,
and in the same person at different times.
2d. That it is exposed to many enemies, and may be
often and in many ways assailed and weakened, but
that, through divine grace, it always in the end gains
the victory.
3d. That in many it grows up to the measure of a
full assurance through Christ.
As all the points made in this Section are taken up
again and discussed at length in Chapter xviii., on
"Assurance of Grace and Salvation," we will defer
what we have to say upon the subject until we come to
that place.

QUESTIONS.
1. What is the most general sense of the word "faith?"
2. What is knowledge, and how does it differ from faith ?
3. Prove that faith is not irrational, and that it rests upon
appropriate evidence.
4. Show that faith is exercised by all men, and that its exercise
is necessary to human thought and to social life.
5. What is religious faith ?
6. What is "saving faith," and how does it differ from the
former ?
7. State the first truth asserted of saving faith in this Section.
8. State the second truth asserted.
9. State the third.
10. Prove that saving faith is the work of the Holy Spirit.
11. Prove that it is ordinarily wrought by the Spirit through
the ministry of the Word.
12. Prove that it continues to increase and is strengthened by
the use of the sacraments and prayer.

284 CONFESSION OF FAITH.
13. What is the first truth taught of saving faith in the third
Section ?
14. What is the second truth taught?
15. What is the third?
16. What is the fourth ?
17. Prove that saving faith rests upon the truth of the testi
mony which God bears in his word.
18. Prove that saving faith receives all the contents of God's
word, without exception.
19. Prove that the complex state of mind to which the term
' ' faith' ' is applied in the Scriptures varies in some of its elements
with the nature of the particular passage of God's word which
is its object.
20. Is truth an integral element of saving faith?
21. What is the object of that special act of saving faith which
is the sole instrument of justification and hence the sole condition
of salvation?
22. What is the first element that special faith always in
cludes ?
23. What is the second element it always contains?
24. Prove that it essentially involves assent.
25. Prove that it essentially involves trust.
26. What relation do faith, hope and trust mutually sustain to
one another?
27. What is the first truth taught of saving faith in the third
Section ?
28. What is the second taught?
29. What is the third taught?

CHAPTER XV.
OF REPENTANCE UNTO LIFE.
Section I. — Repentance unto life is an evangelical grace,1 the
doctrine whereof is to be preached by every minister of the gos
pel, as well as that of faith in Christ.2
Section II. — 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,3 purposing and endeavoring to walk with him in all
the ways of his commandments.4
1 Zeeh. xii. 10; Acts xi. 18. — 2 Luke xxiv. 47; Mark i. 15; Acts xx. 21.
— 3 Ezek. xviii. 30, 31 ; xxxvi. 31 ; Isa. xxx. 22 ; Ps. Ii. 4 ; Jer. xxxi. 1 8,
19; Joel ii. 12, 13; Amos v. 15; Ps. cxix. 128; 2 Cor. vii. II.—4 Ps. exix.
6, 59, 106; Luke i. 6; 2 Kings xxiii. 25.
These Sections teach the following truths :
1st. That as to the grounds of it, true evangelical
repentance rests upon (a) a true sense of the guilt, pollu
tion and power of his own sinfulness, and of his own
sinful deeds ; and (6) a true apprehension of the mercy
of God in Christ.
2d. That as to the essence of it repentance consists (a)
in true hatred of sin and sorrow for his own sin ; (b) in
an actual turning from them all unto God ; (c) in a sin
cere purpose and practical endeavour to walk with God
in the way of his commandments. 2J5

286 confession of faith.
3d. That as thus defined this true repentance is an
evangelical grace, like faith freely given to us by God
for Christ's sake, as well as a duty obligatory upon
us. 4th. It should therefore be diligently proclaimed
from the pulpit by every minister of the gospel.
1st. The grounds of repentance are (1) a true sense
of sin. That spiritual illumination and renewal of the
affections which are effected in regeneration brings the
believer to see and appreciate the holiness of God as
revealed alike in the law and in the gospel (Rom. iii.
20 ; Job xiii. 5, 6) ; and in that light to see and feel the
exceeding sinfulness of all sin, and the utter sinfulness
of his own nature and conduct. This sense of sin cor
responds precisely to the actual facts of the case, and
the man apprehends himself to be just, as God has
always seen him to be. It includes (a) consciousness of
guilt — i. e., exposure to merited punishment, as opposed
to the justice of God. Ps. Ii. 4, 9. (o.) Consciousness
of pollution, as opposed to the holiness of God. Ps. Ii.
5, 7, 10. And (c) consciousness of helplessness. Ps. Ii.
11; cix. 21, 22.
The grounds of repentance are (2) a bright apprehen
sion of the mercy of God in Christ. This is necessary
in order to true repentance : (a.) Because the awakened
conscience echoes God's law, and can be appeased by no
less a propitiation than that demanded by divine jus
tice itself; and until this is realized in a believing appli
cation to the merits of Christ, either indifference will
stupefy or remorse will torment the soul. (o.) Because
out of Christ, God is a consuming fire, and an inextin
guishable dread of his wrath repels the soul. Deut. iv-

REPENTANCE UNTO LIFE. 287
24 ; Heb. xii. 29. (c.) A sense of the amazing good
ness of God to us in the gift of his Son, and of our
ungrateful requital of it, is the most powerful means of
bringing the soul to genuine repentance for sin as com
mitted against God. Ps. Ii. 4. (d.) This is proved by
the examples of repentance recorded in Scripture. Ps.
Ii. 1 ; cxxx. 4, and by the universal experience of Chris
tians in modern times.
2d. As to its essence true repentance consists (1) in a
sincere hatred of sin (Ps. cxix. 128, 136), and sorrow
for our own sin. Sin is seen to be exceeding sinful in
the light of the divine holiness, the law of God, and
especially of the cross of Christ. The more we see of
God in the face of Christ, the more we abhor ourselves
and repent in dust and ashes. Job xiii. 5 ; Ezek. xxxvi.
31. Godly sorrow worketh repentance to salvation not
to be repented of. 2 Cor. vii. 10. " By the law is the
knowledge of sin" (Rom. iii. 20), and hence " the law
is our schoolmaster to bring us unto Christ." Gal.
iii. 24.
The essence of repentance consists (2) in our actual
turning from all sin unto God. This is that practical
turning or " conversion" from sin unto God which is
the instant and necessary consequence of regeneration.
It is a voluntary forsaking of sin as evil and hateful,
with sincere sorrow, humiliation and confession, and a
turning unto God as our reconciled Father in the exer-
cise of implicit faith in the merits and assisting grace
of Christ. This is marked by the meaning of the
Greek word used by the Holy Spirit to express the idea
of repentance, namely, " a change of mind," including
evidently a change of thought, feeling and purpose,

288 CONFESSION OF FAITH.
corresponding to our new character as the children of
God. If this be sincere, it will of course lead to the
(3) element of practical repentance, namely, a sincere
purpose of, and a persevering endeavour after, new obedi
ence. Acts xxvi. 20.
By these marks it may be seen that repentance unto
life can only be exercised by a soul after and in conse
quence of its regeneration by the Holy Spirit. God
regenerates, and we, in the exercise of the new gracious
ability thus given, repent. Repentance and conversion,
therefore, are terms applying often to the same gracious
experience. The scriptural usage of the two words
differs in two respects : (1.) Conversion is the more
general term, including all the various experiences in
volved in our commencing the divine life. It especially
emphasizes that experience as a turning unto God. Re
pentance is more specific, giving prominence to the work
of the law upon the conscience, and especially empha
sizing the experiences attending the new birth as a
turning from sin. (2.) Conversion is generally used to
designate only the first actings of the new nature at the
commencement of a religious life, or the first steps of a
return to God after a. notable backsliding (Luke xxii.
32) ; while repentance is a daily experience of the
Christian as long as the struggle with sin continues in
his heart and life. Ps. xix. 12, 13; Luke ix. 32; Gal.
vi. 14 ; v. 24.
There is a false repentance experienced before regen
eration, and by those never regenerated, which arises
simply from the common operations of the truth and
Spirit upon the natural conscience, exciting simply a
sense of guilt and pollution, leading neither to. the,

REPENTANCE UNTO LIFE. "289
hatred of sin, nor to the apprehension of the mercy
of God in Christ, nor to the practical turning from sin
unto God. The genuineness of true repentance is
proved (a) by its being conformed perfectly to the re
quirements and teachings of Scripture, and (6) by its
fruits. If genuine, it infallibly springs from regenera
tion and leads to eternal life.
3d. As thus defined, repentance is, like faith, an
evangelical grace, given to us for Christ's sake, as well
as a duty obligatory upon us. What is here said of re
pentance is equally true of every characteristic expe
rience of the subject of regeneration and sanctification.
Christ is the Vine ; we are the branches. But we are
also free, accountable agents. Every Christian duty is,
therefore, a grace, " for without him we can do nothing."
And equally every Christian grace is a duty ; because
the grace is given to us to exercise, and it finds its true
result and expression only in the duty.
That it is thus a gift of God is evident — (1.) From
its nature. It involves true conviction of sin ; a holy
hatred of sin ; faith in the Lord Jesus and his work,
which faith is God's gift. Gal. v. 22 ; Eph. ii. 8. (2.)
It is directly affirmed in Scripture. Zech. xii. 10; Acts
v. 31; xi. 18; 2 Tim. ii. 25.
4th. That it should be diligently preached by every
minister of the gospel is (1) self-evident from the es
sential nature of the duty. (2.) Because such preaching
was included in the commission Christ gave to the apos
tles. Luke xxiv. 47, 48. (3.) Because of the example
of the apostles. Acts xx. 21.
Section III. — Although repentance be not to be rested in, as
any satisfaction for gin or any cause of the pardon thereof,6 which
25

290' CONFESSION OF FAITH.
is the act of God's free grace in Christ,6 yet is it of such necessity
to all sinners that none may expect pardon without it.'
Section IV.— As there is no sin so small but it deserves dam
nation,8 so there is no sin so great that it can bring damnation
upon those who truly repent.9
Section V. — Men ought not to content themselves with a gen
eral repentance, but it is every man's duty to endeavour to repent
of his particular sins particularly.10
5 Ezek. xxxvi. 31, 32; xvi. 61-63.— 6 Hos. xiv. 2, 4; Rom. iii. 24; Eph.
i. 7.— » Luke xiii. 3, 5 ; Acts xvii. 30, 31.— 8 Rom. vi. 23 ; v. 12 ; Matt. xii.
36.— 9 Isa. Iv. 7 ; Rom. viii. 1 ; Isa. i. 16, IS.—10 Ps. xix. 13 ; Luke xix. 8 ;
1 Tim. i. 13, 15.
These Sections teach the following propositions :
1st. That repentance is not to be rested in, as any
satisfaction for sin or any cause of the pardon thereof.
2d. That, nevertheless, it is of such necessity that it is
inseparable from pardon, so that none who are non-
repentant are pardoned.
3d. That while the least sin deserves condemnation,
the same grace of Christ which bringeth repentance
avails to extinguish the guilt of the greatest sin.
4th. That, as men ought to repent of their sinful dis
position by nature and the general sinfulness of their
lives, so they ought also to repent of every particular sin
known to them.
1st. Repentance is not to be rested in as any satisfac
tion for sin or any cause of the pardon thereof. This
directly contradicts the opinion of Socinians, the advo
cates of the moral-influence theory of the atonement, and
Rationalists generally, to the effect that the repentance
of the sinner is the only satisfaction the law requires,
and hence the only condition God demands, as prere
quisite to full pardon and restoration to divine favour..

REPENTANCE UNTO LIFE. 291
It also contradicts the Romish doctrine of penance.
They distinguish penance — (1.) As a virtue, which is
internal, including sorrow for sin and a turning from
sin unto God. (2.) As a sacrament, which is the exter
nal expression of the internal state. This sacrament
consists (a) of contrition — i. e., sorrow and detestation of
past sins, with a purpose of sinning no more ; (6) con
fession or self-accusation to a priest having jurisdiction
and the power of the keys ; (c) satisfaction or some pain
ful work, imposed by the priest and performed by the
penitent, to satisfy divine justice for sins committed;
and (d) absolution, pronounced by the priest judicially
and not merely declaratively. They hold that the ele
ment of satisfaction included in this sacrament makes a
real satisfaction for sin, and is an efficient cause of par
don, absolutely essential — the only means whereby the
pardon of sins committed after baptism can be secured.*
That repentance is no cause whatever of the pardon
of sin is proved by all that the Scriptures teach us (a)
as to the justice of God, which inexorably demands the
punishment of every sin ; (b) as to the necessity for the
satisfaction rendered to the law and justice of God by
the obedience and suffering of Christ ; (c) as to the fact
that he has rendered a full satisfaction in behalf of all
for whom he died ; (d) as to the impossibility of any
man's securing justification by works of any kind ; and
(e) as to the fact that the believer is justified solely on
the ground of the righteousness of Christ imputed to
him and received by faith alone. All these points have
already been discussed under their appropriate heads ;
and they are more than sufficient to prove (1) that par-
* Cat. Koin., Part, ii., chap, v., Qs. 12 and 13.

292 CONFESSION OF FAITH.
don is secured entirely on a different basis ; (2) that the
external penance of the Romanist is an impertinent
attempt to supplement the perfect satisfaction of Christ;
and (3) that internal repentance, when genuine, is itself
a gracious gift of God, without merit in itself, and of
value only because it springs from the application of
Christ's grace to the soul and leads to the application
by the soul to Christ's grace.
2d. Nevertheless, repentance is of such necessity to all
sinners that none may expect pardon without it. This
is evident — (1) Because the giving of pardon to a non-
repentant sinner would be in effect to sanction his sin,
to Confirm him in his sinful state, and to encourage
others therein. Although Scripture and the moral
sense of men teach that repentance is no adequate satis
faction for sin nor an equivalent for the penalty, they
just as clearly teach that it would be inconsistent in
every sense with good morals to pardon a person cher
ishing an unrepentant spirit. (2.) Repentance is the
natural and instant sequence of the grace of regenera
tion. It also embraces an element of faith in Christ,
and that faith is, as we have seen, the instrument of
justification. He that repents believes. He that does
not repent does not believe. He that does not believe
is not justified. Regeneration and justification are never
separated. (3.) The design of Christ's work is to save
his people from their sins. He frees them from the
guilt of their sins by pardon, and he brings them clear
from the power of their sins through repentance. " Him
hath God exalted, .... to give repentance to Israel and
forgiveness of sins." Acts v. 31. (4.) Repentance, like
faith, is a duty as well as a grace, and ministers are com-

REPENTANCE UNTO LIFE. 293
manded to preach it as essential to forgiveness. Luke
xxiv. 47 ; Acts xx. 21.
3d. That the least sin deserves punishment is obvi
ous. The moral law is moral in every element, and it
is of the essence of that which is moral that it is obliga
tory, and that its violation is deserving of reprobation.
Hence " whosoever shall keep the whole law, and yet
offend in one point, is guilty of all." James ii. 10. That
there is no sin so great that it can bring condemnation
upon those that truly repent is also evident, because
true repentance, as we have seen, is the fruit of regene
ration, and no man is regenerated who is not also justi
fied. Besides, true repentance includes faith, and faith
unites to Christ and secures the imputation of his right
eousness, and the righteousness of Christ of course can
cels all possible sin. Rom. viii. 1 ; v. 20.
4th. That men ought to repent not only in general
of the corruption of their hearts and sinfulness of their
lives, but also of every particular sinful action of which
they are conscious and that when possible they should
redress the wrong done by their actions, is a dictate alike
of natural conscience and Scripture. Luke xix. 8 ; 1 John
i. 9. No man has any right to presume that he hates
sin in general unless he practically hates every sin in
particular ; and no man has any right to presume that
he is sorry for and ready to renounce his own sins in
general unless he is conscious of practically renouncing
and grieving for each particular sin into which he falls.
Section VI. — As every man is bound to make private confes
sion of his sins to God, praying for the pardon thereof;11 upon
which, and the fbrsaking of them, he shall find mercy ;12 so he
that scandalizeth his brother, or the Church of Christ, ought to
25*

294 confession of fajth.
be willing, by a private or public confession and sorrow for his
sin, to declare his repentance to those that are offended ;13 who
are thereupon to be reconciled to him, and in love to receive
him.14 11 Ps. Ii. 4, 5, 7, 9, 14; xxxii. 5, 6.— 12 Prov. xxviii. 13; 1 John i. 9.—
13 James v. 16 ; Luke xvii. 3, 4 ; Josh, vii! 19 ; Ps. Ii.— l* 2 Cor. ii. 8.
This Section teaches—
1st. That every man should make private confession
of all his sins to God, and that God will certainly par
don him when his sorrow and his renunciation of his
sins are sincere. This is all included in what has
already been said as to the nature and effects of genuine
repentance; and it is expressly declared in Scripture:
"If we confess our sins, he (God) is faithful and just to
forgive us our sins and to cleanse us from all unright
eousness." 1 John i. 9.
2d. That when a Christian has personally injured a
brother, or scandalized by his unchristian conduct the
Church of Christ, he ought to be willing, by a public or
a private confession, as the case may be, to declare his
repentance to those that are offended, is also a dictate
alike of natural reason and Scripture. If we have done
wrong, we stand in the position of one maintaining a
wrong until, by an expressed repentance and, where pos
sible, redress of the wrong, we place ourselves on the
side of the right. The wrong-doer is plainly in debt to
the man he has injured to make every possible restitu
tion to his feelings and interests, and the same principle
holds true in relation to the general interests of the
Christian community. The duty is expressly com
manded in Scripture. Matt. v. 23, 24 ; James v. 1 6 ;
Matt, xviii. 15-18.

REPENTANCE UNTO LIFE. 293
3d. That it is the duty of the brethren or of the
Church, when offended, to forgive the offending party
and restore him fully to favour upon his repentance, is
also a dictate of natural conscience and of Scripture.
All honourable men feel themselves bound to act Upon
this principle. The Christian is, in addition, brought
under obligations to forgive others by his own infinite
obligations to his Lord, who not only forgave us upon
repentance, but died to redeem us while we were unre
pentant. As to public scandals, the Church is bound to
forgive them when the Lord has done so. As genuine
repentance is the gift of Christ, its evident exercise is a
certain indication that the person exercising it is for*-
given by Christ and a Christian brother. Luke xvii. 3,
4; 2 Cor. ii. 7, 8; Matt. vi. 7.
The Romish Church teaches that, as an element of
penance and evidence of true repentance, the Christian
must confess all his sins without reserve, in all their
details and qualifying circumstances, to a priest having
jurisdiction ; and that if any mortal sin is unconfessed
it is not forgiven ; and if the omission is wilful, it is
sacrilege, and greater guilt is incurred.* And they
maintain that the priest absolves judicially, not merely
declaratively, from all the penal consequences of the
sins confessed, by the authority of Jesus Christ.
This is an obvious perversion of the scriptural com
mand to confess. They bid us simply to confess our
faults one to another. There is not a word said about
confession to a priest in the Bible. The believer, on the
contrary, has immediate access to Christ, and to God
through Christ (1 Tim. ii. 5 ; John xiv. 6 ; v. 40 ; Matt.
* Cat, Rom., Part ii., ch. v., Qs. 33, 34, 42.

296 CONFESSION OF FAITH.
xi. 28), and is commanded to confess his sins imme
diately to God. 1 John i. 9. No priestly function is
ever ascribed to the Christian ministry in the New
Testament. The power of absolute forgiveness of sin
belongs to God alone (Matt. ix. 2-6), is incommunicable
in its very nature, and has never been granted to any
class of men as a matter of fact. The authority to bind
or loose which Christ committed to his Church was
understood by the apostles, as is evident from their
practice, as simply conveying the power of declaring
the conditions on which God pardons sin, and, in ac
cordance with that declaration, of admitting or of ex
cluding men from sealing ordinances.

QUESTIONS.
1 . What is the first truth taught in the first and second Sec
tions? 2. What is the second taught ?
3. What is the third ?
4. What is the fourth?
5. What does a true sense of sin include ?
6. Show how it leads to repentance.
7. Show that an apprehension of the mercy of God in Christ
is necessary to lead to true repentance.
8. What three elements enter into genuine repentance ?
9. Show that it includes a true hatred of sin and sorrow for
our own sin.
10. Show that it includes an actual turning from all sin unto
God. 11. Show that it includes a sincere purpose of, and a persever
ing endeavour after, new obedience.
12. What distinction is maintained in the usage of the words
"conversion" and "repentance" in Scripture?

REPENTANCE UNTO LIFE. 29 7;
13. What is a false repentance, and how may a genuine repent
ance be discriminated from it?
14. What is meant when it is afiirmed that every Christian
duty is a Christian grace ?
15. Prove that repentance is an evangelical grace.
] 6. Why should it be diligently preached ?
1 7. What two propositions are taught in Section iii. ?
IS. What is taught in Section iv. ?
19. What in Section v. ?
20. What is the Socinian or Rationalistic doctrine as to the
relation of repentance to pardon?
21. What is the Romish doctrine of penance?
22. Of what three elements do they teach that external pen*-
"ance consists ?
23. Prove that repentance is no cause whatever of the pardon
of sin.
24. Prove that none are ever pardoned without repentance.
25. Prove that the least sin deserves condemnation.
26. Prove that no sin will secure condemnation in the case of
the truly penitent.
27. Prove that men ought to repent of their particular sinful
actions, as well as of their sinfulness in general.
28. What is the first point afiirmed in the sixth Section ?
29. What is the second point afiirmed there ?
30. What is the third point afiirmed there ?
31. What does the Romish Church teach as to confession of
sins? 32. What does she teach as to absolution from sin ?
33. Prove that she is wrong as to her doctrine of confession.
34. Prove that she is wrong as to priestly absolution.

CHAPTER XVI.

OF GOOD WORKS.

Section I. — Good works are only such as God hath com
manded in his holy word,1 and not such as, without the warrant
thereof, are devised by men, out of blind zeal, or upon any pre
tence of good intention.2
Section II. — These good works, done in obedience to God's
commandments, are the fruits and evidences of a true and lively
faith ;3 and by them believers manifest their thankfulness,4
strengthen their assurance,5 edify their brethren,6 adorn the pro
fession of the gospel,7 stop the mouths of the adversaries,8 and
glorify God,9 whose workmanship they are, created in Christ
Jesus thereunto ;10 that, having their fruit unto holiness, they
may have the end, eternal life.11
1 Mie. vi. 8; Rom. xii. 2; Heh. xiii. 21.— » Matt. xv. 9; Isa. xxix. 13;
1 Pet. i. 18 ; Rom. x. 2 ; John xvi. 2 ; 1 Sam. xv. 21-23. — s James ii. 18,
22.—* Ps. exvi. 12, 13 ; I Pet. ii. 9.— 6 1 John ii. 3, 5 ; 2 Pet. i. 5-10.— 6 2
Cor. ix. 2; Matt. v. 16.—' Tit. ii. 5, 9-12; 1 Tim. vi. 1.— 8 1 Pet. ii. 15.—
9 1 Pet. ii. 12 ; Phil. i. 11 ; John xv. 8.— 10 Eph. ii. 10.— u Rom. vi. 22.
These Sections teach the following propositions :
1st. In order that any human action should be truly
a good work, it must have the following essential cha
racteristics: (1.) It must be something directly or im
plicitly commanded by God. (2.) It must spring from
an inward principle of faith and love in the heart.
Works not commanded by God, but invented and
gratuitously performed by men, are utterly destitute
298

GOOD WORKS. 299
of moral character, and, if offered in the place of the
obedience required, they are offensive.
2d. The effects and uses of good works in the Chris
tian life are manifold, and are such as — (1.) They ex
press the gratitude, manifest the grace of God in the
believer, and so adorn the profession of the gospel. (2.)
They glorify God. (3.) They develop grace by exercise,
and so strengthen the believer's assurance. (4.) They
edify' the brethren. (5.) They stop the mouths of
adversaries. (6.) They are necessary to the attainment
of eternal life.
1st. In order that a work may be good, it must be
an act performed in conformity to God's revealed will.
The law of absolute moral perfection to which we are
held in subjection is not the law of our own reasons or
consciences, but it is an all-perfect rule of righteousness,
having its ground in the eternal nature of God, and its
expression and obliging authority to us in the divine
will. Not self-development, not the realization of an
ideal end, but obedience to a personal authority without
and above us, is precisely what reason, conscience and
Scripture require. The good man is the obedient man*
The sinner in every transgression of virtue is conscious
that he is guilty of disobedience to the supreme Law
giver. David says in his repentance, "Against thee,
thee only have I sinned, and done this evil in thy
sight." Ps. Ii. 4. God has given in the inspired Scrip
tures a perfect rule of faith and practice. Every prin
ciple, every motive and every end of right action, accord
ing to the will of God, may there be easily learned by
the devout inquirer. God says to his Church : " What
thing soever I command you, observe .to do it; thou

300 CONFESSION OF FAITH.
shalt not add thereunto nor diminish from it." Deut.
xii. 32; Rev. xxii. 18, 19. And God very energetically
declares his abhorrence of uncommanded services, of
" voluntary humility" and "will-worship." Isa. i. 1],
12; Col. ii. 16,23.
2d. In order that a work may be truly good, it must
spring from a principle of faith and love in the heart.
All men recognize that the moral character of an act
always is determined by the moral character of the prin
ciple or affection which prompts to it. Unregenerate
men perform many actions, good so far as their external
relations to their fellow-men are concerned. But love
to God is the foundation-principle upon which all moral
duties rest, just as our relation to God is the funda
mental relation upon which all our other relations rest.
If a man is alienated from God, if he is not in tho
present exercise of trust in him and love for him, any
action he can perform will lack the essential element
which makes it a true obedience. Good works accord
ing to the Scriptures are the fruits of sanctification,
having their root in regeneration. " For we are his
Workmanship, created in Christ Jesus unto good works,
which God hath before ordained, that we should walk in
them." Eph. ii. 10. James says that faith is shown by
works, which of course implies that the kind of works
of which he speaks spring only from a believing heart.
James ii. 18, 22.
3d. The effects and uses of good works in the Chris
tian life are manifold, and are such as — (1.) They ex
press the gratitude and manifest the grace of God in
the believer, and so adorn the profession of the gospel.
Faith works by love. Gal. v. 6. Christ says that we

GOOD WORKS. 301
are to express our love for him by keeping his com
mandments. John xiv. 15, 23. As they are the fruits
of the Spirit, they render manifest the excellent work
ing of the Spirit. 1 Tim. ii. 10; Tit, ii. 10. (2.) They
glorify God. Since God is their author (Eph. ii. 10),
they manifest the excellency of his grace, and excite all
who behold them to appreciate and proclaim his glory.
Matt. v. 16; 1 Pet. ii. 12. (3.) As they spring from
grace, so the performance of them exercises grace in
general, and each grace severally according to the nature
of the work performed. Thus by the universal law of
habit grace grows by its exercise. And the assurance
as to our own gracious state naturally increases with the
strength and evidence of those graces unto which the
promise of salvation is attached. (4.) They edify the
brethren. Good works edify others, both as confirma
tory evidence of the truth of Christianity and the power
of divine grace, and by the force of example inducing
men to practice the same. 1 Thess. i. 7; 1 Tim. iv. 12;
1 Pet. v. 3. (5.) For the same reasons good works
disprove the cavils and render nugatory the opposition
of wicked men. 1 Pet. ii. 15. (6.) They are necessary
to the attainment of salvation, not in any sense as a
prerequisite to justification, nor in any stage of the
believer's progress meriting the divine favour, but as
essential elements of that salvation, the consubstantial
fruits and means of sanctification and glorification. A
saved soul is, a holy soul, and a holy soul is one whose
faculties are all engaged in works of loving obedi
ence. Grace in the heart cannot exist without good
works as their consequent. Good works cannot exist
without the increase of the graces which are exercised'
26

302 CONFESSION OF FAITH.
in them. Heaven could not exist except as a society of
holy souls mutually obeying the law of love in all the
good works that law requires. Eph. v. 25-27 ; 1 Thess.
iv. 6, 7 ; Rev. xxi. 27.
Section III. — Their ability to do good works is not at all of
themselves, but wholly from the Spirit of Christ.12 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 :13 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.14
12 John xv. 4-6 ; Ezek. xxxvi. 26, 27— 13 Phil. ii. 13 ; iv. 13 ; 2 Cor. iii.
5.— " Phil. ii. 12; Heb. vi.' 11, 12; 2 Pet. i. 3, 5, 10, 11; Isa. lxiv. 7; 2
Tim. i. 6; Acts xxvi. 6, 7; Jude 20, 21.
As we have seen under Chapter x., in regeneration
the Holy Spirit implants a permanent holy principle or
habit in the soul which ever continues the germ or seed
from which all gracious affections and holy exercises do
proceed. In respect to the implantation of this per
manent holy principle by the Holy Spirit the soul is
passive. But the instant this new moral disposition or
tendency is implanted in the soul, as a matter of course
the moral character of its exercises is changed, and the
soul becomes active in good works, as before it had been
in evil ones. But, as we also saw under Chapter xiii.,
sanctification is a work of God's free grace, wherein
he continues graciously to sustain, nourish and guide
the exercise of the permanent habit of grace which he
had implanted in regeneration. The regenerated man
depends upon the continued indwelling, the prompting

GOOD WORKS. 303
and the sustaining and the enabling power of the Holy
Spirit in every act of obedience in the exercise of grace;
nevertheless as the acts of obedience to the performance
of which the Spirit prompts and enables him are his
own acts, it follows that he, while seeking the guidance
and support of grace, must actively co-operate with it,
acting like every free agent under the influence of mo
tives and a sense of personal responsibility. Hence
this Section asserts —
1st. That the ability of the Christian to do good
works is not at all from himself, but wholly from the
Spirit of Christ.
2d. That in order thereto, in addition to the grace
implanted in regeneration, there is needed a continual
influence of the Holy Ghost upon all the faculties of
the renewed soul, whereby the Christian is enabled to
will and to do of his good pleasure.
3d. That this doctrine of the absolute dependence of
the soul is not to be perverted into an occasion to indo
lence, or to abate in any degree our sense of personal
obligation. God's will is exhibited to us objectively in
the written word. The obligation to voluntary obedi
ence binds our consciences. The Holy Spirit does not
work independently of the Word, but through the Word,
nor does he work irrespectively of our constitutional
faculties of reason, conscience and free will, but through
them. It hence follows that we can never honour the
Holy Spirit by waiting for his special motions, but that
we always yield to and co-work with him when we,
while seeking his guidance and assistance, use all means
of grace and all our own best energies in being and
doing all that the law of God requires. It is never the

304 CONFESSION OF FAITH.
waiters for grace, but always the active seekers for grace
and doers of his word, whom God approves. Luke xi.
9-13; James i. 22, 23.
Section IV. — They who in their obedience attain to the great
est height which is possible in this life, are so far from being able
to supererogate, and to do more than God requires, as that they
fall short of much which in duty they are bound to do.15
Section V. — We cannot, by our best works, merit pardon of
sin, or eternal life, at the hand of God, by reason of the great
disproportion that is between them and the glory to come, and
the infinite distance that is between us and God, whom by them
we can neither profit, nor satisfy for the debt of our former
sins ;16 but when we have done all we can, we have done but our
duty, and are unprofitable servants ;" and because, as they are
good, they proceed from his Spirit ;18 and, as they are wrought
by us, they are defiled and mixed with so much weakness and
imperfection, that they cannot endure the severity of God's
judgment.19 Section VI. — Yet, notwithstanding, the persons of believers
being accepted through Christ, their good works also are accepted
in him ;w not as though they were in this life wholly unblam
able and unreprovable in God's sight ;21 but that he, looking upon
them in his Son, is pleased to accept and reward that which is
sincere, although accompanied with many weaknesses and imper
fections.22 15 Luke xvii. 10; Neh. xiii. 22; Job ix. 2, 3; Gal. v. 17.— ,6 Rom. iii.
20 ; iv. 2, 4, 6 ; Eph. ii. 8, 9 ; Tit. iii. 5-7 ; Rom. viii. 18 ; Ps. xvi. 2 ; Job
xxii. 2, 3; xxxv. 7, 8.—" Luke xvii. 10.— '8 Gal. v. 22, 23.— 19 Isa. lxiv.
6; Gal. v. 17; Rom. vii. 15, 18; Ps. exliii. 2; oxxx. 3.— *> Eph. i. 6; 1
Pet. ii. 5; Ex. xxviii. 38; Gen. iv. 4; Heb. xi. 4.— 21 Job ix. 20; Ps. exliii.
2.— 22 Heb. xiii. 20, 21; 2 Cor. viii. 12; Heb. vi. 10; Matt. xxv. 21, 23.
These Sections teach —
1st. That works of supererogation are so far from
being possible, even for the most eminent saint, that in
this life it is not possible for the most thoroughly sanc
tified one fully to discharge all his positive obligations.

GOOD WORKS. 305
2d. That, for several reasons assigned, the best works
of believers, so far from meriting either the pardon of
sin or eternal life at the hands of God, cannot even
endure the scrutiny of his holy judgment.
3d. That, nevertheless, the works of sincere believers
are, like their persons, in spite of their imperfections,
accepted because of their union with Christ Jesus, and
rewarded for his sake.
1st. The phrase "supererogation" means "more than
is demanded." Works of supererogation are in their
own nature impossible under the moral law of God. In
man's present state even the most eminent saint is inca
pable of fully discharging all his obligations — much
more, of course, of surpassing them. The Romish
Church teaches the ordinary Arminian theory of perfec
tionism. In addition to this error, they teach (a) that
good works subsequent to baptism merit increase of
grace and eternal felicity ;* and (b) they distinguish
between the commands and counsels of Christ. The
former are binding upon all classes of the people, and
their observance necessary in order to salvation. The
latter, consisting of advice, not of commands — such as
celibacy, voluntary poverty, obedience to monastic rule,
etc. — are binding only on those who voluntarily assume
them, seeking a higher degree of perfection and a more
exalted reward.
We have already, under Chapter xiii., seen that a
state of sinless perfection is never attained by Christians
in this life, and it of course follows that much less is it
possible for any to do more than is commanded.
That works of supererogation are always and essen-
* Council of Trent, Sess. vi., ch. xvi., Canon 24, 32.
26*

306 CONFESSION OF FAITH.
tially impossible to all creatures in all worlds is also
evident — (1.) From the very nature of the moral law>
That which is right under any relation is intrinsically
obligatory upon the moral agent standing in that rela
tion. If it be moral it is obligatory. If it be not
obligatory, it is not moral. If it is not moral, it is, of
course, of no moral value or merit. If it is obligatory,
it is not supererogatory. WThen men do what it is their
duty to do they are to claim nothing for it. Luke xvii.
10. (2.) The doing of that which God has not made
it men's duty to do — all manner of will-worship and
commandments of men — God declares is an abomination
to him. Col. ii. 18-22; 1 Tim. iv. 3; Matt. xv. 9,
(3.) Christ has given no "counsels," as distinct from his
commands. His absolute and universal command to
love God with the whole soul, and our neighbour as
ourselves, covers the whole ground of possible ability or
opportunity on earth or in heaven. Matt. xxii. 37-40.
(4.) Increase of grace and eternal felicity, and all else
which the believer needs or is capable of, is secured for
him by the purchase of Christ's blood, and either given
freely now without price, or is reserved for him in that
eternal inheritance which he is to receive as a joint heir
with Christ. (5.) The working of the Romish system
of celibacy, voluntary poverty and monastic vows, has
produced such fruits that prove the principle on which
they rest radically immoral and false.
2d. The best works of believers, instead of meriting
pardon of sin and eternal life, cannot endure the scrutiny
of his holy judgment. The reasons for this assertion
&re^(l,) As above shown, from the nature of the moral
law. What; is not obligatory is not nioral, and what is

GOOD WORKS. 307
not moral can have no moral desert. (2.) The best
works possible for man are infinitely unworthy to be
compared in value with God's favour, and the rewards
which men who trust to works seek to obtain through
them. (3.) God's infinite superiority to us, his absolute
proprietorship in us as our Maker, and sovereignty over
us as our moral Governor, necessarily excludes the pos
sibility of our actions deserving any reward at his hand.
No action of ours can profit God or lay him under obli
gation to us. All that is possible to us is already a debt
we owe him as our Creator and Preserver. When we
have done our utmost we are only unprofitable servants.
Much less, then, can any possible obedience at one
moment atone for any disobedience in another moment.
(4.) As already proved under Chapter xiii., on Sanctifi
cation, our works, which could merit nothing even if
perfect, are in this life, because of remaining imperfec
tions, most imperfect. They therefore, the best of them,
need to be atoned for by the blood, and presented through
the mediation, of Christ, before they can find acceptance
with the Father.
3d. Nevertheless, the good works of sincere believers
are, like their persons, in spite of their imperfections,
accepted, because of their union with Christ Jesus, and
rewarded for his sake. All our approaches to God are
made through Christ. It is only through him that we
have access to the Father by the Spirit. Eph. ii. 18.
" Whatever we do, in word or deed," we are com
manded to "do all in the name of the Lord Jesus." Col.
iii. 17.
As to the relation of good works to rewards, it may
be observed — (1.) The word merit, in the strict sense

308 CONFESSION OF FAITH.
of the term, means that common quality of all actions
or services to which a reward is due in strict justice on
account of their intrinsic value or worthiness. It is
evident that, in this strict sense, no work of any crea
ture can in itself merit any reward from God, because
(a) all the faculties he possesses were originally granted
and are continuously sustained by God, so that he is
already so far in debt to God that he can never bring
God in debt to him. (6.) Nothing the creature can do
can be a just equivalent for the incomparable favour of
God and its consequences.
There is another sense of the word, however, in which
it may be affirmed that if Adam had in his original
probation yielded the obedience required, he would have
" merited" the reward conditioned upon it, not because
of the intrinsic value of that obedience, but because of
the terms of the covenant which God had graciously
condescended to form with him. By nature, the crea
ture owed the Creator obedience, while the Creator
owed the creature nothing. But by covenant the Cre
ator voluntarily bound himself to owe the creature
eternal life, upon the condition of perfect obedience.
It is evident that in this life the works of God's
people can have no merit in either of the senses above
noticed. They can have no merit intrinsically, because
they are all imperfect, and therefore themselves wor
thy of punishment rather than of reward. They can
have no merit by covenant concession on God's part,
because we are not now standing in God's sight in
the covenant of works, but of grace, and the righteous
ness of Christ, received by faith alone, constitutes
the sole meritorious ground upon which our salva-

GOOD WORKS. 309
tion, in all of its stages, rests. See Chapter xi., on
Justification. In the dispensation of the gospel, the gracious work
of the believer and the gracious reward he receives from
God are branches from the same gracious root. The
same covenant of grace provides at once for the infusion
of grace in the heart, the exercise of grace in the life
and the reward of the grace so exercised. It is all of
grace — a grace called a reward added to a grace called a
work. The one grace is set opposite to the other grace
as a reward, for these reasons : (a.) To act upon us as a
suitable stimulus to duty. God promises to reward the
Christian just as a father promises to reward his child
for doing what is its duty, and what is for its own ben
efit alone. (6.) Because a certain gracious proportion
has been established between the grace given in the
reward and the grace given in the holy exercises of the
heart and life, but both are alike given for Christ's sake.
This proportion has been established — the more grace
of obedience, the more grace of reward ; the more grace
on earth, the more glory in heaven — because God so
wills it, and because the grace given and exercised in
obedience prepares the soul for the reception of the fur
ther grace given in the reward. Matt. xvi. 27 ; 1 Cor.
iii. 8 ; 2 Cor. iv. 17.
Section VII. — Works done by unregenerate men, although,
for the matter of them, they may be things which God com
mands, and of good use both to themselves and others,23 yet, be
cause they proceed not from a heart purified by faith,24 nor are
done in a right manner, according to the Word,25 nor to a right
end, the glory of God,26 they are therefore sinful, and cannot
please God or make a man meet to receive grace from God.2'

310 CONFESSION OF FAITH.
And yet their neglect of them is more sinful and displeasing unto
God.28 » 2 Kings x. 30, 31 ; 1 Kings xxi. 27, 29 ; Phil. i. 15, 16, 18.— M Gen. iv.
5 ; Heb. xi. 4, 6.— » 1 Cor. xiii. 3 ; Isa. i. 12.— » Matt. vi. 2, 5, 16.— « Hag.
ii. 14; Tit. i. 15; Amos v. 21, 22; Hos. i. 4; Rom. ix. 16; Tit. iii. 5.—
28 Ps. xiv. 4; xxxvi. 3; Job xxi. 14, 15; Matt. xxv. 41-43, 45; xxiii. 23.
This Section teaches —
1st. That unregenerate men may perform many ac
tions which, for the matter of them, are such as God
commands, and are of good use both to themselves and
others. The truth of this is verified in the experience
and observation of all men, and we believe it is not
called in question by any party.
2d. Nevertheless, they are at best, all of them, not
only imperfect works morally considered, but ungodly
works religiously considered. They ,are, therefore, not
in the scriptural sense good works, nor can they satisfy
the requirements of God, nor merit grace, nor make the
soul fit for the reception of grace.
The distinction is plain between an action in itself
considered, and considered in its motives and object. A
truly good work is one which springs from a principle
of divine love, and has the glory of God as its object
and the revealed will of God as its rule. None of the
actions of an unregenerate man are of this character.
There is also an obvious distinction between an act
viewed iii itself abstractly, and the same action viewed
in relation to the person performing it and his personal
relations. A rebel against sovereign authority may do
many amiable things and many acts of real virtue as far
as his relations to his fellow-rebels are concerned. It is
nevertheless true that a rebel during the whole period
of his rebellion is in every moment of time and every

GOOD WORKS. 311.
action of his life a rebel with reference to that su
preme authority which through all he continues to defy.
In this sense the ploughing of the wicked is said to
be sin. Prov. xxi. 4. And thus as long as men stay
away from Christ, and refuse to submit to the righteous
ness of God, all their use of the means of grace and all
their natural virtues are sins in God's sight.
3d. Nevertheless God is more displeased with their
neglecting to do these commanded duties at all than he
is with their doing them sinfully as sinners. These
works done by unregenerate men are commanded by
God, and hence are their bounden duties. Their sin
lies not in the doing them, but in their personal attitude
of rebellion and in the absence of the proper motives
and objects. If they neglect to do them, the neglect
would be added to the other grounds of condemnation,
which would remain all the same. These ought they
to do, but not to leave the weightier matters of the law
undone. The amiable acts of a rebel must involve ele
ments of rebellion, and yet he would be more to be con
demned without them than with them.

QUESTIONS.
1. What are taught in the first and second Sections to be the
essential characteristics of every truly good work ?
2. What is there taught us as to the effects and uses of good
works ?
3. State the proof derived from the nature of the moral law
itself, that every work in order to be truly good must be wrought
in obedience to the revealed will of God.
4. Show that all virtue is obedience, and all sin disobedience:

312 CONFESSION OF FAITH.
5. Prove that God abhors all "will-worship" and uncom-
manded service.
6. Prove that a work in order to be truly good must spring
from a principle of faith and love in the heart.
7. Show that good works express gratitude, manifest grace
and adorn the Christian profession.
8. Prove that they glorify God.
9. Prove that they tend to increase the grace from which they
spring, and to strengthen the assurance of hope on the part of
those who perform them.
10. Show that they edify the brethren.
11. Show that they stop the mouths of adversaries.
12. Show that they are necessary to the attainment of salva
tion, and on what grounds.
13. What is theirs* proposition taught in Section iii. ?
14. What is the second proposition there taught ?
1 5. Prove that, besides the grace granted in regeneration, the
believer needs, in order to good works, the constant prompting,
sustaining and enabling influences of the Holy Ghost.
16. What is the third proposition there taught?
1 7. Show that the Christian is not to wait for special influ
ences of the .Spirit to prompt him to duty, but in reliance on
the constant assistance of the Spirit, and in obedience to
God's will revealed in his word, to use with diligence the grace
he already has, looking for and expecting more as the necessity
occurs. 18. What is the first proposition taught in the fourth, fifth and
sixth Sections?
19. What is the second proposition there taught?
20. What is the third taught?
21. What are works of " supererogation?"
22. What is the Romish doctrine as to the merit of good
works, and of works of supererogation ?
23. Prove from the nature of the moral law, from the word of
God and from the practical effects of the Romish system that
their doctrine as to works of supererogation is immoral.
24. Prove that the best works of Christians are incapable of
sustaining the severity of God's just judgment.

GOOD WORKS. 313
25. On what grounds are the good works of believers accepted
by God?
26. What is the strict sense of the word " merit?"
27. Show that in that sense no works of any creature can pos
sibly merit anything at the hands of the Creator.
28. What is the secondary sense in which the word is used ?
29. Show that the term in neither of these senses can be ap
plied justly to the works of Christians in this life.
30. What, then, is the relation which the Scriptures teach sub
sist between good works and rewards ?
31. Why are any of God's purely gracious gifts called rewards?
32. What is the first proposition taught in the seventh Sec
tion? 33. Prove that the best works of the unregenerate are not
only imperfect morally, but religiously ungodly.
34. Prove that nevertheless they commit greater sin in neglect
ing than in performing these duties.
35. What is the first and absolutely binding duty of every
rebel against God and his Christ ?
27

CHAPTER XVII.
OF THE PERSEVERANCE OF THE SAINTS.
Section I. — They whom God hath accepted in his Beloved,
effectually called and sanctified by his Spirit, can neither totally
nor finally fall away from the state of grace ; but shall certainly
persevere therein to the end, and be eternally saved.1
Section II. — This perseverance of the saints depends not
upon their own free will, but upon the immutability of the decree
of election, flowing from the free and unchangeable love of God
the Father ;2 upon the efficacy of the merit and intercession of
Jesus Christ ;3 the abiding of the Spirit, and of the seed of God
within them ;* and the nature of the covenant of grace ;5 from all
which ariseth also the certainty and infallibility thereof.6
Section III. — Nevertheless they may through the tempta
tions of Satan and of the world, the prevalency of corruption
remaining in them, and the neglect of the means of their pre
servation, fall into grievous sins ;7 and for a time continue there
in :8 whereby they incur God's displeasure,9 and grieve his Holy
Spirit ;,° come to be deprived of some measure of their graces
and comforts ;" have their hearts hardened,12 and their con
sciences wounded ;1S hurt and scandalize others,14 and bring tem
poral judgments upon themselves.16
1 Phil. i. 6 ; 2 Pet. i. 10 ; John x. 28, 29 ; 1 John iii. 9 ; 1 Pet. i. 5, 9.— 2 2
Tim. ii. 18, 19; Jer. xxxi. 3.—' Heb. x. 10, 14; xiii. 20, 21; ix. 12-15;
Rom. viii. 33-39 ; John xvii. 11, 24 ; Luke xxii. 32 ; Heb. vii. 25.— * John
xiv. 16, 17 ; 1 John ii. 27 ; iii. 9.-6 Jer. xxxii. 40.— 6 John x. 28 ; 2 Thess.
iii. 3 ; 1 John ii. 19.—' Matt. xxvi. 70, 72, 74.— 9 Ps. Ii. 14.— 9 Isa. Ixiv. 5,
7, 9; 2 Sam. xi. 27.— 10 Eph. iv. 30.—" Ps. Ii. 8, 10, 12; Rev. ii. 4; Cant.
v. 2-4, 6.— « Isa. lxiii. 17 ; Mark vi. 52; xvi. 14.— " Ps. xxxii. 3, 4; li. 8.
— » 2 Sam. xii. 14.— 16 Ps. lxxxix. 31, 32 ; 1 Cor. xi. 32.
314

PERSEVERANCE OF THE SAINTS. 315
This Chapter teaches the following propositions :
1st. The true believer, having been once regenerated
and justified by God, can never afterward totally nor
finally fall away from grace, but shall certainly per
severe therein to the end.
2d. That the principle of this certain perseverance is
not in any degree in the free will of the saints, but alto
gether (1) in the inherent immutability of the eternal
decree of election ; (2) in the provisions of the eternal
covenant of grace; (3) in the merits and intercession
of Christ ; and (4) in the constant indwelling and pre
serving power of the Holy Ghost.
3d. The true believer may nevertheless fall into
grievous sins, and for a time continue therein, the occa
sions of which falls are — (1) the temptations of the
world ; (2) the seductions of Satan ; (3) the remaining
corruptions of their own nature; (4) the neglect of the
means of grace. The effects of which falls are — (1) God
is displeased and the Holy Ghost grieved ; (2) they are
themselves to a degree deprived of their graces and com
forts, their hearts being hardened and their consciences
wounded, and their persons visited with temporal judg
ments ; (3) their conduct is a stumbling-block to all
who see them, and an occasion of sorrow to their fellow-
Christians. It is obvious that adherents of the Arminian and
Calvinistic systems must take opposite sides on this
question. The Arminian, as we have seen, holds — (1 .)
That God elects persons to eternal life only on condition
of their voluntary reception of grace and perseverance
therein till death, as foreseen by him. (2.) That Christ
died to render the salvation of all men indifferently

316 CONFESSION OF FAITH.
possible, and not as the substitute of certain persons
definitely to discharge all their legal obligations, and to
secure for them all the rewards of the covenant. (3.) That
all men have the same gracious influence of the Holy
Ghost operating upon them, and that the reason why
one believes and is regenerated, and that another con
tinues reprobate, is that the former voluntarily co-oper
ates with grace and that the other resists it. Thus in
the personal application of redemption the Arminian
makes everything to depend upon the free will of the
creature. Since, then, neither the decree of God, nor the
atonement of Christ, nor the grace of the Holy Ghost
determines the certain salvation of any individual —
since the application and effect of the atonement and
of the renewing and sanctifying influences of the Spirit
depend, in their view, upon the free will of every man
in his own case — it necessarily follows that the persever
ance of any man in the grace once received must also
depend entirely upon his own will. And since the
human will is essentially fallible and capable of change,
and in this life exposed to seduction, it follows of course
that the believer is at all times liable to total apostasy,
and, dying in that, state, to final perdition. Hence the
Romish Church, whose doctrine is purely Arminian,
declares in her authoritative Standards : " If any one
maintain that a man once justified cannot lose grace,
and, therefore, that he who falls and sins never was
truly justified, let him be accursed." *
The Protestant Arminians also hold that it is not
only possible, but also a frequent fact, that persons truly
regenerate, by neglecting grace and grieving the Holy
* Council of Trent, Sess. vi., Canon 23.

PERSEVERANCE OF THE SAINTS. 317
Spirit with sin, fall away totally, and at length finally,
from grace into eternal reprobation.*
The Calvinistic doctrine, as stated in this Chapter, of
our Confession, is that God has revealed his gracious
purpose to cause every true believer to persevere in his
faith and obedience till death ; that he will never be
allowed to fall away totally from grace, and therefore he
never can fall away finally.
It is obvious, from this statement, that this doctrine
is not open to the objections which are often brought
against it. (1.) It is absurd to say that it is inconsistent
with man's free will. As God does not make a man
come to Christ, so he does not constrain him to continue
in Christ irrespective of his will. God graciously causes
a man to persevere in willing. That is the whole truth.
It is a precious truth, clearly revealed, which the Ar
minian Christian can no more afford to give up than the
Calvinist, that God can and does control the free wills
of his people without limiting their liberty, making them
" willing in the day of his power," and "working in them
both to will and to do of his good pleasure." Ps. ex. 3 ;
Phil. ii. 13. The Arminians themselves believe that
the saints will be rendered secure from falling from
grace when they go to heaven, and yet that they will be
none the less perfectly free as to their wills. If the two
are consistent conditions in heaven, they can be none the
less so on earth. (2.) This doctrine is not liable to the
charge of fostering a spirit of carnal security, on the
ground that if we are once in grace we cannot . lose
grace or be lost, do what we please. Let it be observed
(a) that the true doctrine is not that salvation is certain
* Confession of the Bemonstrants, xi. 7.
27 *

318 CONFESSION OF FAITH.
if we have once believed, but that perseverance in holi
ness is certain if we have truly believed. (6.) The cer
tainty, nay, the probability, of an individual's salvation
is known to him only through the fact of his persever
ance in holiness. A tendency to relax watchful effort
to grow in grace, because true Christians will not be
allowed to fall away totally, is a direct evidence that we
are not in a gracious state, and hence that the threaten-
ings of the law and the invitations of the gospel, and
not the perseverance of the saints, is the special truth
applicable to our case, (c.) This doctrine teaches not
that persistent effort on our part is not necessary in
order to secure perseverance in grace to the end, but
that in this effort we are certain of success, " for it is
God that worketh in us both to will and to do of his
good pleasure." Phil. ii. 13.
1st. The fact of this certain perseverance is distinctly
asserted in Scripture. Believers are said to be " kept
by the power of God through faith unto salvation." 1
Pet. i. 5. Paul was confident " that he who had begun
a good work in them (Philippians) will perform it (finish
completely) until the day of Jesus Christ." Phil. i. 6.
Jesus said, " I will give unto them (my sheep) eternal
life, and they shall never perish, neither shall any man
pluck them out of my hand." John x. 28 ; Rom. xi. 29.
2d. The ground of this certain perseverance is not at
all in the free will of the saints, but altogether (1) in
the inherent immutability of the eternal decree of elec
tion. We saw under Chapter iii. that God's decree of
election («) respects individuals, (b) chooses them to sal
vation and all the means thereof, (c) is not conditioned
on the use he foresees they will make of grace, but is

PERSEVERANCE OF THE SAINTS. 319
founded on " the counsel of his own will," (d) is immu
table and certainly efficacious. Hence those elected to sal
vation through grace must persevere in grace unto salva
tion. (2.) The ground of the certainty of the perseverance
of saints is also laid in the provisions of the eternal cove
nant of grace. WTe saw under Chapter vii. that the Scrip
tures teach that there was a covenant or personal counsel
from eternity between the Father and the Son, as the
Surety of the elect, determining explicitly (a) who were
to be saved, (b) what Christ was to do and suffer in order
to save them, (c) as to how and when the redemption of
Christ was to be personally applied to them, (d) as to
all the advantages embraced in their salvation, etc.
Hence it follows necessarily that those embraced in this
covenant cannot fail of the benefits provided for them.
" My Father which gave them me is greater than all,
and no man is able to pluck them out of my Father's
hand." John x. 29. (3.) This certainty is grounded in
the merits and intercession of Christ. We saw. under
Chapter viii. that the Scriptures teach that Christ, by
his vicarious obedience and suffering as their federal
representative, wrought out a perfect righteousness in
the stead of his people, which people were all individ
ually and certainly designated in the eternal covenant in
pursuance of which he acted, and that he makes effec
tual intercession in heaven for all those, and for those
only, for whom he hath purchased redemption. Since,
therefore, neither Christ's redemption nor his interces
sion can fail of the ends for which they are designed, it
is evidently impossible that those for whom he was sub
stituted, and for whom he acquired a perfect righteous
ness, and for whom he offers an effectual intercession,

320 CONFESSION OF FAITH.
can fail of salvation. (4.) The certainty of the perse
verance of the saints in grace is secured by the constant
indwelling of the Holy Ghost. He acts upon the soul
in perfect accordance with the laws of its constitution
as a rational and moral agent, and yet so as to secure
the ultimate victory of the new spiritual principles and
tendencies implanted in regeneration. John xiv. 16, 17 ;
1 John iii. 9.
3d. The contents of the third proposition taught in
this Chapter should be examined carefully in connection
with the proof-texts annexed to the several clauses.
They need not be further illustrated by us, since all
therein contained is a matter of plain meaning and of
universal experience. Observe the cases of David (2
Sam. xi. 2-4 ; Ps. Ii.) and Peter (Luke xxii. 61, 62).
The perseverance of believers in grace is wrought by
the Holy Ghost, not irrespective of, but through, the
free will of the man himself. Therefore it is a duty as
well as a grace. The grace of it should be preached for
the encouragement of the diligent. The duty, and ab
solute necessity of it to salvation, should be preached
to quicken the slothful and to increase the sense of obli
gation felt by all.

QUESTIONS.
1. What is the first proposition taught in this Chapter?
2. What is the difference between falling totally and finally?
3. Why must Arminians and Calvinists take opposite sides on
this question ?
4. What is the Arminians' doctrine as to election?
5. What is their doctrine as to the design of Christ's death?
6. What is their doctrine as to the relation of the free will of

PERSEVERANCE OF THE SAINTS. 321
the sinner to the gracious influences of the Holy Ghost in regen
eration ?
7. Show that their position on all these points renders the con
clusion inevitable that the true believer may totally and therefore
may finally fall from grace.
8. State the doctrine of the Romish Church on this point.
9. Do the same of the Protestant Arminians.
10. State the Calvinistic doctrine of this subject.
11. Show that doctrine does not involve any denial of the free
dom of the human will.
12. Show that this doctrine is not open to the charge of foster
ing among those who think themselves believers a spirit of carnal
security. 13. Show that the Scriptures explicitly teach the fact that true
believers will not be allowed totally and finally to fall from grace.
14. Show that the ground of this certainty does not consist at
all in the free will of the believer.
15. Show that it necessarily follows from what the Scriptures
teach as to the decree of election.
16. The same from what they teach as to the eternal covenant
of grace.
17. The same from what they teach as to the design of Christ's
death, and the relation which his merits and intercession sustain
to individuals.
18. The same from what they teach as to the indwelling of the
Holy Ghost.
19. What is the third proposition taught in this Chapter?
20. What are the principal sources and occasions of falling to
which a true believer is liable ?
21. What are the principal effects to which they give rise?

CHAPTER XVIII.
OF ASSURANCE OF GRACE AND SALVATION.
Section I. — Although hypocrites, and other unregenerate men,
may vainly deceive themselves with false hopes and carnal pre
sumptions of being in the favour of God and estate of salva
tion -,1 which hope of theirs shall perish ;2 yet such as truly
believe in the Lord Jesus, and love him in sincerity, endeavour
ing to walk in all good conscience before him, may in this life be
certainly assured that they are in the state of grace,8 and may
rejoice in the hope of the glory of God ; which hope shall never
make them ashamed.*
Section II. — This certainly is not a bare conjectural and pro
bable persuasion, grounded upon a fallible hope ;6 but an infallible
assurance of faith, founded upon the divine truth of the promises
of salvation,6 the inward evidence of those graces unto which
these promises are made,' the testimony of the Spirit of adop
tion witnessing with our spirits that we are the children of God ;8
which Spirit is the earnest of our inheritance, whereby we are
sealed to the day of redemption.9
1 Job viii. 13, 14; Mie. iii. 11; Deut. xxix. 19; John viii. 41. — 2 Matt.
vii. 22, 23.— s 1 John ii. 3; iii. 14, 18, 19, 21, 24; v. 13.—* Rom. v. 2, 5.—
5 Heb. vi. 11, 19.— « Heb. vi. 17, 18.—' 2 Pet. 1, 4, 5, 10, 11; 1 John ii. 3;
iii. 14; 2 Cor. i. 12.— 6 Rom. viii. 15, 16.— 9 Eph. i. 13, 14; iv. 30; 2 Cor.
i. 21, 22.
These Sections teach the following propositions :
1st. There is a false assurance of salvation which
unregenerate men sometimes indulge, in which they are
deceived and which shall be finally disappointed.
322

ASSURANCE OF GRACE AND SALVATION. 323
2d. There is, on the other hand, a true assurance,
amounting to an infallible certainty, which sincere be
lievers may entertain as to their own personal salvation,
which shall not be confounded.
3d. This infallible assurance of faith rests — (1.) Upon
the divine truth of the promises of salvation. (2.) Upon
the inward evidence of those graces unto which those
promises are made. (3.) The testimony of the Spirit of
adoption, witnessing with our spirits that we are the
children of God.
1st. That unregenerate men, beguiled by the natural
desire for happiness, flattered by self-love, and betrayed
by a spirit of self-righteousness and self-confidence,
should frequently indulge an unfounded assurance of
their own gracious condition, is rendered antecedently'
probable from what we know of human nature, and
rendered certain as a fact from common observation and-
from the declarations of Scripture. Mic. iii. 11 ; Job
viii. 13, 14.
True assurance, however, may be distinguished from
that which is false by the following tests: (1.) True
assurance begets unfeigned humility; false assurance
begets spiritual pride. 1 Cor. xv. 10 ; Gal. vi. 14. (2.)
The true leads to increased diligence in the practice of
holiness; the false leads to sloth and self-indulgence.
Ps. Ii. 12, 13, 19. (3.) The true leads to candid self-
examination and to a desire to be searched and corrected
by God ; the false leads to a disposition to be satisfied
with appearance and to avoid accurate investigation.
Ps. cxxxix. 23, 24. (4.) The true leads to constant
aspirations after more intimate fellowship with God.
1 John iii. 2, 3.

824 ."" CONFESSION OF FAITH.
2d. That true believers may in this life attain to a
Gertainty with regard to their own personal relations to
Christ, and that this certainty is not a bare conjectural
and probable persuasion founded on a fallible hope, but
an infallible assurance of faith, is proved from the fact
(1) that it is directly affirmed in Scripture: "The Spirit
itself beareth witness with our spirit that we are the
children of God." Rom. viii. 16. " Hereby we know
that we know him, if we keep his commandments." 1
John ii. 3. " We know that we have passed from death
unto life, because we love the brethren." 1 John iii. 14.
(2.) The attainment of it is commanded as a duty in
Scripture. We are exhorted " to show the same dili
gence to the full assurance of hope unto the end" (Heb.
vi. 11), and to "give diligence to make our calling and
election sure, for if we do these things we shall never
fall." 2 Pet. i. 10. (3.) There are examples of its attainment
by ancient believers recorded in Scripture. Thus Paul :
" I know whom I have believed, and am persuaded that
he is able," etc. " I have fought a good fight, I have
kept the faith ; henceforth there is laid up for me a
crown of righteousness," etc. 2 Tim. i. 12; iv. 7,8;
and John : 1 John ii. 3 ; xiv. 14. (4.) There have been
unquestionable instances in modern times in which
sincere Christians have enjoyed a full assurance of their
personal salvation, and in which their entire lives have
vindicated the genuineness of their faith. The Pro
testant Reformers as a class were eminent examples of
the possession of this assurance. God had qualified
them for their great work with an extraordinary mea
sure of this grace. Their controversy with the Roman
ists also led them to lay great stress upon the duty of

ASSURANCE OF GRACE AND SALVATION. 325
this attainment, even going so far as to identify assu
rance and faith, making it essential to salvation. The
Romanists held that faith is mere intellectual assent to
the truth, not involving trust, and that hence faith has
nothing to do with the judgment any one makes of his
own personal salvation, and hence that no one could
attain to any certainty upon that point in this life with
out an extraordinary revelation.* The Reformers, on the
other hand, went so far as to teach that the special object
of justifying faith is the favour of God toward us for
Christ's sake. Therefore to believe is to be assured of
our own personal salvation. Thus Luther, Melancthon
and Calvin taught. This is the doctrine taught in the
Augsburg Confession and Heidelberg Catechism. It is
not, however, taught in any other of the Reformed Con
fessions, and, as will be seen below, is not the doctrine
of our Standards.
3d. This infallible assurance of faith rests (1) upon
the divine truth of the promises of salvation. Although
it is one thing to be assured that the promise is true, and
another thing to be assured of our own personal interest
in it, yet assurance of the truth of the promise tends, in
connection with a sense of our personal reliance upon it,
directly to strengthen our assured hope that it will
be fulfilled in our case also. Therefore God confirmed
his promise by an oath, " That by two immutable things
(his promise and his oath), in which it is impossible for
God to lie, we might have strong consolation, who have
fled for refuge to lay hold of the hope set before us in
the gospel." Heb. vi. 18. Thus faith includes trust.
Trust rests upon the divine truth of the promises, and
* Council of Trent, Sess. vi., ch. ix.
28

326 CONFESSION OF FAITH.
in turn supports hope. And the fulness of hope is assu
rance. This assurance rests (2) upon the inward evi
dence of those graces unto which the promises are made.
Thus the Scriptures promise that whosoever believes
shall have everlasting life. The believer whose faith is
vigorous and intelligent has a distinct evidence in his
own consciousness that he for one does believe. Hence
the conclusion is obvious that he shall have everlasting
life. The same promise is given to all who love God,
to all who love the brethren, to all who keep his com
mandments, to the pure in heart, to those who hunger
and thirst after righteousness, etc. Hence when these
graces are possessed in such a degree, strength and
purity that we are conscious of their genuineness, then
the conclusion is immediate and irresistible that we are
in union with Christ and have a right to appropriate
the promises to ourselves. This assurance rests (3)
upon the testimony of the Spirit of adoption, witnessing
with our spirits that we are the children of God. This
language is taken from Rom. viii. 16. The sense in
which this witnessing of the Holy Spirit to our spirits
is to be understood has been much debated among
theologians. Some have maintained that the passage teaches that
the Holy Spirit in some mysterious way directly reveals
to our spirits the fact that we are the children of God,
as one man immediately conveys information to another
man. The objections to this view are, that Christians
are not and cannot be conscious of any such injection of
information from without into the mind, and that, as far
as such testimony alone is concerned, we would be un
able to distinguish certainly the testimony of the Spirit

ASSURANCE OF GRACE AND SALVATION. 327
from the conclusions of our own reasons or the sugges
tions of our own hearts. An expectation of such direct
communications would be likely to generate enthusiasm
and presumption. Some have maintained, on the oppo
site extreme, that the Spirit witnesses with our spirits
only indirectly through the evidence afforded by the
graces he has formed within us. The true view appears
to be that the witness of the Spirit to our spirits that
we are the children of God comprehends a number of
particulars, all of which are combined by the Spirit to
this end: (1.) The Spirit is the Author of the promises
of Scripture, and of the marks of character indicating
the persons to which the promises belong. (2.) The
Spirit is the Author of the graces of the saints, corre
sponding to the marks of character which are associated
with these promises in the Scripture. (3.) The Spirit
gives to the true believer, especially to the Christian
eminent for diligence and faithfulness, the grace of
spiritual illumination, that he may possess a keen insight
into his own character, that he may judge truly of the
genuineness of his own graces, that he may rightly inter
pret the promises and the characters to which they are
limited in the Scriptures ; so that, comparing the out
ward standard with the inward experience, he may draw
correct and unquestionable conclusions. (4.) The Holy
Spirit is the direct Author of faith in all its degrees, as
also of love and hope. Full assurance, therefore, which
is the fulness of hope resting on the fulness of faith, is
a state of mind which it is the office of the Holy Ghost
to induce in our minds in connection with the evidence
of our gracious character above stated. In whatever
way he works in us to will and to do of his own good

328 CONFESSION OF FAITH.
pleasure, or sheds abroad the love of God in our hearts
(Rom. v. 5), or begets us again to a lively hope, in
that way he gives origin to the grace of full assurance —
not as a blind and fortuitous feeling, but as a legitimate
and undoubting conclusion from appropriate evidence.
(5.) The presence of the Holy Spirit is the first instal
ment of the benefits of Christ's redemption, granted to
those for whom they were purchased, and therefore the
pledge and earnest of the completion of that redemption
in due time. Thus Paul says of the Ephesians, "In
whom also (Christ), after that ye believed, ye were
sealed with the Holy Spirit of promise, which is the
earnest of our inheritance, until the redemption of the
purchased possession." Eph. i. 13, 14; iv. 30; 1 John
ii. 20, 27 ; 2 Cor. i. 22 ; v. 5.*
Section III. — This infallible assurance doth not so belong to
the essence of faith, but that a true believer may wait long, and
conflict with many difficulties, before he be partaker of it :10 yet,
being enabled by the Spirit to know the things which are freely
given him of God, he may, without extraordinary revelation, in
the right use of ordinary means, attain thereunto.11 And, there
fore, it is the duty of every one to give all diligence to make his
calling and election sure;12 that thereby his heart may be enlarged
in peace and joy in the Holy Ghost, in love and thankfulness to
God, and in strength and cheerfulness in the duties of obedi
ence,13 the proper fruits of this assurance : so far is it from in
clining men to looseness.14
Section IV. — True believers may have the assurance of their
salvation in divers ways shaken, diminished and intermitted; as,
by negligence in preserving of it; by falling into some special
sin, which woundeth the conscience and grieveth the Spirit ; by
some sudden or vehement temptation; by God's withdrawing the
light of his countenance, and suffering even such as fear him to
* See Chalmers' Lee. on Rom., vol. iii., pp. 64-68.

ASSURANCE OF GRACE AND SALVATION. 329
walk in darkness, and to have no light;15 yet are they never
utterly destitute of that seed of God, and life of faith, that love
of Christ and the brethren, that sincerity of heart and conscience
of duty, out of which, by the operation of the Spirit, this assur
ance may in due time be revived,16 and by the which, in the mean
time, they are supported from utter despair."
10 1 John v. 13; Isa. 1. 10; Mark ix. 24; Ps. lxxxviii.; lxxvii. 1-12. — "
1 Cor. ii. 12; 1 John iv. 13; Heb. vi. 11, 12; Eph. iii. 17-19.— 12 2 Pet. i.
10.— 13 Rom. v. i; o, 5; xiv. 17; xv. 13; Eph. i. 3, 4; Ps. iv. 6, 7; exix.
32.— « 1 John ii. 1, 2; Rom..vi. 1, 2; Tit. ii. 11, 12, 14; 2 Cor. vii. 1; Rom.
viii. 1, 12 ; 1 John iii. 2, 3 ; Ps. oxxx. 4 ; 1 John i. 6, 7.— I6 Cant. v. 2, 3,
6; Ps. Ii. S, 12, 14; Eph. iv. 30, 31; Ps. lxxvii. 1-10; Matt. xxvi. 69-72;
Ps. xxxi. 22 ; lxxxviii. ; Isa. 1. 10. — l6 1 John iii. 9 ; Luke xxii. 32 ; Job
xiii. 15; Ps. Ixxiii. 15; li. 8, 12; Isa. 1. lO.^1' Mie. vii. 7-9; Jer. xxxii.
40; Isa. liv. 7-10; Ps. xxii. 1; lxxxviii.
These Sections teach —
1st. That this infallible assurance is not of the essence
of faith — that on the contrary a man may be a true be
liever and yet destitute of this assurance.
2d. That being, nevertheless, as taught in the preced
ing Sections, attainable in this life in the use of ordinary
means, without extraordinary revelation, it is conse
quently the duty of every one to give all diligence to
make his calling and election sure, because this assur
ance, instead of inclining men to negligence, tends
properly to increase (a) spiritual peace and joy, (b) love
and thankfulness to God, and (c) strength and cheerful
ness in the works of obedience.
3d. True believers after having attained this assur
ance may have it shaken, diminished and intermitted,
the cause or occasions of which are such as — (a) negli
gence in preserving this grace in full exercise; (b) falling
into some special sin ; (c) some sudden and vehement
temptations ; (d) God's temporary withdrawing of the
light of his countenance.
28*

330 CONFESSION OF FAITH.
4th. Nevertheless, since, as was shown under Chapter
xvii., no true believer is ever permitted totally to fall
away from grace, he is never left entirely without any
token of God's favour, and, the root of faith remaining,
this assurance may in due time be revived.
1st. That this infallible assurance is not of the essence
of saving faith is affirmed over and over again in our
Standards, and is true. Assurance, in one degree or an
other of it, is of the essence of faith, because just in
proportion to the strength of our faith is our assurance
of the truth of that which we believe. But since true
faith exists in very various degrees of strength, and
since its exercises are sometimes intermitted, it follows
that the assurance which accompanies true faith is not
always a full assurance.*
Besides this, the phrase " full or infallible assurance,"
in this Chapter, does not relate to the certainty of our
faith or trust as to the truth of the object upon which
the faith rests — that is, the divine promise of salvation
in Christ — but to the certainty of our hope or belief as
to our own personal relation to Christ and eternal sal
vation. Hence it follows that while assurance, in some
degree of it, does belong to the essence of all real faith
in the sufficiency of Christ and the truth of the prom
ises, it is not in any degree essential to a genuine faith
that the believer should be persuaded of the truth of his
own experience and the safety of his estate. Theolo
gians consequently have distinguished between the as
surance of faith (Heb. x. 22) — that is, a strong faith as
to the truth of Christ — and the assurance of hope (Heb.
VJ- H) — that is, a certain persuasion that we are true be-
t Conf, Faith, ch. xiv. H; L. Cat., Q. 81.

ASSURANCE OF GRACE AND SALVATION. 331
lievers, and therefore safe. This latter is also called
the assurance of sense, because it rests upon the inward
sense the soul has of the reality of its own spiritual ex
periences. The first is of the essence of faith, and ter
minates directly upon Christ and his promise, and hence
is called the direct act of faith. The latter is not of the
essence of faith, but its fruit, and is called the reflex
act of faith, because it is drawn as an inference from the
experience of the graces of the Spirit which the soul
discerns when it reflects upon its own consciousness.
God says that whosoever believes is saved — That is the
object of direct faith. I believe — That is the matter of
conscious experience. Therefore I am saved — That is
the matter of inference and the essence of full assur
ance.* That this full assurance of our own gracious state is
not of the essence of saving faith is proved — (1.) From
the form in which the offer of salvation in Christ, which
is the object of saving faith, is set forth in the Scrip
tures. " Believe in the Lord Jesus Christ, and thou
shalt be saved;" "Whosoever will, let him come;"
" W'hosoever cometh unto me I will in no wise cast out."
The matter revealed, and therefore the truth accepted
by faith, is not that God is reconciled to me in Christ,
but that Christ is presented to me as the foundation of
truth, and will save me if I do truly trust. It is evi
dent that trust itself is something different from the
certainty that we do trust, and that our trust is of the
right kind. (2.) All the promises of the Bible are
made to classes — to believers, to saints, etc. — ^and not to
* Dr. William Cunningham's Beformere and Theology of the Bef-
ormation, Essay iii.

332 CONFESSION OF FAITH.
individuals. (3.) Paul appeared to doubt as to the
genuineness of his faith long after he was a true be
liever. (4.) As we saw above, the Bible contains many
exhortations addressed to believers to go on to the grace
of full assurance, as something beyond their present at
tainments. Heb. vi. 11 ; 2 Pet. i. 10. (5.) The expe
rience of the great body of God's people in modern
times proves the same thing.
2d. Since this infallible assurance is not of the essence
of faith, but its fruit, and one of the highest attain
ments of the divine life, and since it may be attained in
this life in the use of ordinary means, without extraor
dinary revelation, it follows necessarily that its attain
ment is a duty as well as a grace, that all that leads to
it should be diligently sought, and that all that prevents
it should be carefully avoided. Genuine assurance can
not lead to looseness and indifference in the cultivation
of grace and the performance of religious duties, since
its very existence depends (a) upon the evidence afforded
by diligence in those duties, and by the strength of those
graces, that we are true believers, and (b) upon the ap
proving witness of the Holy Spirit. As we have seen
above, under Sections i. and ii., a false and presumptuous
assurance is to be discriminated from a genuine assur
ance by certain clear, practical marks. On the contrary,
genuine assurance naturally leads to a legitimate and
abiding peace and joy, and to love and thankfulness to
God, and these, from the very laws of our being, to
greater buoyancy, strength and cheerfulness in the prac
tice of obedience in every department of duty. It hence
follows that every principle of self-interest and every
obligation resting upon us as Christians conspire to

ASSURANCE OF GRACE AND SALVATION. 333
induce us to use all diligence in seeking the full attain
ment and the abiding enjoyment of this grace.
3d. Since this assurance rests upon the consciousness
of gracious experiences and the witness of the Holy
Ghost, and, as we have seen under Chapters xiii. and
xvii., that true Christians may temporarily, though
never totally, fall from the exercise of grace, and since
these exercises in this life are never perfect and unmixed
with carnal elements, it necessarily follows that the as
surance which rests upon them must be subject to be
shaken, diminished and intermitted in divers ways.
(a.) Since it is a duty as well as a grace, it must be im
perilled by any want of diligence in preserving it in full
exercise. (6.) Since it rests upon the consciousness of
gracious exercises, it must be marred, if not intermitted,
by any notable fall into sin which grieves the Holy Spirit
and wounds the conscience, thus clouding the sense of for
giveness and diminishing the evidence of grace, (c.) The
same may evidently be effected by some vehement temp
tation, (d.) The same effect may be produced by God's
withdrawing the light of his countenance, in the way
of fatherly discipline, for the purpose of trying our
faith, of convincing us of our entire dependence and
of the all-sufficiency of his gracious help.
4th. Since the true believer may fall into sin, but
may never fall totally from grace, it is self-evident, as
taught in these Sections, that he may lose the exercise
of full assurance, but that he cannot lose the principle
from which it springs ; and that hence, through the
blessing of God upon the diligent use of the appropriate
means, it may be strengthened when weakened, and re
covered when lost.

334 CONFESSION OF FAITH.

QUESTIONS.
1 . What is the first proposition taught in Sections i. and ii. ?
2. What is the second proposition there taught?
3. What is the third?
4. What reason have we for believing that a spurious assurance
is possible to the unregenerated ?
5. By what tests may spurious be distinguished from genuine
assurance ?
6. What is the degree of assurance attainable ?
7. How can you prove that such an infallible assurance may be
attained? 8. What was the experience and what the position of the Pro
testant Reformers on this point?
9. What position was maintained by their Romish antagonists?
10. What is the _/irs£-mentioned ground upon which this as
surance rests ?
11. Show how it results from the divine truth of the promises
of salvation.
12. What is the second ground mentioned?
13. Show how it springs from the inward evidence of grace.
14. What is the third ground mentioned?
15. What different opinions have been entertained as to the
nature of the witness borne by the Holy Spirit to our spirits?
16. State all the ways in which the Holy Spirit bears witness
with our spirits.
17. What is the first proposition taught in Sections iii. and iv. ?
18. What is the second there taught?
19. What is the third?
20. What is the fourth ?
21. In what sense does some degree of assurance belong to the
very essence of faith ?
22. To what subject does the assurance spoken of in this
Chapter relate?
23. Explain the distinction between the assurance of faith and
the assurance of hope.
24. Why is the latter called also the assurance of sense ?

ASSURANCE OF GRACE AND SALVATION. 335
25. Why is it called also the reflex act of faith ?
26. Prove that this full assurance of our own gracious state is
not of the essence of saving faith.
27. Show that the attainment of this assurance is a duty as
well as a grace.
28. Show that genuine assurance cannot lead to spiritual sloth-
fulness or neglect of duty.
29. Show, on the contrary, why its exercise must lead to joy,
gratitude and diligence.
30. State the various ways whereby this assurance may be
diminished or lost.
31. Show why it can never be lost beyond recovery.

CHAPTER XIX.
OF THE LAW OF GOD.
Section I. — God gave to Adam a law, as a covenant of works,
by which he bound him, and all his posterity, to personal, entire,
exact and perpetual obedience ; promised life upon the fulfilling,
and threatened death upon the breach of it ; and endued him
with power and ability to keep it.1
Section II. — This law, after his fall, continued to be a perfect
rule of righteousness ; and, as such, was delivered by God upon
Mouut Sinai in ten commandments, and written in two tables ;z
the first four commandments containing our duty toward God,
and the other six our duty to man.3
1 Sen. i. 26, 27; ii. 17; Rom. ii. 14, 15; x:. 5 ; v. 12, 19; Gal. iii. 10, 12;
Eeeles. vii. 29 ; Job xxviii. 28. — 2 James i. 25 ; ii. 8, 10-12 ; Rom. xiii. 8, 9 ;
Deut. v. 32; *.. 4; Ex. xxxiv. 1.— 3 Matt. xxii. 37-40.
These Sections teach the following propositions :
1st. That God, as the supreme moral Governor of
the universe, introduced the human race into existence
as an order of moral creatures, under inalienable and
perpetual subjection' to an all- perfect moral law, which
in all the elements thereof bind man's conscience and
require perfect obedience.
2d. That God, as the Guardian of the human race,
entered into a special covenant with Adam, as the nat
ural head of the race, constituting him also the federal
head of all mankind, and requiring from him, during a
period of probation, perfect obedience to the law above
336

THE LAW OF GOD. 337
named, promising to him and to his descendants in him
confirmation in holiness and eternal felicity as the reward
of obedience, and threatening both his wrath and curse
as the punishment of disobedience.
3d. This law after the fall, and the introduction of
the dispensation of salvation through the Messiah, while
it ceased to offer salvation on the ground of obedience,
nevertheless continued to be the revealed expression of
God's will, binding all human consciences as the rule
of life.
4th. That this moral law has for our instruction been
summarily comprehended, as to its general principles,
in their application to the main relations men sustain to
God and to each other, in the Ten Commandments,
" which were delivered by the voice of God upon Mount
Sinai, and written by him on two tables of stone ; and
are recorded in the twentieth chapter of Exodus. The
first four Commandments containing our duty to God,
and the other six our duty to man." L. Cat., Q,. 98.
1st. God introduced man at his creation as a moral
agent under inalienable and perpetual subjection to an
all-perfect moral law, which binds his conscience and
requires perfect obedience. This follows self-evidently
and necessarily from the very nature of God as a moral
Governor, and from the nature of man as a moral agent.
Of this law we remark — (1 ) that it has its ground in
the all-perfect and unchangeable moral nature of God.
When we affirm that God is holy, we do not mean that
he makes right to be right by simply willing it, but
that he wills it because it is right. There must there
fore be some absolute standard of righteousness. This
absolute standard of righteousness is the divine nature*
29

33$ CONFESSION OF FAITH.
The infallible judge of righteousness is the divine intel
ligence. The all- perfect executor and rule of righteous
ness among the creatures is the divine will. The form
of our duties springs from our various relations to God
and to man. But the invariable principle upon which
all duty is grounded, and which gives it its binding
moral obligation, is rooted in the changeless nature of
God, of which his will is the outward expression. All
the divine laws belong to one or other of four classes.
They are either —
(a.) Such as are grounded directly in the perfections
of the divine nature, and are hence absolutely immutable
and irrepealable even by God himself. These are such
as the duty of love and obedience to God, and of love
and truth in our relations to our fellow-creatures.
(6.) Such as have their immediate ground in the per
manent nature and relations of men, as, for instance, the
laws which protect the rights of property and regulate
the relation of the sexes. These continue unchanged as
long as the present constitution of nature continues, and
are of universal binding obligation, alike because of their
natural propriety as because of the will of God by which
they are enforced; although God, who is the Author of:
nature, may in special instances waive the application
of the law at his pleasure, as he did in the case of po
lygamy among the ancient Jews;
(c.) Such as have their immediate ground in the
changing relations of individuals and communities. Of
this class are the great mass of the civil and judicial
laws of the ancient Jews, which express the will of God
for them in their peculiar circumstances, and which
of course are intended to be binding only so long as

THE LAW OF GOD. 339
the special conditions to which they are appropriate
exist. (d.) Such as depend altogether for their binding obli
gation upon the positive command of God, which are
neither universal nor perpetual, but bind those persons
only to whom God has addressed them, and only so long
as the positive enactment endures. This class includes
all rites and ceremonies, etc.
(2.) We remark in the second place that this moral
law, at least in its essential principles, and as far as was
necessary for the guidance of men in a state of innocency,
was revealed in the very constitution of man's nature;
and although it has been greatly obscured by sin, it
remains sufficiently clear to render even the heathen
without excuse. This is certain (a) because it is asserted
and argued by Paul (Rom. i. 10, 20 ; ii. 14, 15), (b)
from the fact that all heathen do possess and act upon
such an innate sense of right and of moral account
ability, although they may in various degrees be ignorant
of specific moral duties. This moral law written upon
the heart was part of Adam's original endowment when
he was created, as we saw under Chapter iv., § 2.
(3.) We remark that the revelation of this moral law
of God made in the human constitution, however suffi
cient it may have been for the guidance of man before
he fell in the natural relations he sustained to his Creator,
is under his present circumstances altogether insufficient,
as we saw under Chapter i., § 1. Hence God has been
pleased to make a more full and explicit revelation of
his law to man in the inspired Scriptures taken as a
whole, which is the only and the all-sufficient rule of
faith and practice, as we saw under Chapter i.

340 CONFESSION OF FAITH.
(4.) We remark in the fourth place that the Scriptures
being the only and a complete rule of faith and practice,
whatever is revealed therein as the will of God is
part of the moral law for Christian men, and whatever
is not revealed therein as his will, either directly or by
necessary implication, is no part of our moral obligation
at all. See Chapter xvi., §§ 1 and 2.
2d. That God introduced Adam, as the head and
representative of the whole human family, at his crea
tion, into a covenant relation to the law, making perfect
obedience to it for a probationary period the condition
of his character and destiny for ever, we have already
discussed, Chapter vii., §§ 1 and 2. After the fall of
Adam, both he and all his race became incapable of
satisfying that covenant themselves, and it pleased God
to send forth his Son, made under the law, being born
of a woman, to fulfil as the second Adam all the re
quirements of the legal covenant in behalf of his elect,
and -to secure for them all its benefits, as Ave saw under
Chapter viii.
3d. While the law in its relation of a covenant of
works has been fulfilled by our Surety, so that they
who are under grace are no more under the law in that
capacity (Rom. vi. 14), nevertheless the law as a rule
of action and standard of character is immutable, unre-
laxable and inalienable in its personal relations. Christ
fulfilled the law for us vicariously as the condition of
salvation, and on that basis we are justified. But no
one can be vicariously conformed to the law for us as a
rule of conduct, or of moral character. Therefore while
Christ fulfilled the law for us, the Holy Spirit fulfils
the law in us, by sanctifying us into complete conformity

THE LAW OF GOD. 341
to it. And in obedience to this law the believer brings
forth those good works which are the fruits though not
the ground of our salvation.
4th. That this moral law has been summarily com
prehended in the two tables of the law, called the Ten
Commandments, is a fact not disputed. By this it is
not meant that every duty which God now requires of
Christian men may be directly derived from the deca
logue, but that the general principles of the infinite law
of moral perfection, as adjusted to the general relations
sustained by men to God and to one another, may be
found there. This is certain, because —
(1.) The two tables of the law were placed under the
mercy-seat, which was God's throne, and were called the
testimonies of God against the sins of the people ; and
over them, upon the "covering" or mercy-seat, the high
priest sprinkled the blood of the sin-offering. Ex. xxx.
6 ; xxxi. 18 ; Lev. xvi. 14, 15. They therefore repre
sented that all-perfect law of righteousness which is the
foundation of God's throne, and which is the testimony
of God against human sin, and which is propitiated by
the atoning sacrifice of Christ.
(2.) The Ten Commandments teach love to God. and
to man, and on these, the Saviour said, hang all the law
and the prophets. Matt. xxii. 37-40.
(3.) Christ said, that if a man keep this law he shall
live. Luke x. 25-28.
(4.) Every specific duty taught in any portion of the
Scriptures may more or less directly be referred to one
or other of the general precepts taught in the Decalogue.
These commandments were originally written by the
finger of God himself on two tables of stone. The first
29*

342 CONFESSION OF FAITH.
four relate to the duties man owes to God, and the re
maining six relate to the duties we owe to our. fellow-
men. The Romish Church assigns only three com
mandments to the first table and seven to the second.
She unites the First and Second Commandments together,
in order to make it appear that only the worship of
false gods and images of them are forbidden, while the
images of the true God and of saints are not excluded
from the instruments of worship; and in order to keep
up the number, she divides the Tenth into two — making
the first clause the Ninth Commandment, and the re
maining clauses the Tenth.
The great rule for interpreting the Decalogue is to
keep constantly in mind that it is the law of God and
not the law of man — that it respects and requires the
conformity of the governing affections and dispositions
of the heart as well as the outward actions. Every
commandment involves a general moral principle, appli
cable to a wide variety of particular conditions, respect
ing the motives and ends of action, as well as action
itself. The rules of interpretation laid down in the
L. Cat., Q. 99, are in substance as follows :
(1.) The law is perfect, requiring perfect obedience,
and condemning the least shortcoming as sin.
(2.) It is spiritual, respecting thoughts, feelings,
motives and inward states of hearts, as well as actions.
(3.) That every command implies a corresponding
prohibition, and every prohibition a corresponding com
mand; and every promise a corresponding threatening,
and every threatening a corresponding promise.
(4.) That under one sin or duty all of the same kind
are forbidden or commanded, together with all that

THE LAW OF GOD. 343
directly or indirectly, are the causes or occasions of
them. (5.) That we are not only bound to fulfil the law
ourselves, but also to help others to do so as far as we
can. Section III. — Besides this law, commonly called moral, God
was pleased to give to the people of Israel, as a Church under age,
ceremonial laws, containing several typical ordinances : partly
of worship, prefiguring Christ, his graces, actions, sufferings and
benefits ;* and partly holding forth divers instructions of moral
duties.6 All which ceremonial laws are' now abrogated under the
New Testament.6
Section IV. — To them, also, as a body politic, he gave sundry
judicial laws, which expired together with the state of that peo
ple, not obliging any other now, further than the general equity
thereof may require.'
Section V. — The moral law doth for ever bind all, as well
justified persons as others, to the obedience thereof;8 and that
not only in regard of the matter contained in it, but also in respect
of the authority of God, the Creator, who gave it.9 Neither doth
Christ in the gospel any way dissolve, but much strengthen this
obligation.10 * Heb. ix. ; x. 1 ; Gal. iv. 1-3 ; Col. ii. 17.— * 1 Cor. v. 7 ; 2 Cov. vi. 17 ;
Jade 23.— 6 Col. ii. 14, 16, 17; Dan. ix. 27; Eph. ii. 15, 16.—' Ex! xxi. ;
xxii. 1-29; Gen. xlix. 10; 1 Pet. ii. 13, 14; Matt. v. 17, 38, 39; I Cor. ix.
8-10.— 8 Rom. xiii. 8-10; Eph. vi. 2; 1 John ii. 3, 4, 7, 8.— 9 James ii. 10,
11. — 10 Matt. v. 17-19 ; James ii. 8; Rom. iii. 31.
These Sections teach —
1st. That besides the moral law summarily expressed
in the Decalogue, God gave the Jews a ceremonial law,
wherein, by means of types and symbols, (a) Christ and
his work were set forth, and (b) certain moral truths in
culcated. 2d. That he also gave to them as a body politic a
system of judicial laws.

344 confession of faith.
3d. That both the ceremonial and judicial laws of the
Jews have ceased to have any binding force under the
Christian economy.
4th. That on the other hand the moral law continues
of unabated authority, not only because its elements are
intrinsically binding, but because, also, of the authority
of God, who still continues to enforce it. And Christ,
instead of lessening, has greatly increased the obligation
to fulfil it.
We have already stated, under the preceding Sections
of this Chapter, the principles which distinguish the
different classes of divine commands.
Those commands which have their ground or reason
either in the essential principles of the divine nature or in
the permanent constitution of things, of course have not
been abrogated by the introduction of the Christian dis
pensation. On the contrary, it was precisely the law
of perfect moral rectitude that Christ vicariously ful
filled as our representative, and thus became the end of the
law for righteousness to every one that believeth. Rom.
x. 4. Christ also redeemed his people from iniquity,
that they might be zealous of good works (Tit. ii. 4);
and we have seen under Chapter xviii. that those only
are good works which are done in obedience to the law.
By redemption, also, Christ has brought his people
under new and higher obligations to obedience; he fur
nishes new motives, and in the graces of regeneration
and sanctification he communicates to the soul new
powers and encouragements for the same. Some of
these original laws, founded on the constitution of things,
God was pleased under the Mosaic dispensation to relax
to a degree, as in the case of marriage and divorce; but

THE LAW OF GOD. 345
in every case the original law, instead of being abro
gated, has been restored to its pristine breadth and au
thority by Christ and his apostles. The Sermon on the
Mount, recorded in the fifth, sixth and seventh chapters
of Matthew, is an example of the manner in which the
spirit of Christianity exalts and expands the letter of
the law beyond any revelation of it which had pre
viously been made.
The principles by which we are to determine what
element of the law enacted under the old dispensation
is abrogated, and what element remains in full force
under the new dispensation, are the following : (1.)
When the continued obligation of any commandment is
asserted or practically recognized in the New Testament,
it is plain that the change of dispensations has made no
change in the law. Thus the provisions of the moral law
are constantly recognized in the New Testament. On
the other hand, when the enactment is explicitly re
pealed, or its abrogation implied by what is taught in
the New Testament, the case is also made plain. (2.)
Where there is no direct information upon the question
to be gathered from the New Testament, a careful ex
amination of the reason of the law will afford us good
ground of judgment as to its perpetuity. If the original
reason for its enactment is universal and permanent, and
the law has never been explicitly repealed, then the law
abides in force. If the reason of the law is transient
its binding force is transient also.
The Mosaic institute may be viewed in three different
aspects :
(1.) As a national and political covenant, whereby,
under his theocratic government, the Israelites became

346 CONFESSION OF FAITH.
the people of Jehovah and he became their King, and
in which the Church and the State are identical.
(2.) In another aspect it was a legal covenant, because
the moral law, obedience to which was the condition of
life in the Adamic covenant, was now prominently set
forth in the Ten Commandments and made the basis of
the new covenant of God with his people. Even the
ceremonial system, in its merely literal and apart from
its ceremonial aspect, was a rule of works : " For cursed
was he that confirmed not all the words of the law to
do them." Deut. xxvii. 26.
(3.) It contained also an elaborate system of symbols,
wherein spiritual truths were significantly set forth
by outward visible signs, the vast majority of which
were types, or prophetic symbols, setting forth the per
son and work of Christ and the benefits of his re
demption. That the ceremonial law introduced by Moses was
typical of Christ and his work is taught throughout the
New Testament, and especially in the Epistle to the
Hebrews. They were declared to be a "shadow of
things to come, but the body is of Christ." The taber
nacle and its services were "patterns of things in the
heavens," and figures, antitypes, of the "true tabernacle
into which Christ has now entered for us." Col. ii. 17 ;
Heb. ix. 23, 24. Christ is said to have effected our
salvation by offering himself as a sacrifice and by acting
as our High Priest, Eph. v. 2 ; Heb. ix. 26, 23 ; xiii.
11, 12. That the coming of Christ has superseded and
for ever done away with the ceremonial law is also evi
dent from the very fact just stated — that these were
types of him, that they were the shadows of which he

THE LAW OF GOD. 347
was the substance. Their whole purpose and design
were evidently discharged as soon as his real work of
satisfaction was accomplished ; and therefore it is not
only a truth taught in Scripture (Heb. x. 1—14; Col. ii.
14-17 ; Eph. ii. 15, 16), but an undeniable historical
fact, that the priestly work of Christ immediately and
definitely superseded the work of the Levitical priest.
The instant of Christ's death, the veil separating the
throne of God from the approach of men " was rent in
twain from top to bottom" (Matt, xxvii. 50, 51), thus
throwing the way open to all, and dispensing with
priests and their ceremonial for ever.
That the judicial laws of the Jews have ceased to
have binding obligation upon us follows plainly, from
the fact that the peculiar relations of the people to God
as theoretical King, and to one another as fellow-mem
bers of an Old Testament Church State, to which these
laws were adjusted, now no longer exist.
Section VI. — Although true believers be not under the law as
a covenant of works, to be thereby justified or condemned,11 yet
is it of great use to them, as well as to others : in that, as a rule
of life, informing them of the will of God and their duty, it
directs and binds them to walk accordingly ;lz discovering also
the sinful pollutions of their nature, hearts and lives ;13 so as,
examining themselves thereby, they may come to further convic
tion of, humiliation for, and hatred against sin;14 together with a
clearer sight of the need they have of Christ, and the perfection
of his obedience.15 It is likewise of use to the regenerate, to
restrain their corruptions, in that it forbids sin ;16 and the threat-
enings of it serve to show what even their sins deserve, and what
afflictions in this life they may expect for them, although freed
from the curse thereof threatened in the law.17 The promises of
it, in like manner, show them God's approbation of obedience,
and what blessings they may expect upon the performance

348; CONFESSION OF FAITH.
thereof,18 although not as due to them by the law as a covenant
of works;10 so as a man's doing good, and refraining from evil,
because the law encourageth to the one and deterreth from the
other, is no evidence of his being under the law, and not under
grace.20 Section VII. — Neither are the forementioned uses of the law
contrary to the grace of the gospel, but do sweetly comply with
it;21 the Spirit of Christ subduing and enabling the will of man
to do that freely and cheerfully which the will of God revealed in
the law requireth to be done.22
11 Horn. vi. 14; Gal. ii. 16; iii. 13; iv. 4, 5; Acts xiii. 39; Rom. viii. 1. —
" Rom. vii. 12, 22, 25 ; Ps. oxix. 4-6 ; 1 Cor. vii. 19 ; Gal. v. 14, 16, 18-
23.— 13 Rom. vii. 7 ; iii. 20.— » James i, 23-25 ; Rom. vii. 9, 14, 24.— 15 Gal.
iii. 24; Rom. vii. 24, 25; viii. 3, 4.^-16 James ii. 11; Ps. exix. 101, 104,
123.— » Ezra ix. 13, 14; Ps. Ixxxix. 30-34.—" Lev. xxvi. 1-14; 2 Cor. vi.
16 ; Eph. vi. 2, 3 ; Ps. xxxvii. 11 ; Matt. v. 5 ; Ps. xix. II.—19 Gal. ii. 16 ;
Luke xvii. 10.— w Rom. vi. 12, 14; 1 Pet. iii. 8-12; Ps. xxxiv. 12-16;
Heh. xii. 28, 29.— 2I Gal. iii. 21— 22 Ezek. xxxvi. 27; Heb. viii, 10; Jer.
xxxi. 33.
In these Sections it is affirmed —
1st. That since the fall no man is able to attain to
righteousness and eternal life through obedience to the
law. This is beyond question, because all men have
sinned ; because men's natures are depraved ; because
the law demands perfect and perpetual obedience; and
because, "If righteousness come by the law, then Christ
is dead in vain." Gal. ii. 21.
2d. That those who have embraced the Gospel of
Christ are no longer under the law as a covenant of
life, but grace.
3d. That nevertheless, under the gospel dispensation
and in perfect harmony with its principles, the law is of
manifold uses for all classes of men, and especially in
the following respects :
(1.) To all men generally the law is a revelation of

THE LAW OF GOD. 349
the character and will of God, a standard of moral
excellence and a rule for the regulation of action.
(2.) To unregenerate men, considered in relation to
the gospel, the law is of use to convince them of the
holiness and justice of God, of their own guilt and pol
lution, of their utter inability to fulfil its requirements,
and so to act as a schoolmaster to bring them to Christ.
Rom. vii. 7-13; Gal. iii. 24.
(3.) With respect to incorrigible sinners, the law is
of use to restrain the outbursts of their evil passions,
to render their disobedience without excuse, to vindicate
the justice of God in their condemnation, and to render
their cases a warning to others. 1 Tim. i. 9; Rom. i. 20;
ii. 15 ; John iii. 18, 36.
(4.) In respect to regenerate men, the law continues
to be indispensable as the instrument of the Holy Ghost
in the work of their sanctification. It remains to them
an inflexible standard of righteousness, to which their
nature and their actions ought to correspond. It shows
them the extent of their obligations to Christ, and how
far short, as yet, they are from having apprehended that
whereunto they were apprehended in Christ Jesus. It
thus tends to set up in the regenerate the habit of con
viction of sin and of repentance and faith. Its threaten-
ings and its promises present motives deterring from sin
and assuring of grace, and thus leading the soul onward
to that blissful attainment when the sovereignly im
posed law of God will become the spontaneous law of
our spirits, and hence that royal law of liberty of which
James speaks. James i. 25 ; ii. 8, 12. See L. Cat., Qs.
94-97. 30

350 CONFESSION OF FAITH.

QUESTIONS.
1. What is the first proposition taught in the first two Sections?
2. What is the second proposition there taught?
3. What is the third taught?
4. What is the fourth taught?
5. Why is it certain that at his creation God placed man under
an inalienable and perpetual obligation to obey the moral law?-
6. What is the ultimate ground and rule of all law ?
7. What relation in this regard does the divine will sustain to
the divine nature?
8. Into how many classes may all divine laws be distributed?
9. State the characteristics of theirs* class.
10. Do the same of the second class.
11. Do the same of the third class.
12. Do the same of the fourth class.
13. How was this moral law at first revealed?
14. State proof of your answer.
15. Is this law as thus revealed sufficient for man's needs since
the fall?
16. Where is the only complete revelation of the will of God
made to man ?
17. What practical conclusions follow from the fact that the
Scriptures are the only rule of faith and practice, and complete
as such ?
18. Into what special relation to the law was man introduced
at his creation ?
19. What was the issue of that arrangement?
20. Who has taken Adam's forfeited place in that covenant?
21. Have the elect been delivered from the claims which the
law makes upon us in every relation, and if not, in what respect
does the law remain binding?
22. What is meant when it is asserted that the whole moral
law is summarily comprehended in the Ten Commandments?
23. Prove that such is the fact.
24. In what way and for what purpose has the Church of Konie
tampered with the Decalogue ?

THE LAW OF GOD. 351
25. What is the great principle we are to bear in mind in inter
preting the Decalogue ?
26. What is the first rule laid down in the L. Cat., Q. 99?
27. What is the second rule there laid down ? What the third,
fourth and fifth ?
28. What is thefirst proposition taught in the third, fourth and
fifth Sections?
29. What is the second proposition there taught ?
30. What is the third?
31. What is the fourth?
32. What laws were not abrogated by the introduction of the
Christian dispensation ?
33. Prove that the moral law was not abrogated.
34. By what principles are we to determine what laws are of
permanent and what are of temporary obligation?
35. In what different aspects may the Mosaic institute be
viewed ?
36. How can you prove that the ceremonial system introduced
by Moses was typical of Christ and his work ?
37. State the difference between a symbol and a type.
38. Show that the ceremonial system was superseded by Christ.
39. Show that the judicial laws of the Jews are no longer
binding. 40. What is thefirst proposition taught in the sixth and seventh
Sections ?
41. What is the second proposition there taught?
42. What is the third?
43. What are the uses of the law to men in general under the
Gospel dispensation ?
44. What are its uses to unregenerate men in view of the offers
of grace in the gospel?
45. What are its uses with respect to incorrigible sinners ?
46. What are its uses to the regenerate ?

CHAPTER XX.
OF CHRISTIAN LIBERTY AND LIBERTY OF CONSCIENCE.
Section I. — The liberty which Christ hath purchased for
believers under the gospel, consists in their freedom from the
guilt of sin, the condemning wrath of God, the curse of the
moral law j1 and in their being delivered from this present evil
world, bondage to Satan, and dominion of sin,2 from the evil of
afflictions, the sting of death, the victory of the grave, and ever
lasting damnation ;s as also in their free access to God,4 and their
yielding obedience unto him, not out of slavish fear, but a child
like love and willing mind.6 All which were common also to
believers under the law ;6 but under the New Testament, the
liberty of Christians is further enlarged in their freedom from
the yoke of the ceremonial law, to which the Jewish Church was
subjected,' and in greater boldness of access to the throne of
grace,8 and in fuller communications of the free Spirit of God
than believers under the law did ordinarily partake of.9
1 Tit. ii. 14; 1 Thess. i. 10; Gal. iii. 13.— 2 Gal. i. 4; Col. i. 13; Acts
xxvi. 18; Rom. vi. 14; 3 Rom viii. 28 ; Ps. exix. 71; 1 Cor. xv. 54-57;
Rom. viii. 1.— « Rom. v. 1, 2.— 6 Rom. viii. 14, 15 ; 1 John iv. 18.— « Gal.
iii. 9, 14.—' Gal. iv. 1-3, 6, 7 ; ». 1; Acts xv. 10, 11.— 8 Heb. iv. 14, 16 ; x.
19-22.— 9 John vii. 38, 39 ; 2 Cor. iii. 13, 17, 18.
The subject of this Chapter is that liberty wherewith
Christ makes his people free, which is very different
from that freedom of the will which we discussed under
Chapter ix. We there saw that freedom of the will is
an inalienable constitutional faculty of the human soul,
whereby it always exercises its volitions as upon the
whole it pleases in any given case. This liberty of will
352

CHRISTIAN LIBERTY — LIBERTY OF CONSCIENCE. 353
is essential to free agency, and is possessed by all free
agents, good or bad, or they could not be held account
able. Christian liberty on the other hand implies two
things; (a) such an inward spiritual condition of soul
that a man has full power through grace to desire and
will as he ought to do in conformity to the law of God ;
and (6) such relations to God that the person is deliv
ered from the constraining motives of fear, and brought
under the ennobling impulses of love and hope, and
such relations to Satan and evil men that he is delivered
from their coercive influences, and such providential
circumstances that he has knowledge of his privileges
and gracious aid in availing himself of them. This
liberty involves the change of nature effected in regen
eration and perfected in sanctification, and the change
of relation involved in justification. It is a main element
in the grace of adoption, and a privilege of all the chil
dren of God. Rom. viii. 24. It was purchased for us
by Christ, and is therefore attributed to him (Gal. v. 1);
it is applied and effectually wrought in us by the Holy
Ghost, and therefore attributed to him. 2 Cor. iii. 17.
This Section sets forth this precious and most com
prehensive Christian grace in two orders — -first, as it is
common to all believers at all times, and, second, as it is
enjoyed pre-eminently in certain respects by believers
under the new dispensation in contrast to believers
under the old.
1st. As this Christian liberty is common to all be
lievers in all ages, it consists mainly in the following
particulars :
(1.) They are delivered from the guilt of sin and the
curse of the moral law. This is done, as we saw under
30*

354 CONFESSION OF FAITH.
Chapter xi., when the believer is justified, his guilt in
strict rigour of justice cancelled, and all the demands of
the law satisfied by crediting to his account the perfect
righteousness of Jesus Christ. The guilt of his sin hav
ing thus been actually extinguished, and the demands
of the law having been perfectly satisfied, they can no
longer hold him in bondage. " It is God that justifi-
Eth : who is he that condemneth ?" Rom viii. 33, 34.
(2.) They are delivered also from the bondage of sin
as an inherent principle of their nature. This deliver
ance is commenced in regeneration, and is carried on
and perfected in sanctification, as we saw under Chapters
x. and xiii. A law still remains in their members
warring against the law of their mind, and bringing
them into captivity to the law of sin which is in their
members (Rom. vii. 23); nevertheless the indwelling
Holy Spirit works with them to will and to do of his
good pleasure, and thus secures them, upon the whole,
the victory. See Chapter xvii.
(3.) They thus have peace with God. This includes
the two precious benefits of God's reconciliation to us
through the propitiation of our High Priest, and our
reconciliation to him through the work of the Holy
Ghost. Thus we are delivered from that fear which
hath torment and gendereth to bondage, and have that
filial, submissive, confiding love shed abroad in our
hearts which casteth out all fear. 1 John iv. 18. The
Holy Ghost himself is the earnest of our inheritance,
and witnesseth with our spirits that we are the children
of God. Rom. viii. 16. Thus having a High Priest over
the house of God, we have great confidence in entering
into the very holiest through the new and living way

CHRISTIAN LIBERTY — LIBERTY OF CONSCIENCE. 355
opened by Christ, where God makes the clearest revela
tions and fullest communications of his grace to his
beloved. (4.) They are delivered from the bondage of Satan
and the dominating influence of this present evil world.
The power of the " world" and the " devil" depends
upon the " flesh," or the corrupt state of the man's own
heart. Christ " was in all points tempted like as we
are, yet without sin." Heb. iv. 15. The act of justifica
tion has consecrated the believer to God. The work of
sanctification breaks the power of temptation, God in
every case either graciously enabling us to resist and
come off conqueror, or providentially opening a way of
escape for us. 1 Cor. x. 13. Thus Satan, too, is subject
to his power; he helps us to resist Satan and put him to
flight, and the excess of his malignant power he prevents
and restrains.
(5.) They are delivered from the evil of afflictions
and the sting of death. The sting of death is sin, and
the strength of sin is the law, but Christ has delivered
them from the curse of the law, being made a curse for
them. In justification the believer's relation to the law
is permanently changed. It is no more the basis of his
salvation. And death, and all the sorrows incident to
this life, which are the consequences of sin, which to the
reprobate are parts of the penalty of sin inflicted in
pursuance of law, to the true believers are elements of
God's chastening grace, designed for their improvement.
Heb. xii. 6-11. By the death of Christ believers are
delivered from the fear of death. Heb. ii. 14, 15.
(6.) They are also delivered from the victory of the
grave and everlasting damnation. The first effect of

356 CONFESSION OF FAITH.
his redemption which the true believer sensibly experi
ences is the forgiveness of his sins. If his sins are for
given, the penal consequences of them must be removed.
" There is therefore now no condemnation to them which
are in Christ Jesus." Rom.'viii. 1. There can therefore
be nothing to fear beyond death, which is the gate of
heaven. Even our mortal bodies are members of Christ
and temples of that Holy Ghost who will quicken them
and transform them into the likeness of our glorious
Redeemer. 1 Cor. vi. 15-19; Rom. viii. 11 ; Phil. iii. 21.
2d. In certain respects, believers under the Gospel
enjoy this Christian liberty in a higher degree than it
was enjoyed by believers under the Old Testament.
(1.) The New Testament believer is delivered from
the obligation of the ceremonial law. This law was to
the Old Testament believer the revelation of the Gospel
of the Son of God, and therefore an inestimable bless
ing ; but it was comparatively so obscured with material
symbols and ceremonies, and enforced obedience so
largely by coercive measures, that the Apostle called the
whole system " the elements of the world," under which
the Jews were in bondage (Gal. iv. 3) ; "a yoke of
bondage" (Gal. v. 1), and " carnal ordinances imposed
on them until the time of reformation." Heb. ix. 10.
And in contrast therewith he exhorts the Christian
Galatians to " stand fast in that liberty wherewith Christ
has made us free." Gal. v. 1. We enjoy the clear light
shed from the person and work of our adorable Re
deemer in person. We have the direct instead of the
reflected ray — immediate access to the Father instead of
a constrained approach through the medium of priests
and an outward sanctuary.

CHRISTIAN LIBERTY — LIBERTY OF CONSCIENCE. 357
(2.) In connection with this, believers under the
present dispensation have great boldness in approach
ing God and fuller communications of his Spirit. The
greater boldness now enjoyed evidently results from the
clearer and fuller revelation now enjoyed of the method
and completeness of redemption and the greater fulness
in the communications of the Holy Ghost. This divine
Person, as we know, inspired the Old Testament prophets
and sanctified the Old Testament saints; nevertheless
the new dispensation is pre-eminently characterized by
the clearness with which the truth with respect to the
office of the Holy Ghost is revealed and the fulness
with which his influence is dispensed. Christ promised
the gift of the Holy Ghost in this pre-eminent measure
of it after his ascension. John xv. 26. Previously it
was said, " The Holy Ghost was not yet given, because
that Jesus was not yet glorified." John vii. 39. After
his ascension on the great day of Pentecost, Peter said
that in fulfilment of the Old Testament prophecy (Isa.
xliv. 3 ; Ezek. xxxvi. 27), and the promise of Christ,
" he being by the right hand of God exalted, and having
received of the Father the promise of the Holy Ghost,
hath shed forth this which ye now see and hear." Acts
ii. 17,33.
Section II. — God alone is Lord of the conscience,10 and hath
left it free from the doctrines and commandments of men which
are in anything contrary to his word, or beside it, in matters of faith
or worship.11 So that to believe such doctrines, or to obey such
commandments out of conscience, is to betray true liberty of con
science ;12 and the requiring of an implicit faith, and an absolute
and blind obedience, is to destroy liberty of conscience and rea
son also.13
Section III. — They who, upon pretence of Christian liberty,

358 CONFESSION OF FAITH.
do practice any sin, or cherish any lust, do thereby destroy the
end of Christian liberty ; which is, that, being delivered out of
the hands of our enemies, we might serve the Lord without fear,
in holiness and righteousness before him, all the days of our life.1*
Section IV. — And because the powers which God hath or
dained, and the liberty which Christ hath purchased, are not
intended by God to destroy, but mutually to uphold and preserve
one another ; they who, upon pretence of Christian liberty, shall
oppose any lawful power, or the lawful exercise of it, whether it
be civil or ecclesiastical, resist the ordinance of God.15 And for
their publishing of such opinions, or maintaining of such prac
tices, as are contrary to the light of nature, or to the known prin
ciples of Christianity, whether concerning faith, worship or con
versation ; or to the power of godliness ; or such erroneous
opinions or practices, as either in their own nature, or in the
manner of publishing or maintaining them, are destructive to the
external peace and order which Christ hath established in the
Church ; they may lawfully be called to account, and proceeded
against by the censures of the Church.16
10 James iv. 12 ; Rom. xiv. 4.— " Acts iv. 19 ; v. 29 ; 1 Cor. vii. 23 ; Matt.
xxiii. 8-10 ; 2 Cor. i. 24 ; Matt. xv. 9.— lz Col. ii. 20, 22, 23 ; Gal. i. 10 ; ii.
4, 5 ; v. I. — ls Rom. a. 17 ; Rom. xiv. 23 ; Isa. viii. 20 : Acts xvii. 11 ;
John iv. 22; Hos. v. 11; Rev. xiii. 12, 16, 17; Jer. viii. 9.—" Gal. v. 13;
1 Pet. ii. 16 ; 2 Pet. ii. 19 ; John viii. 34 ; Luke i. 74, 75.— u> Matt. xii. 25 ;
1 Pet. ii. 13, 14, 16; Rom. xiii. 1-8; Heb. xiii. 17  16 Rom. i. 32; 1 Cor.
v. 1, 5, 11, 13; 2 John 10, 11 ; 2 Thess. iii. 14 ; 1 Tim. vi. 3-5 ; Tit. i. 10,
11, 13; iii. 10; Matt, xviii. 15-17; 1 Tim. i. 19, 20; Rev. ii. 2, 14, 15, 20;
iii. 9.
These Sections teach the following propositions :
1st. God alone is Lord of the human conscience,
which is responsible only to his authority.
2d. God has authoritatively addressed the human
conscience only in his law, the only perfect revelation
of which in this world is the inspired Scriptures. Hence
God himself has set the human conscience free from all
obligation to believe or obey any such doctrines or com-

CHRISTIAN LIBERTY — LIBERTY OF CONSCIENCE. 359
mandments of men as are either contrary to or aside
from the teachings of that Word.
3d. Hence to believe such doctrines, or to obey such
commandments as a matter of conscience, is to be guilty
of the sin of betraying the liberty of conscience and its
loyalty to its only Lord ; and to require such an obe
dience of others is to be guilty of the sin of usurping
the prerogative of God and attempting to destroy the
most precious liberties of men.
4th. This Christian liberty is not, however, absolute.
It has its distinct end and limits. Its end is that every
person, without hindrance of his fellow-men, should
have opportunity to serve God according to his will.
The limits of this liberty are of two kinds : (a.) The
authority of God, the Lord of conscience. (6.) The
equal liberties and rights of our fellow-men, with whom
we dwell in organized societies.
5th. Since God has established both the Church and
the State, obedience to the legitimate authorities of
either, acting within their rightful sphere, is an essential
part of obedience to God.
6th. The Church has the right from God of exercis
ing its discipline upon any who maintain or practice
opinions or actions plainly contrary to the light of
nature, the doctrines of the Scripture or the peace and
welfare of the Christian community.
1st. That, in the highest and only absolute sense, God
alone is Lord of the human conscience, has never been
denied. The real question raised by Romanists, and
those in general who have claimed the authority of
binding and loosing the consciences of their fellow-men,
relates to the standard which God has given us of his

360 CONFESSION OF FAITH.
will, and the means he has chosen to enforce it. The
Romanists maintain that the true standard and organ of
the will of God in the world is the infallible inspired
Church, or body of bishops ordained regularly in a
direct line from the apostles and in communion with the
See of Rome. They hold that this Church has power to
define doctrines and enact laws in God's name, binding
the consciences of men ; and that it possesses, in the
power of the keys, the right, in execution of these laws,
to absolve or condemn in God's name, to bind or loose
the subject and open or shut the kingdom of heaven,
and to impose ecclesiastical penalties.* By far the
larger part of what the Church of Rome actually en
forces in the way of faith and practice is derived from
ecclesiastical tradition and evidently perverted interpre
tations of Scripture.
The Erastian State churches of Germany and Eng
land have often attempted to enforce outward uniformity
in profession and worship, in spite of the conscientious
scruples of multitudes of their best citizens, on the plea
that the right and responsibility of regulating the eccle
siastical as well as the civil interests of the nation
devolve upon the civil magistrate.
In opposition to all this, Protestants insist —
2d. That God has given only one, and that a perfect,
rule of faith and practice in spiritual matters in the
inspired Scriptures, and that he has hence set free the
human conscience from all obligation to believe or obey
any such doctrines or commandments of men as are con
trary to or aside from the teachings of that Word.
* Catechism of the Council of Trent, i. 10, 18 ; Bellarmine Eccle.
Mil., ch. xiv. ; Catechism of the Council of Trent, i. 11, 4.

CHRISTIAN LIBERTY — LIBERTY OF CONSCIENCE. 361
We have already proved, under Chapter i., §§ 6, 7, 9,
10, that Scripture is at once a complete and perspicuous
rule of faith and practice, and supreme judge of all
controversies. It hence follows self-evidently (a) that
nothing contrary to Scripture can be true, (6) that noth
ing in addition to what is revealed or commanded in
Scripture can be binding upon the conscience, and (c)
that, since the Scriptures are perspicuous, every believer
is personally responsible for interpreting Scripture and
judging of all human doctrines and commandments by
Scripture for himself. This is further proved —
(1.) Because the Scriptures are addressed immediately
either to all men promiscuously, or else to the whole
body of believers as such. Deut. vi. 4-9 ; Luke i. 3 ;
Rom. i. 7 ; 1 Cor. i. 2 ; Gal. i. 2, etc.
(2.) All Christians promiscuously are commanded to
search the Scriptures (Acts xvii. 11 ; 2 Tim. iii. 15-17 ;
John v. 39), and to give a reason for their faith (1 Pet.
iii. 15), and to resist the authority even of legitimate
church rulers when it is opposed to that of the Lord
of conscience. Acts iv. 19, 20.
(3.) The "Church" to which Christ promises to guide
into all truth and to preserve from fatal error is not a
hierarchy or a body of officers, but the body of the
"called" or "elect" — the body of believers as such.
1 John ii. 20, 27 ; 1 Tim. iii. 15 ; Matt. xvi. 18 ; Eph.
v. 27 ; 1 Pet. ii. 5 ; Col. i. 18, 24.
(4.) Those who claim, as the successors of the apostles,
to exercise this authority, are utterly destitute of all the
"signs of an apostle." 2 Cot. xii. 12 ; 1 Cor. ix. 1 ; Gal.
i. 1, 12 ; Acts i. 21, 22. While provision was made for
the regular perpetuation of the offices of deacon and
31

362 CONFESSION OF FAITH.
presbyter (1 Tim. iii. 1-13), there was no direction given
for the perpetuation of the apostolate. They are utterly
without credentials.
The question as to the right of the civil magistrate to
impose religious articles of faith or rules of worship will
recur again under Chapter xxiii., § 3. It hence follows — ¦
3d. That it is a great sin, involving at the same time
sacrilege, and treason to the human race, for any man or
set of men to arrogate the prerogative of God and to
attempt to bind the consciences of their fellow-men by
any obligation not certainly imposed by God and re
vealed in his word. At the same time it is a sin of
disloyalty to God, and a violation of our own nature as
moral and rational beings, to yield to any such imposi
tion, and to accept as a matter truly binding the con
science anything not authoritatively taught and imposed
in the Scriptures.
4th. It is of the highest importance, on the other
hand, clearly to understand that Christian liberty is not
an absolute liberty to do as we choose, but a regulated
liberty to obey God without hindrance from man. It is
a freedom from usurped authority, in order that we may
be the more perfectly subject to the only legitimate
authority. It is hence absurd, as well as wicked, for a
man to make his Christian liberty to obey only God a
plea to disobey God, as he does whenever he violates
any of the principles of natural right or of revealed
truth which express at once the unchangeable nature
and the all-perfect will of God. There can be no liberty
which sets a man independent of that will; and this is
always the will of God concerning us, even our sanctifi
cation. 1 Thess. iv. 3.

CHRISTIAN LIBERTY — LIBERTY OF CONSCIENCE. 363
Christian liberty is also further limited by the mutual
duties we owe one another. The eating of meat offered
to idols is in itself a thing indifferent, because not either
commanded or forbidden. The Christian, therefore, is
at liberty either to eat or not to eat. But Paul com
mands the Corinthians to " take heed lest by any means
this liberty of theirs becomes a stumbling-block to them
that are weak." 1 Cor. viii. 9. To allow this would be
a sin. The Christian, therefore, may be at liberty to eat
or not to eat, but he is not at all at liberty so to use his
liberty that his fellow-man is injured thereby. The lib
erty ceases to be liberty and becomes licentiousness when
it transcends the law of God or infringes upon the rights
of our fellows.
5th and 6th. Since both the Church and the State are
divine institutions, it follows necessarily that the author
ity of the officers of each, when acting legitimately within
their respective spheres, represents the authority of God
and binds the Christian to obedience for conscience' sake.
It follows also that both the civil magistrate and the
ecclesiastical courts must have the right of enforcing
obedience by a mode of discipline appropriate to both
spheres of authority. These matters, however, come up
appropriately under Chapters xxiii., xxv. and xxx.

QUESTIONS.
1. What is the subject of this Chapter?
2. How does it differ from that of Chapter ix. ?
3. What is implied in Christian liberty ?
4. In what two aspects is this liberty set forth in this Chapter?
5. What several particulars are embraced in that liberty which
is common to all believers?

364 CONFESSION OF FAITH.
6. How have Christians freedom from the guilt of sin and the
curse of the moral law?
7. How have they liberty from the bondage of sin ?
8. In what sense have they peace with God ?
9. How have they liberty from the dominion of Satan and the
world ?
10. How have they freedom from the evil of afflictions and the
sting of death?
11. How are they delivered from the victory of the grave and
the second death?
12. In what respects do believers under the gospel enjoy this
liberty more freely than did believers under the law?
13. How is the believer under the present dispensation deliv
ered from the obligation to observe the ceremonial law, and why
is that an advantage?
14. Why have believers now greater boldness in approaching
God and fuller communications of his Spirit?
15. What is the first proposition taught in the second, third
and fourth Sections?
16. What is the second proposition there taught?
17. What is the third there taught?
18. What is the fourth there taught?
19. What is the fifth there taught?
20. What is the sixth there taught?
21. Has it ever been denied by theists that in the absolute
sense God is the only Lord of the conscience?
22. What is the Romish position on this subject?
23. What that of the Erastian State churches of Europe?
24. What, on the contrary, is the common Protestant doctrine
as to the true standard of God's will in all questions of conscience?
25. In what part of this book is this question discussed?
26. If the Scriptures are a complete and perspicuous rule of
faith and practice, what follows?
27. Show that the Scriptures are addressed directly to all men,
or to Christians as such.
28. Show that all believers are commanded to search the Scrip
tures and to judge of the truth of every doctrine by that standard.
29. Show that the Church which Christ has promised to lead

CHRISTIAN LIBERTY — LIBERTY OF CONSCIENCE. 365
to the knowledge of the truth is not the priesthood, but the entire
company of the faithful.
30. Show that the Romish hierarchy have no support for their
claims. 31. Where will the questions concerning the authority of the
civil magistrate in matters of conscience be discussed?
32. What is the nature of their sin who attempt to impose their
authority upon the consciences of others?
33. What is the nature of their sin who give up their con
sciences to the control of others?
34. What is theirs* limit to Christian liberty?
35. What is the second limit to Christian liberty?
36. Show that it must be limited in both these ways.
37. Where will the questions relating to the authority of the
civil magistrate and of the ecclesiastical courts be discussed?
31 *

CHAPTER XXI.
OF RELIGIOUS WORSHIP AND THE SABBATH-DAY.
Section I. — The light of nature showeth that there is a God,
who hath lordship and sovereignty over all ; is good, and doeth
good unto all ; and is, therefore, to be feared, loved, praised,
called upon, trusted in, and served, with all the heart, and with
all the soul, and with all the might.1 But the acceptable way-of
worshipping the true God is instituted by himself, and so limited
by his own revealed will, that he may not be worshipped accord
ing to the imaginations and devices of men, or the suggestions
of Satan, under any visible representation, or any other way not
prescribed in the Holy Scriptures.2
Section II. — Religious worship is to be given to God, the
Father, Son and Holy Ghost ; and to him alone :3 not to angels,
saints, or any other creature : * and, since the fall, not without a
Mediator ; nor in the mediation of any other but of Christ
alone.5 1 Rom. i. 20; Acts xvii. 24; Ps. exix. 68; Jer. x. 7; Ps. xxxi. 23; xvii.
3; Rom. x. 12; Ps. Ixii. 8; Josh. xxiv. 14; Mark xii. 33.— 2 Deut. xii. 32;
Matt. xv. 9 ; Acts xvii. 25 ; Matt. iv. 9, 10 ; Deut. xv. 1-20 ; Ex. xx. 4-6 ;
Col. ii. 23.— 3 Matt. iv. 10 ; John v. 23 ; 2 Cor. xiii. 14.—* Col. ii. IS; Rev.
xix. 10; Rom. i. 25.-6 John xjv- g; 1 Tim. ii. 5 ; Eph. ii. 18; Col. iii. 17.
These Sections teach —
1st. That the obligation to render supreme worship
and devoted service to God is a dictate of nature as
well as a doctrine of revelation.
2d. That God in his word has prescribed for us how
we may worship him acceptably, and that it is an offence
366

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 367
to him and a sin in us either to neglect to worship and
serve him in the way prescribed, or to attempt to serve
him in any way not prescribed.
3d. That the only proper objects of worship are the
Father, Son and Holy Ghost, and that since the fall
these are to be approached only through a Mediator,
and through the mediation of none other than Christ
alone. 4th. That religious worship is upon no pretence to be
rendered to angels or to saints nor to any other creature.
1st. That it is a dictate of natural reason and con
science that a Being of infinite and absolute perfection,
the Creator, Possessor and sovereign Lord, the Preserver
and bountiful Benefactor of all creatures, and the abso
lute moral Governor of all moral agents, should be
adored, praised, thanked, supplicated, obeyed and served,
is self-evident, and is witnessed to by the common con
sent of all nations of all ages. The reasons for this are
— (a.) His absolute perfection in himself. (6.) His in
finite superiority to us. (c.) His relation to us as Crea
tor, Preserver and moral Governor, (d.) Our absolute
dependence upon him for every good, and our obliga
tions for his infinite goodness to us. (e.) His commands
requiring this at our hands. (/.) The impulse of our
nature as religious beings and morally responsible
agents, (g.) The fact that our faculties find their high
est exercise, and our whole being its highest develop
ment and blessedness in this worship and service.
2d. We have already seen, under Chapter i., that God
has given us in the Holy Scriptures an infallible, au
thoritative, complete and perspicuous rule of faith and
practice. That " the whole counsel of God, concerning all

368 CONFESSION OF FAITH.
things necessary for his own glory and man's salvation,
faith and life, is either expressly set down in Scripture,
or by good and necessary consequence may be deduced
from Scripture." It hence necessarily, follows that since
God has prescribed the mode in which we are accept
ably to worship and serve him, it must be an offence to
him and a sin in us for us either to neglect his way, or
in preference to practice our own. It may well have
been that in the natural state of man and in his moral
relations to God in which he stood before the fall, his
natural reason, conscience and religious instinct might
have sufficed to direct him in his worship and service.
But since man's moral nature is depraved, and his re
ligious instincts perverted', and his relations to God
reversed by sin, it is self-evident that an explicit, posi
tive revelation is necessary not only to tell men that
God will admit his worship at all, but also to prescribe
the principles upon which, and the methods in which,
that worship and service may be rendered. As before
shown from Scripture, not only all teaching for doctrine
the commandments of men, but all manner of will-worship,
of self-chosen acts and forms of worship, are an abomina
tion to God. At the same time, of course, there are, as
the Confession admits, Chapter i., § 6, 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 rides of the
word. These relate obviously to the application of the
principles and "general rules" laid down in Scripture
for our guidance in worship and ecclesiastical govern
ment to the varying times and circumstances of the

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 369
case in hand. But we have in no case any right, upon
the ground of taste, fashion or expediency, to go beyond
the clear warrant of Scripture.
3d. That the divine worship is to be addressed equally
to Father, Son and Holy Ghost follows necessarily from
what we have proved under Chapter ii., § 3 — that Fa
ther, Son and Holy Ghost being distinct persons, are
yet each equally, in the same absolute sense, the one
supreme God. That God can now be acceptably ap
proached only through a Mediator is proved by what
we have already proved (a) as to the guilt of man by
nature and in consequence of habitual transgression,
(6) as to the justice of God, and (e) as to the fact that
God has from eternity determined to deal with men, as
the subjects of redemption, only through a Mediator.
If Christ as our High Priest truly represents the elect
before the Father, in obeying and suffering vicariously
in their stead and in making intercession in their behalf,
and if he is the medium through which all gracious
benefits come to us from God, it follows that all our
approaches to God should be made through him. That
God is the only proper subject of worship, and that
Christ is the only Mediator through whom we may
approach God, will be shown under the next head.
4th. Religious worship is upon no pretence to be of
fered to angels, nor to saints, nor to any other creature,
nor to God through any other mediator save Christ
alone. The most authoritative Standards of the Church of
Rome teach — (a.) That the Virgin Mary, saints and
angels are to receive true religious worship, in propor
tion to their respective ranks, (b.) That they are to be

370 CONFESSION OF FAITH.
invoked to help us in our times of need.* (c.) That they
are to be invoked to intercede with God or with Christ
for us. (d.) Some of their most authoritative books of
worship teach that God is to be asked to save and help
us on the ground of the merits of the saints; (e) that
the pictures, images and relics of saints and martyrs are
to be retained in churches and worshipped.f
To avoid the charge of idolatry made upon them for
these practices, they distinguish between (a) Latria, or
the highest religious worship, which is due to God alone,
and (b) Doulia, or that inferior religious worship which
is due in various degrees to saints and angels, according
to their rank. Some also mark a middle degree of wor
ship, which is due to the Virgin Mary alone, by the term
Hyperdoulia. They also distinguish between (a) that di
rect worship which is due severally to God, to the Virgin
or to the saints and angels, and (6) that indirect worship
which terminates upon the picture or image which rep
resents to the worshipper the direct object of his worship.
The objection to this entire system is —
(1.) That it has, neither as a whole nor in any element
of it, a shadow of support in Scripture.
(2.) That the reasons for worshipping God apply to
the worship of no other being. That reason and revela
tion unite in teaching us that a Being of infinite and abso
lute perfection, our Creator, Preserver and moral Gov
ernor, stands apart from all other objects, and therefore is
not to be classed as an object of worship with any other.
* Council of Trent, Sess. 25 : " Bonum atque utile esse, .... ad
eorum orationes, opem, auxiliurnque confugere." Cat. Rom., iii. 2,
10 ; iv. 5, 8 ; and iii. 2, 8.
t Council of Trent, Sess. 25 ; Cat. Rom. iii. 2, 23, and iii. 2, 8.

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 371
(3.) The sin of worshipping other gods and angels is
explicitly forbidden. Ex. xx. 3, 5 ; Col. ii. 18. When
the people of Lystra proposed to worship Saint Paul
and Saint Barnabas, " they rent their clothes and ran
among the people, saying," " We also are men," " and
preach unto you that ye should turn from these vanities
unto the living God." Acts xiv. 14, 15.
(4.) The worship of images, or of God, Christ or
saints by images, is forbidden in the Second Command
ment. Ex. xx. 4, 5.
(5.) The distinctions they make between the different
degrees of worship due to God and to holy creatures,
and between the indirect worship which terminates upon
the image or picture and the direct worship which ter
minates upon the person represented by it, are not their
peculiar property, but, as every missionary to the hea
then knows, are common to them with the educated
class among all idolaters. If the Romanists be not
idolaters, the sins forbidden in the First and Second
Commandments have never been committed.
(6.) The invocation of the saints is a pure absurdity,
for unless they are omnipresent and omniscient, they
cannot hear us, and in many cases, unless they are om
nipotent,, they cannot help us. The Romish explanation,
that God may perhaps tell the saints what we pray, in
order that the saints may in turn tell God, is worthy
of the doctrine it explains.
(7.) The saints and angels are not mediators between
us and God or us and Christ, because (a) it is explicitly
asserted that Christ is the only Mediator between God
and man. 1 Tim. ii. 5. (b.) Christ has exhaustively
discharged every requisite mediatorial function, both

372 CONFESSION OF faith.
on earth and in heaven. Heb. ix. 12, 24; vii. 25; x.
14. (c.) Because we are "complete" in Christ, and we
are exhorted to come immediately to God through
Christ, and to come with the utmost boldness and sense
of liberty. Col. ii. 10; Eph. ii. 18; iii. 12; Heb. iv. 16;
x. 19-21. The very suggestion of supplementing the
work of Jesus Christ with that of other mediators is
infinitely derogatory to him. (d.) There can be no room
for intercessors between us and Christ, because Christ is
our tender Brother (Matt. xi. 28), and because it is the
office of the Holy Ghost to draw men to Christ. John
vi. 44; xvi. 13, 14. (e.) Even if there was need for
other mediators, the saints would not be fit for the
place. They are absent; they cannot hear when we
cry. They are dependent; they cannot help others. As
we have seen, they have no supererogatory merits, and
therefore cannot lay in our behalf a foundation for our
acceptance with God. • They are busy worshipping and
enjoying Christ in person, and have neither the time,
the opportunity nor the ability to manage the affairs
of the world.
Section III. — Prayer with thanksgiving, being one special
part of religious worship,6 is by God required of all men ;' and,
that it may be accepted, it is to be made in the name of the Son,8
by the help of his Spirit,9 according to his will,10 with under
standing, reverence, humility, fervency, faith, love and persever
ance ;" and, if vocal, in a known tongue.12
Section IV.— Prayer is to be made for things lawful,13 and
for all sorts of men living, or that shall live hereafter;14 but not
for the dead,15 nor for those of whom it may be known that they
have sinned the sin unto death.16
6 Phil iv. 6.—' Ps. lxv. 2.— 8 John xiv. 13, 14; 1 Pet. ii. 5.— 9 Rom. viii.
26.— 1" 1 John v. 14.— » Ps. xlvii. 7; Eeeles. v. 1, 2; Heb. xii. 28 ; Gen.
xviii. 27; James v. 16; i. 6, 7; Mark xi. 24; Matt. vi. 12, 14, 15; Col. iv.

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 373
2; Eph. vi. 18.— 12 1 Cor. xiv. 14.—" 1 John v. 14.—" 1 Tim. ii. 1, 2;
John xvii. 20 ; 2 Sam. vii. 29 ; Ruth iv. 12. — ^ 2 Sam. xii. 21-23 ; Luke
xvi. 25, 26; Rev. xiv. 13.— >« 1 John v. 16.
Our Confession having established the general truth
as to the object to whom religious worship is to be
rendered, and as to the source of our knowledge of its
nature and proper methods, now proceeds to state more
particularly what the Scriptures teach on this subject.
These Sections teach —
1st. That prayer is a principal part of religious wor
ship. The word " prayer" is used constantly in a more
general and a more specific sense. In its more specific
sense it is equivalent to supplication, the act of the soul
engaged in presenting its desires to God, and asking God
to gratify them and to supply all the necessities of the
supplicant. In its general sense, prayer is used to ex
press every act of the soul engaged in spiritual inter
course with God. In this sense the main elements it
embraces are (a) adoration, (b) confession, (c) supplica
tion, (d) intercession, (e) thanksgiving. Thus prayer in
its wide sense includes all direct acts of worship. And
hymns and psalms of praise are in their essence only
metrical and musically-uttered prayers.
2d. The Confession here asserts that prayer is required
of all men. This is absolutely true, even of the heathen
who know not God, and of the unregenerate who are
morally unable to pray in a manner pleasing to God,
because neither our knowledge of moral truths nor our
moral ability to do what is right is the measure of our
responsibility. The duty of prayer is a natural duty
growing out of our natural relations to God, manifested
by the natural conscience, and enjoined in the Scrip-
32

S74 CONFESSION OF FAITH.
tures upon all men indiscriminately. 1 Thess. v. 17;
Acts viii. 22, 23; Luke xi. 9-13. We are told not
only to pray after we receive the Holy Spirit, but to
pray also that we may receive him.
3d. In order that prayer may be acceptable to God and
effectual, it is here taught that it is necessary (!) that it
should be offered through the mediation of Christ. It
has been shown above, under §§ 1 and 2, that all relig
ious worship must be presented through Christ — that is,
relying upon his merits, and approaching God through
his present personal intercession. Prayer is a kind of
religious worship. What, therefore, is true of the class is
true of all its elements. Besides, this truth follows from
all that is revealed of our redemption through the merits
of Christ, and is directly taught in Scripture. John
xiv. 13, 14; xvi. 23, 24. (2.) It must be made by
the help of the Holy Ghost. The same word paraclete
is applied to Christ and to the Holy Ghost; it is trans
lated when applied to Christ advocate (1 John ii. 1), and
comforter when applied to the Holy Ghost. John xiv.
16. Thus Christ as our Advocate makes intercession
for us in heaven (Rom. viii. 34); the Holy Ghost as our
Advocate makes intercession within us, inditing our
prayers, kindling our desires for that which is according
to the will of God, and thus maintaining harmony in
the constant current of petition ascending from Christ
the head in heaven and his members on earth. Rom.
vm. 26, 27. (3.) It is essential to acceptable prayer
that the heart of the worshipper should be in the proper
state, and that his prayer be offered in reverence for the
majesty and moral perfections of God; humility, because
of our guilt and pollution ; submission to his will ; con-

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 375
fidence in his ability and willingness to help us, and
upon his covenanted grace; intelligent apprehension of
the relations we sustain, the nature of the service we
are engaged in, and the subject-matter of our prayer and
objects of petition ; and real earnestness and fervency
of heart, corresponding fully to all the words whereby
our prayer is expressed, and with importunity and per
severance. Luke xviii. 1-8. And when the prayer is
common between two or more persons, it is self-evident
that it must be expressed in a language common to all ;
otherwise, it must cease to be in any sense the prayer
of those who fail to understand it. This point is aimed
at the Romish custom of uttering many of her public
prayers in Latin, which to the vast majority of her
worshippers is an unknown tougue. This is explicitly
forbidden. 1 Cor. xiv. 1-40.
4th. As to the objects of petition, we are here taught
that they cover the whole ground of things that are at
once desirable and lawful. This is self-evident, be
cause we depend upon God for all things, and therefore
should ask him for everything we need, yet of course
giving a precedence in our desires for the "best things,"
" seeking first the kingdom of heaven and God's right
eousness." Desires for unlawful things are of course
unlawful desires, and should be laid aside and repented
of. Even concerning those things which it is in general
lawful for us to desire, there may be in many instances
uncertainty whether it is the will of God that we should
have them at the time and in the way we desire. In
every such case we should, of course, make our petitions
conditional upon God's will, as our blessed Lord did
in Gethsemane. Luke xxii. 42 ; 1 John v. 14.

376 CONFESSION OF FAITH.
As to the subjects of intercession, we are taught to pray
for all men living or to live. 1 Tim. ii. 1, 2; John xvii.
20. But not for those already dead, nor for those known
to have committed the unpardonable sin.
The doctrine of the Romish Church concerning prayers
for the dead is a dependent part of their doctrine con
cerning the state of the souls of men after death. They
hold that those who are perfect at the time of death go
immediately to heaven. Those who are infidels or die
in mortal sin go immediately to hell. But the great
mass of imperfect Christians go to purgatory, where they
must stay until they get fit for heaven. Concerning
purgatory, the. Council of Trent teaches — (a.) That there
is a purifying fire through which imperfect Christian
souls must pass, (b.) That the souls temporarily suffer
ing therein may be materially benefited by the prayers
of their fellow-Christians and the masses offered up in
their behalf on earth.*
But if there is no purgatory, as will be shown under
Chapter xxxii., there can be no prayers for the dead,
since those in heaven need no intercession, and for those
in hell none can avail. It is as presumptuous as it is
futile to assail the throne of God with supplications
" when once the master of the house has shut to the
door." Luke xiii. 25. The Scriptures teach of only
two states of existence beyond death, and a great, im
passable gulf fixed between. Luke xvi. 25, 26. Besides,
the practice of praying for the dead has no warrant,
direct or by remote implication, in Scripture.
Section V.— The reading of the Scriptures with godly fear;"
the sound preaching,18 and conscionable hearing of the Word, in
* Council of Trent, Sess. 25.

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 377
obedience unto God, with understanding, faith, and reverence ;"
singing of psalms with grace in the heart ;20 as also the due ad
ministration and worthy receiving of the sacraments instituted by
Christ; are all parts of the ordinary religious worship of God :21
besides religious oaths,22 and vows,'23 solemn fastings,24 and thanks
givings upon special occasions,25 which are, in their several times
and seasons, to be used in an holy and religious manner.26
Section VI. — Neither prayer, nor any other part of religious
worship, is, now under the gospel, either tied unto, or made more
acceptable by, any place in which it is performed, or toward
which it is directed :T' but God is to be worshipped everywhere,28
in spirit and in truth j29 as in private families,30 daily,31 and in
secret each one by himself;32 so more solemnly in the public as
semblies, which are not carelessly or wilfully to be neglected or
forsaken, when God, by his word or providence, calleth there
unto.33 "Acts xv. 21; Rev. i. 3.— 182 Tim. iv. 2.— » James i. 22; Acts *. 33;
Matt. xiii. 19; Heb. iv. 2; Isa. lxvi. 2.— » Col. iii. 16; Eph. v. 19; James
v. 13.— 21 Matt xxviii. 19; 1 Cor. xi. 23-29; Acts ii. 42.— 2! Deut. vi. 13;
Neh. x. 29.— 23 Isa. xix. 21; Eeeles. v. 4, 5.-2* Joel ii. 12; Esth.iv. 15; Matt.
ix. 15 ; 1 Cor. vii. 5.— & Ps. cvii.; Esth. ix. 22.— 26 Heb. xii. 28.— 2» John iv.
21.— 28 Mai. i. 11; 1 Tim. ii. 8.— » John iv. 23, 24.— 3° Jer. x. 25 ; Deut. xi.
6, 7 ; Job i. 5 ; 2 Sam. vi. 18-20 ; 1 Pet. iii. 7 ; Acts x. 2.— 31 Matt. vi. 11.—
32 Matt. vi. 6; Eph. vi. 18.— » Isa. lvi. 6, 7; Heb. x. 25 ; Prov. i. 20, 21, 24;
viii. 34; Acts xiii. 42; Luke iv. 16; Acts ii. 42.
These Sections proceed to particularize the different
ways in which God requires us under the present dis
pensation to worship him. These are the regular and
the occasional acts of worship. The regular worship of
God is to be conducted in the public assembly, in the
private family and personally in secret. The worship
of God in the public assembly is to consist in the read
ing, preaching and hearing of the Word, prayer, singing
of psalms and the administration and receiving of the
sacraments instituted by him. In the W^ord, read or
properly preached, God speaks to us, and we worship
32*

378 CONFESSION OF FAITH.
him by hearing with reverence, diligent attention and
self-application and obedience. In prayer and the
singing of praise we address to God the holy affections,
desires and thanksgiving inspired in our hearts by his
Holy Spirit. In the sacraments God communes with
and enters into covenant with our souls, and we com
mune with and enter into covenant with him. And the
acceptability of this worship depends not at all, as
Ritualists fondly imagine, upon the sanctity of the place
in which it is rendered or the direction in which it is
addressed. The dispensation in which worship was
limited to holy places, persons and seasons has been
done away with by our Lord, as we have seen under
Chapters vii. and xix., and as Christ plainly teaches
the woman of Samaria. John iv. 20-24. But its ac
ceptance depends upon (a) its being accompanied with
and founded upon the pure, unadulterated truth o'f God's
word ; (b) its being the fruit of the Holy Ghost, the re
sult of enlightened, reverent and fervent love; (c) its
being offered entirely through the mediation of the Lord
Jesus. " Besides the public worship in congregations, it is
the indispensable duty of each person, alone in secret,
and of every family by itself in private, to pray to and
worship God.
"Secret worship is most plainly enjoined by our Lord.
Matt. vi. 6 ; Eph. vi. 18. In this duty every one,
apart by himself, is to spend some time in prayer, read
ing the Scriptures, holy meditation and serious self-ex
amination. The many advantages arising from a con
scientious discharge of these duties are best known to
those who are found in the faithful discharge. of them.

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 379
"Family worship, which ought to be performed by
every family, ordinarily morning and evening, consists
in prayer, reading the Scriptures and singing praises.
" The head of the family, who is to lead in this ser
vice, ought to be careful that all the members of his
household duly attend ; and that none withdraw them
selves unnecessarily from any part of family worship ;
and that all refrain from their common business while
the Scriptures are read, and gravely attend to the same,
no less than when prayer and praise is offered up.
" Let the heads of families be careful to instruct their
children and servants in the principles of religion.
Every proper opportunity ought to be embraced for
such instruction. But we are of opinion that the Sab
bath evenings, after public worship, should be sacredly
preserved for this purpose. Therefore, we highly dis
approve of paying unnecessary private visits on the
Lord's day ; admitting strangers into the families, ex
cept when necessity or charity requires it ; or any other
practices, whatever plausible pretences may be offered
in their favour, if they interfere with the above important
and necessary duty." Directory for Worship, chap. xv.
The occasional modes by which God may be in proper
seasons worshipped are such as religious oaths, and
vows, and fasting, and special thanksgiving. Of oaths
and vows we will treat under Chapter xxii. Of the
propriety and usefulness of special seasons of fasting
and of thanksgiving, the examples of God's word (Ps.
cvii; Matt. ix. 15) and the experience of the Christian
Church in modern time leave no room for doubt.
Section VII. — As it is of the law of nature that, in general,
a due proportion of time be set apart for the worship of God ;

380 CONFESSION OF FAITH.
so, in his word, by a positive, moral, and perpetual command
ment, binding all men in all ages, he hath particularly ap
pointed one day in seven for a Sabbath, to be kept holy unto
him ;34 which, from the beginning of the world to the resurrec
tion of Christ, was the last day of the week ; and, from the
resurrection of Christ, was changed into the first day of the
week,35 which in Scripture is called the Lord's day,36 and is to be
continued to the end of the world as the Christian Sabbath.37
Section VIII. — This Sabbath is then kept holy unto the
Lord, when men, after a due preparing of their hearts, and
ordering of their common aifairs beforehand, do not only observe
an holy rest all the day from their own works, words and thoughts
about their worldly employments and recreations ;38 but also are
taken up the whole time in the public and private exercises of
his worship, and in the duties of necessity and mercy.39
3* Ex. xx. 8, 10, 11; Isa. lvi. 2, 4, 6, 7.— 3& Gen. ii. 2, 3; 1 Cor. xvi. 1,
2 ; Acts xx. 7.— 36 Rev. i. 10.—" Ex. xx. 8, 10 ; Matt. v. 17, 18.— & Ex. xx.
8; xvi. 23, 25, 26, 29, 30; xxxi. 15-17; Isa. lviii. 13; Neh. xiii. 15-19, 21,
22.— »9 Isa. Iviii. 13; Matt. xii. 1-13.
Under Chapter xix. we saw that the different laws of
God, when classified according to their respective grounds
or reasons, might be grouped as follows: (1.) Those
having their ground in the divine nature, and therefore
universal and immutable. (2.) Those having their
ground, as far as known to us, simply and purely in the
divine will, hence called positive commandments, and
binding only so far and so long as commanded. (3.)
Those having their ground and reason in the temporary
circumstances to which they were adapted, and to which
alone they were intended to apply, so that they cease to
be binding as soon as those circumstances cease to exist.
(4.) Those which have their ground in the universal
and permanent state and relations of men in this world,
and hence are intended to be as universal and as per
manent as those relations.

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 381
It is evident that the scriptural law as to the Sabbath
comes partly under the fourth and partly also under the
second of these classes.
1st. The law of the Sabbath in part has its ground
in the universal and permanent needs of human nature,
and especially of men embraced under an economy of
redemption. It is designed — (a.) To keep in remem
brance the fact that God created the world and all ifs
inhabitants (Gen. ii. 2, 3; Ex. xx. 11), which is the
great fundamental fact in all religion, whether natural
or revealed. (6.) As changed to the first day of the
week it is designed to keep in remembrance the fact of
the ascension of the crucified Redeemer and his session
at the right hand of power, the great central fact in the
religion of Christ, (c.) To be a perpetual type of the
eternal Sabbath of the saints which remains. Heb. iv.
3-11. (d.) To afford a suitable time for the public and
private worship of God and the religious instruction of
the people, (e.) To afford a suitable period of rest from
the wear and tear of labour, which is rendered alike
physically and morally necessary from the present con
stitution of human nature and from the condition of
man in this world.
All of these reasons for the institution of the Sabbath
have their ground in human nature, and remain in full
force among all men of all nations in all stages of intel
lectual and moral development. Hence the Sabbath
was introduced as a divine institution at the creation of
the race, and was then enjoined upon man as man, and
hence upon the race generally and in perpetuity. Gen.
ii. 2, 3. Hence we find that the Jews (Gen. vii. 10;
viii. 10; xxix. 27, 28; Job ii. 13), and all Gentile na-

382 CONFESSION OF FAITH.
tions also, as the Egyptians, Arabians, Indians, etc.,
divided their time by weeks, or periods of seven days,
from the earliest ages. Hence before the giving of the
law the Jews were required to observe the Sabbath. Ex.
xvi. 23. Hence also the law with respect to the Sab
bath has been incorporated into the Decalogue, as one
of the ten requirements in which the entire moral law,
touching all our relations to God and to our fellow-men,
is generalized and condensed. It was written by the
finger of God on stone. It is put side by side with the
commandments which require us to love God, to honour
his name, and which forbid unchastity and murder. It
was put as a part of the "testimonies of God" under
the " mercy-seat" at the foundation of his throne. And
hence, when the great commandment is uttered, God
does not say, " I appoint to you a Sabbath-day," but
" Remember the Sabbath-day to keep it holy," evidently
implying that he was referring to a well-known and
pre-existent institution common to the Jews with the
Gentiles. And the reason annexed for the enactment
of the law is not a fact peculiar to Jewish history, but
a fact underlying all the relations God sustains to the
entire race, and, as before shown, the fact out of which
the Sabbatic institution had originated thousands of
years before, " For in six days the Lord made heaven
and earth, the sea," etc. So Christ says, "The Sabbath
was made for man," i. e., for mankind. Mark ii. 27.
2d. The law of the Sabbath, in fact, is a positive
commandment, having its ground in the will of God as
supreme Lord. That a certain portion of time should
be set apart for the worship of God and the religious
instruction of men is a plain dictate of reason. That a

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 383
certain portion of time should be set apart for rest from
labour is by experience found to be, on physiological and
moral grounds, highly desirable. That some monument
of the creation of the world and of the resurrection of
Christ, and that some permanent and frequently-recur
ring type of the rest of heaven, should be instituted, is
eminently desirable for man, considered as a religious
being. But that all these ends should be combined and
secured by one institution, and that precisely one whole
day in seven should be allotted to that purpose, and
that this one day in seven should be at one time the
seventh and afterward the first day of the week, is evi
dently a matter of positive enactment, and binds us as
long as the indications of the divine will in the matter
remain unchanged.
The time of observance was changed from the seventh
to the first day of the week in the age of the apostles,
and consequently with their sanction ; and that day, as
"the Lord's day" (Rev. i. 10), has ever since been ob
served in the stead of the ancient Sabbath in all por
tions and ages of the Christian Church. We accept
this change as it comes to us, and believe it to be ac
cording to the will of God, because (a) of its apostolic
origin, (6) of the transcendent importance of the resur
rection of Christ, which is thus associated with the
creation of the world by God, as the foundation of the
Christian religion, and (c) because of the universal con
sent of Christians of all generations and denominations,
and the approbation of the Holy Ghost that dwelleth
in them that is implied thereby.
As to the observance of the Christian Sabbath, the
obvious general rule is, that it is to be observed, (1) not

384 CONFESSION OF FAITH.
in the spirit of the law, which Christ condemns (Matt.
xii. 1 ; Luke xiii. 15), but in the holy and free spirit
of the gospel, (2) in accordance with the ends for which
it is instituted, and which have been above enumerated.
Since God has appointed the Sabbath to be one day
in seven, we should consecrate the whole day, without
curtailment or alienation, to the purpose designed — that
is, rest from worldly labour, the worship of God and
the religious instruction of our fellow-men. We should
be diligent in using the whole day for these purposes,
and to avoid, and, as far as lieth in us, lead our fellow-
men to avoid, all that hinders the most profitable appli
cation of the day to its proper ends. And nothing is to
be allowed to interfere with this consecration of the day
except the evident and reasonable demands of necessity
as far as our own interests are concerned, and of mercy
as far as the necessities of our fellow-men and of de
pendent animals are concerned.

QUESTIONS.
1. What is thefirst proposition taught in the first and second
Sections? 2. What is the second proposition there taught?
3. What is the third there taught?
4. What is the fourth there taught?
5. Show that it is a dictate of natural conscience that God
should be worshipped.
6. What are the grounds of the obligation?
7. Show the reasons why we are shut up to worship God in
those ways only which he has prescribed ?
8. How far, according to our Confession, is our manner of wor
shipping God left open to our discretion?
9. State the only proper object of worship.

RELIGIOUS WORSHIP, AND THE SABBATH-DAY. 385
10. Prove that God can, since the fall, be approached by men
only through a Mediator.
11. What do the Standards of the Romish Church teach as to
the worship and invocation of the Virgin and of saints and angels?
12. What distinction do they make between the different kinds
of worship due to God and to creatures?
13. What distinction do they make between the different kinds
of worship to be rendered to an image or picture and to the per
son thereby represented ?
14. Show that the worship of saints and angels is not com
manded and is not approved by reason, and is forbidden.
15. Do the same with respect to the worship of images.
16. Show that the Romanists do not differ from other idolaters.
17. Show why the invocation of saints is a pure absurdity.
18. Prove that saints and angels are not mediators between us
and God, or between us and Christ.
19. To what does the Confession proceed in the third and fourth
Sections of this Chapter?
20. What is theirs* proposition here taught?
21. In what two different degrees of latitude is the word prayer
used? 22. What elements are embraced in the wider sense of the
term? 23. Who, according to the Confession, ought to pray ?
24. Show why even the unregenerate ought to pray ?
25. Show that in order to be acceptable prayer must be offered
through Christ.
26. Show that it must be offered with the help of the Holy
Ghost. 27. What state of mind is necessary on the part of one ap
proaching God in prayer ?
28. Why should all social vocal prayer be offered in a known
tongue ?
29. What is said as to the objects for which we may pray?
30. Of things lawful what is to have precedence in our prayers,
and why ?
31. What relation should our desires expressed in prayer sus
tain to the will of God ?
33

386 CONFESSION OF FAITH.
32. For whom ought we to intercede ?
33. Prove that it is right to pray for those not yet born.
34. W^hat is the Romish doctrine as to the intermediate state
and prayers for the dead ?
35. Prove that their doctrine is false.
36. What two general classes of acts of worship are spoken of
in the fifth and sixth Sections ?
37. Into what two classes are the acts concerned in the regular
worship of God subdivided ?
38. Of what elements does the regular public worship of God
consist? 39. Upon what does the acceptability of this worship not
depend ?
40. Upon what does it depend.
41. What does our Directory of Worship teach as to secret
worship ?
42. What does it teach as to family worship ?
43. What as to the instruction of children and servants, as to
the persons upon whom the obligation rests, and as to the proper
time for the performance of the duty ?
44. What are the kinds of action by which God may be occa
sionally worshipped ?
45. How may the different laws of God be classified ?
46. To which class does the law of the Sabbath belong ?
47. State the different ends the Sabbath is designed to sub
serve. 48. Show from the nature of these ends that it is designed to
be perpetual and universal.
49. Show that the Sabbath was originally enjoined upon man
kind in general, and that it is not an institution peculiar to the
Jews. . 50. Show the same from the history of its subsequent promul
gation and observance.
51. What elements of the law of the Sabbath are purely
positive ?
52. When and why was the time of observance changed from
the seventh to the first day of the week ?

RELIGIOUS WORSHIP, AND THE SABBATH DAY. 387
53. State the reasons for our believing that this change cor
responds with the will of God.
54. State thefirst general principle which determines the man
ner in which the Sabbath is to be observed.
55. State the second general principle which determines the
same. 56. Why should the whole day be devoted to the special ends
of the Sabbath ?
57. State the only exceptions allowed.

CHAPTER XXII.
OF LAWFUL OATHS AND VOWS.
Section I. — A lawful oath is a part of religious worship,1
wherein, upon just occasion, the person swearing solemnly calleth
God to witness what he asserteth or promiseth ; and to judge him
according to the truth or falsehood of what he sweareth.2
Section II. — The name of God only is that by which men
ought to swear, and therein it is to be used with all holy fear and
reverence :3 therefore to swear vainly or rashly by that glorious
and dreadful name, or to swear at all by any other thing, is sinful,
and to be abhorred.4 Yet as, in matters of weight and moment,
an oath is warranted by the word of God under the New Testa
ment as well as under the Old ;5 so a lawful oath being imposed
by a lawful authority, in such matters, ought to be taken.6
Section III. — Whosoever taketh an oath, ought duly to con
sider the weightiness of so solemn an act, and therein to avouch
nothing but what he is fully persuaded is the truth.' Neither
may any man bind himself by oath to anything but what is good
and just, and what he believeth so to be, and what he is able and
resolved to perform.8 Yet it is a sin to refuse an oath touching
anything that is good and just, being imposed by lawful authority.9
Section IV.— An oath is to be taken in the plain and com
mon sense of the words, without equivocation or mental reserva
tion.10 It cannot oblige to sin ; but in anything not sinful, being
taken, it binds to performance, although to a man's own hurt;11
nor is it to be violated, although made to heretics or infidels.12
1 Deut. x. 20.—* Ex. xx. 7 ; Lev. xix. 12 ; 2 Cor. i. 23 ; 2 Chron. vi.
22, 23.— 3 Deut. vi. 13.—* Ex. xx. 7 ; Jer. v. 7 ; Matt. v. 34, 37 ; James
v. 12.— 5 Heh. vi. 16 ; 2 Cor. i. 23 ; Isa. lxv. 16.— 6 1 Kings viii. 31 ; Neh.
xiii. 25; Ezra x. 5.—' Ex. xx. 7; Jer. iv. 2.-8 Gen. xxiv. 2, 3, 5, 6, 8, 9.

LAWFUL OATHS AND VOWS. 389
— 9Num. v. 19, 21; Neh. v. 12; Ex. xxii. 7-11  "> Jer. iv. 2; Ps. xxiv.
4.— « 1 Sam. xxv. 22, 32-34; Ps. xv. 4.— " Ezek. xvii. 16, 18, 19; Josh.
ix. 18, 19 ; 2 Sam. xxi. 1.
The subjects treated of in these Sections are — (a.)
The nature of a lawful oath. (6.) The only name in
which it is lawful to swear, (c.) The propriety and duty
of taking oaths upon the proper occasions, (d.) The
sense in which an oath is to be interpreted. And (e) The
extent and grounds of its binding obligation.
1st. A lawful oath consists in calling upon God, the
occasion being of sufficient seriousness and importance,
to witness the truth of what we affirm as true, or our
voluntary assumption of an obligation to do something
in the future — with an implied imprecation of God's
disfavour if we lie or prove unfaithful to our engage
ments. This last is generally expressed by the phrase
forming the concluding part of the formula of most
oaths, " So help me God," i. e., Let God so help me as
I have told the truth, or as I will keep my promise.
Hence an oath is an act of supreme religious worship,
since it recognizes the omnipresence, omniscience, abso
lute justice and sovereignty of the person whose august
witness is invoked, and whose judgment is appealed to
as final.
2d. It hence follows that it is a sin equivalent to that
of worshipping a false god if we swear by any other
than the only true and living God, and a sin of idolatry
if we swear by any thing or place, although it be asso
ciated with the true God. Those who swear with up
lifted hand swear by the God who created, preserves and
governs all things. Those who swear with hands upon
or kissing the Bible, swear by the God who reveals him-
33*

390 CONFESSION OF FAITH.
self in the Bible— that is, by the true Christian God.
It is evident that none who believe in the true God
can, consistently with their integrity, swear by a false
god. And it is no less evident that it is dishonest for an
atheist to go through the form of swearing at all, or for
an infidel to swear with his hand upon the Christian
Scriptures, thereby professing to invoke a God in whose
existence he does not believe.
This principle is fully recognized in Scripture. We
are told to swear by the true God: "Unto me every
knee shall bow and every tongue shall swear," Isa. xiv.
23 ; " He that sweareth in the earth shall swear by the
God of truth," Isa. lxv. 16 ; " Thou shalt fear Jehovah
thy God and serve him, and swear by his name," Deut.
vi. 13. We are forbidden to swear by the name of
false gods: "How shall I pardon thee for this? Thy
children have forsaken me and sworn by them that are
no gods." Jer. v. 7 ; Josh, xxiii. 7.
3d. The literal meaning of the Third Commandment
is, " Thou shalt not take the name of thy God in that
which is false" — that is, to confirm an untruth. The
command not to take a false oath or any oath upon a
trifling occasion, by implication carries with it the per
mission to call upon the God of truth to confirm the
truth upon all worthy occasions. Hence the oath is
enjoined in the Old Testament as a recognized religious
institution. Deut. vi. 13; x. 20, etc. Christ himself,
when put upon oath in the form common among the
Jews, did not hesitate to answer. Matt. xxvi. 63, 64.
Paul often appeals to God for the truth of his state
ments — thus : " God is my witness ;" " I call God for
a record upon my soul." Rom. i. 9 ; 2 Cor. i. 23. In

LAWFUL OATHS AND VOWS. 391
Hebrews (Heb. vi. 13-18) Paul declares that God, in
order " to show unto the heirs of the promise the im
mutability of his counsel, confirms it by an oath ;" and,
" because he could swear by no greater, he swears by
himself." It is evident, therefore, that the words of our Saviour
(Matt, v. 33-37), " Swear not at all," cannot be intended
to forbid swearing upon proper occasions in the name
of the true God, but must be designed to forbid the
calling upon his name in ordinary conversation on tri
fling occasions, and the swearing by that which is not
God. The proper occasions upon which an oath may be
taken are all those in which serious and perfectly lawful
interests are involved, and in which an appeal to the
witness of God is necessary to secure confidence and end
strife (Heb. vi. 16), and also whenever the oath is im
posed by competent authority upon those subject to it.
In the last case, our Confession says that the taking the
oath is a duty and its refusal a sin.
The oath of course, both because of its nature as an
act of divine worship and because of the effect designed
to be attained by it — namely, the establishment of con
fidence among men — ought always to be administered
and taken in a reverend manner, and with whatever
outward action — such as raising the hand, placing it
upon the Scriptures or kissing them — as by common
consent are generally understood, by all parties and
witnesses, to signify that the God appealed to is the
true God of creation, providence and the Christian
revelation. 4th. The oath is always to be interpreted and kept

392 CONFESSION OF FAITH.
sacred by the person taking it, in the sense in which he
honestly believes that it is understood by the person
who imposes it. It is evident that if the government,
the judge, the magistrate or a private fellow-citizen
require an oath from us for their satisfaction, and if we
put a private sense upon the matter upon which we
invoke the witness of God different from that which we
know they understand by it, that we deceive them in
tentionally, and, by calling God to witness our truth
while we are engaged in the very act of a lie, we commit
the sin of perjury.
5th. The obligation of the oath arises (a) out of the
original and universal obligation to speak the truth and
to keep faith in all engagements ; (6) and, in addition
to this, our obligation to honour God, and to avoid dis
honouring him by invoking his witness to a falsehood.
(c.) The profanity involved in suspending our hopes of
God's favour upon the truth of that which we know and
intend to be false.
An oath cannot bind to that which is in itself unlaw
ful, because the obligation of the law is imposed upon
us by the will of God, and therefore takes precedence
of all obligations imposed upon us by the will of men
or by ourselves ; and the lesser obligation cannot relieve
from the greater. The sin is in taking the oath to do
the unlawful thing, not in breaking it. Therefore
Luther was right in breaking his monastic vows.
Neither can an oath to do that which is impossible
bind, for its impossibility is an expression of the will
of God.
But an oath to do what is in itself right and binding
imposes an additional obligation to perform it — the ob-

LAWFUL OATHS AND VOWS. 393
ligation imposed by the law, and the obligation volun
tarily assumed by ourselves. And an oath to do any
thing which is lawful binds both for truth's sake and
for God's sake. And (1) this obligation evidently does not
depend upon the goodness or badness of the persons im
posing the oath. An oath to an infidel or a heretic binds
as much as an oath to a saint. The Romanists excuse
the practice of their Church of releasing persons from
the obligation of oaths to infidels or heretics, and of
breaking faith generally with all with whom she has
controversy, on the plea that an oath cannot bind to that
which is unlawful or release from a prior obligation,
and that the highest of all obligations is to subserve at
all cost the interest of the Church. But they deliberately
make the oath in order to break it, and therefore both
lie and profane God's holy name in the making and the
breaking. Besides, the interest of the Church is not the
superior law which takes precedence of all oaths, but the
clearly revealed will of God only.
(2.) The obligation of the oath binds even when a
man swears to his own disadvantage. Ps. xv. 4.
(3.) Nor is the obligation impaired when the oath is
extorted either by violence or fraud. Thus the oaths
imposed by conquerors upon the vanquished bind, be
cause they are voluntarily assumed in preference to the
alternatives presented. And thus Joshua kept the oath
which the Gibeonites had induced him through deceit to
swear in their behalf. Joshua ix. 3-29. *
Section V.— A vow is of the like nature with a promissory
oath, and ought to be made with the like religious care, and to
be performed with the like faithfulness.13
* Dr. Charles Hodge's Lectures on the Law.

394' CONFESSION OF FAITH.
Section VI. —It is not to be made to any creature, but to God
alone ;14 and that it may be accepted, it is to be made voluntarily,
out of faith and conscience of duty, in way of thankfulness for
mercy received, or for the obtaining of what we want ; whereby
we more strictly bind ourselves to necessary duties, or to other
things, so far and so long as they may fitly conduce thereunto.15
Section VII. — No man may vow to do anything forbidden in
the word of God, or what would hinder any duty therein com
manded, or which is not in his own power, and for the perform
ance whereof he hath no promise of ability from God.16 In which
respects popish monastical vows of perpetual single life, professed
poverty, and regular obedience, are so far from being degrees of
higher perfection, that they are superstitious and sinful snares,
in which no Christian may entangle himself."
13 Isa. xix. 21; Eeeles. v. 4-6; Ps. Ixi. 8; Ixvi. 13, 14.— » Ps. Ixxvi. 11;
Jer. xliv. 25, 26.— " Deut. xxiii. 21-23; Ps. 1. 14; Gen. xxviii. 20-22;
1 Sam. i. 11 ; Ps. Ixvi. 13, 14; exxxii. 2-5. — 16 Acts xxiii. 12, 14 ; Mark vi.
26; Num. xxx. 5, 8, 12, 13.— « Matt, xix. 11, 12; 1 Cor. vii. 2, 9; Eph.
iv. 28 ; 1 Pet. iv. 2 ; 1 Cor. vii. 23.
The vow is a promise made to God. In the oath, the
parties are both men, and God is invoked as a witness.
In the vow, God is the party to whom the promise is
made. It is of like nature with an oath, because we are
bound to observe them on the same grounds, because of
our obligation to truth, and because of our obligation to
reverence God. Lightly to vow on a trifling occasion,
or having vowed to fail to keep it, is an act of profanity
to God.
As in the case of the oath, we have abundant scrip
tural sanction for the vow. Eeeles. v. 4; Ps. Ixxvi. 11 ;
1 Sam. i. 11 ; and the case of Paul, Acts xviii. 18. Re
ception of either of the sacraments of baptism or the
Lord's Supper involves very sacred and binding vows
to God, and the same is repeated whenever in prayer,

LAWFUL OATHS AND VOWS. 395
orally or in writing, we formally or informally renew
our covenant promises to God. Thus a vow, as any
other promise, may bind generally to loyal obedience or
specially to some particular action.
A vow cannot bind to do that which is unlawful or
impossible, for reasons before explained in relation to an
oath. Nor when made by a child or other person under
authority and destitute of the right to bind themselves
of their own will. Num. xxx. 1—8. Nor can it con
tinue to bind in cases in which its continued observance
is found clearly to be inconsistent with our spiritual
interests, for then it is certain that God does not wish it,
and a promise can never bind when the party to whom
it is made does not desire it kept.
When the matter of the vow is not unlawful, but
morally indifferent, the vow is binding, but experience
abundantly proves that to accumulate such obligations
is very injurious. The word of God in the Scriptures
imposes upon us by his authority all that it is his will
or for our interest for us to observe. The multiplica
tion of self-imposed duties dishonours him, and greatly
harasses us and endangers our safety. Vows had
better be restricted to the voluntary assumption and
promise to observe, with the help of divine grace,
duties imposed by God and plainly revealed in the
Scriptures.

QUESTIONS.
1. What are the subjects treated of in the first four Sections
of this Chapter ?
2. What is a lawful oath ?

396 CONFESSION OF FAITH.
3. What is implied in it, and how is this implication generally
expressed ?
4. Show how the oath is an act of religious worship.
5. In whose name must every lawful oath be taken ? and show
why it is sinful to swear in any other name.
6. Who may and who may not consistently swear by the true
God? 7. Prove from Scripture that it is wrong to swear by false gods.
8. Prove from Scripture that it is right to swear by the true
God on proper occasions.
9. What was the example of Paul and of Christ on this point?
10. In what sense are the words of our Saviour, "Swear not
at all" (Matt. v. 33-39), to be taken?
11. Upon what occasions and for what purpose is it proper to
swear ?
12. In what manner and with what forms is it right to
swear ?
13. In what sense is the matter of the oath to be interpreted
and why?
14. From what does the obligation to keep the oath arise ?
15. Under what circumstances does the obligation of an oath
fail to bind?
16. If the matter of the oath is in itself a duty, does the oath
add to the obligation already existing, and why ?
17. Does the obligation of the oath depend upon the character
of those who impose it?
18. On what principles do the Romanists defend the flagrant
violations of oaths of which their Church is guilty, and her
assumed right to absolve her members from the obligations of
their oaths?
19. Is a man bound by an oath the execution of which would
work his own disadvantage?
20. Is a man bound by an oath extorted from him by violence
or deceit, and why ?
21. What is a vow, and how does it differ from an oath?
22. Upon what principle does the obligation of a vow rest?
23. Show from Scripture that it is right to vow upon proper
occasions.

LAWFUL OATHS AND VOWS. 397
24. When does a vow fail, and when does it cease to bind?
25. What is the lesson experience teaches as to the wisdom of
multiplying vows.
26. Show, that as a general thing, our vows should relate to
things indifferent, or to duties antecedently binding ; %., e. to mat
ters imposed upon us by the will of God, and not by our own will.
34

CHAPTER XXIII.
OF THE CIVIL MAGISTRATE.
Section I. — God, the supreme Lord and King of all the
world, hath ordained civil magistrates to be under him over the
people, for his own glory and the public good ; and to this end,
hath armed them with the power of the sword, for the defence
and encouragement of them that are good, and for the punish
ment of evil-doers.1
Section II. — It is lawful for Christians to accept and execute
the office of a magistrate, when called thereunto ;2 in the manag
ing whereof, as they ought especially to maintain piety, justice
and peace, according to the wholesome laws of each common
wealth ;" so, for that end, they may lawfully, now under the New
Testament, wage war upon just and necessary occasions.4
1 Rom. xiii. 1-4; 1 Pet. ii. 13, 14.— z Prov. viii. 15, 16; Rom. xiii. 1, 2,
4.— 3 Ps. ii. 10-12; 1 Tim. ii. 2; Ps. lxxii. 3, 4; 2 Sam. xxiii. 3; 1 Pet.
ii. 13. — 4 Luke iii. 14; Rom. xiii. 4; Matt. viii. 9, 10; Acts x. 1, 2; Rev.
xvii. 14, 16.
These Sections teach as follows :
1st. Civil government is a divine institution, and
hence the duty of obedience to our legitimate rulers is a
duty owed to God, as well as to our fellow-men. Some
have supposed that the right or legitimate authority of
human government has its foundation ultimately in
" the consent of the governed," " the will of the ma
jority," or in some imaginary " social compact" entered
into by the forefathers of the race at the origin of social
life. It is self-evident, however, that the divine will is
398

THE CIVIL MAGISTRATE. 399
the source of all government, and the obligation to obey
that will resting upon all moral agents the ultimate ground
of all obligation to obey human governments. This is
certain — (a.) Because God is the Creator and absolute
Possessor of all men. (6.) Because he has formed their
constitution as intelligent, morally responsible free agents,
and is the Lord of the conscience, (c.) Because he is
the supreme moral Governor of all moral agents, and
because his all-embracing moral law of absolute perfec
tion requires all that is morally right of every kind,
and forbids all that is morally wrong. Hence every
moral obligation of every kind is a duty owed to God.
(d.) Because God has constituted man a social being in
his creation, and has providentially organized him in
families and communities, and thus made civil govern
ment an absolute necessity, (e.) Because as a providen
tial Ruler of the world God uses civil government as his
instrument in promoting the great, ends of redemption
in the upbuilding of his kingdom in the world. (/.)
This is explicitly affirmed in Scripture : " There is no
power but of God ; the powers that be are ordained of
God. Whosoever, therefore, resisteth the power resist-
eth the ordinance of God." Rom. xiii. 1, 2. To the
good the magistrate is "a minister of God for good,"
and to the evil he is " a minister of God, an avenger to
execute wrath upon him that doeth evil." Rom. xiii. 4.
Of course God has not prescribed for all men any
particular form or order of succession of civil govern
ment. He has laid the general foundation both for the
duty and necessity of government in the consciences
and in the social natures of all men and in the circum
stances of all communities, while he has left every

400 CONFESSION OF FAITH.
people free to choose their own form of government in
their own way, according to their various degrees of
civilization, their social and political condition, their
historical antecedents, and as they are instructed by his
word and led and sustained by his providence.
In this sense God as Creator, as revealed in the light
of nature, has established civil government among men
from the beginning, and among all peoples and nations
of all ages and generations. But in the development
of the plan of redemption the God-man as mediatorial
King has assumed the government of the universe. Matt.
xxviii. 18; Phil. ii. 9-11; Eph. i. 17-23. As the
universe constitutes one physical and moral system, it
was necessary that his headship as Mediator should
extend to the whole and to every department thereof, in
order that all things should work together for good to
his people and for his glory, that all his enemies should
be subdued and finally judged and punished, and that
all creatures should worship him, as his Father had
determined. Rom. viii. 28; 1 Cor. xv. 25; Heb. x. 13;
i. 6 ; Rev. v. 9-13. Hence the present providential
Governor of the physical universe and " Ruler among
the nations" is Jesus of Nazareth, the King of the Jews,
to whose will all laws should be conformed, and whom
all nations and all rulers of men should acknowledge
and serve. " He hath on his vesture and on his thigh
a name written, King of kings and Lord of lords."
Rev. xix. 16.
2d. The proximate end for which God has ordained
magistrates is the promotion of the public good, and
the ultimate end is the promotion of his own glory.
This evidently follows from the revealed fact that the

THE CIVIL MAGISTRATE. 401
glory or manifested excellence of the Creator is the
chief end he had in the general system of things, and
hence the appointed chief end of each intelligent agent.
Rom. ix. 22, 23 ; xi. 36 ; Col. i. 16 ; Eph. i. 5, 6 ; 1 Pet.
iv. 11. If the glory of God is the chief end of every
man, it must be the chief end equally of all nations and
communities of men, and it ought to be made the gov
erning purpose of every individual in all his relations
and actions, public and official, as well as private and
personal. And if the glory of God is his chief end, it is
that to which all other objects and designs are subordin
ated as ends. The specific way in which the civil mag
istrate is to endeavour to advance the glory of God is
through the promotion of the good of the community
(Rom. xiii. 4) in temporal concerns, including educa
tion, morals, physical prosperity and the protection of
life and property, and the preservation of order; and
3d. Christian magistrates should also seek in their
influential positions to promote piety as well as order.
2 Tim. ii. 1. This they are to do, not by assuming the
functions of the Church, nor by attempting by endow
ments officially to patronize or control the Church, but
personally by their example, and officially by giving im
partial protection and all due facility for the Church in
its work, by the explicit recognition of God and of Jesus
Christ " as Ruler among the nations," and by the enact
ment and enforcement of all laws conceived in the true
Spirit of the Gospel, touching all questions upon which
the Scriptures indicate the will of God specifically or in
general principle, and especially as touching questions
of the Sabbath day, the oath, marriage and divorce,
capital punishments, etc., etc.
34*

402 CONFESSION OF FAITH.
4th. It is lawful for Christians to accept and execute
the office of a magistrate. This is evident enough.
Indeed in the highest sense it is lawful for none other
than Christians to be magistrates or anything else,
since it is a violation of God's will that any man is not
a Christian. And the greater the number and the im
portance of the relations a man assumes, the greater be
comes his obligation to be a Christian, in order that he
may be qualified to discharge them all for the glory of
God and the good of all concerned.-
5th. Christian magistrates may lawfully, under the
New Testament, wage war upon just and necessary oc
casions. The right and duty of self-defence is estab
lished by the inalienable instincts of nature, by reason,
conscience, the word of God and the universal consent
of mankind. If it is right for an individual to take
life in self-defence, it must be equally right for a com
munity to do so on the same principle.
It is very difficult to decide in particular cases when
it is right for a Christian nation to go to war, and it is
not our place to consider such questions. But the fol
lowing general principles are very plain and very cer
tain. War is an incalculable evil, because of the lives
it destroys, the misery it occasions and the moral degra
dation it infallibly works on all sides — upon the van
quished and the victor, the party originally in the right
and the party in the wrong. In every war one party
at least must be in the wrong, involved in the tremen
dous guil|t of unjustifiable war, and in the vast majority
of cases both parties are thus in the wrong. No plea
of honour, glory or aggrandizement, policy or profit can
excuse, much less justify, war; nothingshort of necessity

THE CIVIL MAGISTRATE. 403
to the end of the preservation of national existence.
In order to make a war right in God's sight, it is not
only necessary that our enemy should aim to do us a
wrong, but also (a) that the wrong he attempts should
directly or remotely threaten the national life, and (b) that
war be the only means to avert it. Even in this case
every other means of securing justice and maintaining
national safety should be exhausted before recourse is
had to this last resort. A war may be purely defensive
in spirit and intent while it is aggressive in the manner
in which it is conducted. The question of right de
pends upon the former, not the latter — upon the purpose
for which, and not upon the mere order in which, or
theatre upon which, the attack is made.
Section III. — Civil magistrates may not assume to themselves
the administration of the word and sacraments ;5 or the power of
the keys of the kingdom of heaven ;6 or, in the least, interfere in
matters of faith.7 Yet as nursing fathers, it is the duty of civil
magistrates to protect the Church of our common Lord, without
giving the preference to any denomination of Christians above the
rest, in such a manner, that all ecclesiastical persons whatever
shall enjoy the full, free and unquestioned liberty of discharging
every part of their sacred functions, without violence or danger.8
And, as Jesus Christ hath appointed a regular government and
discipline in his Church, no law of any commonwealth should
interfere with, let or hinder, the due exercise thereof, among the
voluntary members of any denomination of Christians, according
to their own profession and belief.9 It is the duty of civil magi
strates to protect the person and good name of all their people,
in such an effectual manner as that no person be suffered, either
upon pretence of religion or infidelity, to offer any indignity, vio
lence, abuse or injury to any other person whatsoever : and to
take order, that all religious and ecclesiastical assemblies be held
without molestation or disturbance.10

404 CONFESSION OF FAITH.
Section IV — It is the duty of people to pray for magistrates,11
to honour their persons,12 to pay them tribute and other dues,18
to obey their lawful commands, and to be subject to their au
thority, for conscience' sake." Infidelity, or difference in reli
gion, doth not make void the magistrate's just and legal authority,
nor free the people from their due obedience to him ;15 from which
ecclesiastical persons are not exempted ;16 much less hath the
Pope any power or jurisdiction over them in their dominions, or
over any of their people ; and least of all to deprive them/ of their
dominions or lives, if he shall judge them to be heretics, or upon
any other pretence whatsoever."
5 2 Chron. xxvi. IS.—6 Matt. xvi. 19.—' John xviii. 36.— 8 Isa. xlix. 23.
—» Ps. ev. 15.— 10 2 Sam. xxiii. 3 ; 1 Tim. ii. 1 ; Rom. xiii. 4.— " 1 Tim.
ii. 1, 2.— 12 1 Pet. ji. 17.— " Rom. xiii. 6, 7.— " Rom. xiii. 5; Tit. iii. 1.—
" 1 Pet. ii. 13, 14, 16.— 16 Rom. xiii. 1; 1 Kings ii. 35 ; Acts xxv. 9-11; 2
Pet. ii. 1, 10, 11 ; Jude 8-11.—" 2 Thess. ii. 4 ; Rev. xiii. 15-17.
These Sections teach that the Church and the State are
both divine institutions, having different objects and
spheres of action, different governments and officers, and
hence, while owing mutual good offices, are independent
of each other.
This is opposed —
1st. To the Papal doctrine of the relation of the State
to the Church. According to the strictly logical ultra
montane view, the whole nation being in all its members
a portion of the Church universal, the civil organization
is comprehended within the Church for certain ends
subordinate to the great end for which the Church exists,
and is therefore ultimately responsible to it for the ex
ercise of the authority delegated. Hence, whenever the
Pope has been in a condition to vindicate his authority,
he has put kingdoms under interdict, released subjects
from their vow of allegiance and deposed sovereigns be
cause of the assumed heresy or insubordination of the

THE CIVIL MAGISTRATE. 405
civil rulers of the land. Our Confession teaches that the
State is in its sphere entirely independent of the Church,
and that it has civil jurisdiction over all ecclesiastical
persons, on the same principles and to the same extent
it has over any other class of persons whatsoever.
2d. The statements of these Sections are opposed also
to the Erastian doctrine as to the relation of the State
to the Church, which has prevailed in all the nations
and national churches of Europe. This doctrine regards
the State as a divine institution, designed to provide for
all the wants of men, spiritual as well as temporal, and
that it is consequently charged with the duty of pro
viding for the dissemination of pure doctrine and for
the proper administration of the sacraments and of dis
cipline. It is the duty of the civil magistrate therefore
to support the Church, to appoint its officers, to define
its laws and to superintend their administration. Thus
in the State churches of Protestant Germany and Eng
land the sovereign is the supreme ruler of the Church
as well as of the State, and the civil magistrate has
chosen and imposed the confessions of faith, the system
of government, the order of worship and the entire
course of ecclesiastical administration.
In opposition to this, our Confession teaches that re
ligious liberty is an inalienable prerogative of mankind
(Chapter xx.), and that it involves the unlimited right
upon the part of every man to worship God according
to the dictates of his own conscience. Hence, ecclesias
tical rulers, although endowed with the power of the
keys, are not allowed to apply any civil pains or dis
abilities to coerce men to obey the laws they administer.
Hence, also, the civil magistrate, while bound to protect

406 CONFESSION OF FAITH.
church members and ecclesiastical organizations in the
peaceful enjoyment of their rights and discharge of their
functions, is nevertheless allowed no official jurisdiction
whatever in the affairs of the Church. The same per
son may be a civil magistrate and a church member.
In the one case he is a ruler — in the other a subject. Or
the same person may be a civil magistrate and a church
officer, and rule at the same time in both spheres. But
his jurisdiction in each case would have entirely inde
pendent grounds, objects, spheres, modes and subjects
of operation.
These Sections also teach that obedience to civil
magistrates, when making or executing laws within the
proper sphere of the State, is a duty binding upon all
the subjects of government for conscience' sake by the
authority of God. This follows directly from the fact,
as before shown, that civil government is an ordinance
of God — that the powers that be are ordained of God for
certain ends ; hence obedience to them is obedience to
God. It follows hence — (1.) That this obedience
ought to be from the heart and for conscience' sake, and
not of constraint. Hence we will pray for and volun
tarily assist our rulers, as well as render mere technical
obedience. (2.) Rebellion is a grievous sin, since it is
disobedience to God, and since it necessarily works such
permanent physical ruin and social demoralization among
our fellow-men. The limit of this obligation to obe
dience will be found only when we are commanded to
do something contrary to the superior authority of God
(Acts iv. 19 ; v. 29) ; and when the civil government has
become so radically and incurably corrupt that it has
ceased to accomplish the ends for which it was estab-

THE CIVIL MAGISTRATE. 407
lished. When that point has unquestionably been
reached, when all means of redress have been exhausted
without avail, when there appears no prospect of securing
reform in the government itself, and some good prospect
of securing it by revolution, then it is the privilege and
duty of a Christian people to change their government
— peacefully if they may, forcibly if they must.

QUESTIONS.
1. What is the first proposition taught in the first and second
Sections of this Chapter?
2. What has by some been presumed to be the ultimate
foundation of civil government ?
3. State the proof from the general facts of God's relation to
the world and its inhabitants, that civil government is really a
divine ordinance.
4. Prove the same from Scripture.
5. To whom has God left the decision of the particular form
of government to be adopted by any people ?
6. What circumstances and what rule is to determine them in
the choice ?
7. Was civil government originally instituted by God as Cre
ator or as Redeemer ?
8. What divine Person is now the supreme Ruler among the
nations and head of all governments ?
9. Prove the answer you give.
10. What is the ultimate end to promote which the civil magis
trate is appointed ?
11. Prove your answer.
12. What is the proximate end he is intended to promote?
13. In what special sphere and by what means is he to promote
the public good ?
14. By what means is the civil magistrate to seek to promote
piety as well as peace and justice?

408 CONFESSION OF FAITH.
15. Show why it is lawful for Christians to accept civil office.
16. Upon what ground may the lawfulness of defensive wars
be maintained ?
17. What is the only proper excuse for war?
18. What ought in every case a Christian people to attempt
before appealing to the arbitrament of war ?
19. What do the third and fourth Sections teach?
20. What is the Papal doctrine as to the relation of the State
to the Church ?
21. What docs our Confession teach in opposition to it?
22. What is the Erastian doctrine as to tho relation of the
' Church to the State ?
23. What churches are organized upon this principle?
24. What does our Confession teach in opposition to that doc
trine? 25. What duty do the civil magistrates owe with respect to the
Church ?
26. What is the duty of the Church with respect to the State?
27. On what grounds do the subjects of civil government owe
obedience to those in authority over them ?
28. What kind of obedience do they owe?
29. Why is rebellion against legitimate authority a great sin?
30. When is resistance to civil rulers lawful ?

CHAPTER XXIV.
OF MARRIAGE AND DIVORCE.
Section I. — Marriage is to be between one man and one wo
man: neither is it lawful for any man to have more' than one
wife, nor for any woman to have more than one husband at the
same time.1
Section H. — Marriage was ordained for the mutual help of
husband and wife,2 for the increase of mankind with a legitimate
issue and of the Church with an holy seed,3 and for preventing
of unclean ness.4
Section III. — It is lawful for all sorts of people to marry who
are able with judgment to give their consent ;5 yet it is the duty
of Christians to marry only in the Lord.6 And therefore such
as profess the true reformed religion should not marry with infi
dels, Papists or other idolaters ; neither should such as are godly
be unequally yoked, by marrying with such as are notoriously
wicked in their life or maintain damnable heresies.7
1 Gen. ii. 24; Matt. xix. 6, 7 ; Prov. ii. 17.— 2 Gen. ii. 18.— 3 Mai. ii. 15.
4 1 Cor. vii. 2, 9.— 5 Heb. xiii. 4; 1 Tim. iv. 3 ; 1 Cor. vii. 36-38 ; Gen. xxiv.
57, 58.-6 i Cor. vii. 30.—'' Gen. xxxiv. 14; Ex. xxxiv. 16; Deut. vii. 3
4; 1 Kings xi. 4; Neh. iii. 25-27; Mai. ii. 11, 12; 2 Cor. vi. 14.
It is taught in these Sections —
1st. That marriage was ordained of God, and is there
fore a divine institution, involving a religious as well as
a civil contract.
2d. The ends designed to be promoted by marriage
are specified.
3d. It is affirmed that the law of marriage allows it
to be contracted only between one man and one woman,
35 409

410 CONFESSION OF FAITH.
and that a man can have but one wife and a woman but
one husband at the same time.
4th. The pre-eminent sanctity of a life of celibacy is
denied, and the lawfulness of marriage for all classes of
men is affirmed.
5th. It is taught that persons of different religions
should not intermarry — that true believers should not
be unequally yoked with the ungodly.
1st. Marriage was ordained of God, and is therefore
a divine institution. This is so — (1) because God created
man male and female, and so constituted them, physic
ally and morally, that they are mutually adapted to each
other and are mutually helpful to each other, under the
law of marriage, and not otherwise ; and (2) because the
law of marriage, the conditions of its contract, continu
ance and dissolution, are laid down in the word of God.
Hence it follows that marriage is a religious as well
as a civil contract. No State has any right to change
the law of marriage, or the conditions upon which it
"may be lawfully constituted or dissolved, as these have
been ordained by God. Neither has any man or woman
a right to contract any relation different in any respect,
as to its character or duration, from that which God has
ordained as marriage. Hence marriage is a human con
tract under the limits and sanctions of a divine consti
tution, and the parties contracting pledge their vows of
truth and constancy to God as well as to each other and
to society.
But it is also a civil contract, because every State is
bound to protect the foundations upon which social
order reposes, and every marriage involves many ob
vious civil obligations and leads to many civil conse-

MARRIAGE AND DIVORCE. 411
quences, touching property, the custody of children, etc.
The State must therefore define the nature and civil
effects of marriage and prescribe conditions upon which
and modes in which it shall be publicly acknowledged
and ratified or dissolved. It is of the highest import
ance that the laws of the State do not contravene the
laws of God upon this subject, but be made in all
respects to conform to them. In all cases of such con
flict, Christians and Christian ministers must obey God
rather than men. In Great Britain the civil authorities
have transgressed the authority of God in this matter,
chiefly by declaring marriages, really binding in God's
sight, to be null and void ab initio, because of some
trivial illegality as to the time in which or the persons
by whom it was solemnized. In this country the sin is
chiefly committed in the matter of allowing the mar
riage-bond to be dissolved for many causes not recog
nized as valid in the word of God. The law of the
land. is to be obeyed for conscience' sake whenever it
does not contravene the higher law of. God. When it
plainly does so, then Christian men and church sessions
are to act themselves and to treat others just as if the
ungodly human enactment had no existence, and then
take the consequences.
2d. The main ends designed to be promoted by mar
riage are stated to be — (1.) The mutual help of husband
and wife. (2.) The increase of mankind with a legiti
mate issue. (3.) The increase of the Church of Christ
with a holy seed. (4.) The prevention of uncleanness.
3d. The law of God makes marriage a contract for
life between one man and one woman. The proof of
this is as follows :

412 CONFESSION OF FAITH.
(1.) God instituted marriage at first between one man
and one woman.
(2.) He has providentially preserved in all ages and
among all nations an equal number of births of each
sex. (3.) Experience shows that both physically, economi
cally and morally, polygamy defeats all the ends for
which marriage was designed, and is inconsistent with
human nature and the relations of the sexes, while
monogamy proves in the highest degree adapted to
effect those ends.
(4.) This original law of God and of nature is of
course dispensable in special cases and under peculiar
conditions by the lawgiver, and whenever, and to what
soever extent it is thus dispensed it ceases to be binding,
and its non-observance ceases to be sin. . Thus Moses
as God's agent allowed a dispensation of this law of
monogamy which had been long disregarded among the
ancestors of the Israelites, " but in the beginning it was
not so."
(5.) Christ expressly withdraws this dispensation,
and restores the law of marriage to its original basis.
" Whosoever shall put away his wife, except it be for
fornication, and shall marry another, committeth adul-
¦ tery ; and whosoever marrieth her which is put away doth
commit adultery." Matt. xix. 9. It is obvious that it
is not the putting away a wife improperly, but it is the
marrying another before she is dead, that is the act of
adultery. And on the woman's side the adultery can
not consist in being put away, but in marrying another
man while her husband lives. Hence for a man to
have two wives, or a woman two husbands, living at the

MARRIAGE AND DIVORCE. 413
same time, divorced or not, is adultery, with the sole
exceptions noted below.
(6.) Our Confession teaches that marriage is lawful
for all sorts of people who have intelligence sufficient
to consent. The Romish Church allows that marriage
is lawful for the great mass of men as a concession to
the weakness of the flesh, but maintain that a life of
celibacy is both more meritorious and more conducive
to spiritual elevation. Hence they say a life of celibacy
is recommended by Christ (Matt. xix. 10-12) as one of
his evangelical counsels, by the observance of which
supererogatory merit may be attained, and hence the
Romish Church imposes it as a universal and imperative
obligation upon their clergy.
This all Protestants deny for the following reasons :
(1.) God created man, male and female, and consti
tuted the relation of the sexes, and ordained marriage
in Paradise when man was innocent. Marriage, there
fore, must be purely good, and a means of good in itself,
except when abused by man.
(2.) The relation is honored in being selected as the
highest earthly type of the grandest heavenly fact —
namely, the mystical union of the eternal Word with
his Bride the Church. Eph. v. 23-33.
(3.) Reason' and experience unite in showing that the
relation is the best conceivable condition for the bring
ing out and educating the noblest moral instincts and
faculties of human nature. The best and noblest men
of the Old World and the New have been formed in
the family.
(4.) The vast experiment of celibacy on the part of
the priesthood and of the monastic houses of the Roman
35 *

414 CONFESSION OF FAITH.
Church proves our position by showing the impoverish
ing and degrading tendency of the opposite system.
The true meaning of what is taught by our Saviour
(Matt. xix. 10-12), and by Paul (1 Cor. vii. 1-40), is
that the unmarried are exposed to less worldly care than
the married; therefore, that in times of persecution and
public danger, and with reference to some special kind
of service to which God providentially calls a man, it
may be both his interest and his duty not to marry. It
appears evident that even in the present age some kinds
of missionary service both at home and abroad might
be more efficiently accomplished for the glory of God
and the good of men if our younger ministers would
consent to regard marriage as less than absolutely essen
tial, and in this respect also to " seek first the kingdom
of God and his righteousness."
4th. The principle that professors of the true should
not intermarry with professors of a false religion, and
that true believers should not intermarry with the un
godly, touches not that which is essential to the validity
of marriage, but that which belongs to its perfection,
and brings in question not the reality of the marriage
when formed, but the propriety of forming it. Paul
teaches that if one of the parties of a previous marriage
becomes a Christian, the other remaining a heathen, the
Christian brother or sister remains bound by. the mar
riage-tie as before, unless the heathen party voluntarily
abandon them, and so dissolve the relation, when the
Christian is no longer bound. 1 Cor. vii. 12, 13. On
the same principle, the marriages at present so common
between the converted and unconverted are unquestion
ably valid, and to be respected as such.

MARRIAGE AND DIVORCE. 415
It nevertheless remains true that true Christians owe
it both to Christ and to their own souls not to contract
such alliances. For how can one who possesses the
mind and the spirit of Christ, whose affections are as a
practical fact set upon things above, whose motives,
aims and inspirations are heavenly, become one flesh
and heart, dwell in the most intimate of all possible
communion, with a soul dead in trespasses and sins (see
2 Cor. vi. 14, 18)? If such a union is formed, if must
follow either that the sacred ordinance of marriage is
desecrated by a union of bodies where there is no union
of hearts, or in the intimate fellowship of soul with
soul the believer will be greatly depressed in his inward
spiritual life and greatly hindered in his attempts to
serve his Master in the world. 1 Cor. vii. 39.
Section IV. — Marriage ought not to be within the degrees of
consanguinity or affinity forbidden in the Word ;8 nor can such
incestuous marriages ever be made lawful by any law of man or
consent of parties, so as those persons may live together as man
and wife.9 The man may not marry any of his wife's kindred
nearer in blood than he may of his own,10 nor the woman of her
husband's kindred nearer in blood than of her own.
Section V. — Adultery or fornication committed after a con
tract, being detected before marriage, giveth just occasion to the
innocent party to dissolve that contract.11 In the case of adul
tery after marriage, it is lawful for the innocent party to sue out
a divorce,12 and after the divorce to marry another, as if the of
fending party were dead.13
Section VI. — Although the corruption of man be such as is
apt to study arguments unduly to put asunder those whom God
hath joined together in marriage, yet nothing but adultery or
such wilful desertion as can in no way be remedied by the Church
or civil magistrate is cause sufficient of dissolving the bond of
marriage ;14 wherein a public and orderly course of proceeding is

416 confession of faith.
to be observed, and the persons concerned in it not left to their
own wills and discretion in their own case.15
8 Lev. xviii. ; 1 Cor. v. 1 ; Anioe ii. 7. — 9 Mark vi. 18 ; Lev. xviii. 24-28,
—1" Lev. xx. 19-21.— " Matt. i. 18-20.—" Matt. v. 31, 32.— 13 Matt. xix.
9 ; Rom. vii. 2, 3.— " Matt. xix. 8, 9; 1 Cor. vii. 15 ; Matt. xix. 6.- — 15 Dent.
xxiv. 1-4.
These Sections teach the divine law of marriage as to
incest and as to divorce.
1st. Incest consists of sexual intercourse between
parties forbidden by the divine law to marry, because
of their relationship. Marriage between these parties
is impossible; and no matter what may be the provisions
of human laws or the decisions of human courts, such
pretended marriages are void ab initio — invalid in es
sence as well as improper and injurious. Since the,
degrees of relationship within which marriage is ex
cluded differ in nearness, -so the crime of incest differs,
according to these varying degrees, from the highest to
the least measure of criminality. The obligation to
avoid intermarriage between near blood-relations is a
dictate of nature as well as of the word of God.
The only law on this subject in the Scriptures is the
Levitical law recorded in Lev. xx. 10-21. If this law
is still binding, it carries with it the principle that it is
incest for a man to cohabit with any one of his deceased
wife's relations nearer in blood than it is lawful for him
to do of his own. If this law is not binding now, there
is no other law of God remaining on the subject of incest
except the law of nature.
The Greek and Roman Catholic churches agreed in
holding that this law is still binding, since the reason
of the law rests upon permanent relationships, and not

MARRIAGE AND DIVORCE. 417
upon any special circumstances peculiar to society among
the Jews. All branches of the Protestant Church —
Episcopal, Lutheran and Presbyterian — have main
tained the same principle in their Confessions of Eaith
or canons of discipline. It is asserted in these Sections
of our Confession. But a great diversity of sentiment
and practice prevails in different parts of our Church
on this subject, and for the most part the enforcement
of this rule has been left to the discretion of the major
ity of each local church court. Several efforts have been
made, in 1826 and 1827 and 1843, 1845 and 1847,* to
have this Section of this Chapter changed, but with
out effect.
2d. The divine law as to divorce is, that marriage
is a contract for life between one man and one woman,
and that it is, ipso facto, dissolved only by death (Rom.
vii. 2, 3), and that the only causes upon which any civil
authority can dissolve the union of those whom God
has joined together are (a) adultery, (6) wilful, causeless
and incurable desertion.
(1.) The only causes upon which it is lawful to grant
a divorce are — (a) adultery ; this is explicitly allowed
by Christ (Matt. v. 31, 32 ; xix. 9) ; and (6) wilful,
causeless and incurable desertion. This is allowed by
Paul to the Christian husband or wife deserted by their
heathen partner. 1 Cor. vii. 15. The reason in the case
is also self-evident, since such desertion, being total and
incurable, makes the marriage an empty name, void of
all reality, and, being causeless, leaves the deserting
party without remaining rights to be defended.
(2.) Such causes, however, do not, ipso facto, dissolve
* See Baird's Digest, pp. 163-168.

418 confession of faith.
the marriage bond, but only give the right to the in
nocent party, if they so elect, to demand that it shall be
dissolved by competent authority. And if they do de
mand the dissolution, they are not left to their own dis
cretion in the case, but they must seek for the vindication
of their rights at the hands of the public authorities and
according to the law of the land.
(3.) The civil law, however, has no authority to grant
divorces upon any other grounds than those above
defined as allowed by the law of God. Whenever they
do so, as is constantly done in fact, the civil authorities
put themselves into direct conflict with the law of God
in the case. Hence all Christians and church courts
are bound in such cases to disregard the judgment of the
civil authority, and to regard and treat such unlawful
divorces as null and void. And if the parties to a mar
riage unrighteously dissolved marry again, they are to be
regarded and treated by those who fear God as living
in those new marriages in the sin of adultery. Matt. xix.
8, 9; Actsiv. 19; v. 29.
QUESTIONS.
1. What is the first proposition taught in the first three
Sections of this Chapter ?
2. What is the second proposition there taught?
3. What is the third there taught?
4. What is the fourth there taught ?
5. What is the fifth there taught?
6. Prove that marriage is a divine institution.
7. What is involved in saying that it is a religious as well as a
civil contract, and what consequences follow therefrom ?
c 8. What is involved in saying that it is also a civil contract,
and what consequences follow therefrom ?

MARRIAGE AND DIVORCE. 419
9. Which should control the other— the divine law or the hu
man law of marriage? and in cases of conflict which should take
precedence ?
10. In what respects have the civil laws of marriage in Eng
land for the most part erred ?
11. In what respect have they chiefly erred in this country ?
12. What are the main ends designed to be promoted by mar
riage ?
13. Prove that polygamy is not lawful according to the orig
inal law of marriage.
14. How could it have been right in patriarchs to practice
polygamy? 15. Show that Christ explicitly withdrew the permission.
16. On what ground do the Romanists maintain the superior
sanctity of a life of celibacy, and enjoin it upon all their priests?
17. Upon what grounds do all Protestants maintain an oppo
site opinion ?
1 8. What is the true meaning of the teachings of Christ (Matt.
xix. 10-12) and of Paul (1 Cor. vii. 1-40) ?
19. What practical bearing have these teachings upon the
duties of Christians in these days?
20. Does difference of religion invalidate the marriage bond?
-21. Prove that true believers ought not to be unequally yoked
with the ungodly.
22. What is the subject of the fourth Section ?
23. What is incest?
24. Show that marriage within the forbidden relationship is
impossible. 25. Where is the biblical law of incest to be found ?
26. What does that law teach as to the prohibited degrees of
affinity as well as relationship ?
27. What has been historically the judgment of the Christian
Church as to the continued obligation of the Levitical law ?
28. What is the prevailing opinion and practice of our Church
in recent times ?
29. What event alone, ipso facto, dissolves a marriage ?
30. What causes alone justify the dissolution of a marriage by
human tribunals?

420 CONFESSION OF FAITH.
31. Prove that no other causes justify divorce.
32. How must a divorce upon these justifiable grounds be ob
tained ?
33. How ought Christian and church courts to act in cases in
which the civil authorities have granted divorces, and permitted
new marriages not allowed by the law of God ?
34. Prove the truth of your answer.

CHAPTER XXV.
OF THE CHURCH.
Section I. — The catholic or universal Church, which is in
visible, consists of the whole number of the elect that have been,
are, or shall be, gathered into one, under Christ the head thereof;
and is the spouse, the body, the fulness of Him that filleth all
in all.1
Section II. — The visible Church, which is also catholic or
universal under the Gospel (not confined to one nation, as be
fore, under the law), consists of all those throughout the world
that profess the true religion,2 together with their children ;3 and
is the kingdom of the Lord Jesus Christ,4 the house and family
of God,5 out of which there is no ordinary possibility of salvation.6
Section III. — Unto this catholic visible Church Christ hath
given the ministry, oracles and ordinances of God, for the gather
ing and perfecting of the saints in this life to the end of the world ;
and doth by his own presence and Spirit, according to his pro
mise, make them effectual thereunto.'
lEph. i. 10, 22, 23; v. 23, 27, 32; Col. i. 18.— 2 1 Cor. i. 2 ; xii. 12, 13;
Ps. ii. 8 ; Rev. vii. 9 ; Rom. xv. 9-12. — 3 1 Cor. vii. 14 ; Acts ii. 39 ; Ezek.
xvi. 20, 21 ; Rom. xi. 16 ; Gen. iii. 15 ; xvii. 7. — 4 Matt. xiii. 47 ; Isa. ix.
7.-5 Eph. ii. 19; iii. 15.— • Acts ii. 47.— 7 1 Cor. xii. 28; Eph. iv. 11-13;
Matt, xxviii. 19, 20 ; Isa. lix. 21.
The word catholic means universal, and therefore is
the proper title of the true Church of Christ, viewed as
one body, composed of many members, existing in dif- >
ferent places and at different times, and is consequently
very improperly applied to that corrupt and schismati-
cal body, the Church of Rome.
36 421

422 CONFESSION OF FAITH.
The word in the New Testament corresponding to the
English word church is ecclesia (exxtyoia) ; this is de
rived from the word calein (xatetp), to call, to call out,
and thus constitute, a separate body, which word is used
to express the effectual call of the Holy Spirit, whereby
he brings dead souls to life in the work of regeneration.
Rom. viii. 28-30 ; 1 Pet. ii. 9; v. 10; The word church,
therefore, is a collective terra including the whole body
of the " called " {xkqzoi) or the " elect " (ixhxroi) or of
" believers." Rev. xvii. 14 ; 1 Cor. i. 2, 24.
To this Church, or collective body of the "effectually
called," all the promises of the Gospel are addressed.
It is said to be the "pillar and ground of the truth"
(1 Tim. iii. 15) ; the body and fulness of Christ (Eph. i.
22, 23) ; the Bride, the Lamb's wife (Rev. xxi. 2, 9) ; and
it is affirmed that the gates of hell shall not prevail
against it. Matt. xvi. 18.
As every part of this entire body possesses the com
mon nature of the whole, the common term Church is
naturally applied sometimes to the entire body of all
nations and ages conceived of as a unit (Col. i. 18); and
sometimes to the church of a particular province or city,
as " the Church of the Thessalonians " or " the Church of
Ephesus" (2 Thess. i. 1 ; Rev. ii. 1) ; or in the plural for
the several individual churches of a province, as "the
churches in Asia " or " the churches of Macedonia " or
of " Galatia" (1 Cor. xvi. 1, 2 ; 2 Cor. viii. 1 ; Rev. i. 4) ;
and sometimes the word is applied to designate some
Christian family, as " the Church in the house of Pris
cilla and Aquila." Rom. xvi. 5; Col. iv. 15; Philem. 2.
Our Confession teaches in these Sections —
1st. That there is such a collective body, comprising

THE CHURCH. 423
all the elect of God of all nations and generations, called
the Church invisible. The fact that there is such a
body must be believed by every person who believes
that all men, of every age and nation since Adam, who
received Christ and experienced the power of his re
demption, are to be saved, and that all who reject him
will be lost. That this entire body in its ideal com
pleteness, not one true member wanting, not one false
member marring its symmetry, has been constantly pres
ent to the mind of God from eternity, must be believed
by all persons who acknowledge either or both the divine
foreknowledge and foreordination.
This body, thus seen in its absolute fulness and per
fection by God from eternity, will be at last revealed to
the universe in all its completeness and glory, so that it
will transcend all the other works of God in its visible
excellences. And it is seen in part by us now in the
successive ages as it is gathered in, because every mem
ber of it is a man or woman living and acting in the
world, and the spiritual life whereby they are constituted
members of the Church makes itself manifest by its
fruits. This Church is called invisible, however, because
(«.) the portions of it at any time or place visible are im
measurably small in comparison with the body as a
whole in its full complement of saints of all nations and
generations, and (6) because even in the sections of this
body visible to us its outlines are very uncertain. Many
who appear as parts of it do not really belong to it, and
many may really belong to it whose union with it is not
manifest. The lines are not to human eye drawn with
any degree of accuracy between the Church and the
world. In the mean time, the true Church, not yet per-

424 CONFESSION OF FAITH.
fectly developed and manifested, lurks in the phenom
enal Church, as the grain of the growing corn lurks in
the ear, and in this sense it is invisible. For that which
constitutes the essence of this Church is not the visible
profession or fruitfulness, but that invisible indwelling
divine life, from which the profession and the fruitful
ness proceed.
2d. These Sections teach that there is also a catholic
or universal visible Church, consisting of those of every
nation who profess the true religion, together with their
children. This proposition involves — (1.) The truth
that the true Church, consisting of persons, a part of
whom are always living, and, with more or less faithful
ness, bringing forth visible fruits of holiness on the
earth, of course is itself always in part, and with greater
or less clearness, visible. The universal visible Church
is therefore not a different Church from that which has
just been described as invisible. It is' the same body,
as its successive generations pass in their order and are
imperfectly discriminated from the rest of mankind by
the eye of man. (2.) The truth that God has com
manded his people to organize themselves into distinct
visible ecclesiastical communities, with constitutions,
laws and officers, badges, ordinances and discipline, for
the great purpose of giving visibility to his kingdom,
of making known the gospel of that kingdom, and of
gathering in all its elect subjects. Each one of these
distinct organized communities which is faithful to the
great King is an integral part of the visible Church, and
all together, of all names and nations,. constitute the
catholic or universal visible Church. The conditions
of human life, physical, political and social, and the

THE CHURCH. 425
imperfections of Christians, render impossible a practical
organic union of all these organized bodies ; yet that they
all are one visible Church is self-evident, from the fact
that they are all visible parts of the true spiritual or in
visible Church, which, being "the body of Christ," can
never be divided. (3.) The truth also that since the
Church is rendered visible by the profession and out
ward obedience of its members, and since no class of
men are ever endowed with the power of discriminating
with absolute accuracy the genuineness of Christian cha
racteristics, it necessarily follows that a credible pro
fession, as presumptive evidence of real religion, consti
tutes a person a member of the visible Church. By a
credible profession is meant a profession of the true .reli
gion sufficiently intelligent and sufficiently corroborated
by the daily life of the professor to be credited as genuine.
Every such profession is ground for the presumption that
the person is a member of the true Church, and conse
quently constitutes him a member of the visible Church,
and lays an obligation upon all other Christians to regard
and treat him accordingly. This visible Church is called
" the kingdom of heaven" in the earth, and its nature
and progress are set forth in the parables of the " sower
of the seed," the " field and the tares," the "mustard
seed," the " leaven," the " net which was cast into the
sea and gathered fish of every kind," etc. Matt. xiii.
(4.) Also the truth that the children of all professors of
the true religion are, on that account, fellow-members
with their parents of the visible Church. This import
ant principle will properly come up for discussion and
proof under Chapter xxviii. § 4.
3d. These Sections teach that God has given to this
36*

426 CONFESSION OF FAITH.
universal visible Church, in all its branches and con
stituent elements («) the inspired Scriptures as an
infallible oracle and rule of faith and practice; (6) the
Gospel ministry — an order not qualified and indicated
by manual contact, but by the gifts and graces of the
Holy Ghost ; (c) the ordinances, such as preaching,
prayer, singing of praise and the holy sacraments of
Baptism and the Lord's Supper, and discipline. And
(d) that the great end designed to be accomplished by
this grant is (1) the gathering inof the elect from the
children of the Church or from the world, and (2) the
perfecting of the saints when thus gathered. Eph. iv.
11-13. And (e) that the success of these agencies in
attaining this end is secured beyond peradventure by
the promise of Christ to be with them and to ren
der them effectual until the end of the world. Matt.
xxviii. 20.
4th. These Sections teach that out of the bounds of
this universal visible Church there is no ordinary possi
bility of salvation. This proposition is believed by
our Church and by all other evangelical Christians to
apply only to adults who are out of the pale of the visi
ble Church. All the members of the human race dying
in infancy are believed to be saved through the merits
of Christ. Since, then, the universal visible Church
consists of all the professors of the true religion in the
world, to say that out of it there is ordinarily no possi
bility of salvation is only saying — (a.) That God has
never in any way revealed his intention of saving any
sane adult destitute of the personal knowledge of Christ.
(b.) That an unexceptional experience in heathen lands
leads us to the conviction that none in such a condition

THE CHURCH. 427
are saved, (c.) That God has very emphatically de
clared that those who deny his Son before men shall
not be saved. Matt. x. 33. (d.) That every man who
hears the gospel is commanded to confess Christ before
men — that is, to become a public visible professor of the
true religion. Matt. x. 32. The conditions of salvation
laid down in Rom. x. 9, 10 are — " If thou shalt con
fess with thy mouth the Lord Jesus, and shalt believe
with thy heart that God hath raised him from the dead,
thou shalt be saved. For with the heart man believeth
unto righteousness ; and with the mouth confession is
niade unto salvation." There are obviously various
ways in which Christ may be publicly acknowledged
and confessed. In some way every person having the
love of Christ in his heart will confess him. But our
Confession intends in these Sections to teach further
that ordinarily, where there is the knowledge and oppor
tunity, God requires every one who loves Christ to con
fess him in the regular way of joining the community
of his people and of taking the sacramental badges of
his discipleship. That this is commanded will be shown
under Chapters xxvii.-xxix. And that when providen
tially possible every Christian heart will be prompt to
obey in this matter, is self-evident. When shanie or
fear of persecution be the preventing considerations,
then the failure to obey is equivalent to the positive
rejection of Christ, since the rejection of him will have
to be publicly pretended in such case in order to avoid
the consequences attending upon the public acknowledg
ment of him.
Section IV. — This catholic Church hath been sometimes
more, sometimes less visible.8 And particular churches, which

428 CONFESSION OF FAITH.
- are members thereof, are more or less pure, according as the
doctrine of the gospel is taught and embraced, ordinances ad
ministered, and public worship performed more or less purely in
them.9 Section V. — The purest churches under heaven are subject
both to mixture and error ;10 and some have so degenerated as to
become no churches of Christ, but synagogues of Satan.11
Nevertheless, there shall be always a Church on earth, to wor
ship God according to his will.12
Section VI. — There is no other head of the Church but the
Lord Jesus Christ:13 nor can the Pope of Kome in any sense be
the head thereof; but is that Antichrist, that man of sin and
son of perdition, that exalteth himself in the Church against
Christ, and all that is called God.14
8 Rom. xi. 3, 4; Rev. xii. 6, 14.— 9 Rev. ii., iii ; 1 Cor. v. 6, 7.— "> 1 Cor.
xiii. 12 ; Rev. ii., iii ; Matt. xiii. 24-30, 47. — " Rev. xviii. 2 ; Rom. xi.
18-22.— 12 Matt. xvi. 18; Ps. lxxii. 17; cii. 28; Matt, xxviii. 19, 20.—
13 Col. i. 18 ; Eph. i. 22.— " Matt, xxiii. 8-10; 2 Thess. ii. 3, 4, 8, 9; Rev.
xiii. 6.
All that is taught in these Sections necessarily follows
from what we have above ascertained as to the nature
of the visible Church:
1st. Since the catholic or universal visible Church
consists of all the professors of the true religion in the
world, and of all the particular ecclesiastical organiza
tions which continue loyal to the Head, and maintain
doctrines essentially sound, it must necessarily follow
that the Church as a whole is in any age more or less
visible, and any particular constituent church more or
less pure in proportion — (a) to the purity of the doc
trine they profess and the worship they maintain ; (b)
to their zeal and spiritual character and energy ; and (c)
to the purity of their membership maintained by disci
pline. In proportion as these are all advanced in per
fection, and prevail generally throughout the whole

THE CHURCH. 429
body, in the same degree will the entire Church appear
more visibly discriminated from the world and mani
fest in her entire outline. In the same measure also
will every individual ecclesiastical organization be pure
— that is, free from heterogeneous elements — and conse
crated to the accomplishment of the ends for which it is
designed. 2d. It follows, also, from the very nature of the vis
ible Church and its condition in this world, that its
purity is a matter of degree, varying at different times
and in different sections. The teaching of Scripture as
to the nature of the kingdom under the present dispen
sation (Matt, xiii.), the nature of man yet imperfectly
sanctified, and the universal experience of the churches,
lead us to the conclusion that the very purest churches
are yet very imperfect, and will continue so to the end,
and that some will become so corrupt as to lose their
character as true churches of Christ altogether. This
was the case with the ancient Church under the reign
of Ahab, when the children of Israel had apostatized
from the service of the true God to such an extent that
Elijah thought he was the only one left faithful. Even
in that state of affairs the Lord declared, " Yet have I
left me seven thousand in Israel, all the knees that have
not bowed unto Baal." 1 Kings xix. 18. Even more
entire deterioration has happened to the ancient churches
founded by the apostles in the East and by their successors
in Northern Africa. The churches which acknowledge
the supremacy of the Bishop of Rome have abandoned
the faith and obscured the glory of their Lord in one
direction, while many professedly Protestant churches —
as the English and American Socinians and the Ger-

430 CONFESSION OF FAITH.
man Rationalists — have made an equal apostasy in an
other. The Church of Rome maintains that the promise of
Christ secures the infallible orthodoxy and purity of the
visible organization, in subjection to apdstolically-or-
dained bishops, to the end of the world. But tho
Church whose infallible orthodoxy and purity is guar
anteed by the divine promise is no outward visible
organization or succession of bishops or priests ; it is
the particular Church of no nation or generation, but it
is the true invisible body of the elect or of true believ
ers of all nations and ages. That it is so is proved —
(1.) From the fact that for- eighteen hundred years the
promise has been fulfilled in the sense we have defined,
but has never been fulfilled in the sense the Romish
Church demands. They have themselves led the defec
tion from the faith and practice of the apostolic Church.
And among Romanists and Protestants alike, visible
ecclesiastical organizations are continually changing
their character and relations to the truth. (2.) The
Epistles are addressed to " the Church," and the salu
tations explain that phrase by the equivalents "the
called," " the saints," etc. See the salutations of First
and Second Corinthians, Ephesians, Colossians, First
and Second Peter, and Jude. The same attributes are
ascribed to the members of the true Church in the body
of the Epistles. 1 Cor. i. 30 ; iii. 16 ; vi. 11 ; Eph. ii.
3-8, 19-22 ; Col. i. 21 ; ii. 10 ; 1 Pet. ii. 9. (3.) The
attributes ascribed to the true Church prove it to be
spiritual, and, in the sense explained, invisible, and not
an outward organized succession. Eph. v. 27 ; 1 Pet. ii.
5 ; John x. 27 ; Col. i. 18, 24.

THE CHURCH. 431
3d. It follows, nevertheless, from the relation which
the visible Church sustains to the invisible Church, that
since, according to divine promise, the latter can never
entirely fail from the earth (Matt. xvi. 18), so likewise,
however the former may be obscured by heresies or
lessened by defection, it can never be entirely wanting.
Wherever the true Church is, it will be more or less
visible ; not in proportion, however, to the size or
pretension of the organization with which it may be
associated, but in proportion to the purity of its faith
and the spiritual activity and fruitfulness of its mem
bership. 4th. That the Lord Jesus Christ is the only absolute
and supreme Head of the Church is self-evident, is
abundantly asserted in Scripture (Col. i. 18, and Eph.
i. 20-23), and has never been denied by any Christians.
Many have, however, maintained that, as the visible
Church on earth has a government and laws, and since
these must be administered by a visible authority, so
the Church must have an earthly visible head, acting
upon authority delegated by Christ and as his represent
ative. The Church of Rome claims this for the pope.
" So has Christ^-the Head and Spouse — placed over his
Church, which he governs by his most inward Spirit, a
man to be the vicar and minister of his power; for as a
visible church requires a visible head, our Saviour ap
pointed Peter head and pastor of all the faithful."*
The Erastian State churches of Germany and Great
Britain have acknowledged their respective sovereigns
as supreme heads of the Church as well as of the State.
Henry VIII. was recognized ¦ as "supreme head of the
* Cat. Eom., Part i., ch. x., Q. It.

432 CONFESSION OF FAITH.
Church of England;" and. it was enacted "that the
king, his heirs, etc., shall be taken, accepted and re
puted the only supreme head on earth of the Church of
England, called Anglicana Ecclesia; and shall have and
enjoy, annexed and united to the imperial crown of this
realm, as well the style and title thereof, as all honours,
dignities, immunities, profits and commodities to the
said dignity of supreme head of the said Church belong
ing and appertaining." * This supremacy of the reign
ing sovereign over the Church is even made an article
of faith, being incorporated into the Thirty-seventh
Article of the Church of England : " The queen's maj
esty has the chief power in this realm of England, and
other her dominions ; unto whom the chief govern
ment of all estates of this realm, whether they be ecclesi
astical or civil, in all causes, doth appertain."
In both these cases, and in all cases of like claims to
ecclesiastical supremacy, it is a mere question of fact and
evidence. If, as a matter of fact, Christ delegated his
authority either to the pope or to national sovereigns,
and made them, as his vicars, visible heads of his Church,
then we ought to obey them, and our disobedience is
treason to Christ. On the contrary, if they have no
such authority, and are unable to prove their claims by
unquestionable credentials, then their assumption of such
power is a blasphemous intrusion upon divine preroga
tives and treason to the human race. It is obvious that
neither party can show any plausible foundation for
their claims, and that upon the slightest interrogation
they fall of their own weight.
In the absence of any duly-accredited visible head of
* The 26 Henry VIII., cap. i.

THE CHURCH. 433
the Church, we are forced back to direct dependence for
law and its administration, as we*W as for redemption,
upon the great invisible Head. He presides over and
governs his Church (1) through his inspired word,
which is, as we have seen, an infallible, complete and per
spicuous rule of faith and practice. (2.) Through the
apostolical institutions transmitted to us, as the min
istry, the sacraments, the ordinances, etc. Eph. iv. 11.
And (3) through his own spiritual presence, which
extends to all his members, and endures to the end of
the world. Matt, xviii. 20 ; xxviii. 20.
The word Antichrist occurs in the New Testament in
1 John ii. 18, 22; iv. 3; 2 John 7. The coming of
the "man of sin," the "son of perdition," is predicted in
2 Thess. ii. 3, 4. Interpreters have differed as to
whether these phrases were intended to designate a
personal opponent of the Lord, or principles and sys
tems antagonistic to him and his cause. The authors of
our Confession can hardly have intended to declare that
each individual pope of the long succession is the per
sonal Antichrist, and they probably meant that the
papal system is in spirit, form and effect wholly anti-
christian, and that it marked a defection from apos
tolical Christianity foreseen and foretold in Scripture.
All of which was true in their day, and is true in ours.
We have need, however, to remember that as the forms
of evil change, and the complications of the kingdom of
Christ with that of Satan vary with the progress of
events, "even now are there many Antichrists." 1
John ii. 18.
37

434 CONFESSION OF FAITH.

QUESTIONS.
1. What is the true sense and right application of the word
"catholic?" 2. What is the etymology and usage of the word translated
" church" in the New Testament?
3. Prove that it is the invisible spiritual Church to which the
promises of the Gospel are addressed.
4. In what more general and more particular senses are the
words "church" and "churches" used?
5. What does our Confession teach as to the universal invisible
Church? 6. Why is this Chureh called " invisible?"
7. When will it be seen in its completeness and unveiled glory?
8. What relation does the universal visible Church sustain to
the invisible Church ?
9. How does the fact of organization affect the visibility of the
Church? 10. How can you prove that all the various ecclesiastical
organizations extant constitute but one Church ?
11. Who are members of the visible Church?
12. Why does the mere fact of profession of the true religion
constitute a person a member of the visible Church ?
13. What constitutes a credible profession?
14. By what figures is the visible Church — its nature and
growth — set forth in Scripture ?
15. Who besides professors of the true religion are members
of the visible Church ?
16. With what gifts has God specially endowed the visible
Church? 17. To effect what ends were these gifts given?
18. What is meant by the assertion that outside of the bounds
of the visible Chureh there is no ordinary possibility of salvation.
19. What are the conditions of salvation set down in Rom. x.
9, 10?
20. How are men to confess Christ?

THE CHURCH. 435
21. In what sense is it necessary for salvation for men to con
fess Christ by communion with the visible Church?
22. What is the first proposition taught in the fourth, fifth
and sixth Sections ?
23. How does the truth of this proposition result from what
has been taught above as to the nature and relations of the visible
Church? 24. How can it be shown that the purity of the visible Church
varies in different ages and sections ?
25. State some historical instances of ecclesiastical deterior
ation. 26. On what ground does the Church of Rome maintain ' that
she is incapable of doctrinal or moral deterioration ?
27. How can you show that these promises of Scripture are
not addressed to any visible organization or succession, but to the
great company of God's elect of all ages and nations?
28. How may the perpetual continuance of the visible Church
in some form on the earth be argued ?
29. Who acknowledge the Lord Jesus as the supreme Head of
the Church?
30. What does the Romish Church teach as to the headship
of the pope ?
31. What is the doctrine of the Church of England as to the
headship of the sovereign ?
32. Upon what grounds are all such claims to be decided?
33. What is the nature of such claims if they fail to be
proved ?
34. Upon which party — the claimants, or those denying their
claims — does the burden of proof lie ?
35. In the absence of a visible head, how does Christ act as the
true Head of the whole Church ?
36. In what passages of Scripture is the doctrine of Anti
christ taught?
37. What is meant by the declaration that the pope is Anti
christ?

CHAPTER XXVI.
OF COMMUNION OF SAINTS.
Section I. — All saints that are united to Jesus Christ, their
head, by his Spirit, and by faith, have fellowship with him in his
graces, sufferings, death, resurrection, and glory.1 And being
united to one another in love, they have communion in each
other's gifts and graces ;2 and are obliged to the performance of
such duties, public and private, as do conduce to their mutual
good, both in the inward and outward man.3
Section II. — Saints, by profession, are bound to maintain an
holy fellowship and communion in the worship of God, and in
performing such other spiritual services as tend to their mutual
edification ;4 as also in relieving each other in outward things,
according to their several abilities and necessities. Which com
munion, as God offereth opportunity, is to be extended unto all
those who in every place call upon the name of the Lord Jesus.6
Section III. — This communion which the saints have with
Christ, doth not make them in any wise partakers of the sub
stance of his Godhead, or to be equal with Christ in any respect :
either of which to affirm is impious and blasphemous.6 Nor doth
their communion one with another, as saints, take away or in
fringe the title or property which each man hath in his goods and
possessions.' H John i. 3; Eph. iii. 16-19 ; John i. 16; Eph. ii. 5, 6; Phil. iii. 10;
Rom. vi. 5, 6; 2 Tim. ii. 12.— 2 Eph. iv. 15, 16; 1 Cor. xii. 7; iii. 21-23;
Col. ii. 19.— 3 1 Thess. v. 11, 14; Rom. i. 11, 12, 14 ; 1 John iii. 16-18 ; Gal. vi.
10.— * Heb. x. 24, 25; Aots ii. 42, 46; Isa. ii. 3; 1 Cor. xi. 20.— 5Aots ii. 44,
45; 1 John iii. 17; 2 Cor. viii., ix.; Aots xi. 29, 30.— « Col. i. 18, 19; 1 Cor.
viii. 6; Isa. xiii. 8; I Tim. vi. 15, 16; Ps. xiv. 7; Heb. i. 8, 9.— ' Ex. xx.
15; Eph. iv. 28; Acts v. 4.
436

COMMUNION OF SAINTS. 437
Communion is a mutual interchange of offices between
parties which flows from a common principle in which
they are united. The nature and degree of the com
munion will depend upon the nature and intimacy of
the union from which it proceeds.
This Chapter teaches —
1st. Of the union of Christ and his people.
2d. The fellowship between him and them resulting
therefrom. 3d. The union between the true people of Christ
growing out of their union with him.
4th. The communion of saints growing out of their
union with each other.
5th. The mutual duties of all who profess to be saints
with regard to all their fellow-professors.
1st. All saints are united to the Lord Jesus. We
need to know what is the foundation and what is the
nature of this union, and how it is established.
(1.) As to the foundation of the union subsisting be
tween the true believer and the Lord Jesus, the Scrip
tures teach that it rests in the eternal purpose of the
triune God, expressed in the decree of election (" We were
chosen in him before the foundation of the world," Eph.
i. 4), and the eternal covenant of grace formed between
the Father and his word as the mediatorial Head of his
people, treating with the Head for the members, and with
the members in the Head, and providing for their salva
tion in him. John xvii. 2, 6.
(2.) As to the nature of this union of the believer with
Christ, the Scriptures teach — (a.) That it is federal and
representative, whereby Christ acts in all things as our
federal Head, in our stead and for our benefit. Hence,
37*

438 CONFESSION OF FAITH.
our legal status is determined by his, and his rights,
honours, relations, all are made ours in copartnership
with him. (6.) That it is a vital and spiritual 'union.
Its actuating source and bond is the Spirit of the Head,
who dwells and works in the members^ 1 Cor. vi. 17;
xii. 13; 1 John iii. 24; iv. 13. Hence our. spiritual
life is derived from him and sustained and determined
by his life, which we share. Gal. ii. 20. (c.) It is a
union between our entire persons and Christ, and there
fore one involving our bodies through our souls. 1 Cor.
vi. 15, 19.
(3.) As to the manner in which this union is estab
lished, the Scriptures teach that the elect, having been
in the divine idea comprehended under the headship of
Christ from eternity, are in time actually united to him
(a) by the powerful operation of his Spirit, whereby
they " are quickened together with Christ," which Spirit
evermore dwells in them as the organ of Christ's pres
ence with them, the infinite medium through which the
fulness of his love and life, and all the benefits purchased
by his blood, pass over freely from the Head to the
members. (6.) By the actings of faith upon their part,
whereby they grasp Christ and appropriate him and his
grace to themselves, and whereby they ever continue to
live in him and to draw their resources from him. Eph.
iii. 17.
This union is illustrated in Scripture by the relation
subsisting between a foundation and its superstructure
(1 Pet. ii. 4-6); a tree and its branches (John xv. 5); the
members of the body and the head (Eph. iv. 15, 16);
a husband and wife (Eph. v. 31, 32) ; Adam and his
descendants. Rom. v. 12-19.

COMMUNION OF SAINTS. 439
This union has been called by theologians a " mysti
cal" union, because it never could have been known
unless revealed by the Lord himself, and because it is
so incomparably intimate and excellent that it transcends
all other unions of which we have experience. Never
theless, it is not mysterious in the sense of involving
any confusion between Christ's personality and ours,
nor does it make us in any wise partakers of his God
head or to be equal with him in any respect. It is a
union between persons, in which each retains his separate
identity, and in which the believer, although immeasur
ably exalted and blessed, nevertheless is entirely sub
ordinated to and continued dependent upon his Lord.
2d. On the basis of this union a most intimate fel
lowship or interchange of mutual offices ever continues
to be sustained between believers and Christ.
(1.) They have fellowship with Christ (a) in all the
covenant merits of his active and passive obedience.
Forensically they are " complete in him." His Father,
his inheritance, his throne, his crown, are theirs. As
their mediatorial Head he acts as prophet, priest and
king. In union with him they are also prophets, priests
and kings. 1 John ii. 27 ; 1 Pet. ii. 5 ; Rev. iii. 21 ; v.
10. (b.) They have fellowship with Christ also in the
transforming, assimilating power of his life. " Of his
fulness have we all received, and grace for grace."
Thus they have the "spirit" and "the mind" of Christ,
and bear his "likeness" or "image." Rom. viii. 9; Phil.
ii. 5; 1 John iii. 2. This includes the bodies also,
making them temples of the Holy Ghost, and in the
resurrection our glorified bodies are to be like his. 1
Cor. xv. 43, 49. (c.) They have fellowship with Christ

440 CONFESSION OF FAITH.
in all their experiences, inward and outward, in their
joys and victories, in their labours, sufferings, tempta
tions and death. Rom. viii. 37; 2 Cor. xii. 9; Gal. vi.
17; Phil. iii. 10; Heb. xii. 3; 1 Pet. iv. 13.
(2.) Christ has fellowship with them. They belong
to him as the purchase of his blood. They are devoted
to his service. They are co-workers together with him
in building up his kingdom. They bear fruit to his
praise and shine as stars in his throne. Their hearts,
their lives, their possessions, are all consecrated to him,
and are held by them in trust for him. Prov. xix. 17;
Rom. xiv. 8 ; 1 Cor. vi. 19, 20.
3d. Since all true believers are thus intimately united
to Christ as the common Head of the whole body, and
the Source of a common life, it follows that they must
be intimately united together. If they have but one
Head and are all members of one body, they must have
one common life, and be all members one of another.
The Romish and Ritualistic view is that individuals
are united to the Church through the sacraments and
through the Church to Christ. The true view is that
the individual is united to Christ Ihe Head by the Holy
Ghost and by faith, and by being united to Christ he is,
ipso facto, united to all Christ's members, the Church.
The holy catholic Church is the product of the Holy
Ghost. Wherever the Spirit is, there the Church is.
The presence of the Spirit is known by his fruits, which
are " love, joy, peace," etc. Gal. v. 22, 23. All be
lievers receiving the same Spirit are by him baptized
into " one body," and thus they all become, " though
many members," but " one body," " the body of Christ"
and "members in particular." 1 Cor. xii. 13-27.

COMMUNION OF SAINTS. 441
4th. Hence true believers, all being united in one liv
ing body, sustain many intimate relations, and discharge
many important offices for one another, which are sum
marily expressed by the general phrase "the communion
of the saints."
(1.) They have a common Head, and common duties
with respect to him, a common profession, a common
system of faith to maintain, a common gospel to preach,
a common worship and service to maintain.
(2.) They have a common life, and one Holy Ghost
dwelling in and binding together in one the whole body.
Hence they are involved in the ties of sympathy and
identity of interest. One cannot prosper without all
prospering with him — one cannot suffer without all suf
fering with him.
(3.) As they constitute one body in the eyes of the
world, they have a common reputation, and are all
severally and collectively honoured or dishonoured with
each other. Hence all schisms in the body, injurious
controversies, malignant misrepresentations of Christian
by Christian, are self-defaming as well as wicked.
(4.) The body of saints is like the natural body in
this also, that, although one body, each several member
is an organ of the Holy Ghost for a special function,
and has his own individual difference of qualification,
and consequently of duty. Hence, in the economy of
the body, each member is to contribute his special func
tion and his special grace or beauty, and has in his turn
fellowship in the gifts and complementary graces of all
the rest. Eph. iv. 11-16 ; 1 Cor. xii. 4-21. This shall
be perfectly realized in heaven. John x. 16 ; xvii. 22.
5th. Since this is the union of all true believers with

442 CONFESSION OF FAITH.
the Lord and with each other, and since, consequently,
a "communion of saints" so intimate necessarily flour
ishes among true believers in proportion to their intelli
gence and their advancement in grace, it follows that
all branches of the visible Church, and all the individ
ual members thereof, should do all within their power
to act upon the principles of the "communion of saints"
in their intercourse with all who profess the true re
ligion. If the Church is one, the churches are one.
If all saints are one, and are embraced in this holy
"communion," then all who profess to be saints should
regard and treat all their fellow-professors on the pre
sumption that they are saints and " heirs together with
them of the grace of life." Think of it ! In spite of
all controversies and jealousies, one in the eternal elect
ing love of God ! — one in the purchase of Christ's sacri
ficial blood ! — one in the beautifying indwelling of the
Holy Ghost ! — one in the eternal inheritance of glory !
Surely, we should be also one in all the charities, sym
pathies and helpful offices possible in these short and
evil days of earthly pilgrimage. These mutual duties
are, of course, some of them public — as between differ
ent evangelical churches — and many of them private
and personal. Many of them relate to the souls, and
many also to the bodies of the saints. The rule is the
law of love in the heart, and the principles and exam
ples of saints recorded in Scripture applied to the spe
cial circumstances of every individual case. But while
these mutual relations and offices of the saints sanctify,
they are not designed to supersede the fundamental prin
ciples of human society, as the rights of property and
the family tie.

COMMUNION OF SAINTS. 443

QUESTIONS.
1. What is communion, and what does it presuppose?
2. What is theirs* subject taught in these Sections?
3. What is the second subject here taught ?
4. What is the third ?
5. What is the fourth ?
6. Whatisthe./s/tft?
7. What is the foundation of the union of the believer and
Christ? 8. What three points are here taught as to the nature of that
union? 9. What do you mean by saying that it is federal ?
10. What by saying that it is vital and spiritual?
11. What by saying that it involves the entire person?
12. How is this union accomplished?
13. What is the office of the Holy Spirit in respect to it ?
14. What is the office of faith in respect to it?
15. By what similitudes is this union illustrated?
16. Why has this union been called " mystical?"
17. In what sense is it not mysterious, and what is not involved
in it?
] 8. What is the great practical consequence of our union with
Christ? 19. In what respects does the believer have fellowship with
Christ? 20. In what respects does Christ have fellowship with the be
liever? 21. What follows if all believers are united to the one Christ?
22. What is the Romish and Ritualistic and what the true
view as to the way in which the individual members are united
to Christ and to the world ?
23. How can the presence of the Holy Spirit be determined ?
24. What is the great practical consequent which flows from
the union of all saints in " one body?"
25. State the principal particulars which are involved in the
" communion of saints."

444 CONFESSION OF FAITH.
26. What practical duties hence belong to every branch of the
visible Church with reference to every other branch ?
27. What practical duties hence belong to every professor of
the true religion with reference to all his fellow-professors?
28. What is the rule for our guidance in such matters ?
29. To what consequences does this doctrine not lead ?

CHAPTER XXVII.
OF THE SACRAMENTS.
Section I. — Sacraments are holy signs and seals of the cove
nant of grace,1 immediately instituted by God,2 to represent
Christ and his benefits, and to confirm our interest in him ;3 as
also to put a visible difference between those that belong unto the
Church and the rest of the world,4 and solemnly to engage them
to the service of God in Christ, according to his word.5
Section II. — There is in every sacrament a spiritual relation
or sacramental union, between the sign and the thing signified ;
whence it comes to pass that the names and effects of the one are
attributed to the other.6
Larger Catechism, Q. 163. — What are the parts of a sacra
ment ? — The parts of a sacrament are two : the one, an outward
and sensible sign used according to Christ's own appointment ;
the other, an inward and spiritual grace thereby signified.'
1 Rom. iv. 11; Gen. xvii. 7, 10.— 2 Matt, xxviii. 19; 1 Cor. xi. 23.—
3 1 Cor. x. 16; xi. 25, 26; Gal. iii. 27.—* Rom. xv. 8; Ex. xii. 48; Gen.
xxxiv. 14.— * Rom. vi. 3, 4; 1 Cor. x. 16, 21.— « Gen. xvii. 10 ; Matt. xxvi.
27, 28 ; Tit. iii. 5.— T Matt. iii. 11 ; 1 Pet. iii. 21.
The word sacrament does not occur in the Scriptures.
In its classical usage it designated anything which binds
or brings under obligations, as a sum of money given
in pledge, or an oath, and especially the oath of mili-
, tary allegiance.
In its ecclesiastical usage, the word while retaining its
general sense of something binding as sacred, was at
an early period used as the Latin equivalent of the
38 445

446 CONFESSION OF FAITH.
Greek word mysterion (jiooryptov), that which is unknown
until revealed, and hence any symbol, type or rite having
a latent spirtual meaning. Hence the word naturally
came to be applied in a general and vague sense to the
Christian ordinances of baptism and the Lord's Supper,
and with them also to many other religious doctrines
and ordinances.
It is plainly, therefore, impossible to determine the
nature or the number of the sacraments from either the
etymology or the usage of the word sacrament. We
want a thorough definition of the thing, not of the name.
This we can get only by taking baptism and the Lord's
Supper, which all men acknowledge to be genuine sac
raments, and, by a strict examination of their origin,
nature and uses, determine (a) the true character of the
class of ordinances to which they belong, and (b)
whether any other ordinances belong to the same class
or not. In this way the definition of a sacrament given
in our Standards was formed. This definition involves
the following points :
1st. A sacrament is an ordinance immediately insti
tuted by Christ. L. Cat., Q. 162, and S. Cat., Q. 92.
2d. A sacrament always consists of two elements — (a)
an outward sensible sign, and (6) an inward spiritual
grace thereby signified.
3d. The sign in every sacrament is sacramentally
united to the grace which it signifies; and out of this
union the scriptural usage has arisen of ascribing to the
sign whatever is true of that which the sign signifies.
4th. The sacraments were designed to " represent, seal
and apply the benefits of Christ and the new covenant
to believers." S. Cat., Q. 92.

THE SACRAMENTS. 447
5th. They were designed to be pledges of our fidelity
to Christ, binding us to his service, and at the same
time badges of our profession, visibly marking the body
of professors and distinguishing them from the -world.
1st. The first Section of this Chapter says that a sac
rament is an ordinance " immediately instituted by God
to represent Christ," etc. This is true if the word sac
rament is used in its general sense to include also the
Old Testament sacraments of circumcision and the pass-
over. But it is an important distinction of the New
Testament sacraments of baptism and the Lord's Sup
per that they were both immediately instituted by
Christ himself. Therefore, both the Larger (Q. 162)
and Shorter (Q. 92) Catechisms have it, " A sacrament
is an holy ordinance instituted by Christ in his Church."
This should be remembered, because it serves to exclude
most of the pretended sacraments of the Church of Rome
from any right to a place in this class of Christian or
dinances. 2d. Every sacrament consists of two elements — (a)
an outward sensible sign, and (6) an inward spiritual grace
thereby signified. In baptism the outward sensible
sign is (a) water, and (6) the water applied in the name
of the Triune God to the person of the subject baptized.
The inward spiritual grace thereby signified is (a) pri
marily spiritual purification by the immediate personal
power of the Holy Ghost in the soul, and (b) hence,
secondarily, the indwelling "of the Holy Ghost, hence
the union of the baptized with Christ, hence regenera
tion, justification, sanctification, perseverance to the end,
glorification, etc.— i. e., all the benefits of the new cove
nant. In the Lord's Supper, the outward sensible signs

448 CONFESSION OF FAITH.
are — [a) bread and wine, and (b) the consecration and the
bread broken, and the wine poured out, distributed to,
and received and eaten and drunk by, the communicants.
The inward spiritual grace thereby signified is (a) pri
marily Christ crucified (his flesh torn and blood shed)
for us, and giving himself to us to be spiritually re
ceived and assimilated as the principle of a new life,
and (b) hence, secondarily, union with Christ, the in
dwelling of the Spirit, regeneration, justification, Sanctis
cation, etc. — i. e., all the benefits secured by the sacrificial
death of Christ.
3d. " There is in every sacrament a spiritual relation
or sacramental union between the sign and the thing
signified." This sacramental union between the sign and
the grace which it signifies, the Romish and Lutheran
churches understand to be, at least in the case of the
Lord's Supper, a literal identity. Thus when Christ
took the bread and said, "This is my body," they insist
that it means that the bread is his body. All other
Christians understand the phrase to mean, " This bread
represents sacramentally my body."
This sacramental union, therefore, between the sign
and the thing signified is (a) symbolical and representa
tive — the one symbolizes and so represents the other ;
and (b) instrumental because by divine appointment,
through the right use of the sign, the grace signified is
really conveyed.
The grounds of this sacramental union are — (a.) The
natural fitness of the sign to symbolize the grace signi
fied, as washing with water to symbolize spiritual puri
fication by the Holy Ghost. (6.) The authoritative
appointment of Christ that these signs rightly used

THE SACRAMENTS. 449
shall truly represent and convey the grace they signify.
(c.) The spiritual faith of the believing recipient, a gift
of the Spirit of Christ, whereby in the proper use of the
sign, he is enabled to discern "the Lord's body." 1 Cor.
xi. 29.
Out of this spiritual relation, or sacramental union
between the sign and the grace signified, which we have
thus explained by a natural and legitimate use of lan
guage, the one is put for the other, and whatever is true
of the grace signified is asserted of the sign which signi
fies it. Thus, to eat the bread and drink the wine in
the Lord's Supper is to eat the flesh and drink the
blood of Christ ; that is, to participate in the sacrificial
virtue of his death. And whatever is true of baptism
with the Holy Ghost is attributed to baptism with
water. Ananias said to Paul, " Arise and be baptized,
and wash away your sins." Acts xxii. 16. " Christ
gave himself for the Church, that he might sanctify and
cleanse it with the washing of water by the Word."
Eph. v. 26. " Repent and be baptized, every one of
you, in the name of Jesus Christ, for the remission of
, sins." Acts ii. 38. Hence Romanists and Ritualists
have inferred that the sign is inseparable from the
grace signified, and that these spiritual effects are due
to the outward ordinance. Hence the doctrine of bap
tismal regeneration. But it must be observed that the
Scriptures do not assert these spiritual attributes of
water baptism in itself considered, but of water baptism
as the sign or emblem of baptism by the Holy Ghost.
These spiritual attributes belong only to baptism by the
Spirit, and they accompany the sign only when the sign
is accompanied by that which it signifies. It does not
38 * -

450 CONFESSION OF FAITH.
follow, however, that the sign is inseparable from the
grace. The grace is sovereign ; and experience teaches
us that it is often absent from the sign, and that the sign
is least frequently honoured by the presence of the grace
when it is itself most implicitly relied upon.
4th. The sacraments were designed (1) to represent the
benefits of Christ and the new covenant. They are as
signs or pictures of the truths they represent, and hence
present those truths to the eyes and other senses of the
recipients in a manner analogous to that in which they
are presented to the ears in the preaching of the Word.
This follows from what has just been shown as to their
being outward, sensible signs, signifying inward and
spiritual graces. (2.) They were designed to be "seals"
of the benefits of the new covenant. The gospel is pre
sented under the form of a covenant. Salvation and all
the benefits of Christ's redemption are offered upon the
condition of faith. In the sacrament God sensibly and
authoritatively pledges himself to invest us with this
grace if we believe and obey. In receiving the sacra
ment we actively assume all the obligations implied in
the gospel, and bind ourselves to fulfil them. Circum
cision, Paul says, " is the seal of the righteousness of
faith," Rom. iv. 11 ; and baptism is declared to bo the
circumcision of Christ. Col. ii. 11, 12. We are said to
be actually buried with Christ in baptism ; >'. e., united
to him in his death. Jesus says, " This cup is the new
covenant in my blood ;" that is, This cup represents my
blood, by which the new covenant was ratified ; and
therefore it is a visible confirmation of the covenant,
since it is a visible representative of the blood. If a
man was circumcised, he was a debtor to do the whole

THE SACRAMENTS. 451
law. Gal. v. 3. As many as are baptized unto Christ
have put on Christ. Gal. iii. 27.
(3.) The sacraments were designed to "apply" — {. e.,
actually to convey — to believers the benefits of the new
covenant. If they are " seals " of the covenant, they
must of course, as a legal form of investiture, actually
convey the grace represented to those to whom it belongs.
Thus a deed conveys an estate, or the key handed over
in the presence of witnesses the possession of a house
from the owner to the renter. Our Confession is ex
plicit and emphatic on this subject. The old English
word "exhibit," there used, does not mean to show forth;
but in the sense of the Latin exhibere, from which it is
derived, to administer, to apply. Compare the follow
ing : "A sacrament is a holy ordinance instituted by
Christ; wherein, by sensible signs, Christ and the ben
efits of the new covenant are represented, sealed and
applied to believers." L. Cat., Q. 92. "A sacrament is
a holy ordinance instituted by Christ in his Church, to
signify, seal and exhibit unto those that are within the
covenant of grace the benefits of his mediation." L. Cat.,
Q. 162. " The grace which is exhibited in or by the
sacraments, rightly used, is not conferred by any power
in them." Conf. Faith, chap, xxvii., § 3. "The efficacy of
baptism is not tied to the moment of time wherein it is
administered ; yet notwithstanding, by the right use of
this ordinance, the grace promised is not only offered,
but really exhibited and conferred by the Holy Ghost,"
etc. Conf. Faith, chap, xxviii., § 6. This the Confession
carefully guards in the third Section of this Chapter,
showing that the sacraments have no inherent power or
virtue at all, but that the right use of the sacrament is

452 CONFESSION OF FAITH.
by divine appointment the occasion upon which the
Holy Ghost conveys the grace to those to whom it be
longs. So that this- grace-conferring virtue depends
upon two things: (a.) The sovereign will and power
of the Holy Spirit. (6.) The lively faith of the recipient.
The sacrament is a mere instrument ; but IT is AN in
strument OF DIVINE APPOINTMENT.
5th. The sacraments being seals of the covenant of
grace — at once pledges of God's faithfulness to us and
of our obligation to him — they of course (a) mark us as
the divine property, and bind us to the performance of
our duty, (b) and hence are badges of our profession, and,
putting a visible difference between those who belong
to the Church and the rest of the world, give visibility
to the Church, and separate its members from the world.
Section III. — The grace which is exhibited in or by the
sacraments, rightly used, is not conferred by any power in them :
neither doth the efficacy of a sacrament depend upon the piety
or intention of him that doth administer it,' but upon the work
of the Spirit,8 and the word of institution ; which contains, to
gether with a precept authorizing the use thereof, a promise of
benefit to worthy receivers.9
' Rom. ii. 28, 29; 1 Pet. iii. 21.— s Matt. iii. 11 ; 1 Cor. xii. 13.— 9 Matt.
xxvi. 27, 28; xxviii. 19, 20.
Having asserted that the sacraments actually confer
the grace which they represent to worthy recipients, our
Confession in this Section proceeds to guard this im
portant truth from abuse, by carefully showing upon
what this grace-conveying efficacy of the sacraments
does not, and upon what it does, depend.
1st. This grace is not contained in the sacraments
themselves, nor " is it conferred by any power in them."

THE SACRAMENTS. 453
According to the Romish and Ritualistic view, the grace
signified is contained in the sacrament itself, as qualities
inhere in substances, and it is together with the outward
sign presented as a real objective sense to every recipient,
whether believer or unbeliever. They hold also that
the sacrament confers this grace upon every recipient
who does not positively resist, as an opus operatum — by
the sole force of the sacramental action, as hot iron
burns.* This whole view is explicitly rejected as false by our
Confession. And the whole efficacy of the sacrament
is said to depend not upon any part of it separately,
nor upon the whole together, but upon the sovereign
power of the Holy Ghost, who is always present and
uses the sacrament as his instrument and medium.
2d. The efficacy of the sacraments does not depend
upon either the personal piety or the " intention" of
the person who administers them.
The Romanists admit that the efficacy of the sacra
ments does not depend upon the personal piety of the
administrator, but they insist that it depends (a) upon
the fact that the administrator is canonically authorized;
(6) upon the fact that the administrator exercises at
the moment of administration the secret "intention" of
doing thereby what the Church intends in the definition
of the sacrament.f The priest may outwardly pro
nounce every word and perforin every action prescribed
in the ritual, and the recipient may fulfil every condi
tion required of him, and yet if the priest fails in the
secret intention of conferring the grace through the
* Cone. Trident., Sees, vii., Cans. 6 and 8.
f Ibid., Sess. vii., Can. 11. Dens, vol. v. p. 127.

454 CONFESSION OF FAITH.
sacrament then and there, the recipient goes away
destitute of the grace he supposes himself to have re
ceived, and which the priest has ostensibly professed to
confer. 3d. But the efficacy of the sacraments depends — (a.)
Upon their divine appointment as means and channels"
of grace. They were not devised by man as suitable in
themselves to produce a moral impression. But they
were appointed by God, and we are commanded to use
them as means of grace, and hence God virtually pro
mises to meet every soul who uses them rightly in the
sacrament. Christ seals his gracious covenant by them,
and hence in their use invests with the grace of that
covenant every soul to which it belongs. (6.) The effi
cacy of the sacrament resides in the sovereign and ever-
present personal agency of the Holy Ghost, who uses the
sacraments as his instruments and media of operation.
The Spirit is the executive of God. He takes of the
things of Christ and shows them unto us. Through
him even the humanity of Jesus is virtually omni
present, and all the benefits secured by his sacrifice are
revealed and applied.
Section IV. — There be only two sacraments ordained by
Christ our Lord in the gospel ; that is to say, baptism and the
supper of the Lord ; neither of which may be dispensed by any
but a minister of the Word, lawfully ordained.10
"> Matt, xxviii. 19 ; 1 Cor. xi. 20, 23 ; iv. 1 ; Heb. v. 4.
As we have seen, the word sacrament was used very
indefinitely in the early Church to include any religious
rite which had a latent spiritual meaning. A pre
eminence was always awarded to Baptism and the Lord's

THE SACRAMENTS. 455
Supper as forming a class by themselves, but the num
ber of ordinances to which the term sacrament was
applied varied at different times and in different places
from two to twelve. At last the number seven was
suggested during the twelfth century, and determined
authoritatively by the Council of Florence, 1439, and
by the Council of Trent, 1562. These are baptism,
confirmation, the Lord's Supper, penance, extreme unc
tion, orders, marriage. In order to prove that " there
be only two sacraments ordained by Christ our Lord in
the gospel — that is to say, baptism and the supper of
the Lord" — we have only to show that the other five so-
called sacraments claimed by the Romanists do not
belong to the same class of ordinances with Baptism
and the Lord's Supper. And we do this by applying
the definition of a sacrament above given. Thus —
Penance, confirmation and extreme unction are not
divine institutions in any sense.
Marriage was instituted not by Christ, but by God,
and orders were instituted by Christ, but neither of
these ordinances (a) consists of an outward visible sign
signifying an inward spiritual grace, nor (6) does either
of them " represent, seal or confer Christ and the ben
efits of the new covenant."
Our Confession also adds that no one has a right to
administer the sacraments save a lawfully-ordained
minister. This is not said in the interest of any
priestly theory of the ministry, as if there were any
grace or grace-conferring virtue transmitted by ordina
tion in succession from the apostles to the person or
dained. But since the Church is an organized society
under laws executed by regularly-appointed officers, it

456 CONFESSION OF FAITH.
is evident that ordinances, which are badges of church
membership, the gates of the fold, the instruments of
discipline and seals of the covenant formed by the great
Head of the Church with his living members, can prop
erly be administered only by the highest legal officers
of the Church, those who are commissioned as ambassa
dors for Christ to treat in his name with men. 1 Cor. iv.
1 ; 2 Cor. v. 20.
Section V. — The sacraments of the Old Testament, in regard
of the spiritual things thereby signified and exhibited, were, for
substance, the same with those of the New.11
11 1 Cor. x. 1-4.
We saw, under Chapter vii., §§ 5 and 6, that the old
and new dispensations were only two different modes in
which the one changeless covenant of grace was admin
istered and its blessings dispensed.' The sacramental
seals of the covenant must, therefore, be essentially the
same then and now. The difference is — (a) that they
were more prospective and typical then, and that they
are more commemorative now. They signified a grace
to be revealed then; they signify a grace already re
vealed now. (6.) They were, as to form, more gross
and carnal then, and more spiritual now.
Thus baptism has taken the place of circumcision as
the rite of initiation. They both signify spiritual re
generation. Deut. x. 16 ; xxx. 6. Circumcision was
Jewish baptism, and baptism is Christian circumcision.
Gal. iii. 27, 29 ; Col. ii. 10-12.
Thus the Lord's Supper grew out of the Passover.
He took the old bread and the old cup and gave them
a new consecration and a new meaning. Matt. xxvi.

THE SACRAMENTS. 457
26-29. "Christ our passover is sacrificed for us," 1
Cor. v. 7.
QUESTIONS.
1. What was the classical usage of the word sacrament?
2. What was the "early ecclesiastical usage of the word ?
3. On what principles, therefore, are we to form our definition
of a sacrament?
4. What is theirs* point involved in the definition of a sacra
ment given in our Standards?
5. What is the second point involved therein ?
6. What is the third point involved ?
7. What is the fourth point involved ?
8. What is the fifth point involved?
9. What does our Confession teach as to the person by whom
our New Testament sacraments were immediately ordained ?
10. Of what two parts does every sacrament consist?
11. In the case of baptism, what is the outward visible sign?
12. In the case of baptism, what is the inward spiritual grace
signified ?
13. In the case of the Lord's Supper what is the sensible sign?
14. In that case what is the inward spiritual grace signified ?
15. What do the Romish and Lutheran churches regard as the
nature of the " sacramental union" subsisting between the sign
and the grace signified ?
16. What, according to the true doctrine, is involved in the
sacramental union or relation between the sign and the grace sig
nified ?
17. What are the true grounds upon which that relation rests?
18. What manner of speaking of the sign or visible part of the
sacraments has grown out of this relation which the sign sustains
to the grace signified ?
19. Quote instances of this manner of speaking in the Scrip
tures in the case of each of the sacraments.
20. What false inferences do Romanists and Ritualists deduce
from this manner of speaking?
39

458 CONFESSION OF FAITH.
21. What, on the contrary, is the true explanation of the
usage ?
22. What is the design of the sacraments ?
23. How do they " represent" the benefits of Christ and the
new covenant ?
24. What is meant by saying they are ' ' seals ' ' of the covenant
of grace ?
25. Prove that they are so.
26. In what sense do our Standards use the word "exhibit"
in this connection ?
27. Prove that our Standards teach that the sacraments do
really convey the grace they signify.
28. In what sense do they affirm this, and upon what do they
teach this grace-conveying efficacy depends ?
29. How do the sacraments become badges of our pro
fession? 30. What is the object of the third Section of this Chapter ?
31. What is the Romish doctrine as to the manner in which
the sacraments "contain" and "confer" grace?
32. What does this Section teach in opposition to this ?
33. What do the Romanists teach are the conditions on the
part of the administrator upon which the efficacy of the sacra
ments depends?
34. How does the efficacy of the sacrament depend upon its
divine appointment?
35. How does it depend upon the sovereign will and power of
the Holy Ghost?
36. What was taught in the early Church as to the number of
the sacraments ?
37. When was the number seven authoritatively established?
38. What are the seven sacraments acknowledged by the Ro
manists ?
39. How can it be proved that baptism and the Lord's Supper
form a class by themselves?
40. Show that the definition of a sacrament will not apply to
the rest.
41. Why can the sacraments be administered only by a lawfully-
ordained minister?

THE SACRAMENTS. 459
42. What were the sacramental seals of the covenant of grace
under the old dispensation ?
43. Which corresponds to baptism and which to the Lord's
Supper ?
44. In what respects do they differ? And show that they are
virtually the same.

CHAPTER XXVIII.
OF BAPTISM.
Section I. — Baptism is a sacrament of the New Testament,
ordained by Jesus Christ,1 not only for the solemn admission of
the party baptized into the visible Church,2 but also to be unto
him a sign and seal of the covenant of grace,3 of his ingrafting
into Christ,4 of regeneration,6 of remission of sins," and of his
giving up unto God, through Jesus Christ, to walk in newness
of life :' which sacrament is by Christ's own appointment to be
continued in his Church until the end of the world.8
Section II. — The outward element to be used in this sacra
ment is water, wherewith the party is to be baptized in the name
of the Father, and of the Son, and of the Holy Ghost, by a min
ister of the gospel, lawfully called thereunto.9
Section III. — Dipping of the person into the water is not
necessary ; but baptism is rightly administered by pouring or
sprinkling water upon the person.10
Smaller Catechism, Q. 94.— Baptism is a sacrament, wherein
the washing with water, in the name of the Father, and of the
Son, and of the Holy Ghost, doth signify and seal our ingrafting
into Christ, and partaking of the benefits of the covenant of
grace, and our engagement to be the Lord's. L. Cat., Q. 165.
1 Matt, xxviii. 19; Mark xvi. 16.— » 1 Cor. xii. 13 ; Gal. iii. 27, 28.— s Rom.
iv. 11; Col. ii. 11, 12.—* Gal. iii. 27; Rom. vi. 5.— & Tit. iii. 5.-6 Aots ii.
38 ; xxii. 16 ; Mark i. 4.—' Rom. vi. 3, 4.-8 Matt, xxviii. 19, 20.— 9 Acts
viii. 36, 38; x. 47; Matt, xxiii. 19. — 10 Aots ii. 41; xvi. 33; Mark vii. 4;
Heb. x. 10-21.
In these Sections we are taught the following propo
sitions :
460

BAPTISM. 461
1st. Baptism is a sacrament of the New Testament,
instituted immediately by Christ, and by his authority
to continue in the Church until the end of the world.
2d. As to the action which constitutes baptism, it is
a washing of the subject with water (the manner of the
washing not being essential), in the name of the Father,
and of the Son, and of the Holy Ghost, by a lawfully-
ordained minister.
3d. It is done with the design and effect of signifying
and sealing our ingrafting into Christ, our partaking of
the benefits of his covenant, and our engagement to be
his. 1st. Christian baptism is an ordinance immediately
instituted by Christ himself, and designed to be observed
in the Church until the end of the world. Washing the
body with water to represent spiritual purification and
consecration was a natural symbol which prevailed
among all ancient Eastern nations, as the Persians,
Brahmins, Egyptians, Greeks and Romans, and pre
eminently among the Jews. Paul summarily describes
the ancient ceremonial as consisting " in meats and
drinks and divers baptisms." Heb. ix. 10. John, the
forerunner of Jesus, came baptizing also. But this was
not Christian baptism. Because (a) John was the last
Old Testament prophet, and not a New Testament
apostle. Luke i. 17. (6.) He did not baptize in the
name of the Father, and of the Son, and of the Holy
Ghost, (c.) His baptism was unto repentance, not into
the faith of Christ, (d.) He did not by baptism in
troduce men into the fellowship of the Christian Church,
as the apostles did at Pentecost. Acts ii. 41, 47. (e.)
Those baptized by John were baptized over again by
39*

462 CONFESSION OF FAITH.
the apostles when they were admitted to the Christian
Church. Acts xviii. 24; xix; 7. For analogous rea
sons we believe that the baptism performed by his
disciples previous to the crucifixion of the Lord (John
iii. 22; iv. 1, 2) was not the permanent Christian sac
rament of baptism, binding its subjects to the faith and
obedience of the Trinity, and initiating them into the
Christian Church, but that, on the contrary, like the
baptism of John, it was a purifying rite, binding to re
pentance and preparing the way for the coming king
dom. It is certain that we have the true warrant of the
Christian sacrament of baptism from the lips of the
great Head of the Church in person, in Matt, xxviii. 18-
20: " All power is given to me in heaven and in earth.
Go ye, therefore, and disciple all nations, baptizing
them in the name of the Father, and of the Son, and
of the Holy Ghost ; teaching them to observe all things
whatsoever I have commanded you ; and lo, I am
with you always, even unto the end of the world.
Amen." Some, as the Quakers, have not understood that this
command imposes the obligation of the perpetual ob
servance of this ordinance. That the observance is to
endure until the second coming of Christ, is plain— (a.)
From the universal maxim that every law continues
binding until it is abrogated, or until the reason for it
has ceased. But this command has never been recalled,
and the reason for its observance remains precisely what
it was when the command was given, (o.) The plain
terms of the command reaches (1) to all nations, and (2)
until the end of this world (auou). (c.) The example

BAPTISM. 463
of the apostles. Acts ii. 38; xvi. 33. (d.) The con
stant practice of all branches of the Christian Church
from the beginning to the present time.
2d. As to the action which constitutes it, baptism is
a washing with water (the manner of washing being in
different) in the name of the Father, and of the Son,
and of the Holy Ghost, by a lawfully-ordained minister.
The reason that baptism should be administered only
by a lawfully-ordained minister has been considered
under the last Chapter.
The Confession teaches that -the command to baptize
is a command to wash with water in the name of the
Trinity. It is often, but erroneously supposed that the
controversy between our Baptist brethren and the rest
of the Christian Church with respect to baptism is a
question of mode; they affirming that the only right
mode is to immerse — we affirming that the best mode is
to sprinkle. This is a great mistake. The real Bap
tist position, as stated by Dr. Alexander Carson (p. 55),
is that the command to baptize is a simple and single
command to immerse, in order to symbolize the death,
burial and resurrection of the believer with Christ.
The true position maintained by other Christians is, that
baptism is a simple and single command to wash with
water, in order to symbolize the purification wrought by
the Holy Ghost. Hence the mode of washing has
nothing to do with it. It is necessarily perfectly in
different, so that it be decent. According to our view,
the essential matter is the water, and the application of
the water in the name of the Trinity. According to
their view, the essential matter is the burial, total im
mersion, in water or sand as the case may be. The

464 CONFESSION OF FAITH.
evidence of the truth of the view entertained by the
vast majority of Christ's Church is as follows :
(1 .) The word BaTtxt^w (baptizo) in its classical usage
means, to dip, to moisten, to wet, to purify, to wash. Dr.
Carson admits that he has all the lexicons against
him. (2.) In the Septuagint, Baxra> and BartTc^to occur five
times. Thus, Dan. iv. 33, Nebuchadnezzar is said to have
been wet (baptized) with the dew of heaven. Ecclesias-
ticus xxxiv. 25 : " He that baptizeth himself after the
touching of a dead body," but this purification was per
formed by sprinkling. Num. xix. 9, 13, 20. See also
2 Kings v. 14, and Judith xii. 7.
(3.) In the New Testament, BaxTi^w is used inter
changeably with vnzxm, which only means to wash.
Compare Mark vii. 3, 4; Luke xi. 38; Matt. xv. 2-20;
and observe (a) that to baptize is there used interchange
ably with to wash. (6.) The washing was to effect
purification, for the unbaptized hands are called the un
washed and unclean hands, (c.) The common mode of
washing hands in those countries is to pour water upon
them. The rich have servants to pour the water on
their hands. The poor pour the water on their own
hands. (4.) When John's disciples disputed about baptism, it
is expressly said to have been a dispute about purifica
tion. John iii. 22; iv. 3.
(5.) The. same idea is uniformly expressed by the
word baptism or baptisms in the New Testament. In
Mark vii. 2-8 we read of the baptisms of cups, pots,
brazen vessels and tables (couches upon which several
persons reclined at table). These things could not be,

BAPTISM. 465
and were not, immersed. The whole object of the ser
vice was not burial, but purification. In Heb. ix. 10,
Paul says that the first tabernacle " stood only in meats
and drinks and diverse baptisms;" and below, in verses
13, 19, 21, he specifies some of these diverse baptisms:
" For if the blood of bulls and goats, and the ashes of
an heifer sprinkling the unclean, sanctifieth to the puri
fying of the flesh," and "Moses sprinkled both the book
and all the people, and the tabernacle and all the vessels
of the ministry."
(6.) Baptism with water is emblematical of baptism
by the Holy Ghost, the object of which is spiritual puri
fication. Luke iii. 16; Matt. iii. 11; Mark i. 8; John
i. 26, 33; Acts i. 5; xi. 16. Spiritual baptism is called
" the washing of regeneration and renewing of the Holy
Ghost." Titus iii. 5. Baptism with water symbolizes
baptism by the Holy Ghost. But baptism by the Holy
Ghost unites us to Christ, and makes us one with him in
his death, in his resurrection, in his new life unto God,
his righteousness, his inheritance, etc., etc. Spiritual
baptism carries all these consequences, and water bap
tism represents spiritual baptism; therefore we are said
to be baptized into Christ, into his death, into one body,
to be buried with him, to rise with him, so as to walk
with him in newness of life; to put on Christ (as a gar
ment), to be planted together with him (as a tree), etc.
None of these have anything to do with the mode of
baptism, because it is simply absurd to suppose that
the same action can at the same time symbolize things
so different as burial, putting on clothes and planting
trees. The real order is, washing with water represents
washing of the Spirit. Washing of the Spirit unites to

466 confession of: faith.
Christ — union with Christ involves all the consequences
above mentioned.
(7.) Baptism of the Holy Ghost, of which water bap
tism is the emblem, is never set forth in Scripture as an
"immersion," but always as a "pouring" and "sprink
ling." Acts ii. 1-4, 32, 33; x. 44-48; xi. 15, 16. Of the
gift of the Holy Ghost it is said he "came from heaven,"
was "poured out," "shed forth," "fell on them." "I
will pour my Spirit upon thy seed." Isa. Iii. 15: "So
shall he sprinkle many nations." Ezek. xxxvi. 25-27 :
" Then will I sprinkle clean water upon you, and ye
shall be clean," etc. Joel ii. 28, 29 : " I will pour out my
Spirit upon all flesh."
(8.) The universally prevalent manner of effecting the
rite of purification among the Jews, from the analogy of
which Christian baptism was taken, was by sprinkling,
and not by immersion. The hands and feet of the
priests were to be washed at the brazen laver, from
which water poured out through spouts or cocks. Ex.
xxx. 18, 21 ; 2 Chron. iv. 6 ; 1 Kings vii. 27-39. See
also Lev. viii. 30 ; xiv. 7, 51 ; Ex. xxiv. 5-8 ; Num. viii.
6, 7 ; Heb. ix. 12-22.
: (9.) In 1 Cor. x. 1, 2, the Israelites are said to have
been "baptized unto Moses in the cloud and in the sea."
Compare Ex. xiv. 19-31. But the Egyptians who were
immersed were not baptized ; and the Israelites who were
baptized were not immersed. Dr. Carson (p. 413) says
Moses got "a dry dip!" In 1 Pet. iii. 20, 21, it is said
that baptism was the antitype of the salvation of the
eight souls in the ark. Yet the very gist of their salva
tion consisted in their not being immersed.
(10.) Among all the recorded instances of baptism per-

BAPTISM. 467
formed by John the Baptist and the apostles, there is
not one in which immersion is asserted, while there are
many in which it was highly improbable — (a.) Because
the apostles baptizing and the early converts baptized
were all Jews, accustomed to purify by pouring and
sprinkling. (6.) Because of the vast multitudes bap
tized at one time, and the known scarcity of water in
Jerusalem and generally in the situations spoken of.
The eunuch was baptized on the roadside in a desert
country. Three thousand were baptized in one day in
the dry city of Jerusalem, which depends upon rain
water stored in tanks and cisterns. The vast multitudes
swarming to John. The jailor baptized in prison at
midnight. Paul was baptized by Ananias right at his
bedside. Ananias said, "standing up he be baptized,"
and "standing up he was baptized." Acts ix. 18; xxii. 16.
(c.) The earliest pictorial representations of baptism, dat
ing from the second or third century, all indicate that the
manner of applying the water to the body of the bap
tized was by pouring, (d.) It is done in the same way
universally by Eastern Christians at the present time.
That it is essential that this baptismal washing should
be done in the name of the Father, and of the Son, and of
the Holy Ghost is plain (1) from the explicit command
to that effect expressed in the words of institution. (2.)
From the fact that baptism, as a seal of the covenant of
grace, and as the divinely-appointed rite of initiation
into the Christian Church, introduces the baptized into
covenant with, and the public profession of, the true
God, who is none other than the Father and the Son
and the Holy Ghost.
3d. The design of baptism is (1) to signify, seal and

468- confession of faith.
confer to those to whom they belong the benefits of
Christ's redemption. Thus (a) it signifies or symbolizes
the " washing of regeneration and renewing of the Holy
Ghost," whereby we are united to Christ and made par
ticipants in all his redemptive grace. (6.) Christ herein
seals the truth of his covenant, and thereby conveys to
all the beneficiaries of that covenant the grace intended
for them.
(2.) The design of baptism is, that it be a visible sign
of our covenant to be the Lord's and devoted to his ser
vice, and hence it is a public profession of our faith and
badge of our allegiance, and hence of our formal initia
tion into the Christian Church, and a symbol of our
union with our fellow-Christians. 1 Cor. xii. 13.
Section IV. — Not only those that do actually profess faith in
and obedience unto Christ,11 but also the infants of one or both
believing parents, are to be baptized. 12
11 Mark xvi. 15, 16; Aots viii. 37, 38.— 12 Gen. xvii. 1, 9; Gal. iii. 9,
14; Col. ii. 11, 12; Acts ii. 3S, 39; Rom. iv. 11, 12; 1 Cor. vii. 14; Matt.
xxviii. 19; Mark x. 13-16; Luke xviii. 15.
As to the subjects of baptism, our Standards teach^-
1st. As to adults, "Baptism is not to be administered
to any that are out of the visible Church, and so strangers
from the covenant of promise, till they profess their faith
in Christ and obedience to him." L. Cat., Q. 166, and
S. Cat. Q. 95.
This is of course self-evident, since the intelligent and
honest reception of baptism itself obviously involves
precisely this profession of faith in Christ and obedience
to him. And in order to secure this, the usage of the
Presbyterian Church requires that the pastors and church
session should inform the applicant that only a person

BAPTISM. 469
who has experienced the grace of regeneration, and who
has consequently truly repented of sin and exercised
faith in Christ, can honestly do what all necessarily
profess to do when they are baptized. And to this end
the pastor and session must require of the applicant the
evidence (a) of a competent knowledge of the funda
mental truths of Christianity, and of the nature and
binding obligation of baptism ; (&) of the fact that he
makes a consistent profession of a personal experimental
faith and promise of obedience to the Lord, and of due
subjection to the constituted authorities of the Church ;
(c) of the fact that his outward walk and conversation
do not belie his profession. After this, the entire re
sponsibility of the step must lie upon the person making
it. The church officers have no authority to sit in judg
ment upon the genuineness of his Christian character,
because God has given to no class of men the ability to
judge aright of such matters. Some churches, as, for
instance, our Covenanting Presbyterian brethren, de
mand, as a condition of adult baptism — or, what is the
same thing, admission to the Church — in addition to
the profession of faith in the fundamental truths of the
gospel, adherence to certain " testimonies " embodying
non-fundamental denominational peculiarities. This
we believe to be entirely unauthorized. The Church is
Christ's fold, designed for all his sheep. , Baptism and
the Lord's Supper are the common rights of all the Lord's
people. If any man holds the fundamentals of the gos
pel and professes allegiance to our common Lord, and
acts consistently therewith, we have no right to exclude
him from his Father's house. It is just as presump
tuous to make terms of communion which Christ has
40

470 CONFESSION OF FAITH.
not made as it would be to make terms of salvation
which he does not require.
2d. As to infants, our Standards teach that an infant,
one or both of whose parents is a believer (Conf. Faith,
chap, xxviii., § 4) — i. e., one or both of whose parents
profess faith in Christ and obedience to him (L. Cat.,
Q. 166) — is to be baptized. A bare outline of the abun
dant scriptural evidence of this truth may be stated as
follows :
(1.) In constituting human nature and ordaining the
propagation of infant children from parents, God has in
all respects made the standing of the child while an
infant to depend upon that of the parent. The sin of
the parent carries away the infant from God ; so the faith
of the parent brings the infant near to God.
(2.) Every covenant God has ever formed with man
kind has included the child with the parent — e. g., the
covenants formed with Adam, Noah (Gen. viii. 9-17),
Abraham (Gen. xii. 2, 3 ; xvii. 7), with Israel through
Moses (Ex. xx. 5), and again (Deut. xxix. 10-13); and
in the opening sermon of the New Testament dispensa
tion men are exhorted to repent and believe, because the
" promise (covenant) is to you and to your children" etc.
Acts ii. 38, 39.
(3.) The Old Testament Church is the same as the
New Testament Christian Church, (a.) Paul says (Gal.
iii. 8) that the covenant made with Abraham (Gen.
xvii. 7) is the " gospel ;" and in the whole Epistle to
the Hebrews he shows that the Old Testament ritual
was a setting forth of the person and work of Christ.
See above, under Chapter vii. (6.) Faith was the con
dition of salvation then as well as now. Abraham

BAPTISM. 471
believed God, and it was imputed to him for righteous
ness (Rom. iv. 3), so that he was the great typical be
liever, " the father of all them that believe" (Rom. iv.
11), and all who believe in Christ "are Abraham's seed
and heirs according to the promise." Gal. iii. 29. See
also the eleventh chapter of Hebrews. All the Israel
ites, even those ouly "according to the flesh," professed
to believe. And all " true" Israelites did believe. " He
is not a Jew which is one outwardly, neither is that cir
cumcision which is outward in the flesh. But he is a
Jew that is one inwardly ; and circumcision is that of
the heart, in the spirit and not in the letter." Rom. ii.
28, 29. (c.) Circumcision, precisely in the same sense
and to the sari5e extent as baptism, represented a spirit
ual grace and bound to a spiritual profession. This is
taught in the Old Testament, as witness Deut. xiv. 16;
xxx. 6. It was the seal of the Abrahamic covenant,
which Paul says is the gospel. It was the seal of the
righteousness of faith. Rom. ii. 28, 29; iv. 11. True
circumcision unites to Christ and secures all the benefits
of his redemption. Col. ii. 10, 11. And baptism has
now taken the precise place of circumcision : " For as
many of you as have been baptized unto Christ have put
on Christ, and if ye be Christ's, then ye are Abraham's
seed and heirs, according to the promise." Gal. iii. 27,
29. (d.) This Church is identically the same with the
New Testament Church. It has the same foundation,
the same condition of membership, faith and obedi
ence, sacraments of the same spiritual significancy
and binding force. The ancient prophecies declare that
the same old Church is to be enlarged, not changed.
Isa. xlix. 13-23; lx. 1-14. The ancient covenant which

472 CONFESSION OF FAITH.
was the fundamental charter of the Church included
"many nations" (Gen. xvii. 4: Rom. iv. 17, 18; Gal.
iii. 8), which was never fulfilled until after the expan
sion of the Church in the New Testament dispensation.
And Paul says that the Jewish Church, instead of being
abrogated, remains the same through all change — the
Jewish branches being cut off, the Gentile branches
being grafted in, and hereafter the Jews are to be re
stored, not to a new Church, but "into their own olive
tree." Rom. xi. 18-24. See also Eph. ii. 11-22.
(4.) Infants were members of the Church under the
Old Testament from the beginning, being circumcised
upon the faith of their parents. Now as the Church is
the same Church ; as the conditions of membership
were the same then as now ; as circumcision signified
and bound to precisely what baptism does ; and since
baptism has taken precisely the place of circumcision,
it follows that the church membership of the children
of professors should be recognized now as it was then,
and that they should be baptized. The only ground upon
which this conclusion could be obviated would be that
Christ in the gospel explicitly turns them out of their
ancient birth-right in the Church.
(5.) On the contrary, Christ and his apostles uniformly,
without exception, speak of and treat children on the
assumption that they remain in the same church rela
tion they have always occupied. Christ, speaking to
Jewish apostles, who had all their lives never heard of
any other than the old Psedobaptist Church, into which
they had been themselves born and circumcised (and
their infant circumcision was the only baptism they
ever received), never once warns them that he had

BAPTISM. 473
changed this relation. On the contrary, he says, " Of
such is the kingdom of heaven" (i. e., new dispensation
.of the old Church). Matt. xix. 14; Luke xviii. 16.
He commissioned Peter to feed the lambs as well as the
sheep of the flock (John xxi. 15-17), and all the apos
tles to disciple " all nations," by first baptizing and then
teaching them. Matt, xxviii. 18, 19. If only one of
the parents ¦ is a Christian, the children are said to be
" holy," or " saints," which is a common designation of
church members in the New Testament. 1 Cor. vii. 14.
In the old Jewish Church every proselyte from the
heathen brought his children into the Church with him.
So the Jewish apostles write the brief history of their
missionary labors precisely as all modern psedobaptist
missionaries write theirs, and as no Baptist missionary
ever wrote from the first rise of their denomination.
There are only eleven cases of baptism recorded in the
Acts and the Epistles. Lrthe case of two of these,
Paul and the Ethiopian eunuch, there were no children
to be baptized. Five of the cases were large crowds.
After Stephanas was baptized with the crowd among
" the many Corinthians," Paul baptized his household.
Also were the households of Lydia, of the jailer, of
Crispus, and probably of Cornelius, baptized. Thus in
every case in which the household existed it was bap
tized. The faith of the head of the household is men
tioned, but not that of the household itself, except in one
case, and that as a general fact. The apostles also address
children as members of the Church. Compare Eph. i.
1 with Eph. vi. 1-3, and Col. i. 1, 2 with Col. iii. 20.
(6.) This has been the belief and practice of a vast
majority of God's people from the first. The early
40*

474 CONFESSION OF FAITH.
Church, in unbroken continuity from the days of the
apostles, testify to their custom on this subject. The
Greek and Roman, and all branches of the Lutheran.
and Reformed churches, agree in this fundamental point.
The Baptist denomination, which opposes the whole
Christian world in this matter, is a very modern party,
dating from the Anabaptists of Germany, A. D. 1637.
Our Standards teach that precisely the same require
ments are made the condition on the part of the parent
of having his child baptized that are made the condi
tion of approach to the Lord's table. S. Cat., Q. 95 :
" Infants of such as are members of the visible Church
are to be baptized." This is explained, L. Cat., Q.
166 : infants " of parents, one or both of them profess
ing faith in Christ ;" and Conf. Faith, ch. xxviii., § 4 :
"infants of one or both believing parents." In the
Directory for Worship, ch. vii., the minister is to re
quire of the parents, among other things, "that they
pray with and for (the child) ; that they set an example
of piety and godliness before it, and endeavour by all
means of God's appointment to bring up their child in
the nurture and admonition of the Lord." The Gen
eral Assembly in 1794, in answer to an overture on the
subject, declared that the above passage in the Direc
tory is to be understood as bringing the parent under"
an express engagement to do as there required by the
minister.* Some have supposed, since the church-membership
of the child follows from that of the parent, that
every person who was himself introduced into the
Church by baptism in infancy has an indefeasible right
* Baird's Digest, p, 81.

BAPTISM. 475
to have his children baptized, whether he professes per
sonal faith in Christ or not. But this is manifestly
absurd — (a.) Because all members of the Church have
not a right to all privileges of church-membership.
Thus baptized members have no right to come to the
communion until they make a profession of personal
faith. Until they do this they are like citizens under
age, with their rights held in suspension, as a just pun
ishment for their refusal to believe. These suspended
rights are those of communing and having their chil
dren baptized. (6.) A person destitute of personal
faith can only commit perjury and sacrilege by making
the solemn professions and taking the obligations in
volved in the baptismal covenant. It is a sin for them
to do it, and a sin for the minister to help them to do it.
Section V. — Although it be a great sin to contemn or neglect
this ordinance,13 yet grace and salvation are not so inseparably
annexed unto it as that no person can be regenerated or saved
without it,1* or that all that are baptized are undoubtedly regen
erated.15 Section VI. — The efficacy of baptism is not tied to that mo
ment of time wherein it is administered ;16 yet notwithstanding,
by the right use of this ordinance, the grace promised is not only
offered, but really exhibited and conferred by the Holy Ghost to
such (whether of age or infants) as that grace belongeth unto,
according to the counsel of God's own will, in his appointed
time.1' Section VII. — The sacrament of baptism is but once to be
administered to any person.18
« Luke vii. 30; Ex. iv. 24-26.—" Rom. iv. 11 ; Acts a. 2, 4, 22, 31, 45,
47. — J5 Aots viii. 13, 23.— 16 John iii. 5, 8.— » Gal. iii. 27; Tit. iii. 5 ; Eph.
V. 25, 26; Acts ii. 38, 41.— !8 Tit. iii. 5.
These Sections teach —

476 CONFESSION OF FAITH.
1st. That grace and salvation are not so inseparably
united to baptism that only the baptized are saved, or
that all the baptized are saved.
2d. That, nevertheless, it is a great sin to contemn or
neglect this ordinance, for that its observance is com
manded, and, in the right use of it, the grace promised
is not only offered, but really exhibited and conferred
by the Holy Ghost to such (whether of age or infants)
as the grace belongeth unto.
3d. That the efficacy of baptism, even in cases in
which the grace signified is really conveyed, is not tied
down to the moment of time wherein the sacrament is
administered, but is conveyed to the recipient according
to the counsel of God's own will, in his appointed time.
4th. The sacrament of baptism is to be administered
but once to any person.
The ground taken here is intermediate between two
opposite extremes — (1.) The extreme held by Papists
and Ritualists of baptismal regeneration, (a.) This is
not taught in Scripture. The language relied upon to
prove it (John iii. 5 ; Acts ii. 38) is easily explained, on
the principle that, in virtue of the sacramental union
between the sign and the grace signified, what is true of
the one is metaphorically predicated of the other. There
is nothing said of the efficacy of baptism which is not
likewise said of the efficacy of the truth. James i. 18;
John xvii. 19 ; Pet. i. 23. But the mere hearing of the
truth saves no one. (6.) Baptism cannot be the only or
ordinary means of regeneration, because faith and re
pentance are the fruits of regeneration, but the pre
requisites of baptism. Acts ii. 38 ; viii. 37 ; xi. 47.
(c.) Universal experience in Romanist and Ritualistic

BAPTISM. 477
communities prove that the baptized are not generally
regenerated: Our Saviour says, " By their fruits ye
shall know them." Matt. vii. 20.
(2.) Our Standards oppose the other extreme, that
baptism is a mere sign of grace and badge of Christian
profession. Their doctrine is —
(a.) That baptism does not only signify, but really
and truly seal and convey, grace to those to whom it
belongs according to covenant — that is, to the elect.
(6.) But that this actual conveyance of the grace
sealed is not tied to the moment in which the sacrament
is administered, but is made according to the precise
provisions as to time and circumstance predetermined
in the eternal covenant of grace. So property may be
sealed and conveyed in a deed to a minor, but the
minor may not actually enter into the fruition of it until
such time and upon such conditions as are predeter
mined in his father's will.
(c.) The efficacy of the sacrament is not due to any
spiritual or magical quality communicated to the water.
(d.) But this efficacy does result (1) from the moral
power of the truth which the rite symbolizes. (2.) From
the fact that it is a seal of the covenant of grace, and a
legal form of investing those persons embraced in the
covenant with the graces promised therein. (3.) From
the persona] presence and sovereignly gracious opera
tion of the Holy Spirit, who uses the sacrament as his
instrument and medium.
(e.) That through these channels the grace signified
is really conveyed to the persons to whom, according to
the divine counsel, it truly belongs, yet this grace and
the influences of the Holy Ghost are not so tied to the

478 CONFESSION OF FAITH.
sacrament that they are never, or even infrequently, con
veyed in any other way. The very grace conveyed by
the sacrament must be possessed by the adult as a pre
requisite to baptism, and is often subsequently experi
enced through other channels.
(/.) Hence the necessity for being baptized arises (1)
from the divine command. Obedience is of course ne
cessary where there is knowledge. (2.) It is the proper
and only efficient method of making a profession of faith
and allegiance to Christ. (3.) It is etninently helpful
as a means of grace.
That baptism is never to be administered more than
once to any person appears (1) from the symbolical
significance of the rite. It signifies spiritual regener-
tion — the inauguration of the divine life. Of course it
can have but one commencement. (2.) It is the rite of
initiation into the Christian Church, and as there is no
provision made for getting out of the Church when
once in, so there is no provision made for coming in
more than once. (3.) The apostles baptized each in
dividual but once.

QUESTIONS.
1. What is the first proposition taught in the first three
Sections of this Chapter?
2. What is the second proposition there taught?
3. What is the third proposition there taught?
4. What was the origin of ceremonial washing, and the extent
to which its observance was diffused ?
5. State the evidence that the baptism of John was not Chris
tian baptism ?
6. Give your reason for believing that the baptisms performed

BAPTISM. 479
by the disciples of Christ, previous to his resurrection, were
not the same with the permanent Christian sacrament of that
name. 7. Where do we find, the true act of institution and warrant
for this sacrament?
8. State the proof that it is designed to be perpetually observed
until the second coming of our Lord.
9. What is the precise action indicated in the command to
baptize ?
10. Why may only lawfully-ordained ministers baptize ?
11. What is the true statement of the Baptist position with
respect to the act intended in the command to baptize ?
12. What is the precise statement of our view of the subject ?
13. What is essential according to their view, and what accord
ing to our view ?
14. What is the classical usage of the word baptizo ?
15. How often does it occur in the Septuagint translation of the
Old Testament, and in what sense ?
16. In what sense is baptizo used in the New Testament?
17. In what sense was the term baptism used by the disciples
of John ?
18. In what sense is the term " baptism" or "baptisms" used
generally in the New Testament ?
19. Of what is water baptism emblematical?
20. What consequences does baptism by the Holy Ghost carry
with it?
21. Why are we said to be " buried with Christ in baptism,"
etc. , etc. ?
22. In what terms is baptism by the Holy Ghost expressed in
Scripture ? as an immersion or as " a pouring" and " a sprink
ling?" 23. What was the generally prevalent mode of effecting the
rite of purification among the Jews ?
24. What fight do 1 Cor. x. 12, and 1 Pet. iii. 20, throw upon
this subject?
25. Is it ever said that John the Baptist or the apostles of
Christ baptized by immersion?
26. Taking all the recorded circumstances of the several bap-

480 CONFESSION OF FAITH.
tisms into account, on which side and to what degree is the bal
ance of probability?
27. Why is it essential that the rite should be performed in the
name of the Father and of the Son and of the Holy Ghost?
28. What was thefirst design of baptism?
29. What is the second design of baptism?
30. What do our Standards teach are the prerequisites for bap
tism on the part of adults ?
31. What are the pastor and church session competent to
require and to judge ?
32. Upon whom ultimately must the responsibility rest?
33. What do some churches require of applicants for baptism,
in addition to a credible profession of Christianity?
34. How can you show that such requirements are unwarrant
able? 35. What do our Standards teach as to the rights of infants to
baptism ?
36. State the argument derived from the constitution of human
nature and the ordinary providence of God.
37. Bo the same from the fact that all God's covenants with
mankind include the children with the parents.
38. Prove that the gospel Church existed under the Old Tes
tament. 39. Prove that faith was the condition of salvation then as
now. 40. Prove that circumcision had the same spiritual meaning
that baptism now has.
41. Prove that baptism has taken the precise place of circum
cision. 42. Prove that the Church under the new is identically the
same with the Church under the old dispensation.
43. Prove that infants were recognized as members of the an
cient Church from its very beginning, and show how infant bap
tism follows as a necessary consequent.
44. Show that Christ and his apostles always spoke of and
treated children on the assumption of their church membership.
45. Show from the record that the apostles always baptized
the households of believers wherever they existed.

BAPTISM. 481
46. What has been the faith and practice of the Christian
Church, and what is the force of that argument?
47. Whose children, according to our Standards, are to be bap
tized? 48. What does the Bireetory of Worship require of parents
briuging their children forward for baptism, and what conclusion
follows ?
49. What is the position and what the rights of those adults
who, having been baptized in infancy, have never professed per
sonal faith in Christ?
50. Why ought such parties to be denied the privilege of hav
ing their children baptized ?
51. What is theirs* proposition taught in the fifth, sixth and
seventh Sections?
52. What is the second proposition there taught?
53. What is the third proposition ?
54. What is the fourth ?
55. Between what two extremes is the doctrine as to the effi
cacy of the sacraments held by our Church ?
56. What is the Romish and Ritualistic doctrine on the point?
57. Show that the doctrine of baptismal regeneration cannot
be true.
58. State the different points involved in the doctrine of our
Standards as to the efficacy of the sacraments.
59. From what sources does this efficacy result?
60. Show that baptism presupposes as well as conveys grace,
and draw the necessary inference.
61. On what ground and to what extent is baptism necessary?
62. Show that it is to be administered to the same person but
once. 41

CHAPTER XXIX.
OF THE LORD'S SUPPER.
Section I. — Our Lord Jesus, in the night wherein he was be
trayed, instituted the sacrament of his body and blood, called the
Lord's Supper, to^heojaservecTin ing: Church unto the end of the
world, for thjj^erpetua|^menihr4!n^jif_the sacrifice of himself
in his death, the sealin^-alfroenents thereof unto true believers,
<tnen' spiritual nourishment fefflTgrowlEirin him, their further enV
gagement in and to all dutiasrwhich they owe untolfim^tanoHio
be a bond and pledge- of'their comnmnion_ with him and with
eachother, as memb_grs_of his/;inyj|fkSal body.1 - — — —
i 1 Cor. xi. 23-26; x. 16, 17, 21; xii. 13.-
This Section teaches us — (a.) Of the time in which,
and the person by whom, the Lord's Supper was insti
tuted. (6.) Of its perpetual obligation, (e.) Of its
design and effect.
1st. Of the fact that it was instituted by our Lord in
person on the night in which he was betrayed there can
be no doubt. The fact is explicitly declared by three
of the evangelists (Matt. xxvi. 26, 29; Mark xiv. 22-25;
Luke xxii. 19, 20) and by Paul (1 Cor. xi. 23, 25), and
it remains to this day a monument of the truth of the
gospel history with which it is associated.
2d. That it was designed to be observed perpetually
to the end of the world is evident — (1.) From the words
of the institution, "Do this in remembrance of me;"
and again, " This do ye as oft as ye drink it, in remem-
482

the lord's supper. 483
bra nee of me." (2.) The apostolic example. Acts ii.
42. (3.) The frequent references to this ordinance
which occur in the -apostolic writings, and which all
imply that it is of perpetual obligation. (4.) The uni
form and universal practice of the Christian Church in
all its branches from the beginning.
3d. As to the design of the Lord's Supper, the teach
ing of our Standards may be exhibited under the follow
ing heads :
(1.) The Lord's Supper is a commemoration of the
death of Christ. This is evident — (a.) From the fact
that the bread is an emblem of his body broken, and the
wine of his blood shed upon the cross for us. Matt. xxvi.
28; Luke xxii. 19. , (o.) From the fact that the act
of eating the bread and of. drinking the wine is declared
both by Christ and by Paul, to be done " in remem
brance " of Christ, and " to show forth his death till he
come. (2.) It is a seal of the gospel covenant wherein all the
benefits of the new covenant are signified, sealed and
applied to believers. Conf. Faith, chap, xxix., § 1 ; L.
Cat., Q. 162; S. Cat., Q. 92. Christ says, " This cup is
the New Testament (covenant) of my blood, which is
shed for you " (Luke xxii. 20) ; i. e., my blood is the
seal of the covenant of grace, and this cup is the symbol
of my blood, and as such is offered to you. In its use
Christ ratifies his promise J,o_saieus_on tjie^onditipn of
faith, and to endow us with all the benefits of his re
demption. We, in taking this pledge, solemnly bind
ourselves to entire self-consecration and to all that is
involved in the requirements of the gospel of Christ, not
as we understand them, but as he intends them. It is a

484 CONFESSION OF FAITH.
universal principle that all oaths bind in the sense in
which_ they are understood byjthe persons who impose
them. (3.) Hence it is a badge of Christian profession — a
mark of allegiance of a citizen of the kingdom of
heaven. (4.) It was designed to .signify .and^eijgct. our com
munion with Christ, in nisfperson, in his offices and in
. their precious fruits. Paul says (1 Cor. x. 10), "The
cup which we drink, is it not the communion (xoc^aivi/i)
of the blood of Christ? and the bread which we break,
is it not the communion of the blood of Christ?" L. Cat.,
Q,. 170: " So that they that worthily communicate in the
sacrament of the Lord's Supper, do therein feed upon.
the body and blood of Christ, not after a corporal or
carnal, but in a spiritual manner ; yet truly and really,'
while by faith they receive and apply unto themselves
"Christ crucified and all the benefits of his death. The
bread represents the flesh and the wine represents his
blood. We receive the symbol with the mouth cor
porally, we receive the flesh and blood symbolized by
faith, yet really. " Whoso eateth and drinketh my blood
hath eternal life, ... for my flesh is meat indeed, and
my blood is drink indeed."
(5.) It was designed to show forth and to effect the
mutual communion of believers with each other as
members of one body and of one blood. 1 Cor. x. 17:
" For we being many are one bread and one body, for
we are all partakers of that one bread." Union with a
common Head necessarily implies communion with each
other in that Head.

the lord's SUPPER. 485'
Section II. — In this sacrament Christ is not offered up to his
Father, nor any real sacrifice made at all for remission of sins of
the quick or dead ;a but only acomiufinxoxajtian of that one offer
ing up of himself by himself; upon the cross, once for all, and a
spiritud-ohlalign^f^alr^possible praise unto God for the same;'
so that the popish sacrificorfthe_mass, as they call it, is most
abominably injurious to Christ' sjme^qn]y_sacrifice, the alone pro-
piliaiafln=i§Mdfc+he-sins-e£ the-elect. *
Section III. — The Lord Jesus hath, in this ordinance, ap
pointed his ministers to declare his word of institution to the
people, to pray, and bless the elements of bread and wine, and
thereby to set them apart from a common to a holy use ; and to
take and break the bread, to take the cup, and (they communi
cating also themselves) to give both to the communicants ;5 but
to none who are not then present in the congregation^6.
Section IV.— Private masses, or receiving this sacrament by
a priest, or any other alone';7 as likewise the denial of the cup to
the people ;8 worshipping the elements, the lifting them up, or
carrying them about for adoration, and the reserving, them for
any pretended religious use ; are all contrary to the nature of this
sacrament,- and to the institution of Christ.9
Section V.— The outward elements in this sacrament, duly
set apart to the uses ordained by Christ, have such a relation to
him crucified, as that truly, yet sacramentally only, they are
sometimes called by the name of the things they represent, to
wit : the body and blood of Christ ;10 albeit, in substance and
nature, they still remain truly and only bread and wine, as they
were before.11
Section VI. — That doctrine which maintains a change of the
substance of bread and wine into the substance of Christ's body
and blood (commonly called transubstantiation), by consecration
of a priest, or by any other way, is repugnant not to Scripture
alone, but even to common sense and reason ; overthroweth the
nature of the sacrament ; and hath been, and is, the cause of
manifold superstitions, yea, of gross idolatries.12
2 Heb. ix. 22, 20, 26, 28.-3 1 rjor. xi. 24-26 ; Matt. xxvi. 26, 27.—* Heb.
vii. 23, 24, 27 ; x. 11, 12, 14, 18.— 5 Matt. xxvi. 26-28; Mark xiv. 22-24;
Luke xxii. 19, 20; 1 Cor. xi. 23-26.— • Acts xx. 7; 1 Cor. xi. 20.—' 1 Cor.
41*

486- CONFESSION OF FAITH.
x.,6.— 8 Mark xiv. 23 ; I Cor. xi. 25-29.-9 Matt. xv. 9.— w Matt. xxvi. 26-
28.— n 1 Cor. xi. 26-28 ; Matt. xxvi. 29.— 12 Acts iii. 21 ; 1 Cor. xi. 24-26 ;
Luke xxiv. 6, 39.
The form in which the statements made in these Sec
tions are put is rather negative than positive — rather de
signed to oppose certain Romish and Ritualistic errors
than to make a simple statement of the true doctrine of
the sacrament. The errors which are here opposed are
— (1.) The doctrine of transubstantiation, or the change
of the entire substance of the bread and wine into the
body, blood, soul and divinity of the Lord Jesus. (2.)
The sacrifice of the mass. (3.) The worshipping and
reservation of the elements for any pretended religious
use. (4.) Denying the cup to the laity. (5.) Private
communion of the priest alone, or the sending of the
elements to persons not present at the administration
of the ordinance.
In order to make the statements of these Sections
plain, we will first state the true doctrine (1) as to what
elements and actions are essential to the sacrament, and
(2) as to the true relation between the sign and the
grace signified ; and secondly, present the opposing papal
errors upon the points above stated.
1st. The true doctrine (1) as to the elements. These
are — (a.) Bread. This is essential, because it is in the
command, and because bread as the staff of life for the
body is the proper symbol of that spiritual food that
nourishes the soul. Christ instituted the supper at the
passover, when the only bread at hand was unleavened.
The early Church always used the common bread
of daily life. The Romish and Lutheran churches
hold that unleavened bread should be used ; the Re-

THE LORD S SUPPER. 487
formed churches have uniformly held that the bread
intended, and that best fulfils the conditions of the sym
bol, is the common bread of daily life — not the sweet
cake used in so many of our old churches, (b.) Wine —
that is, oti>oz, the fermented juice of the grape.. Matt.
ix. 17; John ii. 3-10; Rom. xiv. 21; Eph. v. 18 ; 1
Tim. iii. 8; v. 23; Titus ii. 3. This is made essential
by the command and example of Christ, and by the
uniform custom of the Christian Church from the
beginning. (2.) As to the sacramental actions which are essential
to this ordinance. (a.) The consecration. This in
cludes the repetition of the words of Christ used in the
institution, together with a prayer in which the divine
blessing is invoked upon the worshippers in the use of
the ordinance, and so much of the elements as shall be
used in the sacrament set apart from a common to a
sacred use. (See § iii. of this Chapter). The words which
express this in the Scripture are iu^apccxico (Luke xxii.
19), and iuXoreai (Matt. xxvi. 36), and (1 Cor. x. 16).
(b.) The breaking of bread. This is symbolical of the
rending of Christ's body on the cross, and of all the com
municants being many feeding upon one Christ, as upon
one bread. It is particularly mentioned in every ac
count given of the institution by the evangelists. Matt.
xxvi. 26; Mark xiv. 22; Luke xxii. 19; 1 Cor. xi. 24.
See 1 Cor. x. 16. In Acts ii. 42 the whole ordinance
is designated from this constituent action.
(c.) The distribution and reception of the elements.
This is an essential part of the ordinance, which is not
completed when the minister consecrates the elements,
nor until they are actually received and eaten and drunk

488 CONFESSION OF FAITH.
by the people. Christ says : " This do ye, in remem
brance of me." Paul adds, " For as oft as ye eat this
bread and drink this cup, ye do show the Lord's death
till he comes." Sfl_lhat -the essence -of the -sacrament
consists in the eatingand the drinking.
2d. The papal errors condemned in these Sections are
(1) their doctrine of transubstantiation or conversion of
substance. The Council of Trent teaches, sess. xiii.
cans. 1-4, that the whole substance of the bread is
changed into the literal body, and the whole sub
stance of the wine is changed into the literal blood of
Christ, so that only the appearance or sensible proper
ties of the bread and wine remain, and the only sub
stances present are the true body and blood, soul and
divinity of our Lord. And thus he is objectively pre
sented to and is eaten and drunk by every recipient,
believer and unbeliever indifferently, and thus he re
mains before and after the communion, his very body
and blood, Godhead and manhood shut up in a vessel,
carried about, elevated, worshipped, etc.
The Lutherans hold that while the bread and the
wine remain, nevertheless at the words of consecration
the real body and blood of Christ, though invisible, are
really present in, with and under the bread and wine.
The only ground of this doctrine is the word of our
' Lord, " This is my body." They hold the word " is "
is literal;- all the Reformed churches hold it must mean
"represents," "symbolizes." This is a frequent usage
of the word in Scripture. " The seven good kine are
the seven years, and the seven good ears are the seven
years." Gen. xii. 26, 27; Ezek. xxxvii. 11; Dan. vii.
24 ; Luke xii. 1 ; Rev. i. 20. Besides, when our Lord

THE LORD'S SUPPER. 489
said this and gave them the bread to cat, he was sitting
by them in his sound, undivided flesh, eating and drink
ing with them.
This doctrine, then, is false — (a) because it is not taught
in Scripture ; (6) because it confounds the very idea of
sacrament, making the sign identical with the thing it sig
nifies, (c.) It contradicts our senses, since we see, smell,
taste and feel bread and wine, and do never either see
or smell or taste or feel flesh and blood, (d.) It con
tradicts reason, for reason teaches that qualities cannot
exist except as they inhere in some substance, and that
substance cannot be known and cannot act except by
its qualities. But this doctrine supposes that the quali
ties of bread and wine remain without any substance,
and that the substance of flesh and blood remains with
out any qualities, (e.) It is absurd and impossible,
because Christ's glorified body is still material, and
therefore finite, and therefore not omnipresent in all
places on earth, but absent at the right hand of God in
heaven. (2.) Their doctrine as to the mass as a sacrifice. The
Council of Trent teaches (sess. xxii., cans. 1-3) that the
Eucharist is both a sacrament and a sacrifice. As a
sacrament, the soul of the recipient is nourished by the
real body, blood, soul and divinity of Christ, which he
eats in the form of a wafer. As a sacrifice, it is " an
external oblation of the body and blood of Christ offered
to God in recognition of his supreme lordship under
the appearance of bread and wine visibly exhibited
by a legitimate minister, with the addition of certain
prayers and ceremonies prescribed by the Church, for
the greater worship of God and edification of the peo-

490 CONFESSION OF FAITH.
pie."* This is not a mere act in commemoration of the
one sacrifice upon the cross, but a constantly-repeated
real, although bloodless, expiatory sacrifice, atoning for
sin and propitiating God.f
This doctrine is false, because (a) it is nowhere taught
in Scripture, (b.) The Christian ministry are never
called or spoken of as priests, but as " teachers " and
" rulers." (c.) The one sacrifice of Christ on the cross
was perfect, and excludes all others. Heb. ix. 25-28;
x. 10-27. (d.) The same ordinance cannot be both a
sacrament and a sacrifice. Christ says that by eating
and drinking we are "to show forth his death," and "to
do this in remembrance of him." The same act cannot
be a commemoration of one sacrifice, and itself an actual
sacrifice having intrinsic sin-expiating efficacy.
(3.) Since the Papists hold that the entire substance
of the bread and wine is permanently changed into the
body, blood, soul and divinity of Christ, they conse
quently maintain that the principal intention of the
ordinance is accomplished when the words of consecra
tion are pronounced and the change effected. Hence
they preserve the host carefully shut up in the pyx,
elevate and adore and carry it about in their processions.
All this stands or falls with the doctrine of transub
stantiation, before refuted.
(4.) After the establishment of the doctrine of tran
substantiation, there arose the natural fear lest some of
the august person of the Lord should be spilt or lost
from the crumbling of the bread or. the spilling of the
wine. Hence the bread is prepared in little wafers which
* Dens, vol. v., p. 358.
t Council Trent, sess. xxii., can. 3.

the lord's supper. 491
cannot crumble, and the cup is denied to the laity and
confined to the priests. To comfort the laity they teach
as the blood is in the flesh, and as the soul is in the
body, and as the divinity is in the soul of Christ, that
the whole person — body, blood, soul and divinity — of
Christ is equally in every particle of the bread, so that
he who receives the bread receives all.*
(5.) In opposition to the manifold abuses of this
ordinance which prevail among the Romanists, our
Standards, in common with the general judgment of
the Reformed churches, teach that the Lord's Supper is
essentially a communion, in which the fellowship of the
believer with Christ and with his fellow-believers is set
forth by their eating and drinking of the same bread
and the same cup. It follows that it should not be sent
to persons not present at the administration, nor admin
istered by the officiating priest to himself alone./ In
particular cases, however, it may be administered in
private houses for the benefit of Christians long confined
by sickness, provided that the officers and a sufficient
number of the members of the church be present to pre
serve the true character of the ordinance as a communion.
Section VII. — Worthy receivers, outwardly partaking of the
visible elements in this sacrament,13 do then also inwardly by
faith, really and indeed, yet jK)t^an^y__ajid^corporally, but
spiritually, receive and feed upon Christ crucified, andafl bene
fits of his death ; the body and blood of Christ being then not
corporally or carnally in, with or under the bread and wine ; yet
as really, but spiritually, present to thfiJaith-TjfJJefievers in that
ordinance as the elements themselves are to their outward senses.11
Section VIII. — Although ignorant and wicked men receive
the outward elements in this sacrament, yet they receive not the
* Council of Trent, sess. xxi., cans. 1-3.

492 CONFESSION OF FAITH.
thing signified thereby, but by their unworthy coming thereunto
are guilty of the body and blood of the Lord to their own dam
nation. Wherefore all ignorant and ungodly persons, as they are
unfit to enjoy communion with him, so are they unworthy of the
Lord's table, and cannot, without great sin against Christ, while
they remain such, partake of these holy mysteries'^ or be admit
ted thereunto.16
"> 1 Cor. xi. 28.— » l'Cor. x. 16.—" 1 Cor. xi. 27-29; 2 Cor. vi. 14-16.—
16 1 Cor. v. 6, 7, 13; 2 Thess. iii. 6; 14, 15; Matt. vii. '6.
These Sections teach the Reformed doctrine as to the
relation which in the Lord's Supper subsists between
the sign and the grace sign ifiedj— that is, as to the
nature of the presence of Christ in the sacrament, and
the sense in which, consequently, the worthy recipient
is said to feed upon the body and blood of the Lord.
This Reformed doctrine may be stated as follows :
1st, The bread and wine — always remaining mere
bread and wine, without change — represent, by the
divine appointment, the flesh and blood of the Re
deemer offered as a sacrifice for sin. The relation
between the bread and wine and the body and blood is
purely moral or representative.
2d. The body and blood are present, therefore, only
virtually — that is, the virtues and effects of the sacri
fice of the body of the Redeemer on the cross are made
present and are actually conveyed in the sacrament to
the worthy receiver by the power of the Holy Ghost,
who uses the sacrament as his instrument according to
his sovereign will.
3d. When it is said, therefore, that believers receive
and feed upon the body and blood of Christ, it is meant
that they receive not by the mouth, but through faith,
the benefits secured by Christ's sacrificial death upon

the lord's supper. 493
the cross — that this feeding upon Christ is purely spir
itual, accomplished through the free and sovereign
agency of the Holy Ghost, and through the instrumen
tality and in the exercise of faith alone. So that in no
case is it ever done by the unbeliever. The unbeliever
therefore; receiving the outward sign with his mouth
while he fails to receive the inward grace in his soul,
only increases his own condemnation and hardens his
own heart by the exercise. All, therefore, who are
known to be unbelievers, and whose unbelief is made
manifest either by their ignorance or their ungodliness,
should be prevented, both for their own sake and for
the Church's sake, from coming to the Lord's table
until they are able to make a credible profession of their
faith. 4th. Hence, also, it follows that believers do in the
same sense receive and feed upon the body and blood of
Christ at other times without the use of the sacrament,
and in the use of other means of grace — as prayer, med
itation on the Word, etc.*

QUESTIONS.
1. What are the subjects treated of in the first Seetion?
2. -State the evidence that this ordinance was instituted imme
diately by the Lord in person.
3. State the proof that it was designed to be perpetually ob
served in the Church until the second coming of Christ
4. What is the first point taught in our Standards as to the
design of the Lord's Supper?
5. State the proof upon which that position rests.
* Dr. Charles Hodge's Lectures. The Consensus Tigurinus of Cal
vin, caps. 19-26, inclusive.
42

494 confession of faith.
6. What is the second point taught as to its design
7. Prove the correctness of that position.
8. What is the third point taught as to the design of this ordi
nance ?
9. What is the fourth point taught ?
10. Prove the correctness of that position.
11. What is the fifth point taught as to the design of the
Lord's Supper?
12. In what form are the statements involved in second, third,
fourth, fifth and sixth Sections of this Chapter presented?
13. What are the five Romish errors with respect to the Lord's
Supper there denied ?
14. What, according to the true doctrine, are the elements
essential to this ordinance ?
15. What kind of bread is proper? and assign the reason.
16. Prove that bread is essential to the ordinance, and assign
the reason.
17. Prove that the "wine" intended is the fermented juice of
the grape, and assign the reason- that its use is essential.
18. How are the elements consecrated, and what is intended
by that term in this application of it?
19. What is the symbolical import of the "breaking of bread?"
And prove that it is one of the essential sacramental actions.
20. Prove that the distribution of the elements to and their
reception by the communicants are integral and essential parts of
the ordinance.
21. What does the word " transubstantiation" mean?
22. State the Romish doctrine as to the change of the bread
and wine into the flesh, blood, soul and divinity of Christ.
23. What is the Lutheran doctrine upon the subject, and how
far does it agree with and how far differ from the Romish doc-
trine ?
24. What is their only biblical ground for this doctrine ?
25. What is the true meaning of the word "is" in the words
of institution, "This is my body" ? and prove your answer.
26. Show that this doctrine is unsupported by Scripture, and
show how it contradicts the senses and reason.
27. Show why it is absurd and impossible.

the lord's supper. 495
28. What distinction do they make in regard to the pretended
twofold character of the Eucharist?
29. What is their doctrine as to the sacrifice of the mass ?
30. Prove that this doctrine is radically false and injurious.
31. What are the serious objections to calling the communion
table an altar, and the minister a priest?
32. Why do Romanists hold that the distribution and recep
tion of the elements are not essential parts of this ordinance, and
how do they treat the consecrated elements ?
33. Why do they withhold the cup from the laity, and on
what grounds do they pretend that the cup is not necessary as
well as ihe bread to valid communion ?
34. What papal and Ritualistic error as to private communion
is opposed in these Sections, and on what grounds ?
35. Under what circumstances, and in what manner may the
communion be properly administered in private houses ?
36. What are the subjects treated of in the seventh and eighth
Sections of this Chapter ?
37. What is thefirst proposition taught?
38. What is the true nature of the relation subsisting between
the sign and the grace signified ?
39. In what sense are the body and blood of Christ present in
the sacrament?
40. In what sense is the believer said to feed upon ' ' the body
and blood of Christ"?
41. By whose agency is this alone accomplished?
42. What is the relation of the Holy Spirit to the sacrament,
and the blessing it conveys ?
43. What relation does the faith of the recipient sustain to the
blessing signified and conveyed ?
44. What effect has this ordinance upon the unbeliever?
45. How are those known to be ignorant or unworthy to be
treated in this regard ?
46. Do believers ever receive the same grace without the use
of the sacrament, and how ?

CHAPTER XXX.

OF CHUECH CENSURES.

Section I.— The Lord Jesus, as King and Head of his Church,
hath therein appointed a government in the hand of church
officers, distinct from the civil magistrate.1
1 Isa. ix. 6, 7; 1 Tim. v. 17; 1 Thess. v. 12; Aots xx. 17, 18; Heb.
xiii. 7, 17, 24; 1 Cor. xii. 28; Matt, xxviii. 18-20.
The principle designated Erastianism, which has
been practically embodied in all the State churches of
the Old World, includes the following elements: (1.)
That the Church is an organ of the State to accomplish
one of its general functions, and consequently that there
is no government of the Church independent of that of
the State, but that its officers, its laws and their admin
istration are in all things subject to the civil govern
ment. (2.) That all the subjects of the State are, ipso
facto, members of the Church, and entitled to all its
ordinances. (3.) That the duties and prerogatives of
church officers include simply the functions of teaching
and administering the ordinances, and do not include
discipline, because, according to this view, to exclude
a man from Church ordinances is to deny him his civil
rights as a citizen.
In opposition to this doctrine, our Confession in this
Section teaches —
496

church censures. - 497
1st. That our Lord Jesus Christ, as mediatorial Kins',
has appointed a government for his Church ; and,
2d. That this church government is distinct in all
respects from the civil government.
1st. Christ the God-man, as mediatorial King, by his
inspired apostles and their writings, appointed a govern
ment for his Church, and by his providence and Spirit
he continues graciously to administer it to the end of
time. Hence the .Church is a theocratic kingdom. All
authority and power descends, and does not ascend.
Pastors and elders teach and rule in the name of God,
and not of man. It is the commission of Christ, and not
of the Church, that the minister carries with him, and
by authority of which he acts. The Church only wit
nesses to the genuineness of this commission, and sees that
it is faithfully discharged by the bearer of it. Hence
all the power of church officers, either in their several
or collective capacity, is ministerial and declarative.
They have only to define what Christ has taught, to
carry that teaching to all men, and to execute the laws
he has given, and to administer the penalties he has
designated according to his will and in his name.
2d. This theocratic government of the Church which
Christ has established is entirely independent of the civil
government. To very many in Europe it appeared im
possible that two independent governments should exer
cise jurisdiction at the same time over the same subjects
without constant collision. But the experience of the
dissenting bodies and free churches of Great Britain,
and of all the churches in America, abundantly proves
that there is no clanger of interference whatever when
both the Church and the State confine themselves to
42 *

498 CONFESSION OF FAITH.
their respective provinces. The persons subject to the
jurisdiction of the government of the Church are also
subject to the jurisdiction of the government of the State,
but the ends, the laws, the methods and the sanctions
of the two are so different that the one never can any
.more interfere with the other than waves of colour can
interfere with vibrations of sound.
While all Christians, with the exception of the Eras
tians, agree with the two principles taught in this Sec
tion as thus generally stated, they differ very much as
to the human agents with whom Christ has deposited
this power, and whom he uses as his instruments in
administering it. There are four radically different
theories on this subject:
" 1st. The popish theory, which assumes that Christ,
the apostles and believers constituted the Church while
our Saviour was on earth, and this organization was
designed to be perpetual. After the ascension of our
Lord, Peter became his vicar, and took his place as the
visible head of the Church. This primacy of Peter, as
the universal bishop, is continued in his successors, the
bishops of Rome ; and the apostleship is perpetuated in
the order of prelates. As in the primitive Church no
. one could be an apostle who was not subject to Christ,
so now no one can be a prelate who is not subject to the
pope. And as then no one could be a Christian who
was not subject to Christ and the apostles, so now no
one can be a Christian who is not subject to the pope
and the prelates. This is the Romish theory of the
Church. A vicar of Christ, a perpetual college of apos
tles, and the people subject to their infallible control.
"2d. The prelatical theory assumes the perpetuity of

CHURCH CENSURES. 499
the apostleship as the governing power in the Church,
which therefore consists of those who profess the true
religion and are subject to apostle-bishops. This is the
Anglican or High-Church form of this theory. In its
Low-Church form, the prelatical theory simply teaches
that there was originally a threefold order in the minis
try, and that there should be now. But it does not
affirm that mode of organization to be essential.
" 3d. The Independent or Congregational theory in
cludes two principles : first, that the governing and ex
ecutive power in the Church is in the brotherhood ; and
secondly, that the church organization is complete in
each worshipping assembly, which is independent of
every other.
" 4th. The fourth theory is the Presbyterian. . . .
This includes the following affirmative statement : (1.)
The people have a right to a substantive part in the
government of the Church. (2.) Presbyters who labour
in word and doctrine are the highest permanent officers
of the Church, and all belong to the same order. (3.)
Th& outward and visible Church is, or should be, one,
in the sense that a smaller part is subject to a larger,
and a larger to the whole. It is not holding one of
these principles that makes a man a Presbyterian, but
his holding them all."*
Christ has in fact vested all ecclesiastical power in the
Church as a whole, none of its members being excluded;
yet not in the Church as a mob, but as an organized
body consisting of members, their representatives ruling
elders, and ministers or bishops. Elders or bishops
* " What is Presbyterianism ?" Key. C. Hodge, D.D. : Pres. Board
of Pub.

500 CONFESSION OF FAITH.
were ordained by the apostles, have always continued
in the Church, and were designed to be perpetuated as
the highest class of officers in the Church. 1 Tim. iii. 1 ;
Eph. iv. 11, 12. All Church power vests, then, jointly
in the lay and clerical element, in the ministers together
with the people.
" Ruling elders are properly the representatives
of the people, chosen by them for the purpose of ex
ercising government and discipline in conjunction with
pastors or ministers."* "The powers, therefore, exercised
by our ruling elders are powers which belong to the lay
members of the Church." " They are chosen by them to
act in their name in the government of the Church.
A representative is one chosen by others to do in their
name what they are entitled to do in. their own persons;
or rather to exercise the powers which radically inhere
in those for whom they act. The members of a State
Legislature or of Congress, for example, can exercise
only those powers which are inherent in the people."f
Section II. — To these officers the keys of the kingdom of
heaven are committed ; by virtue whereof they have power
respectively to retain and remit sins, to shut that kingdom
against the impenitent, both by the Word and censures ; and to
open it unto penitent sinners by the ministry of the gospel and
by absolution from censures, as occasion shall require.2
Section III. — Church censures are necessary for the reclaim
ing and gaining of offending brethren : for deterring of others
from the like offences ; for purging out of that leaven which
might infect the whole lump ; for vindicating the honour of
Christ and the holy profession of the gospel, and for preventing
the wrath of God, which might justly fall upon the Church if
* "Form of Government," chnp. iii., \ 2; chap. v.
f " What is Presbyterianism ?" Eev. C. Hodge, D.D.

CHURCH CENSURES. 501
they should suffer his covenant and the seals thereof to be pro
faned by notorious and obstinate offenders.3
Section IV.— For the better attaining of these ends, the offi
cers of the Church are to proceed by admonition, suspension from
the sacrament of the Lord's Supper for a season, and by excom
munication from the Church, according to the nature of the
crime and demerit of the person.4
2 Matt. xvi. 19; xviii. 17, IS; John xx. 21-23 ; 2 Cor. ii. 6-8.— s 1 Cor.
v; 1 Tim. v. 20; Matt. vii. 6; 1 Tim. i. 20; 1 Cor. xi. 27; Jude 23.— 4 1
Thess. ». 12; 2 Thess. iii. 6, 14, 15; 1 Cor. v. 4, 5, 13; Matt, xviii. 17;
Tit. iii. 10.
These Sections teach —
1st. As to the nature and extent of the power con
ferred upon the Church of admitting and excluding from
the fold, and of disciplining its members.
2d. As to the ends of this discipline.
3d. As to the methods through which it should be
administered. All Church power must be exercised in an orderly
manner through the officers spoken of above, freely
chosen for this purpose by the brethren ; and it re
lates — " 1. To matters of doctrine. She has a right to
set forth a public declaration of the truths which she
believes, and which are to be acknowledged by all who
enter her communion. That is, she has a right to frame
creeds or confessions of faith, as her testimony for the
truth and her protest against error. And as she has
been commissioned to teach all nations, she has the right
of selecting teachers, of judging of their fitness, of
ordaining and sending them forth into the field, and of
recalling and deposing them when unfaithful. 2. The
Church has power to set down rules for the ordering of
public worship. 3. She has power to make rules for

502 CONFESSION OF FAITH.
her own government ; such as every Church has in its
book of discipline, constitution or canons, etc. 4. She
has power to receive into fellowship, and to exclude the
unworthy from her own communion." *
This' last power is commonly styled "the power of
the keys ;" i. e. of opening and closing the doors of the
Church, of admitting or excluding from sealing ordi
nances. Matt. xvi. 19. In view of two unquestionable
facts — (a) to forgive sin is an incommunicable attribute
of God and Christ; (6) God has given to no class of
men the faculty of absolutely discriminating the good
from the bad — it follows that the Church power of open
ing and shutting, of binding and loosing, spoken of in
Matt. xvi. 19 and in the second Section of this Chapter,
is purely ministerial and declarative. Church censures
declare simply what is, to the best of their knowledge, in
the opinion of the church officers pronouncing them, the
mind and will of Christ in the case. And they have
direct binding effect only in so far as the relations of the
person censured to the visible Church is concerned.
They can have effect upon the relations of the censured
to God and to Christ only in so far as they represent
the will of Christ in the case, and because they do.
The ends of Church discipline are declared to be —
(a.) The purity of the Church, and hence the glory and
approbation of God. (6.) The recovery of the erring
brother himself, (c.) The force of example to deter
others from like sin. (d.) The exhibition of righteous
ness and fidelity to principle presented to the world
without. The better to attain all these ends, for which the dis-
* " What is Presbyterianism?" Eev. C. Hodge, D. D.

CHURCH CENSURES. 503
cipline is intended, the church officers should — (1.) Pro
ceed in a regular order to administer discipline, using,
according to their character, first all means of moral re
clamation before they proceed to absolute exclusion.
The proper method of procedure, under all circum
stances, is plainly stated in the "Book of Discipline,"
which forms part of the Confession of Faith of our
Church. The successive stages of discipline there un
folded are — (a) private admonition, (6) public admoni
tion, (c) suspension, (d) excommunication.
(2.) The discipline should be wisely and justly pro
portioned " to the nature of the crime and demerit of the
person."
QUESTIONS.
1. What is the first point involved in the Erastian doctrine as
to the relation of the Church to the State ?
2. What is the second point involved ?
3. What is the third?
4. What is theirs* point in opposition to this heresy taught in
the first Section of this Chapter?
5. What is the second point here taught?
6. What is the source of all Church power?
7. What, then, is the nature of all Church power as exercised by
human agents?
8. What has been the ground of the jealousy with which the
independent self-government of the Church has always been re
garded in Europe ?
9. How has this jealousy been shown to be groundless?
10. Why, and upon what conditions, is there no danger of
interference between the two orders of government?
11. What difference of opinion has prevailed as to the human
agents with whom Christ has vested this power?
12. State the main elements of the Popish theory.

504 CONFESSION OF FAITH.
13. State the main elements of the Prelatical theory.
14. Do the same with regard to the Congregational or Inde
pendent theory.
15. Do the same with regard to the Presbyterian theory.
16. What are the two orders of church officers to whom the
government of the Church is committed ?
17. What are elders or bishops?
18. What is the character of the office of the ruling elders?
19. Whom do they represent, and what parties exercise their
inherent powers through them ?
20. What are the three subjects set forth in the second, third
and fourth Sections?
21. How must all Church power be exercised?
22. What is the first principal province of Church power?
23. What is the second province ?
24. What is the third ?
25. What is the fourth?
26. What is the power of discipline called ?
27. What do you mean by saying that it is simply ministerial
and declarative?
28. Prove that it is so.
29. State what are the several ends which Church discipline is
designed to effect.
30. What is the first thing that must be observed in the due
administration of discipline ?
31. Where are the rules regulating discipline in the Presbyte
rian Church laid down?
32. What is the second thing that must be observed ?

CHAPTER XXXI.
OF SYNODS AND COUNCILS.
Section I. — For the better government and further edification
of the Church, there ought to be such assemblies as are com
monly called synods or councils j1 and it belongeth to the over
seers and other rulers of the particular churches, by virtue of
their office and the power which Christ hath given them for edi
fication, and not for destruction, to appoint such assemblies,2 and
to convene together in them as often as they shall judge it expe
dient for the good of the Church.3
1 Acts xv. 2, 4, 6.-2 Acts xv.— 3 Acts xv. 22, 23, 25.
As we have seen in the last Chapter, all Church
power is vested by Christ in the Church as a whole, not
as a mob, but as an organized body. As organized, the
Church consists of presbyters or bishops and the people,
and the people as represented by lay or ruling elders.
This necessarily gives origin to the session pr parochial
jiresbytery, consisting of the bishop or pastor and the
ruling elders or representatives of the people. In this
body the entire ecclesiastical power of the whole con
gregation is vested. It admits candidates to sealing
ordinances, exercises pastoral care and discipline over
the members and provides for the instruction of the
flock and regulates public worship.
In the Episcopal Church this governing power vests
with the rector. In the Congregational churches it is
43 505

506 CONFESSION OF FAITH.
exercised immediately by the whole body of the brother
hood in person. In the Presbyterian Church it vests
with pastor and people — the people, however, acting
only through their permanent representatives, the ruling
elders. But the third great principle of Presbyterianism, as
stated in the preceding Chapter, is that the whole
Church of Christ on earth " is one in such a sense that
a smaller part is subject to a larger, and a larger to the
whole. It has one Lord, one faith, one baptism. The
principles of government laid down in the Scriptures
bind the whole Church. The terms of admission and
the legitimate grounds of exclusion are everywhere the
same. The same qualifications are everywhere to be
demanded for admission to the sacred office, and the
same grounds for deposition. Every man who is prop
erly received as a member of a particular church becomes
a member of the Church universal; every one rightfully
excluded from a particular church is excluded from the
whole Church ; every one rightfully ordained to the
ministry in one church is a minister of the universal
Church, and when rightfully deposed in one he ceases
to be a minister in any. Hence, while every particular
church has a right to manage its own affairs and admin
ister its own discipline, it cannot be independent and
irresponsible in the exercise of that right. As its mem
bers are the members of the Church universal, and those
whom it excommunicates are, according to the scriptural
theory, delivered unto Satan and cut off from the com
munion of the saints, the acts of a particular church
become the acts of the whole Church, and therefore the
whole has a right to see that they are performed accord-

SYNODS AND COUNCILS. 507
ing to the law of Christ. Hence, on the one hand, the
right of appeal, and on the other the right of review
and control."*
The principle contained in the above statement was
certainly acted upon in the apostolic age, and it has
been practically recognized and acted upon with more
or less fidelity in all branches of the Christian Church
ever since.
" A controversy having arisen in the Church at An
tioch, concerning the Mosaic law, instead of settling it
among themselves as an independent body, they referred
the case to the apostles and elders at Jerusalem, and there
it was authoritatively decided (not by the apostles alone,
but ' by the apostfes and elders and the whole Church,'
Acts xv. 22) — not for that church (Antioch) only, but
for all others. Paul, therefore, in his next missionary
journey, as 'he passed through the cities, delivered to
them,' it is said, ' the decrees for to keep, which were
ordained of the apostles and elders which were at Jeru
salem.' Acts xvi. 4."f
Hence, in carrying these principles into effect, the con
stitution of the Presbyterian Church (see Book I. of
Government), provides for the erection and operation of
a regularly-graduated series of ecclesiastical councils.
(1.) Every particular congregation is governed, as we
have seen, by a session or parochial presbytery, consist
ing of its pastor and the ruling elders as the representa
tives of the people. The whole govermental power of
that particular church vests in that session, and all
trials for the discipline of any of its members must
originate there. Its decisions are final with respect to
* " What is Presbyterianism ?" Dr. C. Hodge. t Ibia-

508 CONFESSION OF FAITH.
the matters subject to its jurisdiction, except when, after
having been regularly carried up by appeal, they have
been reversed by a superior court. ,
(2.) There is the classical Presbytery, which consists
of all the pastors or bishops and the churches in a city
or neighbourhood who can conveniently meet together
and unite in the exercise of ecclesiastical government.
The churches appear in the Presbytery by representa
tives from the sessions of particular churches, so regu
lated that the number of lay representatives shall exactly
equal the number of pastors ; and these representatives
of the people in all respects exercise equal power with
the pastors. All the powers of these bodies vest in
them as bodies, and not in the members several]}-.
Whatever they are competent to decide or to execute,
can be done only by the members jointly while in ses
sion, and not at all by them separately or even jointly
in any other capacity. Ordained ministers are not
members of particular churches, but belong in the first
instance to the Presbytery. The Presbytery, therefore,
in the first instance, examines and decides upon the
qualifications of candidates, licenses and ordains them,
and in the case of the discipline of a minister the pro
cess originates in the Presbytery to which alone the
pastor is directly responsible. A licentiate is in no
sense or degree a minister. He is purely a layman —
i. e., a private member of a particular church — taken
under care of Presbytery experimentally, and as a part
of his trials or tests temporarily allowed to preach be
fore the people, that they may pass their final judgment
upon his qualifications and acceptability as a candidate
for the ministry.

SYNODS AND COUNCILS. 509
(3.) Synods are only large Presbyteries, consisting of
all the Presbyteries in full of a province.
(4.) The General Assembly of the whole Church,
which, like all the other bodies, consists of an equal
number of pastors and of the representatives of the peo
ple, of necessity is composed of the representatives of
the constituent Presbyteries, instead of the Presbyteries
themselves in full.
In virtue of the principle of APPEAL, any question
originating in a church session, or any other subordinate
court, may be carried up in succession through all the
series to the General Assembly, whose decisions when
once made are final.
In virtue of the principle of review and control,
each church court of every grade above a church ses
sion has the right and is under obligation to review
"the records of the proceedings of the judicatory next
below," and of course to judge of those proceedings, and
secure their correction when wrong. And each court,
including the church session, is an executive as well as
a judicial body, and therefore has an inherent right of
supervision and of governmental control over the entire
field subject to their jurisdiction. Hence a superior
judicatory, in default of the proper action of the inferior
judicatory to which the case more immediately belongs,
may inaugurate investigation and apply discipline im
mediately in the case of any person within its legiti
mate bounds.
Section II. — It belongeth to synods and councils ministerially
to determine controversies of faith and cases of conscience ; to set
down rules and directions for the better ordering of the public
worship of God and government of his Church ; to receive com-
43*

510 confession of faith.
plaints in cases of maladministration, and authoritatively to de
termine the same ; which decrees and determinations, if conso
nant to the word of God, are to be received with reverence and
submission not only for their agreement with the Word, but also
for the power whereby they are made, as being an ordinance of
God, appointed thereunto in his word.4
Section III. — All synods or councils since the apostles' times,
whether general or particular, may err, and many have erred ;
therefore they are not to be made the rule of faith or practice,
but to be used as a help in both.5
Section IV. — Synods and councils are to handle nothing but
that which is ecclesiastical ;• and are not to intermeddle with civil
affairs which concern the commonwealth, unless by way of hum
ble petition in cases extraordinary ; or by way of advice for satis
faction of conscience, if they be thereunto required by the civil
magistrate." 4 Acts xv. 15, 19, 24, 27-31; xvi. 4; Matt, xviii. 17-20.— ^Acts xvii. 11;
1 Cor. ii. 5 ; 2 Co^j. 24 ; Eph. ii. 20.— 6 Luke xii. 13, 14 ; John xviii. 36.
These Sections state — (1.) The different subjects which
come before these church courts for decision. (2.) The
grounds upon which, and the conditions under which,
their decisions are to be regarded as requiring submission,
and the extent to which that submission is to be carried.
1st. Negatively. Synods and councils have no right
whatever to intermeddle with any affair which concerns
the commonwealth, and they have no right to presume
to give advice to, or to attempt to, influence the officers
of the civil government in their action as" civil officers,
except (a) iii extraordinary cases, where the interests of
the Church are immediately concerned, by the way of
humble petition, or (b) by way of advice for satis
faction of conscience, if they be thereunto required by
the civil magistrate.
2d. Negatively. The. powers of synods and councils

SYNODS and councils. 511
are purely ministerial and declarative ; i. e., relate simply
to the declaration and execution of the will of Christ.
They are therefore wholly judicial and executive, and in
no instance legislative.
3d. Positively. It belongs to synods and councils (a)
at proper times to form creeds and confessions of faith,
and to adopt a constitution for the government of the
Church. (6.) To determine -particular controversies of
faith and cases of conscience, (c.) To prescribe regula
tions for the public worship of God, and for the, govern
ment of the Church, (d.) To take up and issue all cases
of discipline, and, in the case of the superior courts, to
receive appeals and complaints in all cases of maladmin
istration in the case of individual officers or subordinate
courts, and authoritatively to determine the same.
4th. Positively. WThile ecclesiastical courts have no
right to handle or advise upon matters which belong to
the jurisdiction of the civil magistrate, they, on the other
hand, evidently possess an inalienable right of teaching
church members their duty with respect to the civil
powers, and of enforcing the performance of it as a re
ligious obligation. " The powers that be are ordained
of God. . . . Wherefore ye must need be subject not
only for wrath, but also for conscience' sake." Rom. xiii.
1-7. That is, obedience to the civil authorities is a re
ligious duty, and may be taught and enforced by Church
courts upon church members.
5th. Negatively. All synods and councils since the
apostles' times, whether general or particular, may err,
and many have erred ; therefore they are not to be made
the rule of faith or practice; but to be used as a help in
both. That is, these synods and councils, consisting of

512 CONFESSION OF FAITH.
uninspired men, have no power to bind the conscience,
and their authority cannot exclude the right, nor excuse
the obligation, of private judgment. If their judgments
are unwise, but not directly opposed to the will of God,
the private member should submit for peace' sake. If
their decisions are opposed plainly to the word of God,
the private member should disregard them and' take the
penalty. 6th. Positively. But in-every case in which the de
crees of these ecclesiastical courts are consonant to the
word of God, they are to be received by all subject to
the jurisdiction of said court, not only because of the
fact that they do agreee with the word of God, but also
because of the proper authority of the court itself as a
court of Jesus Christ, appointed by him, and therefore
ministerially representing him in all of its legitimate
actions.

QUESTIONS.
1. In whom has Christ vested all Church power?
2. Through whose agency do the people exercise the powers
inherent in them ?
3. To what body does this necessarily give rise ?
4. In whom does the governing power in each congregation
vest according to the Episcopal system ?
5. In whom does this power vest according to the Congrega
tional system ?
6. In what body does it vest according to the Presbyterian
system ?
7. What is the third fundamental principle of Presbyterianism,
according to the statement made under the last Chapter ?
8. In what sense ought the unity of the Church to be ex
pressed in its outward organization ?

SYNODS AND COUNCILS. 513
9. Why should each smaller part of the Church be subject to
a larger, and each larger part be subject to the whole ?
10. Prove that this principle was acted on in the apostolic
age. 11. Prove that it is, with greater or less consistency, acted upon
in all churches.
12. What is the lowest church court according to the Presby
terian system?
13. Of what members does the church session consist, and
what are its functions?
14. Of what members does a classical Presbytery consist, and
what are its functions ?
15. In what sense are all the powers of the members of these
church courts joint, and not several?
16. To which body does a minister immediately belong, and to
which is he immediately responsible ?
17. Which body, therefore, judges of and decides upon the
qualifications of ministers and admits them to or deposes them
from office ?
18. What is the precise standing of licentiates?
19. Under the jurisdiction of what body do licentiates immedi
ately stand as professing Christians ?
20. Who compose a provincial Synod, and what are its func
tions ?
21. Who compose the General Assembly, and what are its
functions ?
22. To what extent may the right of appeal be carried in the
Presbyterian Church at present?
23. What is the principle of "review and control," and how
is it practically carried out by the church courts?
24. What subjects are' defined in the second, third and fourth
Sections of this Chapter?
25. What rights are denied synods and councils with respect to
matters belonging to the jurisdiction of the civil magistrate ?
26. What exceptions to that prohibition are made?
27. What relations do all church courts sustain to Christ, and
to what special functions must their governmental agency bo
confined ?

514 CONFESSION OF FAITH.
28. State the several classes of matters which may be legiti
mately considered and determined by church courts.
29. Prove that it is the duty of church courts to instruct those
under their jurisdiction with respect to the duties which Chris
tians owe to the civil magistrate, and to enforce by proper eccle
siastical means due compliance.
30. What do our standards teach with regard to the liability
of church courts to err?
31. What practical consequent follows necessarily from that
fact? 32. What is the true sphere of private judgment in the case ?
33. What should the Christian do in case the decision of the
council be unwise, but not positively opposed to the revealed will
of Christ?
34. What is he to do in case the decision is directly opposed
to the word of Christ?
35. Upon what grounds does every Christian owe submission to
and compliance with those decisions of the courts of God's house
which are consonant to his word ?

CHAPTER XXXII.
OF THE STATE OF MEN AFTEK DEATH, AND OF THE
RESURRECTION OF THE DEAD.
Section I. — The bodies of men after death return to dust,
and see corruption,1 but their souls (which neither die nor sleep),
having an immortal subsistence, immediately return to God who
gave them.2 The souls of the righteous, being then made perfect
in holiness, are received into the highest heavens, where they
behold the face of God in light and glory, waiting for the full
redemption of their bodies ;* and the souls of the wicked are cast
into hell, where they remain in torments and utter darkness, re
served to the judgment of the great day.1 Besides these two
places for souls separated from their bodies the Scripture ac
knowledged none.
1 Gen. iii. 19; Acts xiii. 36.—* Luke xxiii. 43; Eeeles. xii. 7.— s Heb.
xii. 23 ; 2 Cor. v. 1, 6, 8 ; Phil. i. 23 ; Acts iii. 21 ; Eph. iv. 10.— 4 Luke
xvi. 23, 24; Acts i. 25; Jude 6, 7; 1 Pet. iii. 19.
This Section teaches —
1st. That man consists of two distinct elements, a
soul and a body, and that death consists in their tempo
rary separation.
2d. That while the body is resolved into its constitu
ent chemical elements, the soul of the believer is (a)
immediately made perfect in holiness, (6) during all the
intermediate state from death until the resurrection,
continues conscious, active and happy, and (c) is in the
515

516" CONFESSION OF FAITH.
presence of Christ, who, after his ascension, has sat down
at the right hand of God.
3d. That the souls of the wicked also continue, dur
ing this intermediate state, conscious and active, but in
a state of penal torment, reserved to the judgment of
the great day.
4th. These conditions, though not final, .are irreversi
ble — i. e., none of those with Christ will be ever lost,
and none of those in torment will be ever saved.
5th. The Scriptures afford no ground whatever for
the Romish doctrine that there are other places or con
ditions occupied by deceased men than the two above
mentioned. 1st. The duality of human nature, as consisting of
two separable elements — a soul and a body — having dis
tinct and independent attributes and subsistence, is
taken for granted and constantly implied in the lan
guage of Scripture. Thus God made the body out of
the dust of the earth and breathed into it the breath of
life, and so man became a living soul. Gen. ii. 7. Christ
bids us not to " fear them which kill the body, but are
not able to kill the soul." Matt. x. 28. And death is
defined in Eeeles. xii. 7, a dissolution of the personal
union of these two elements ; for " then shall the dust
return to the earth as it was, and the spirit shall return
unto God who gave it." In like manner Paul (2 Cor.
v. 8 ; Phil. i. 22-24) defines it as a departing, a being
with Christ, a ceasing to abide in the flesh, a being
absent from the body on the part of the conscious per
sonal soul.
2d. We know that when the soul leaves it the body
is resolved into its original chemical elements, which

STATE OF MEN AFTER DEATH — RESURRECTION. 517
are gradually incorporated with the shifting currents of
matter on the surface of the earth. The Scriptures
teach us, however, that, in spite of this flux of their
material constituents, the real identity of our bodies is
preserved, and that, as members of Christ, all that is
essential to them will be ultimately preserved and
brought to a glorious resurrection.
As to the condition and location of the souls of men
during the interval which elapses between the death of
each individual and the general and simultaneous resur
rection of the bodies of all, what the Scriptures teach
us may be summed up under the following heads :
(1.) The souls of both believers and the reprobate
continue after death conscious and active, although they
remain until the resurrection separate from their bodies.
(2.) The souls of believers are at their death made
perfect in holiness.
(3.) The souls of believers, thus perfected, are imme
diately introduced into the presence of Christ and con
tinue to enjoy bright revelations of God and the society
of the holy angels.
(4.) The souls of the reprobate are at once introduced
into the place provided for the devil and his angels, and
continue in unutterable misery,
(5.) This state of both classes admits of no exchange
or transfer, but their present condition is the commence
ment of an inevitable progression in opposite directions.
Nevertheless, it is intermediate in the sense (a) that the
persons of men continue incomplete while their souls
and bodies are separate. (6.) That neither the redemp
tion of the saved nor the perdition of the lost has yet
reached its final stage, (c.) That possibly, in the case
44

518 CONFESSION OF FAITH.
of the last, and very probably in the case of the re
deemed, the localities in which they are at present are
not the same as those in which they are to dwell per
manently after the final award.
(6.) As to the location of the place in which the souls
of the reprobate suffer, the Scriptures give us no clue.
In Jude, verse 7, it. is said, "The angels which kept not
their first estate, but left their own habitation, he hath
reserved in everlasting chains under darkness unto the
judgment of the great day." In Matt. xxv. 41, the
Judge at the last day says to those " on the left hand,
Depart from me, ye cursed, into everlasting fire, pre
pared for the devil and his angels." The rich man
(Luke xvi. 23) lifted up his eyes in hell, being in tor
ment, while his brethren were still alive on earth. But
where' these places are situated, and whether the locality
of torment now is identical with the locality of torment
after the judgment, no man can tell, because God has
not revealed it. Of course, the terms "up" or "down,"
" under " or " above," applied to such a subject, must
be simply metaphorical, and cannot indicate absolute
direction when addressed promiscuously to the inhabit
ants of a revolving and rotating sphere.
(7.) As to the location of the place where the re
deemed are now gathered, absolutely nothing is revealed,
except that it is wherever the glorified humanity of
Christ is. They are with him, and behold his glory. 2
Cor. v. 1-8. See, also, all the scenes opened in the
Apocalypse. And Christ at his ascension, sat down at
" the right hand of God," " the right hand of the Maj
esty on high." Mark xvi. 19 ; Rom. viii. 34 ; Heb. i. 3;
x. 12, etc. This must be a locality, because, the human-

STATE OF MEN AFTER DEATH— RESURRECTION. 519
ity of Christ being finite, his presence marks a definite
place ; yet the phrase " right hand of God " evidently
marks rather the condition of honour and power to
which Christ is raised as mediatorial King. As to the
location of the place in which Christ and his glorified
spouse will hold their central home throughout eternity,
a strong probability is raised that it will be our present
earth, first burned with fire and then gloriously replen
ished. See Rom. viii. 19-23 ; 2 Pet. iii. 5-13 ; Rev.
xxi. 1.
The proof of the main propositions above stated — viz. :
that the intermediate state of souls is one of conscious
activity, the redeemed being perfectly holy and happy
with Christ, and 'the reprobate being with the devil and
his angels in torment, and that these conditions are for
ever irreversible — can be better presented collectively
than distributively. It is as follows : The reappear
ance of Samuel in a conscious state, in the use of all his
faculties, at the call of Saul and the witch of Endor
(1 Sam. xxviii. 7—20) ; the appearance of Moses and
Elias at the transfiguration of Christ on the mount
(Matt. xvii. 3) ; Christ's address to the thief on the
cross — " To-day thou shalt be with me in paradise"
(Luke xxiii. 43) ; -the parable of the rich man and
Lazarus (Luke xvi. 23, 24) : Lazarus is conscious and
active in Abraham's bosom ; the rich man is in con
scious torment in hell (Hades), while his brethren are
still living in the flesh. Of dying Stephen it is de
clared (Acts vii. 55-59) that, being full of the Holy
Ghost, he saw the heavens opened, and Jesus Christ
sitting at the right hand of God, and so seeing he cried,
" Lord Jesus, receive my spirit ! and so died."

520 CONFESSION OF FAITH.
In 2 Cor. v. 1-8, Paul declares that to be at home
in the body is to be absent from the Lord ; and to be
absent from the body is to the believer to be present
with the Lord ; and hence he says (in Phil. i. 21-24)
that for him to die is gain, and that he was in " a strait
betwixt two ; having a desire to depart and be with
Christ which is far better; nevertheless to abide in the
flesh is more needful for you." In 1 Thess. v. 10, Paul
declares that the sleep of death is "a living together
with Christ." In Eph. iii. 15, the Church is declared
to be one whole family, of which at present part is in
heaven and part on earth. In Heb. vi. 12—20, it is
declared that after Abraham (and other ancient saints)
had patiently endured, " he obtained' the promises ;"
which promises, we know, were in their true meaning
spiritual and heavenly. In Acts i. 25, Judas is said
to have gone to his own place. In Jude 6, 7, the lost
angels are said to be reserved in everlasting chains,
under darkness, unto the judgment of the last day,
suffering the vengeance of eternal fire. In Heb. vii.
23, the spirits of the just are represented as made per
fect and happy with the angels in heaven. In Rev. vi.
9-11, the souls of the martyrs are represented as under
the altar in heaven, praying for the punishment of their
former persecutors on earth, which of course must be
before the resurrection. In Rev. v. 9; vii. 9; xiv. 1,3,
the souls of believers are represented as being now with
Christ and the holy angels.
3d. Our Standards declare that there is no foundation
whatever, in Scripture, for the Romish doctrine as to
the intermediate state of deceased men. The Papists
hold that hades or the under world embraces several

STATE OF MEN AFTER DEATH — RESURRECTION. 521
distinct regions, to which different classes of human
souls are destined : (1.) The souls of unbaptized infants
go to the " Limbus Infantum," where they remain with
out suffering, and yet without the vision of God. (2.)
Old Testament believers were gathered in the " Limbus
Patrum" where, without suffering and yet without the
vision of God, they remained the "spirits in prison"
until Christ, during the three days he continued under
the power of death, came and released them. 1 Pet. iii.
19, 20. (3.) All unbaptized adults, and those who have
subsequently lost the grace of baptism, and die unre
conciled to the Church, go immediately to the perma
nent hell. (4.) All Christians who have attained a
state of Christian perfection go immediately to heaven.
(5.) The great mass of partially-sanctified Christians,
dying in communion with the Church, still cumbered
with imperfections, go to purgatory.*
Concerning purgatory, the Council of Trent teaches — r
(a.) That there is a purifying fire through which im
perfect Christians must pass. (6.) That souls in purga
tory may be benefited by the prayers and masses offered
in their behalf on earth. f
This doctrine is false, because (1) it is nowhere taught
in Scripture.- (2.) It is opposed to the teaching of
Scripture as to the intermediate state, as above shown.
(3.) It rests upon Antichristian principles as to the
efficacy of the atonement of Christ, as to the sin-expiat
ing and soul-purifying efficacy of temporary suffering,
as to the sacrifice of the mass, and as to prayers for the
dead, etc. * Cat. Rom., Pt. I., ch. vi.
f Council of Trent, sess. xxv.
44*

522 CONFESSION OF FAITH.
Section II.— At the last day, such as are found alive shall not
die, but be changed ;6 and all the dead shall be raised up with the
selfsame bodies, and none other, although with different quali
ties, which shall be united again to their souls for ever.6
Section III.— The bodies of the unjust shall, bytiie power
of Christ, be raised to dishonour ; the bodies of the just, by his
Spirit, unto honour, and be made conformable to his own glorious
body.' 5 1 Thess. iv. 17; 1 Cor. xv. 51, 52.— 6 Job xix. 26, 27; 1 Cor. xv. 42-
44.—' Acts xxiv. 15 ; John v. 28, 29; 1 Cor. xv. 43 ; Phil. iii. 21.
These Sections teach —
1st. That at the last day there will be a simulta
neous resurrection of all the dead, both of the just and of
the unjust.
2d. That those who then remain living on the earth
shall not die, but be changed.
3d. That the very same bodies that are buried in the
earth shall be raised and reunited to their souls, their
identity preserved, although their qualities will be
changed. 4th. That the bodies of believers shall be made like
Christ's glorious body — " a spiritual body."
5th. That the bodies of the reprobate, shall be raised
to dishonour.
1st. At the last day there will be a simultaneous
resurrection of all the dead, both of the just and the un
just. " And many of them that sleep in the dust of the
earth shall awake, some to everlasting life, and some to
shame and everlasting contempt." Dan. xii. 2. " Marvel
not at this : for the hour is coming, in the which all
who are in the graves shall hear his voice and shall
come forth ; they that have done good unto the resur
rection of life, and they that have done evil unto the

STATE OF MEN AFTER DEATH — RESURRECTION. 523
resurrection of damnation." John v. 28, 29. The two
classes are to be judged simultaneously, immediately
after their resurrection upon the second coming of the
Lord. The sheep shall stand on the right side and the
goats upon the left. "And these shall go away into
everlasting punishment, and the righteous into life
eternal." Matt. xxv. 31-46 ; Rom. ii. 6-16 ; 2 Tim. i.
6-10; Rev. xx. 11-15.
2d. Those who are alive and remain unto the com
ing of the Lord shall not outstrip them which are asleep.
For the Lord himself shall descend from heaven with a
shout, with the voice of an archangel and the trump of
God ; and the dead in Christ shall rise first : then we
which are alive and remain shall be caught up together
with them in the clouds, to meet the Lord in the air :
and so shall we ever be with the Lord. 1 Thess. iv. 15-17.
" We shall not all sleep, but we shall all be changed in
a moment, in the twinkling of an eye, at the last trump :
for the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be changed." 1 Cor. xv.
51, 52.
3d. The very same bodies that are buried in the earth
shall be raised and reunited to their souls, their identity
preserved, although their qualities are changed. This
is explicitly declared in Scripture : " Our vile body is to
be changed." Phil. iii. 21. "This corruptible is to put
on incorriiption." 1 Cor. xv. 53, 54. "All who are in
their graves shall hear his voice, and shall come forth."
John v. 28. "They who are asleep, . . . the dead in
Christ shall rise." 1 Thess. iv. 13-17. Our bodies are
now members of Christ, and they are to be raised in a
manner analogous to his resurrection, which we know

524 CONFESSION OF FAITH.
to have been of his identical body, by the print of the
nails and of the spear. It was seen and handled for the
space of forty days in order to establish this very fact.
Luke xxiv. 39 ; Acts i. 3 ; 1 Cor. xv. 4.
There are many changes hi the material elements and
form of the human body between birth and' death, and
yet no one can for a moment doubt that the body re
mains one and the same throughout all. There is no
difficulty in believing, upon the authority of God's word,
that, in spite of the lapse of time and of all the changes,
whether of matter or of form, it undergoes, the body of
the resurrection will be in the same sense and to the
same degree one with the body of death as the body of
death is one with the body of birth.
4th. These changes will doubtless be very great. The
body of the believer is to be made like unto Christ's
glorious body. Phil. iii. 21. The body of man now is
" an animal body " (1 Cor. xv. 44), unhappily translated
" a natural body." It is suited to the present wants of
man, to his present stage of development, intellectual,
moral, social and spiritual, and to the physical conditions
of the world he inhabits. But " flesh and blood," bone,
muscle and nerve, " cannot inherit the kingdom of God ;
neither doth corruption inherit incorriiption.!' 1 Cor. xv.
50. But this shall be " changed." Not a new body
substituted for the old, but the old changed into the
new. As the seed gives birth to a new organism, so the
corruptible will give birth to the incorruptible. For
" there is an animal body, and there is a spiritual body."
The spiritual body will be still material and identical
with the body which was once animal, but it will be
suited to the new wants of the spirits of just men made

STATE OF MEN AFTER DEATH — RESURRECTION. 525
perfect — to their new stage of development, intellectual
and spiritual — to their social relations, and to the
physical conditions of the " new heavens and the new
earth, wherein dwelleth righteousness." 2 Pet. iii. 12, 13.
5th. The bodies of the reprobate shall be raised to
dishonour. "All that are in their graves shall hear his
voice, and shall come forth, . . . they that have done
evil, unto the resurrection of damnation. John v. 5-29.

QUESTIONS.
1. What is the first proposition taught in the first Section?
2. What is the second proposition there taught ?
3. What is the third proposition there taught ?
4. What is the fourth?
5. What is the fifth?
6. Prove that Scripture takes the duality of human nature for
granted. 7. How do they define death?
8. What becomes of the body after death ?
9. What do the Scriptures reveal on the subject?
10. What great change is wrought in the souls of believers im
mediately upon their death?
11. In what state do the souls both of believers and of the
reprobate continue between death and the resurrection ?
12. What is taught us as to the place to which believers go
immediately upon death?
13. What is taught us as to the place to which the reprobate
are introduced after death ?
14. Will the conditions of either of these classes be reversed or
interchanged ?
15. In what respect are these states not final, but inter
mediate? 16. State the proof given in Scripture that the souls of be
lievers are conscious, active, happy and with Christ between
death and the resurrection.

526 CONFESSION OF FAITH.
17. State the proof that the souls of the reprobate are con
scious, active, in torment and with the devils in hell immediately
after death ?
18. What do the Scriptures teach as to the absolute location
of the place of suffering ?
1 9. What is to be understood by the words " up " and " down, ' '
"under" and "above," in this relation?
20. What do they teach as to the present location in which
Christ and the blessed dead are gathered?
21. What do they teach as to the future locality of that scene
of bliss ? and state the passages which relate to the subject.
22. What does the Romish Church teach as to the Limbus
Patrwm and the Limbus Infantum?
23. Who do they teach go immediately to hell, and who imme
diately to heaven ?
24. What do they teach about purgatory ?
25. State the reasons which disprove their doctrine upon this
subject? 26. What is thefirst proposition taught in Sections ii. and iii. ?
27. What is the second proposition there taught?
28. What is the third proposition ?
29. Whatisthe/ourf/i?
30. What is the fifth?
31. Prove from Scripture that the resurrection of the just and
of the unjust will be simultaneous.
32. Prove that those found living at the time of the second
coming of Christ will not die, but will be ' ' changed. ' '
33. Prove from Scripture that the very same body that is
placed in the earth shall rise again.
34. Prove that Christ rose with the very same body.
35. Prove that changes as to the form and as to the material
elements of the body do not impair its real identity.
36. What will be the nature of the resurrection body?
37. Prove that it will be made like Christ's glorified body.
38. What is meant by the terms "natural body " and "spirit
ual body?"
39. Prove that the bodies of the reprobate will be raised to
dishonour ?

CHAPTER XXXIII.
OF THE LAST JUDGMENT.
Section I. — God hath appointed a day wherein he will judge
the world in righteousness by Jesus Christ,1 to whom all power
and judgment is given of the Father.2 In which day not only
the apostate angels shall be judged,3 but likewise all persons that
have lived upon earth shall appear before the tribunal of Christ,
to give an account of their thoughts, words and deeds, and to
receive according to what they have done in the body, whether
good or evil.*
Section II. — The end of God's appointing this day is for the
manifestation of the glory of his mercy in the eternal salvation
of the elect, and of his justice in the damnation of the reprobate,
who are wicked and disobedient. For then shall the righteous
go into everlasting life, and receive that fulness of joy and refresh
ing which shall come from the presence of the Lord ; but the
wicked, who know not God, and obey not the gospel of Jesus
Christ, shall be cast into eternal torments, and be punished with
everlasting destruction from the presence of the Lord, and from
the glory of his power.5
1 Acts xvii. 31.— 2 John v. 22, 27.— ' 1 Cor. vi. 3 ; Jude 6 ; 2 Pet. ii. 4.—
4 2 Cor. v. 10; Eeeles. xii. 14; Rom. ii. 16; xiv. 10, 12; Matt. xii. 36, 37.—
5 Matt. xxv. 31^46; Rom. ii. 5, 6; ix. 22, 23; Matt. xxv. 21; Acts iii. 19;
2 Thess. i. 7-10.
These Sections teach —
1st. That God has appointed a day of general judg
ment. 2d. That he has committed this judgment into the
hands of the God-man in his character as Mediator. 527

528 CONFESSION OF FAITH.
3d. That the persons to be judged include apostate
angels and the whole human race, good and bad.
4th. That these persons are to be judged as to all
their thoughts, words and deeds.
5th. That the great end of God in the appointment
of this day is the manifestation of his glorious justice in
the condemnation of the reprobate, and of his glorious
grace in the glorification of believers.
6th. That the righteous are to be awarded admission
to the presence of the Lord, which is to be consciously
enjoyed by them in a state of unending holiness, happi
ness and honor.
7th. That the reprobate are to be awarded a place
with the devil and his angels, to be endured with con
scious torment and shame through a ceaseless eternity.
1st. It is a dictate of natural reason and conscience
that in some way, formally or informally, severally or
collectively, God will call all the subjects of his moral
government to an exact account for their character and
actions. It is obvious, as the author of the seventy-
third Psalm declares, and as many other perplexed souls
have thought, that justice is not executed upon men in
this world. All this suggests the probability that God
will at a future time adjust the disturbed balances and
call all men to a strict account. This presumption of
reason and conscience is confirmed and declared to be a
fact in the word of God ; and the additional informa
tion is conveyed that this judgment of men and angels
shall be general and simultaneous, and shall be con
ducted on a certain predetermined day in the future.
"'The times of this ignorance God winked at; but now
commandeth all men everywhere to repent; because he

THE LAST JUDGMENT. 529
hath appointed a day in which he will judge the world
in righteousness by that man whom he hath ordained ;
whereof he hath given assurance to all men, in that he
hath raised him from the dead." Acts xvii. 30, 31 ;
Rom. ii. 16 ; Matt. xxv. 31-46.
2d. The Judge on this great occasion is to be not God
absolutely considered, but the God-man in his office as
mediatorial King. All judgment is said to be not in
herently his, but committed to him by the Father. John
v. 22, 27. As Judge he is called the " Son of man"
and the "man ordained by God." Matt. xxv. 31, 32;
Acts xvii. 31. He conducts the judgment as "the King"
and as Head of his members who have lived on earth.
" For I was an hungered and ye gave me meat ; I was
thirsty and ye gave me drink, etc. . . . And the King
shall answer and say unto them, Verily I say unto you,
Inasmuch as ye have done it unto one of the least of
these my brethren, ye have done it unto me." Matt.
xxv. 35-40. And thus, as mediatorial King, he will
consummate his work in the destruction of his enemies,
the complete redemption of his friends, and " the resti
tution of all things." 2 Thess. i. 7-10; Rev. i. 7; Acts
iii. 21.
3d. The subjects of the judgment will embrace the
entire human race of every generation, each individual
appearing immediately after his resurrection, in the
completeness of his reintegrated person, both soul and
body. All the generations of the dead are to be raised
and the then living "changed." " Before him shall be
gathered all nations." " W'e shall not all sleep, but we
must all be changed; ... the trumpet shall sound,
and the dead shall be raised incorruptible, and we shall
45

530 CONFESSION OF FAITH.
be changed." "We must all appear before the judg
ment-seat of Christ, that every one may receive the
things done in his body according to that he hath done,
whether it be good or bad." "And I saw the dead,
small and great, stand before God. . . . And the sea
gave up the dead which were in it; and death and hell
(Hades) delivered up the dead which were in them : and
they were judged, every man according to his works."
Matt. xxv. 31-46; 1 Cor. xv. 51, 52; 2 Cor. v. 10; 1
Thess. iv. 16; Rev. xx. 11-15. All evil angels are
also to be arraigned in this judgment. "The angels
which kept not their first estate ... he hath reserved
in everlasting chains, under darkness, unto the judgment
of the great day." Jude 6 ; 2 Pet. ii. 4. Good angels
will be concerned in it as attendants and ministers.
Matt. xiii. 41, 42; 2 Thess. i. 7, 8.
4th. The judgment will not rest upon appearances,
nor testimony, nor any partial knowledge of the facts,
nor upon technical grounds of law, nor specific actions
dissociated from the state of the heart and the motives
which prompted them. The heathen who has sinned
without the law "shall be judged without the law" —
that is, without the law supernaturally revealed, but by
the law written upon the heart, which made him a law
unto himself. Luke xii. 47, 48; Rom. ii. 12-15. The
Jew who "sinned in the law shall be judged by the law."
Rom. ii. 12. Every man who has lived under the dis
pensation of the gospel shall be judged by the gospel.
Heb. ii. 2, 3; x. 28, 29. We are told not to judge
according to the appearance (John vii. 24), and there
fore to "judge nothing before the time, until the Lord
come, who both will bring to light the hidden things

THE LAST JUDGMENT. 531
of darkness and will make manifest the counsels of the
hearts." 1 Cor. iv. 5 ; Eeeles. xii. 14. " There is noth
ing covered that shall not be revealed, neither hid that
shall not be known. Therefore, whatsoever ye have
spoken in darkness shall be heard in the light, and that
which ye have spoken in the ear in closets shall be pro
claimed upon the housetops." Luke viii. 17; xii. 2, 3;
Mark iv. 22. This shall be done to manifest the right
eousness of God in the condemnation of his enemies,
and his glorious grace in the sanctification of his people.
The saints will not be acquitted in the day of judg
ment on the ground of their own good deeds, but be
cause their names are found written in " the book of
life," or the book of God's electing love, and on the
ground of their participation in the righteousness of
Christ. Their good deeds will be publicly cited as the
evidences of their union with Christ. Their union with
Christ is the ground of their justification. Their faith
is the instrument of their union with Christ ; and their
faith, as the Apostle James says, is shown by their works.
Phil. iv. 3; Rev. iii. 5; xiii. 8; xx. 12, 15.
5th. The great end of God in this public unveiling
of secrets and manifestation of character in connection
with his final disposition of his creatures is of course
the manifestation of his own glorious excellences as
moral Governor and Redeemer. The redeemed are
for ever "vessels of his mercy" prepared beforehand, in
order that in them might be " made known the riches
of his glory." And the reprobate in like manner are
exhibited as the " vessels of wrath," to show his right
eous wrath and make his power known. Rom. ix. 22, 23.
It has already been proved, under Chapter iv., § 1, that

532 CONFESSION OF FAITH.
the chief end of God in the original creation was
the manifestation of his own glorious perfections. If
this was his end in the original creation, it of course
must be so in every subsequent step consequent upon
it. 6th. Immediately upon the close of the judgment, the
righteous, being honourably acquitted, are to be awarded
admission to the presence of the Lord, with whom they
are ever to continue in a state of conscious and exalted
happiness, excellence and honour for an absolutely un
ending eternity. Of the blessed estate of the saints,
the Scriptures teach — (1.) Their blessedness flows from
their perfect freedom from sin, and from their being
with God and Christ, and their sharing the glory of
Christ as joint heirs with him. John xvii. 24; Rom.
viii. 17; 1 Thess. iv. 17; Rev. xxi. 3. (2.) It shall
be perfectly free from all evil of every kind (Rev. xxh
4), and it shall involve every form of blessedness in an
inconceivably great degree (1 Cor. ii. 9) and exalted in
kind (Col. i. 12). (3.) It is to endure for an absolutely
unending eternity. It is called "eternal life" and
"everlasting life," an "eternal weight of glory," "eter
nal salvation," an " everlasting kingdom," an " eternal
inheritance." Matt. xix. 16, 29 ; xxv. 46 ; Rom. ii. 7 ;
2 Cor. iv, 17; Heb. v. 9; 2 Pet. i. 11 ; 1 Pet. i. 4;
Heb. ix. 15. .
From such passages as Rom. viii. 19-23; 2 Pet. iii.
5-13, and Rev. xxi. 1, it appears not improbable that
after the great conflagration of the earth and all that in
habits its surface, which the Scriptures reveal shall ac
company the judgment, this world will be reconstituted,
and as the " new heaven " and the " new earth " be glo-

THE LAST JUDGMENT. 533
riously adapted to be the permanent residence of Christ
and his Church.
7th. The reprobate will be immediately conveyed to
the place prepared for the devil and his angels (Matt.
xxv. 41), and are there to continue in the conscious en
durance of torment and shame for an absolutely unend
ing eternity.
The strongest terms which the Greek language affords
are employed in the New Testament to express the un
ending duration of the penal torments of the lost. The
same words (aubv, aiwvioz and aiSiocf) are used to express
the eternal existence of God (1 Tim. i. 17 ; Rom. i. 20 ;
xvi. 26), of Christ (Rev. i. 18), of the Holy Ghost (Heb. ix.
14), and the endless duration of the happiness of the saints
(John vi. 58 ; Matt. xix. 29 ; Matt. xxv. 46, etc., etc.),
and the endless duration of the sufferings of the lost.
Matt. xxv. 46 ; Jude 6. Besides, their condition is con
stantly set forth by such terms as, the " fire that shall
not be quenched," " fire unquenchable," " the worm that
never dies," " bottomless pit," the necessity of paying
" the uttermost farthing," " the smoke of their torment
ascending up for ever and ever." Luke iii. 17 ; Mark ix.
45, 46 ; Rev. xiv. 10, 11. Of the unpardonable sin,
Christ says that it shall never be pardoned, " neither
in this world nor in that which is to come." Matt.
xii. 32.
The entire Christian Church, Greek and Roman,
Lutheran and Reformed, have agreed in holding this
truth that the penal sufferings of the lost are to last for
ever. Certain individuals and heretical societies, how
ever, have denied it, and substituted in its place one or
other of the following hypotheses ;
45*

534 CONFESSION OF FAITH.
(1.) That the "second death " spoken of in Rev. xx.
14, to which the wicked shall be subjected after their
condemnation in the judgment, involves the total and
absolute destruction of their being — i. e., annihilation.
But the Scriptures always consistently speak of the fu
ture of the lost as a state of conscious suffering enduring
for ever. The " worm dieth not," " everlasting fire,"
" unquenchable fire," " weeping and gnashing of teeth,"
" the smoke of their torment ascendeth up for ever and
ever, and they have no rest day nor night."
(2.) The other hypothesis supposes that, sooner or
later, God will secure the repentance and consequent
reformation and restoration of all sinners, even of the
devil himself. This is to result either through the atoning
and purifying efficacy of protracted though temporary
•suffering, or through other moral influences which God
will bring to bear upon them in another world. But
remember — (a,.) That suffering per se, while it may ex
piate guilt, has no tendency to purify the soul from
pollution or to enkindle spiritual life. (o.) The atone
ment of Christ and the sanctifying power of his Spirit
are the only appointed means of bringing men to repent
ance, and indeed the highest possible means to that end.
In the case of the reprobate these have been finally re-
¦ jected, and hence " there remaineth no more sacrifice for
sins, but a certain fearful looking-for of judgment and
fiery indignation, which shall devour the adversaries."
Heb. vi. 26, 27. (c.) There is not the slightest trace in
Scripture of such an ultimate restoration, either in the
design of it, or the means of it, or the results of it. On
the contrary, as we have seen, the Scriptures positively
affirm the precise reverse to be true.

THE LAST JUDGMENT. 535
Section III. — As Christ would have us to be certainly per
suaded that there shall be a day of judgment, both to deter all
men from sin, and for the greater consolation of the godly in
their adversity;6 so will he have that day unknown to men, that
they may shake off all carnal security, and be always watchful,
because they know not at what hour the Lord will come ; and may
be ever prepared to say, Come, Lord Jesus, come quickly.
Amen.7 6 2 Pet, iii. 11, 14; 2 Cor. v. 10, II;. 2 Thess. i. 5-7; Luke xxi. 27, 28;
Rom. viii. 23-25.—' Matt. xxiv. 36, 42-44; Mark xiii. 35-37; Luke xii. 35,
36 ; Kev. xxii. 20.
This Section teaches —
1st. That God has made the fact absolutely certain that
there will be a future judgment, in order that this know
ledge may act upon all men as a wholesome motive deter
ring them from sin, and, at the same time, that it may
console the godly in the midst of their adversity. With
reference to thefirst object, Paul says, " We must all ap
pear before the judgment-seat of Christ; that every one
may receive the things done in his body, according to
that he hath done, whether it be good or bad. Know
ing, therefore, the terror of the Lord, we persuade men."
2 Cor. v. 10, 11. And Peter says, " Seeing, then, that
all these things shall be dissolved, what manner of per
sons ought ye to be in all holy conversation and godli
ness, looking for and hastening unto the coming of the
day of God?" 2 Pet. iii. 12. With reference to the
second object, Paul says, " Seeing it is a righteous thing
with God to recompense tribulation to them that trouble
you ; and to you that are troubled, rest with us, when
the Lord Jesus shall be revealed from heaven with his
mighty angels." 2 Thess. i. 7.
2d. That on the other hand, God has left us in abso-

536 CONFESSION OF FAITH.
lute uncertainty with respect to the time at which this
great event shall occur, in order to prevent carnal se
curity and to keep his people ever on the alert and con
stantly prepared. That the time is intentionally left
unknown is expressly affirmed again and again in Scrip
ture: "But of that day and that hour knoweth no
man ; no, not the angels which are in heaven, neither
the Son, but the Father." Mark xiii. 32 ; Matt. xxiv.
36. " Be ye, therefore, ready also ; for the Son of man
cometh at an hour when ye think not." Luke xii. 40.
" It is not for you to know the times or the seasons
which the Father has put in his own power." Acts i. 7.
" The day of the Lord cometh as a thief in the night."
1 Thess. i. 2; 2 Pet. iii. 10. "Behold I come as a
thief. Blessed is he that watcheth and keepeth his
garments." Rev. xvi. 15.
The designed effect of the attitude of uncertainty
with regard to the time of the second advent and general
judgment in which the saints are placed is, that they
should regard it as always immediately impending; that
they should look forward to it with solemn awe, and yet
with joyful confidence; and hence in view of it, be incited
to the performance of duty and the attainment of holi
ness, and comforted in sorrow. Phil. iii. 20; Col. iii.
4, 5 ; James v. 7. It is their duty also to love, watch,
wait for and hasten unto the coming of our Lord. Luke
xii. 35-37 ; 1 Cor. i. 7, 8 ; 1 Thess. i. 9, 10; 2 Tim. iv.
8 ; 2 Pet, iii. 12 ; Rev. xxii. 20.

THE LAST JUDGMENT. 537

QUESTIONS.
1. What is thefirst proposition taught in the first and second
Sections of this Chapter ?
2. What is the second proposition there taught ?
3. What is the third proposition there taught?
4. What is the fourth proposition?
5. What is the fifth?
6. What is the sixth?
7. What is the seventh ?
8. Show that reason and conscience lead us to anticipate a
future judgment as highly probable.
9. Prove from Scripture that God has appointed a certain
fixed day for the general judgment of men and angels.
10. Who is to be the Judge, and in what character?
11. Prove the above answer.
12. Who are to be the subjects of the judgment?
13. Prove your answer.
14. How are good angels to be concerned in the transaction?
15. By what law are men to be judged ?
16. How far is the investigation and judgment of that day to
extend ? — to overt actions only, or also to motives, feelings and
thoughts? 17. Prove your answer.
18. Upon what ground will the saints be acquitted?
19. What is the "book of life?"
20. What is God's great end in his dealings with the repro
bate and in his dealings with his saints.?
21. Prove your answer.
22. Where are the righteous to go immediately after the judg
ment. 23. Prove that they are ever to be with Christ.
24. What is to be the character and degree of their blessed
ness? 25. Prove that it is to endure for ever.
26. Where is it probable Christ and his people will be finally
located ?

538 CONFESSION OF FAITH.
27. Prove that immediately after death the reprobate are to
go to the place prepared for the devil and his angels.
28. Prove that the same words are used to express the con
tinuance of the conscious sufferings of the lost that are used to
express the eternity of God or the everlasting happiness of the
saints. 29. State other scriptural proof that the condition of the lost
is to be that of conscious suffering and shame for an absolutely
unending eternity.
30. How generally has this doctrine been held in the Church ?
31. State the opposing hypothesis of annihilation.
32. Disprove it.
33. State the opposing hypothesis of restitution.
34. Disprove it.
35. For what purpose has God made known the certain fact
of a future judgment ?
36. Illustrate the truth of your answer by passages of Scripture.
37. Prove from Scripture, that the time of the future judg
ment is intentionally left unrevealed.
38. For what purpose are men left uncertain on this subject?
39. How should believers regard that day? how should its
constant pendency effect them ? and how should they look for
ward to it ?

INDEX.

Ability as distinguished from liberty, 225.
Act of Supremacy, 35.
 Uniformity, 36.
Adam, created immediately by God, 121, 122. The root of the whole
human race, 122-124. Created in the image of God, 124-126. En
dowed with sufficient knowledge, 126. Fallible, 126. The fall of,
147-153. The fall of, permitted by God and overruled for his own
glory. The effects of their sin upon our first parents, 151-153. Is
the federal as well as the natural head of all mankind, 163, 156.
The federal headship of, proved to be the doctrine of our Standards,
154, 155, 170. The federal headship of, proved from Scripture, 156.
The sin of, immediately imputed to all his descendants, 156-159.
This imputation proved to be the doctrine of our Standards, 157. And
proved to be the doctrine of Scripture, 158, 159.
Adopting Act, 21.
Adoption, doctrine of, 260-263. Relation of, to justification, regeneration,
etc., 260, 261. Elements and effects of, 261, 262.
Annihilationists, 534.
Antichrist, 433.
Apology for Augsburg Confession, 27.
Apocrypha, 53, 54.
Arminian view of God's decrees, 96-101. View of justification, 250. View
of Christian perfection, 269, 270. View of perseverance, 315, 316.
Articles of Smalcald, 27.
Assurance, doctrine of, 322-333. False, discriminated from true, 323.
The attainment of, possible, 324, 325. The grounds and evidences of,
shown, 325-328. Witness of the Holy Spirit, 326-328. Not of the
essence of faith, 330, 332. May be temporarily lost, 333.
Attributes of God, 74-83. How distinguished from personal properties,
88, 89.
Augsburg Confession, 21. 539

540 INDEX.
Baptism, doctrine of, 460-478. Immediately instituted by Christ, 461, 462.
Of perpetual obligation, 462. Its nature, emblematic import and
mode, 463-467. Its design, 468. What adults subjects of, 468, 469.
Infant, 472-475. Whose infants should be baptized, 474, 475. The
efficacy and necessity of, 476-478.
Bull Unigenitus of Clement XL, 26.
Call, external and internal. See Effectual Calling.
Calling. See Effectual Calling.
Calvin doctrine of justification, 251.
Canon of Scripture. See Scripture.
Canons and decrees of Council of Trent, 25, 305, 316, 370, 376, 453, 455,
489, 490, 491, 521. Of Synod of Dort, 28, 33, 224.
Catechisms of Westminster Assembly adopted by the original Synod, 21, 22.
Of Bellarmine, 26. Roman, 25, 202, 203, 207, 291, 431, 521. Of Lu
ther, 27. Of Heidelberg, 28.
Censures. See Church Censures.
Certainty of an event not inconsistent with the freedom of the agent in
effecting it, 100.
Christ, divinity of, 85-88. Pre-existence of, 85. Distinct Person from
the Father, 86, 87. Personal properties of, 88, 89. Eternal relation
to the Father, 88, 89. Given to carry into effect the decree of election,
104-106. Designed to secure the salvation of the elect only, 104-106. As
mediatorial King contracts and administers the covenant of grace, 176,
178. Mediatorial office of, 184-215. A prophet, spriest and a king,
185-190. Head over all things to his Church, 189, 190. True God
and true man in one person, 190-196. His person eternal and divine,
his humanity impersonal, 194, 195. Absolutely sinless, 193. The
constitution of his person a mystery, 195. The natures not mixed, 195,
196. His humanity exalted but not deified, 198. , Is Mediator as God-
man, 198, 199. Appointed to his office by his Father,. 199. Assumed
the office voluntarily, 199, 200. Functions discharged by him in his
estate of humiliation, 200-203. In his estate of exaltation, 203-205.
His "descent into hell" (Hades) — different opinions of, 202, 203. His
resurrection, ascension and session at the right hand of God, 203, 204.
Satisfaction of, includes both his active and passive obedience, 206.
Made satisfaction in strict rigour of justice, 207,208. It secures the salva
tion of all those for whom offered, 208, 209. Benefits of, applied by the
Holy Ghost, 209. Mediatorial actions of, involve both natures, and
are to be attributed to the entire Person, 210, 211. He applies his
redemption to all for whom he purchased it, 212-215. Its infinite
sufficiency, its adaptability, its universal offer and its intended effects,

INDEX. 541
213-215. The union and communion of Christ with saints, 437-440,
To judge the quick and the dead, 529.
Christianity, evidences of, 49, 50. A knowledge and profession of, neoos-
sary to salvation, 241, 242.
Christian liberty. See Liberty.
Church, doctrine of, 421-423. Catholic, 421. Etymology and scriptural
usage of the word, 422. Invisible, 422-424. Visible, 424, 425. En
dowed with the word and ordinances, 426. Without the bounds of, no
salvation, 426, 427. Varies in purity, 428-430. In what sense infal
lible, 430, 431. The Lord Jesus the only Head of, 431-433, 497. Papal
and Erastian errors concerning, refuted, 431, 432, 496.
Church censures, doctrine of, 496-503.
Church and State, relation of, 404, 406.
Church government, Popish theory of, 498. Prelatical theory of, 498,499.
Independent theory of, 499. Presbyterian theory of, 499, 500, 505-
512. Power of, its nature and extent, 501, 502. End of discipline,
502, 503.
Civil magistrate, doctrine of, 398-407. A divine institution, 398-400.
Ends of institution of, 400, 401. Should promote piety, 401. Should
be Christians, 402. Defensive war lawful, 402, 403. No jurisdiction
in ecclesiastical affairs, 405, 406. Obedience to, areligious.duty, 406.
Communion of saints, the doctrine of, 436-442. Founded on their union
with Christ, 437-439. With the Lord, 439, 440. With each other,
440-442. The universality and glory of, 442.
Concupiscence, its sin and guilt, 271.
Conditions of ministerial communion and of church membership, 21.
Confession of Faith adopted by the original Synod, 21, 22. Tridentine, 25.
Orthodox, 26. Of Grenadius, 26. Of Augsburg, and apology for, 27.
Helvetic 2d, 28, 30. Of Westminster, adopted by English and Ameri
can Congregationalists, 29. - Of Westminster, history of origin of, 33-
44. Old Scotch, and First Book of Discipline, 33, 34. Of Westminster,
prepared, 38, 39. Finished and ratified by Parliament and by Scotch
General Assembly, 39. Ratified by original Synod, 40. Revised in
chapters and sections relating to civil magistrates, 40, 41.
Confession of sin, true doctrine of, 294-296. Romish doctrine of, 295.
Conscience, liberty of. See Liberty.
Councils. See Synods and Councils.
Covenant of Grace, doctrine of, 172-181. Arminian view of, 173, 174.
Calvinistic view of, 174-178.' Proof that such a covenant was con
tracted between the Father and Son, 176. The promise and condition
of, 176, 177. Administered and its blessings applied by Christ aa
mediatorial King, 177, 178. Various dispensations of, 179-181.
 — National, 34. Solemn League and, 34.
46

542 INDEX.
Covenant of works, doctrine of, 167-172. Contracted with Adam as the rep
resentative of the race, 153-156, 169, 170. The elements of, 169. A
gracious, rational and favourable constitution, 168, 169. The promise,
the condition, and the penalty of, 170-172.
Creation, doctrine of, 113-127. Creatio prima and creatio secunda, 115-117.
Elements created out of nothing, as well as all things formed by God,
115-119. Absolute creation out of nothing proved, 115, 116. Account
of, in Genesis, 117, 118. Attributed to all the divine persons, 117. The
final end of, the glory of God, 119, 120. All God's works of, he pro
nounced very good, 118, 119. Of man, 121-127. Of man, last of the
organized inhabitants of the earth, 121, 122. Of man immediately by
God, 121, 122. Of entire race in one pair, 122-124. Of man in a state
of moral perfection in image of God, 124, 125; yet fallible, 126, 127.
Creeds and Confessions, short history of, 19-29. Origin of, 20. Necessity
and proper use of,- 20, 21. Apostles', 23. Nicene, 23, 24, 89. Of
Council of Ephesus, 24. Of Council of Chalcedon, 24, 191. Athana-
sian, 24, 25. Of the Lutheran churches, 26, 27. Of the Reformed
churches, 27, 28. Consensus Tigurinus of Calvin, 493.
Death, 516.
Decrees of God, doctrine of, 92-111. Comprehend all events of every kind,
93-95. Are none of them conditional, 95, 98. Are always certainly
efficacious, 98. Are all consistent with his own perfections, 98, 99.
And with the nature and modes of action of the creature, 99, 100. Are
all one purpose, 92, 94. Determine means and conditions as well as
ends, 97. Determine free actions of men, 94. And the sinful actions
of men, 94, 95, 150, 151. Are not the proximate causes of any event,
100. Predestinate individuals to salvation, 101-104. See Predestina
tion. Include the reprobation of the wicked, 104-107. See Reproba
tion. Doctrine of, to be handled carefully, 110, HI. Not revealed, and
not the rule of man's duty, 111.
Design of the Atonement, 104-107, 212-215.
Development, theory of organic, 122.
Directory of Worship adopted, 22. Formed, 38. Ratified by Scotch Gen
eral Assembly, 39.
Dispensations of covenant of grace, various, 179-181.
Divorce, 417, 418.
Doctrinal Standards of the Qhurch of Rome, 25, 26. Of Greek Churoh, 26,
27. Of Lutheran Churoh, 26, 27. Of Reformed churches, 27, 28.
Dort, Synod of, and Canons of. See Synod and Canons.
Effectual calling, doctrine of, 230-242. An internal and spiritual call
proved necessary to salvation, 232, 233. Embraoes all the elect and

index. 543
only the elect, 234. The sole agent in effecting, the Holy Ghost, 234,
237. Common and efficacious grace distinguished. How related to
the activities of the soul, 235, 236. Regeneration and conversion dis
tinguished, 235, 236. Wrought by the Spirit through the truth, 237.
Certainly efficacious, 237. Perfectly congruous to our nature, 237,
238. Effects embrace the entire man, 238, 239.
Election. See Predestination and Decrees.
Erastians, 3S, 405, 431, 496.
Eternal punishments, 533, 534.
Eucharist. See Lord's Supper.
Faith, relation of, to justification, 252-254. Relation of, to works, 253.
Saving, the doctrine of, 275-283. General sense of the term, 275, 276.
Religious, 276. Saving, defined, 276. Wrought in the soul by the
Holy Ghost through the truth, 277. Strengthened by the use of means,
278. Rests on the testimony of God, 279. Embraces all revealed truth,
2S0, 281. Varies with the nature of the truth revealed, 280, 281. In
cludes trust, 280. The specific act of justifying faith includes assent
and trust, and terminates upon Christ as its object, 281, 282. Varies
in degree, is indestructible, grows to full assurance, 283. Assurance
not of the essence of, 330-333.
Form of Government adopted, 22.
Formula of Concord, 27, 202, 206, 207, 225, 252.
Free will, doctrine of 2L9-228. Different theories of, 219, 220.. Self-deter
mining power of man proved, 220, 221. State of, in the several con
ditions of innocency, sin, grace and glory, 222-228. Distinction be
tween liberty and ability, 225. Total inability, 224-227.
Full assurance. See Assurance.
God, unity of, 71, 72, 84. A personal Spirit, 72, 74. Possesses all abso
lute perfections, 74-83. Attributes of, 74-83. Attributes of, common
to all the Persons of the Godhead, 75. His infinity, 75. His immen
sity, 75. His eternity, 76. His infinite intelligence, 76. His omnip
otence, 77. His absolute goodness and grace, 79. His absolute truth,
80. His infinite justice, 80, 82. His infinite holiness, 82. His abso
lute sovereignty, 82, 83. The decrees of, 92-111. From eternity pos
sesses an unchangeable plan, 92, 93. His own glory his ultimate end
in purpose and action, 103, 119, 120, 134. The order of decrees of,
stated, 106.
Good works, doctrine of, 298-311. Essential elements of, 299, 300. Effects
and uses of, 300, 301. The fruits of grace alone, 303. Diligent effort
necessary to the production of, 303, 304. Of supererogation impossible,
305, 307. Romish doctrine of, 305. Relation of, to rewards, 307-309.

544 INDEX.
In what sense impossible for the unregenerate, 310, 311. In what
sense not impossible to him, 310.
Grace. See God. Common and efficacious, distinguished, 234, 235.
Government. See Civil Magistrate.
Heaven, 518, 519. Eternal happiness and honour, 532.
Heidelberg Catechism, 28, 206, 251, 252.
Hell, 518. Conscious misery absolutely unending, 533, 534.
Holy Scripture. See Scripture.
Holy Spirit, divinity of, 86. Personality of, 86-88. The gift of a means
to effect the end of sovereign election, 105. Regenerates and sanctifies
only the elect. The witness of, 326-328.
Imputation, meaning of term, 156. Of Adam's sin to each of his descend
ants proved to be the doctrine of our Standards, 157, and proved to
be the doctrine of Scripture, 158, 159. Of sin and the moral conse
quences thereof, 159, 160. Of Christ's righteousness to believers, 249-
252.
Inability of man total, 224-227. Absolute, 226. Moral, 226. Natural,
226. Liberty and ability distinguished, 225.
Incest, 416.
Independents, 37. Theory of Church government of, 499.
Infallibility, Papal doctrine of, 430.
Infants, regeneration of, 239, 240. Baptism of, 472-475.
Inspiration, 54. Doctrine proved, 54-56.
Intercession of Christ, 204, 205.
Intermediate state of men, 521.
Judgment, day of, 527-536. Time of, appointed by God, 528. To be eon-
ducted by Christ, 529. All men and evil angels to be arraigned, 529,
530. The secrets of all hearts to be tried, 530, 531. The time uncer
tain, 535, 536.
Justice. See God.
Justification, doctrine of, 245-257. A judicial act of God, 246-249. Ex
perienced by all the effectually called, 246. Not mere pardon, 248,
249. Proceeds upon the imputation of Christ's righteousness, 249-252.
Faith in or on Christ being the instrument of, 252, 253. A stupendous
act of grace, 254, 255. Not eternal, takes effect only upon the exer
cise of faith, 255-259. The justified never totally fall from grace — their
lapses repented of and forgiven, 256, 257. Of both New and Old Tes
tament believers on tho same principle, 257. Relation of, to regener-
tion, sanctification and adoption, 260, 261.

INDEX. 545
Law op God, doctrine of, 336-349. Man created under, 337. Has its
ground in the nature of God, 337. Different classes of, 338. Revealed
in the moral nature of man, 339. The Scriptures the only perfect
standard of, 340. The federal relation of, temporary, 340. The natu
ral relation of, permanent, 340. Summarily comprehended in the Ten
Commandments, 341, 342. Ceremonial and judicial, of the Jews, 343-
347. The uses of, to different classes of men stated, 348,. 349.
Liberty, Christian and. of conscience, dootrine of, 353-363. How differs
from liberty of will, 352. AVhat consists in, 353-356. As enjoyed
under the law and under the gospel, 356, 357. God alone Lord of the
conscience, 359-362. Not absolute, but regulated and limited, 362,
363.
Liberty of will not inconsistent with the oertainty of an event, 100. See
Free will, 219, etc. As distinguished from ability, 225, 226.
Light of nature sufficient to render man responsible, 44. But not sufficient
to lead to salvation^ 45, 47.
Long Parliament. See Parliament.
Lord's Supper, doctrine of, 482-493. Instituted by Christ, 482. Of per
petual obligation, 482. Design and effect of, 483, 484. Romish errors
refuted, 4S5-491. Essential elements and sacramental actions, 486-
48S. Not to be administered privately, 491. Relation between the
sign and the grace signified, 492, 493.
Luther's Larger and Smaller Catechisms, 27.
Lutheran churches, geographical distribution of, 26.
Magistrate. See Civil Magistrate.
Marriage, doctrine of, 409-418. A divine institution, 410, 411. Ends of
institution, 411. Polygamy unlawful, 411, 412. Celibacy not merito
rious, 412. Not to be contracted with unbelievers, 414, 415. Incest,
416. Divorce, Bible law of, 417, 418.
Mediator, 185. Doctrine of, 185-215.
Mediatorial office includes the functions of prophet, priest and king, 186-
190.
Merit, different senses of word, 307, 308. In strict sense impossible to any
creature, 308, 309. See Good Works.
Miracles, possible, 138-140.
Oaths, doctrine of, 388-393. Their nature, 389. Lawful only when in the
name of the true God, 389, 390. Literal meaning of the third com
mandment, 390. Rule of interpretation of, 392. Their obligation,
392, 3y3.
Original sin. See Si«, see Adam and see Imputation.
46*

546 INDEX.
Pantheism, 72, 130.
Papal doctrine of confession. Of Church and State, 404. Of celibacy, 412.
Of infallibility of Church, 430, 431. Of headship of Pope, 431, 432.
Of number of the sacraments, 456. Of Lord's Supper and sacrifice
of the Mass, 488-491. Of government of the Church, 498. Of pur
gatory and the intermediate state, 520, 521.
Pardon, how distinguished from justification, 248, 249.
Parliament, Long, convened, 36. Dissolved, 40.
Pelagian view of perfection, 269.
Pearson on the Creed, 202.
Perfection not attainable in this life, 269-272. Pelagian, Arminian and
Papist view of, 269, 270. Should be sought for, 272.
Perseverance of the saints, doctrine of, 314-321. Not inconsistent with
free agency, 317. Does not foster carnal security, 317. The fact of,
proved, 318. The grounds of, shown, 318.
Preceptive and not the decretive will of God the rule of duty, 111.
Predestination. See Decrees. Of individuals to salvation, 101-104. De
cree of, contemplates man as already created and fallen, 102. Relates
to persons, not classes, 102. Is unchangeable, 102. Is sovereign and
unconditional, 102, 103. Its ultimate motive is the glory of God. The
purpose of, precedes and determines the purpose to give Christ to die
for the elect, 105-107. Includes all the means necessary to effect the
ends intended, as well as the ends themselves, 105-110. Doctrine of,
to be carefully handled, 110-111.
Prelatical theory of chureh government, 498, 499.
Presbyterian theory of church government, 499, 500.
Preservation of all things by God, differont theories of, 130, 132.
Priest, 186, 1S7.
Profession of religion, and how necessary to salvation, 427.
Properties peculiar to each Person of the Trinity, 88. How distinguished
from attributes, 88.
Prophet, 187-189.
Providence, doctrine of, 129-144. Execution by God of his eternal pur
pose, 134. Inoludes preservation of all things, 130-132. Controls all
the actions of his creatures, 132-134. Even the free and the sinful
actions, 133, 134. The design of this government is the promotion of
his own glory, 134. The control of, oertainly efficacious, 135. Mode
of operation always consistent with the nature of the creatures subject
to it, 135-137. The purpose of God in, usually effected through the
agency of second causes, 137, 138. Also at times carried on through
the immediate intervention of God, 138. Controls the sinful actions
of men, 140, 141. Perfectly holy, 141. Embraces the universe, and
includes the special providential government of the Church, and the

INDEX. 547
gracious dispensation of the Spirit, 142, 143. It provides for the dis
cipline of God's children and the judgment of his enemies, 144.
Purgatory, Romish dootrine of, 376, 520, 521.
Reformed Churches, geographical distribution of, 27.
Reformation in Sootland, 34. In England, 35.
Regeneration, 232-239. As distinguished from conversion, 235, 236. See
Effectual Calling. Radioal and thorough, affects the whole man, 238,
239. Of infants and imbecile adults, 239, 240. Relation of, to justifi
cation, sanctification, adoption, 260, 261.
Repentance, doctrine of, 185-296. The grounds of, 286, 287. The con
stituent elements of, 287-289. Is both a grace and a duty, 289.
Should be diligently preached, 289. Has no merit— does not satisfy for
sin, 290, 292. Romish doctrine of, 291. Necessary to salvation, 292.
Certainly leads to salvation, 293. Of sin in general and of sins in par
ticular, 293. Should be followed by confession and restitution, 294.
Christians should forgive repentant offenders, 295. Romish doctrine
of confession, 295, 296.
Reprobation, doctrine of, 107-110. Includes a negative element which is
sovereign, and a positive element which is judicial, 108. Men are to
be condemned only for their sins, 108. Perfectly consistent with just
ice, 108, 109. Taught in Scripture, 109-. Doctrine of, to be carefully
handled, 110, 111.
Restorationists, doctrine of, 534.
Resurrection of Christ, 203, 204.
Resurrection of the dead, 522-525. General and simultaneous, 522, 523.
Of these identical bodies, 523, 524. Spiritual body, 524, 525.
Revelation, absolutely necessary for man, 44—48. God has granted such
in different times and ways, 44^-50. At present exclusively embraced
in Scripture, 49, 50. The evidences of, 49.
Revelations, modern and private, to be rejected, 60.
Right hand of God, Christ's session at, 204.
Sabbath-day, doctrine of, 380-384. Reason of institution permanent, 381,
382. Also «. positive institution, 382, 383. How Christian, differs
from Jewish, 382-384.
Sacraments, doctrine of, 445-457. Biblical and ecclesiastical usage of the
word, 445, 446. Definition of, 446, 447. Instituted by Christ, 447.
Relation of sign to grace signified, 447-450. Design and effect of, 450,
452. Do not contain grace, 452, 453. Efficacy of, real, though only
instrumental, 45.3, 454. Papal doctrine as to number of, 454-456. Of
old and new dispensations the same, 456. See also Baptism and
Lord's Supper.

548 INDEX.
Sacrifice of the Mass, 488-491.
Saints. See Communion of Saints.
Sanctification, doctrine of, 264r-272. Relation of, to adoption, justification,
etc., 260, 261. Twofold meaning of the word, 265. A work of God,
265. Inward and outward means of, 266, 267. Includes mortification
of sin and vivification of grace, 267, 268. Embraces the whole man,
268, 269. Never perfected in this life, 269, 272.
Satisfaction of Christ. See Christ.
Scripture, the only rule of faith and practice, 19. Must be interpreted by
man, 19. Doctrine of, 43-68. Contains the only revelation God now
makes to man, 48-50. Canon of, 50, 51. Embraces Old and New
Testaments, 51. Inspired, 51, 54, 56. Internal evidences of, 51, 58.
External, 51. Proof of the genuineness of the canon of, 52-54. Does
not include Apocrypha, 53, 54. Inspiration of, proved, 54-56. Au
thority of, does not rest upon Church, but immediately upon God, 57,
58. And established by direct witness of Holy Ghost, 58, 59. The
perfection of, 58. A complete rule of faith and practice, 59, 60. No
thing to be added, 60. Teach general principles — man left to his own
judgment in applying them to details of life, 52. In what sense they
are perspicuous, 63. That they are so proved, 63, 64. The original
Hebrew and Greek, the true standard, 64, 65. Text of, essentially
pure, 65. Should be translated into every vernacular, 65. Scripture
to be interpreted by Scripture, 66, 67. The supreme judge in all con
troversies.
Sin, origin of, a mystery, 148-151. Nature of, Adam's, 148. Permission
of, how related to God, 150, 151. Of Adam, its effects upon himself,
151, 153. And upon his descendants, 153-154. Original, propagation
and extent of, 159, 160. Original, as well as actual, involves guilt,
162-164. Remains of, in the regenerate still guilt, 161. All kinds of,
leads to just judgment of God, 163, 164. Concupiscence in the sancti
fied still sin, 269-272.
Sinfulness of man by nature and from birth total, 160.
Smalcald, Articles of, 27.
Socinian view of decrees, 96, 101.
Spiritual illumination necessary, 61, 62.
State of man after death. Intermediate, 515-521. Final, 532-534.
Supererogation, works of, impossible, 305, 307. Romish doctrine of, 305.
Synod of Dort, Canons of, 28, 33.
Synods and Councils, doctrine of, 505-512. Presbyterian principles con
cerning, 505-509. Sphere, limits and binding power of, 509-512.
Thirty-nine Articles of Churoh of England, 28, 33, 207.
Total depravity. See Sin.

INDEX. 549
Tradition, of no authority in matters of faith, 61.
Transubstantiation, 4SS, 4S9.
Trinity, doctrine of, 70-89. Doctrine of, stated, 83-89. As stated- in the
Nicene Creed, 23. Persons of, how distinguished, 88, 89.
Trust, an essential element of saving faith, 280, 282.
Truth, knowledge of, essential to salvation, 242.
Ursinus, 33.
Vow, doctrine of, 394, 395.
War, defensive, lawful, 402, 403.
Westminster Assembly, history of, 33-41, Convened by Parliament, 36.
Confession and Catechisms of. See Confession. Scotch delegates to,
37. Different parties in, 37, 38. Organized, 38. Dissolved, 40.
Will. See Free will.
Witness of the Spirit, 326-328.
Works. See Good Works.
Worship, religious, doctrine of, 366-379. A dictate of natural religion, 367
Scripture the only rule of, 368. All will-worship forbidden, 368. Due
equally to Father, Son and Holy Ghost, 369. Not to be offered to
saints or angels, 369. Romish idolatry, 370-372. Prayer, its nature
and objects, 373-376. Through Christ by the Holy Ghost, 374. Prayers
for the dead not allowed, 376. Romish doctrine of, 376. Public,
secret, family, and occasional, 377-379.

THE END.

YALE UNIVERSITY I