1. Although the light of nature and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable;yetaretheynotsufficient to give that knowledge of God and of Hiswill,whichisnecessaryuntosalvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church; and afterwards, for the better preserving and

1. God has revealed Himself in His works, called natural or general revelation, and His Word, called special revelation.Thisself-revelationcontains all that man needs to know about God. The revelation of God in His works is clear, but it does not make known thecovenantpurposesofGod. Hence, God began, from the creation of man, to make known the covenant relationshipHehadestablishedbetweenHimself and man. These matters could not have become known to man except by special (verbal) revelation. 1 Cor. 2:9; Gen. 1:28; Gen. 2:16-17; Rom. 1:19-20.
2. These two forms of revelation, His works and His Word, are complementary. Any apparent obscurity of either of them, or alleged confusion or contradiction between them, arises from the natural limitations of man, and especially from his sinful state of rebellion against God, and the resultant curse of God upon him and the whole creation. The Scripture reveals that both the works of God and the writtenWordofGodhavebeenspoken into being by the Son, the living Word of God, the Creator, who also, as the incarnate Mediator and risen Savior continues to uphold the universe by His powerful Word. Ps. 19; Job 38-41; Ps. 139:6; Rom. 1: 19-32; John 1:1-3; Heb. 1:1-3.
3. The revelation of God’s works can

high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only wayofman’ssalvation,themanyother incomparableexcellencies,andtheentire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts. 1 Tim. 3:15; 1 John 2:20, 27; John 16: 13-14; 1 Cor. 2:10-12; Isa. 59:21.

6. The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions ofmen.Neverthelessweacknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and 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.

the ground of our faith. It is the work of the Gospel to cast down reasonings against the knowledge of God, and to take every thought captive to the obedience of Christ. 1 Cor. 2:15; 2 Cor. 10:5.

1. Wereject theviewthattheBiblesets forth truth in the form of myth.
2. We reject the view that the Bible is only partially inspired, that inspiration pertains only to “revelational” matters, or “saving” truth, or that the Bible as originally given contains any inaccuracy in fact or history.
3. We reject the view that the Holy Spiritgivespersonalrevelationsorthat He leads men apart from the general principles of the Word or contrary to its teachings.
4. We reject the concept that there is continuing revelation of God in the actions, decisions or decrees of the Church.

Scriptures, may have hope. Matt. 5:18; Isa. 8:20; Acts 15:15; John 5:39, 46; 1 Cor. 14:6, 9, 11-12, 24, 2728; Col. 3:16; Rom. 15:4.

1. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one)itmustbesearchedandknownby other places that speak more clearly. 2 Pet. 1:20-21; Acts 15:15-16.
2. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined; and in whose sentence we aretorest;canbenootherbuttheHoly Spirit speaking in the Scripture. Matt. 22:29, 31; Eph. 2:20 with Acts

28:25.

19. All men have the right to read the Bible, to inquire into its meaning, and to adopt the doctrines it teaches. In studying the Bible men must depend upon the illumination of the Holy Spirit. They must use God-given human faculties and search in earnest for the truth, in submission to the authority of Scripture. In interpreting the Bible consideration must be given to the historical situation in which the passage was written, to the grammatical structure, and to the literary form. The instruction and counsel of fellow believers, of teachers of the Word, and creeds and confessions of the Church should be given due consideration. When men understand the message of the Bible, they must earnestly seek to obey that message in all that they think and do. Acts 2:42; John 5:39; 2 Tim. 2:15; Acts

17:11.

1. There is but one only, living, and true God: who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according 1.ThetrueGodisrevealedinScripture. AnyconceptofGod,howeversincerely held, that is contrary to Scripture is false, and in the end idolatrous. A knowledge of the true God is essential to saving faith. Rom. 10:14-17; Isa. 44:6, 10-17; Acts 17:22-29.

creature, whatsoever worship, service or obedience He is pleased to require of them. John 5:26; Acts 7:2; Ps. 119:68; 1 Tim. 6:15; Rom. 9:5; Acts 17:24-25; Job 22: 2-3; Rom. 11:36; Rev. 4:11; 1 Tim. 6: 15; Dan. 4:25, 35; Heb. 4:13; Rom. 11: 33-34; Ps. 147:5; Acts 15:18; Ezek. 11:5; Ps. 145:17; Rom. 7:12; Rev. 5:12-14.

3. In the unity of the Godhead there be three persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. TheFatherisofnone,neitherbegotten, nor proceeding: the Son is eternally begotten of the Father: the Holy Ghost eternally proceeding from the Father and the Son. 1 John 5:7; Matt. 3:16-17; Matt. 28:19; 2 Cor. 13:14; John 1:14, 18; John 15: 26; Gal. 4:6.

3. God the Father, God the Son and God the Holy Spirit are equally to be worshipped by angels and men. Phil. 2:9-10; Heb. 1:2-3, 6, 8; 2 Cor.

13:14.

1. The doctrine of the Trinity is knowable only by special revelation. It is not possible for an explanation or comparison from any other source to serve as a true representation of this doctrine. Isa. 40:18; Isa. 46:5; 1 Cor. 2:10-13; John 1:18.
2. We reject any teaching which subordinates any person of the Godhead as to substance, power or glory. John 1:1-2; Acts 5:3-4.
3. The Holy Spirit, the third Person of the Trinity, proceeds from the Father and the Son, and is truly God, of the same substance, equal in power and glory with the Father and the Son. He is to be believed in, loved, obeyed and worshipped by men in all ages. 2 Cor. 13:14; John 14:26; Matt. 28:19; Luke1:35;Heb. 10:29;Rev. 22:17;Eph. 2:18-22; John 16:7; Gal. 4:6; Acts 5:3-4; Acts 16:6-7; Mark 3:29; Rom. 8:26-27; 1 John 2:20-27.

lievers to Christ, dwells in them as their Comforter, guiding, teaching and performing in them all those gracious activities by which they are sanctified andsealeduntothedayofredemption. His guidance and teaching cannot contradict anything written in God’s Word, but makes known the will of God to His people through prayer and submission to the Word. Rom. 8:14, 26-27; 1 Cor. 2:12-16; Eph. 4:30; 2 Tim. 3:16-17; Rom. 15:4; John 16:5-11.

1. We reject the teaching that inner light, dreams, visions or charismatic gifts provide a new, more advanced or infallible revelation of God.
2. The sin against the Holy Spirit which will not be forgiven, commonly called the unpardonable sin, is the final—secret or open—rejection of His testimony concerning Jesus Christ. It is a sin unto death, because it is blasphemy against the Holy Spirit, and because, by its very nature, it is the willful and persistent rejection of the only hope of forgiveness through the Savior. On the other hand, the fear of having committed this sin, together with an earnest desire for fellowship with God in Christ, give evidence that this sin has not been committed. 1 Thess. 5:19; Acts 7:51; Heb. 10:26-29; Matt. 12:31-32; Mark 3:28-30; Luke 12: 8-10; 1 Cor. 12:3; 1 John 5:16; Heb. 6: 4-6; 1 John 2:22; 1 John 4:3; Isa. 50: 10; 1 John 1:7; Heb. 6:9-11.

12.TheHolySpirit,abidinginbelievers, unites them to Christ the Head, and to one another in the Church which is His body. He imparts various gifts

sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established. Eph. 1:11;Rom. 11:33;Heb. 6:17;Rom. 9:15, 18; Jas. 1:13, 17; 1 John 1:5; Acts 2:23; Matt. 17:12; Acts 4:27-28; John 19:11; Prov. 16:33.

1. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions. Acts 15:18; 1 Sam. 23:11-12; Matt. 11: 21, 23; Rom. 9:11, 13, 16, 18.
2. By the decree of God, for the manifestation of His glory, some men and angelsarepredestinateduntoeverlasting life, and others fore-ordained to everlasting death. 1 Tim. 5:21; Matt. 25:41; Rom. 9:22-23; Eph. 1:5-6; Prov. 16:4.
3. These angels and men, thus predestinated and fore-ordained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished. 2 Tim. 2:19; John 13:18.
4. 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 goodpleasureofHiswill,hathchosen, in Christ, unto everlasting glory, out of His mere free grace and love, without any foresight of faith or good works,

2. It is God’s decree which by itself completely determines the course of history; it is never the course of history which in any way determines or modifies God’s decree.

predestination is to be handled with special prudence and care, 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. So shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel. Rom. 9:20; Rom. 11:33; Deut. 29:29; 2 Pet. 1:10; Eph. 1:6; Rom. 11:33; Rom. 11:5-6, 20; 2 Pet. 1:10; Rom. 8:33; Luke 10:20.

1. It pleased God the Father, Son, and HolyGhost,forthemanifestationofthe glory of His eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good. Heb. 1:2; John 1:2-3; Gen. 1:2; Job 26: 13; Job 33:4; Rom. 1:20; Jer. 10:12; Ps. 104:24; Ps. 33:5-6; Gen. 1; Heb. 11:3; Col. 1:16; Acts 17:24.
2. After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after His own image; having the law of God written in their hearts, and power to

1. The account of creation in Genesis 1 and 2 is history, not mythology. Heb. 11:3.
2. Since all things were created and exist according to the will of God they arecontrolledinpurposeandduration by the same will. Rev. 4:11; 2 Pet. 3:3-13.
3. The theory of evolution which assumes that chance happenings are an explanation of the origin and development of matter and living things is unscriptural. God created various kinds of living forms with tremendous potential for variation. The increase

wealth, environment, health, energy and talents as gifts of God, for which he must give account. Gen. 1:26; Ps. 8:6; Gen. 2:15-17; Heb. 2:5-9; 1 Cor. 4:2; 1 Cor. 10:6, 11; 1 Pet. 4:10-11.

1. We reject any view of man’s relationship to his environment which either leads to his irresponsible exploitation of, or denies his proper dominion over, the earth.
2. The whole creation now groans because of man’s sin. It, along with man,willbedeliveredfromcorruption at the consummation of all things. Rom. 8:21-22.

Economics

11.TheScripturesteachthateverything belongs to God; that the authority and power to obtain and use goods are givenbyGod;andthatmenaretoseek God’s glory in the use of their goods. The Scriptures direct how goods are to be obtained and used. No existing economicsystemincorporatesallthese teachings. 1 Cor. 10:26; Deut. 8:18; 2 Chron. 1: 12; Luke 12:13-21; Ps. 112; Acts 5:4; 1 Tim. 6:6-10, 17-19; Jas. 4:13.

1. We reject Marxist communism because of its doctrines of atheism, necessary class struggle, economic determinism, dialectical materialism, andtheinherentillegitimacyofprivate property.
2. We reject that form of capitalism whichholdsthatmenpossessabsolute

Mic. 2:2; 1 Cor. 10:24; Eph. 4:28; 1 Tim. 6:6-10, 17-19.

1. God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by His most wise and holy providence, according to His infallible fore-knowledge, and the free and immutable counsel of His own will, to the praise of the glory of His wisdom, power, justice, goodness and mercy. Heb. 1:3; Dan. 4:34-35; Ps. 135:6; Acts 17:25-26, 28; Job 38—41; Matt. 10:2931; Prov. 15:3; Ps. 104:24; Ps. 145:17; Acts 15:18; Ps. 94:8-11; Eph. 1:11; Ps. 33:10-11; Isa. 63:14; Eph. 3:10; Rom. 9:17; Gen. 45:7; Ps. 145:7.
2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly: yet, by the same providence, He ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently. Acts 2:23; Gen. 8:22; Jer. 31:35; Ex.

21:13 with Deut. 19:5; 1 Kings 22:28, 34; Isa. 10:6-7.

3. God in His ordinary providence maketh use of means, yet is free to workwithout,above,andagainstthem at His pleasure. Acts 27:31, 44; Isa. 55:10-11; Hos. 2:2122; Hos. 1:7; Matt. 4:4; Job 34:20; Rom. 4:19-21; 2 Kings 6:6; Dan. 3:27.

1. We reject all theories of the continuation or dissolution of the universe due to any other cause than the will of the Creator.
2. God’s providence should lead the believer to be patient in adversity and thankful in prosperity, resting confidently in his Lord. He is to seek to understand the meaning and purpose of God’s dealings with him in the light of the Word of God. Deut. 29:29; 1 Thess. 5:18; 2 Cor. 1: 3-5; Amos 4:6-12.
3. We reject the belief that God does notexercise Hisprovidenceinallparts of His creation, and in all actions of His creatures; or that some areas of life are controlled by so-called luck or chance. Amos 3:6.
4. Gambling is a sin against God because it denies His providential care and increases dependence on the erroneous notion of luck or chance. It involves and encourages greed and thedesireto getsomethingfornothing at the expense of others. Its satanic

former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and, to raise them to amorecloseandconstantdependence 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. 2 Chron. 32:25-26, 31; 2 Sam. 24:1; 2 Cor. 12:7-9; Ps. 73; Ps. 77:1-12; Mark 14:66-72 with John 21:15-17.

1. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins doth blind and harden, fromthemHenotonlywithholdethHis grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan: whereby it comes to passthattheyhardenthemselves,even under those means which God useth for the softening of others. Rom. 1:24, 26, 28; Rom. 11:7-8; Deut. 29:4; Matt. 13:12; Matt. 25:29; Deut. 2:30; 2 Kings 8:12-13; Ps. 81:11-12; 2 Thess. 2:10-12; Ex. 7:3 with Ex. 8:15, 32; 2 Cor. 2:15-16; Isa. 8:14; 1 Pet. 2: 7-8; Isa. 6:9-10 with Acts 28:26-27.
2. 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. 1 Tim. 4:10; Amos 9:8-9; Rom. 8:28; Isa. 43:3-5, 14.

5. Satan has power in the world which includespredictionsofthefuture,signs and wonders that deceive, and possession of persons. Satan often duplicates that which belongs to God even to the establishment of churches that serve him. Therefore Christians are to fleetheworkingofSataninsuchthings as fortune telling, horoscopes, astrology, palmistry, witchcraft, conjurings, seances, drug experiences and Satan worship. 2 Kings 23:24; Acts 16:16; Eph. 6:12; Lev. 20:27; 1 Pet. 5:8-9; Dan. 4:7; Isa. 47:12-15; Deut. 18:10-14; 2 Thess. 2: 8-10; Rev. 2:11.

5.Thiscorruptionofnature,duringthis life, doth remain in those that are regenerated; and although it be, through Christ, pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin. 1 John 1:8, 10; Rom. 7:14, 17-18, 23; Jas. 3:2; Prov. 20:9; Eccl. 7:20; Rom. 7:5, 7-8, 25; Gal. 5:17.

6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner; whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal. 1 John 3:4; Rom. 2:15; Rom. 3:9, 19; Eph. 2:3; Gal. 3:10; Rom. 6:23; Eph. 4:18; Rom. 8:20; Lam. 3:39; Matt. 25: 41; 2 Thess. 1:9.

principles,isrebelliousandwhollyunable of his own will to love God or to obtain salvation. Natural men are not equally evil, nor as evil as they might be. They may conform to some human standards of goodness. Heb. 4:15; Gen. 6:5; Rom. 5:12-17; Rom. 8:7; Rom. 3:23; Rom. 7:18; Eph. 4:18; Gen. 3:22; Mark 10:20.

2. Every man was created in the image of God. His life, therefore, whether he is regenerate or unregenerate, should be recognized as having value to himself, to society, and to God. Prov. 16:4; Gen. 9:5-6; Matt. 10:29-31; Gen. 1:27; Rom. 5:7-8; Acts 17:24-29; Rom. 9:20-24.

1. This covenant of grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed. Heb. 9:15-17; Heb. 7:22; Luke 22:20; 1 Cor. 11:25.
2. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called, the Old Testament. 2 Cor. 3:6-9; Heb. 8––10; Rom. 4:11; Col. 2:11-12; 1 Cor. 5:7; 1 Cor. 10:1-4; Heb. 11:13; John 8:56; Gal. 3:7-9, 14.
3. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord’s

second death, Rev. 20:14-15) for all men. They therefore may enjoy the creation and have some fruitful toil in it for God’s glory, even though they be rebellious against Him. This is usually called common grace. Heb.12:14;2Cor.5:10,21;Col.1:16-20; 1 Cor. 8:6; Gen. 4:20-24; Ps. 76:10.

1. We reject the concept that God extends grace to any man apart from the atoning work of Christ. Isa. 45:1-4 with Rom. 3:21-26; Acts 17:30-31.
2. By the Covenant of Grace, God brings the elect into fellowship with Himself. This fellowship begins in this life when man repents and believes in Jesus Christ; it is a fuller fellowship when at death men depart to be with Christ;anditwillbemadeperfectwhen believers shall be raised up in glory. 1 Thess. 4:16-17; 1 Cor. 15:52.

time was come, take upon Him man’s nature,withalltheessential properties and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, compostition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man. John 1:1, 14; 1 John 5:20; Phil. 2:6; Gal. 4:4; Heb 2:14, 16-17; Heb. 4:15; Luke 1:27, 31, 35; Gal 4:4; Luke 1:35; Col. 2:9; Rom. 9:5; 1 Pet. 3:18; 1 Tim. 3:16; Rom. 1:3-4; 1 Tim. 2:5.

1. The Lord Jesus, in His human nature thus united to the divine, was sanctifiedandanointedwiththeHolySpirit, above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fulness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, He might be thoroughly furnished to execute the office of a Mediator and Surety. Which office He took not unto Himself, but was thereunto called by His Father, who put all power and judgment into His hand, and gave Him commandment to execute the same. Ps. 45:7; John 3:34; Col. 2:3; Col. 1:19; Heb. 7:26; John 1:14; Acts 10:38; Heb. 12:24; Heb. 7:22; Heb. 5:4-5; John 5: 22, 27; Matt. 28:18; Acts 2:36.
2. This office the Lord Jesus did most willingly undertake; which that He

menanddevils.Hemakesthem,andall their counsels and efforts, serve God’s glory in the plan of redemption. Rom. 8:28; Eph. 1:22-23; John 17:1-5; Luke 9:26.

1. We reject any teaching that denies or obscures the truth that Jesus is both God and man in two distinct natures and one person forever.
2. We reject any teaching that would place any mediator between Christ and man.
3. It is in the office of Mediator that Christ fulfills and applies the Covenant

6. Although the work of redemption was not actually wrought by Christ till after His incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect in all ages successively from the beginning oftheworld,in andbythosepromises, 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 today the same, and for ever. Gal. 4:4-5; Gen. 3:15; Rev. 13:8; Heb.

13:8.

1. Christ, in the work of mediation, acteth according to both natures, by each nature doing that which is proper to itself: yet, by reason of the unity of the person, that which is proper to one nature, is sometimes in Scripture attributed to the person denominated by the other nature. Heb. 9:14; 1 Pet. 3:18; Acts 20:28; John 3:13; 1 John 3:16.
2. To all those for whom Christ hath purchased redemption, He doth certainly and effectually apply and communicate the same, making intercessionforthem,andrevealinguntothem, in and by the Word, the mysteries of salvation, effectually persuading them by His Spirit to believe and obey, and governingtheirheartsbyHisWordand Spirit, overcoming all their enemies by His almighty power and wisdom, in

ment or particular redemption. John 10:14-15, 25-30; John 3:16; Acts 20:28; Rev. 5:9; John 17:9-10.

8. The reprobate, because of their connection with God’s elect who live among them, are partakers of some benefits which flow from Christ’s death;divinejudgmentsaresometimes averted for the sake of the saints; the peace and prosperity of nations are furthered by the providence of God over His people; benevolence and temperance are promoted by the Church’s teaching and influence; and

age under sin; and, by His grace alone, enableshimfreelytowillandtodothat whichisspirituallygood;yetso,asthat 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. Col. 1:13; John 8:34, 36; Phil. 2:13; Rom. 6:18, 22; Gal. 5:17; Rom. 7:15, 18-19, 21, 23.

5. The will of man is made perfectly and immutably free to good alone, in the state of glory only. Eph. 4:13; Heb. 12:23; 1 John 3:2; Jude 24.

1. We reject the teaching that the work of the Holy Spirit in regeneration is dependent upon the exercise of man’s free will.

1. All those whom God hath predestinated unto life, and those only, He is pleased in His appointed and accepted time effectually to call, by His Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart

1. Preaching the Gospel consists in the offer of salvation through Christ to sinners, accompanied with such an explanation of the various parts ofGod’sWordasmayhelptopersuade men to receive Christ as Savior, and to live and walk in Him. 2 Cor. 5:20; Matt. 28:20; Isa. 55:1-3.
2. The elect are effectually called by means of the Gospel offer. This offer is not a declaration to any sinner that his name is in the Book of Life. It is foundeduponGod’scommandtooffer Christ and all His benefits to sinners. There is no inconsistency between the biblical doctrine of particular redemption and the command to offer the Gospel to all men.

operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested. Matt. 22:14; Matt. 7:22; Matt. 13:20-21; Heb. 6:4-5; John 6:64-66; John 8:24; Acts 4:12; John 14:6; Eph. 2:12; John 4:22; John 17:3; 2 John 9-11; 1 Cor. 16: 22; Gal. 1:6-8.

1. We reject the teaching that all will be effectually called and ultimately saved.
2. We reject the view that those who are diligent and sincere in a false religion have eternal life.
3. Evangelism is the proclamation of Jesus Christ as Savior and Lord as He is offered in the Gospel. Christ laid the responsibility upon the whole Church to make this proclamation. The task is not restricted to ordained officers. Each member is to take his share of theresponsibilityaccordingtothegifts God has given him. Acts 2:36; Matt. 28:18-20; John 20:21; 1 Cor. 12:4-11; Eph. 4:7-16.
4. Those evangelizing should use all available means consistent with the Biblesothateverypersonmaybegiven the opportunity to hear, understand andreceivetheGospel.Whileguarding against undue pressure, we must urge men to be reconciled to God. 1 Cor. 9:20-22; 1 Cor. 2:2-5; 2 Cor. 5:

20.

8. Evangelism is not only to seek the conversion of sinners but also to build them up to become effective in the Church’s continuing task. Col. 1:27-28; Eph. 4:12-15.

Cor. 1:30-31; Rom. 5:17-19; Acts 10: 43; Gal. 2:16; Phil. 3:9; Acts 13:38-39; Eph. 2:7-8.

1. Faith, thus receiving and resting on Christ, and His righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love. John 1:12; Rom. 3:28; Rom. 5:1; Jas. 2: 17, 22, 26; Gal. 5:6.
2. 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. Yet, inasmuch as He was given by the Father for them; and His obedience and satisfactionacceptedintheirstead;and both freely, not for anything in them; their justification is only of free grace; that both the exact justice, and rich grace of God, might be glorified in the justification of sinners. Rom. 5:8-10, 19; 1 Tim. 2:5-6; Heb. 10: 10, 14; Dan. 9:24, 26; Isa. 53:4-6, 1012; Rom. 8:32; 2 Cor. 5:21; Matt. 3:17; Eph. 5:2; Rom. 3:24; Eph. 1:7; Rom. 3:26; Eph. 2:7.
3. God did, from all eternity, decree to justify all the elect, and Christ did, in the fulness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them. Gal. 3:8; 1 Pet. 1:2, 19-20; Rom. 8:30; Gal. 4:4; 1 Tim. 2:6; Rom. 4:25; Col. 1:21-22; Gal 2:16; Titus 3:3-7.

1. Faith in Christ is the only means of justification. The imputed righteousness of Christ is the only basis for justification.
2. We reject the teaching that man’s works have a part in his justification.
3. The justification of the believer does not diminish his obligation to obey divine law. Eccl. 12:13; 1 Cor. 9:21; Rom. 6:1, 1223; Rom. 3:21.

redemption, and inherit the promises, as heirs of everlasting salvation. Eph. 1:5; Gal. 4:4-5; Rom. 8:17; John 1:12; Jer. 14:9; 2 Cor. 6:18; Rev. 3:12; Rom. 8:15; Eph. 3:12; Rom. 5:2; Gal. 4:6; Ps. 103:13; Prov. 14:26; Matt. 6: 30, 32; 1 Pet. 5:7; Heb. 12:6; Lam. 3: 31; Eph. 4:30; Heb. 6:12; 1 Pet. 1:3-4; Heb. 1:14.

Eph. 1:5; Gal. 3:9; Heb. 13:9-10; Rom. 9:4; Jer. 3:4; Gal. 4:1-5; Matt. 11:11; 2 Cor. 3:10-18; Rom. 9:26; Ps. 72:17.

1. Justification and adoption, although inseparablyconnected,arenevertheless distinctfromoneanother.Theyareboth acts of God’s free grace. They are both performed once, and not repeated. They both spring from the grace of God; both give a right to all the privileges of the sons of God; and both are received through faith alone. John 1:12; Titus 3:7; 1 John 3:1; Jer. 3: 19; Gal. 3:26; Rom. 8:15-17.
2. Justification applies to believers as those who were guilty, and in a state of condemnation, but whose sins are now pardoned, and they are accountedrighteous.Adoptionappliesto believersasthosewhowerealiensand strangers to God. They were children of wrath, but by this gracious act are brought near unto God and made the children of God and joint heirs with Jesus Christ. Eph. 2:2-3; 2 Cor. 6:17-18; 1 Pet. 5:7; Heb. 12:28; Rom. 8:17; Ps. 16:5; Eph. 1:7; Gal. 4:7.
3. There is a sense in which God is the Father of all men, because He created them. They are therefore obligated to love and seek the welfare of one another; yet to the redeemed alone belongs the right to be called the sons of God. Acts 17:29; Matt. 5:44-45; John 1:12; 1 John 3:1; Rom. 8:14.
4. We reject the common conception of the universal fatherhood of God

the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part: whence ariseth a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh. 1 Thess. 5:23; 1 John 1:10; Rom. 7:18, 23; Phil. 3:12; Gal. 5:17; 1 Pet. 2:11.

3. In which war, although the remaining corruption, for a time, may muchprevail;yetthroughthecontinual supply of strength from the sanctifying SpiritofChrist,theregeneratepartdoth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God. Rom. 7:23; Rom. 6:14; 1 John 5:4; Eph. 4:15-16; 2 Pet. 3:18; 2 Cor. 3:18; 2 Cor. 7:1.

1. We reject the view that in this life some Christians do not sin. 1 John 1:9; 1 Tim. 1:15.
2. Proper proclamation of the doctrine of sanctification must call believers to struggle diligently against sin. Phil. 2:12-13; 2 Cor. 7:1; Eph. 6:10-18; Heb. 12:4.
3. Sanctification is inseparably connected with justification, but is distinct from it. By justification the sinner is acquitted from condemnation; by sanctification he is made holy, and prepared for the happiness of heaven. Justification is complete at once, and equal in all believers; sanctification is neither equal in all, nor perfect in any, while in this life. Nevertheless, all who are justified shall be completely sanctified. 2 Cor. 5:17; Rom. 8:1-2; 2 Thess. 2:13; Rom 7:19, 21; Phil. 1:6; Heb. 12:23; Eph. 5:27; 1 Thess. 5:23-24.

1. Saving faith is the gift of the triune God. It is the Father’s will that the elect should be united to Christ by faith. The Son,byHisdeath,providedthatsaving faith should be freely granted to them. The Holy Spirit, therefore, regenerates each one of them, enabling them to receive Jesus Christ by faith as their Lord and Savior. Rom. 3:25-26; Rom. 1:16-17; Col. 2:

3. This faith is different in degrees, weakorstrong;maybeoftenandmany ways assailed, and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith. Heb. 5:13-14; Rom. 4:19-20; Matt. 6: 30; Matt. 8:10; Luke 22:31-32; Eph. 6: 16; 1 John 5:4-5; Heb. 6:11-12; Heb. 10:22; Col. 2:2; Heb. 12:2.

erate people can be persuaded to believe without the ministry of the Holy Spirit. Rom. 9:16; Titus 3:5.

1. We reject the concept that saving faith is merely agreeing that the Bible is historically accurate, and that the doctrines of the Bible are true. Jas. 2:19.
2. The proper basis for believing is the infinite sufficiency of Christ to save, theunrestrictedfreeinvitationtocome to Him for salvation, God’s command to all to repent and believe, and the promise of salvation to those who believe and obey the Gospel. Heb. 7:25; Isa. 55:1, 5, 7; Rev. 22:17; 1 John 3:23; Acts 16:31; Heb. 5:9.
3. God’s offer of salvation is genuine, regardless of man’s response. John 6:35-37; Matt. 11:28-30; John 7: 37; Rom. 3:4.
4. We reject the idea that saving faith is a man’s persuading himself that he is elect, and that he has already been saved. Prov. 14:12; 1 John 1:6-7; 1 John 2: 4-5.

4. As there is no sin so small, but it deserves damnation, so there is no sin so great, that it can bring damnation upon those who truly repent. Rom. 6:23; Rom. 5:12; Matt. 12:36; Isa. 55:7; Rom. 8:1; Isa. 1:16, 18.

5.Menoughtnottocontentthemselves with a general repentance, but it is every man’s duty to endeavour to repent of his particular sins, particularly. Ps. 19:13; Luke 19:8; 1 Tim. 1:13, 15.

6. As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him. Ps. 51:4-5, 7, 9, 14; Ps. 32:5-6; Prov. 28: 13; 1 John 1:9; Jas. 5:16; Luke 17:3-4;

which they no longer have need of repentance. 1 Tim. 1:15.

1. Unregenerate men may, and often do, feel regret or remorse, realizing that sin brings shame and misery and is an obstacle to the happiness they seek; but they may not see sin as an offense against the holy God. Since they do not turn to God, they do not exercise true repentance. 2 Cor. 7:10; Heb. 12:16-17; Rom. 1:32.
2. The unpardonable sin is the rejection of the testimony of the Holy Spirit concerning Jesus Christ. It is the willful and persistent rejection of the only hope of forgiveness through the Savior. Matt. 10:33; 2 Tim. 2:12.
3. Self-examination is essential to true repentance. A person must examine his life to detect specific sins, and repent of them. Ps. 26; Ps. 139; Ps. 32:5-6; 1 John 1:9; Ps. 119:59; 2 Cor. 13:5.
4. Since sin is primarily an offense against God, confession to other men cannot take the place of repentance toward God. Since each one is to confess his sins to God, the source of forgiveness,hehasnoneedofpriestor otherintermediaryexceptJesusChrist. He should also confess to men against whom he has sinned, and submit to all lawful penalties. Ps. 32:5; Ps. 51:4; 1 Cor. 5:1-13; Jas.

5:16.

to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, or make a man meet to receive grace from God. And yet, their neglect of them is more sinful, and displeasing unto God. 2 Kings 10:30-31; 1 Kings 21:27, 29; Phil. 1:15-16, 18; Gen. 4:5 with Heb. 11:4, 6; 1 Cor. 13:3; Isa. 1:12; Matt. 6: 2, 5, 16; Hag. 2:14; Titus 1:15; Amos 5:21-22; Hos. 1:4; Rom. 9:16; Titus 3:5; Ps. 14:4; Ps. 36:3; Job 21:14-15; Matt. 25:41-43, 45; Matt. 23:23.

work with unbelievers in seeking the good of society, but his chief motive should be the glory of God. Christians should avoid any voluntary association in which they cannot maintain a consistent testimony for Christ. Rom. 14:23; Eph. 2:10; John 15:5; Rom. 12:1-2.

1. They, whom God hath accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither totally, nor finally, fall away from the state of grace: but shall certainly persevere therein to the end, and be eternally saved. Phil. 1:6; 2 Pet. 1:10; John 10:28-29; 1 John 3:9; 1 Pet. 1:5, 9.

1. MenmayprofessfaithinJesusChrist and have the outward appearance of being regenerate, for a time, and yet finally fall away from this profession. Heb. 6:4-8; 2 Pet. 2:20-22.
2. We reject the view that, because it appears to happen in human observation, true believers can fall away and be eternally lost. 1 John 2:19.
3. The Church cannot discern hypocrites so long as they continue to profess the true religion, and appear obedient to the law of God. 1 Sam. 16:7.
4. We reject the view that the Church is able to judge the hearts of men. Ps. 7:9; Ps. 75:7; Jer. 17:9-10.

1. Although hypocrites and other unregenerate men may vainly deceive themselveswithfalsehopes,andcarnal presumptions of being in the favour of God, and estate of salvation; which hope of theirs shall perish: yet such as trulybelieveintheLordJesus,andlove Himinsincerity,endeavouringtowalk in all good conscience before Him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. Job 8:13-14; Mic. 3:11; Deut. 29:19; John 8:41; Matt. 7:22-23; 1 John 2:3; 1 John 3:14, 18-19, 21, 24; 1 John 5:13; Rom. 5:2, 5.

2.Thiscertaintyisnotabareconjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption. Heb. 6:11, 19; Heb. 6:17-18; 2 Pet. 1: 4-5, 10-11; 1 John 2:3; 1 John 3:14; 2 Cor. 1:12; Rom. 8:15-16; Eph. 1:13-14; Eph. 4:30; 2 Cor. 1:21-22.

1. A man may believe himself to be saved when he is not. A man can also fear that he is not saved, when in actual fact he is. Isa. 50:10; Luke 18:11-14.
2. The Holy Spirit gives assurance of salvation by leading believers to rest confidently on God’s promises, producing in their lives the love for Christ and others which is the fruit of the new birth and enabling them to call upon God as their loving Father in heaven. 2 Tim. 1:12; John 14:21; 1 John 3:14; Rom. 8:14-16; 1 John 2:5; 1 John 5:13; John 10:27-28.
3. Spiritual experiences or circumstances, however worthy, such as birth of Christian parents, church membership, participation in the sacraments, the hearing of the Word, good works, response to an altar call, speaking in tongues, and other real or imagined evidences of grace, do not of themselves constitute a basis for assurance of salvation. Rom. 9:7; Rom. 2:28-29; 1 Cor. 10:1-12; Heb. 4:2; Acts 8:9-24; 1 Cor. 11:27-29; Heb. 10:38-39; Titus 3:5.
4. We reject the view that, without saving faith, participation in the

temptation, by God’s withdrawing the light of His countenance, and suffering even such as fear Him to walk in darkness and to have no light: yet are theyneverutterlydestitute ofthat seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the mean time, they are supported from utter despair. Song of Sol. 5:2-3, 6; Ps. 51:8, 12, 14; Eph. 4:30-31; Ps. 77:1-10; Matt. 26:6972; Ps. 31:22; Ps. 88; Isa. 50:10; 1 John 3:9; Luke 22:32; Job 13:15; Ps. 73:15; Ps. 51:8, 12; Isa. 50:10; Mic. 7:7-9; Jer. 32:40; Isa. 54:7-10; Ps. 22:1; Ps. 88.

10. We reject the teaching that a full assuranceofsalvationissoinseparably connected with saving faith that a believer cannot be saved without it.

11.Werejecttheteachingthatassurance of salvation leads to complacency, or is unimportant to the life and walk of faith, to prayer, and to good works.

1. God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity to personal, entire,exact,andperpetualobedience; promised life upon the fulfilling, and threatened death upon the breach of it: and endued him with power and ability to keep it. Gen. 1:26-27 with Gen. 2:17; Rom. 2: 14-15; Rom. 10:5; Rom. 5:12, 19; Gal. 3:10, 12; Eccl. 7:29; Job 28:28.
2. This law, after his fall, continued to bea perfectruleofrighteousness,and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the four first commandments containing our duty towards God; and the other six our

1. This law is still the rule of God’s judgment of men. Christ has fulfilled the requirements of the law for His people by His perfect obedience and His propitiation for their sins. Gal. 3:10-14; Matt. 5:17-18.

6.Althoughtruebelieversbenotunder the law, as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs, and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of His obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law, as a covenant of works. So as, a man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law; and not under grace. Rom. 6:14; Gal. 2:16; Gal. 3:13; Gal. 4: 4-5; Acts 13:39; Rom. 8:1; Rom. 7:12, 22, 25; Ps. 119:4-6; 1 Cor. 7:19; Gal. 5:14, 16, 18-23; Rom. 7:7; Rom. 3:20; Jas. 1:23-25; Rom. 7:9, 14, 24; Gal. 3: 24; Rom. 7:24-25; Rom. 8:3-4; Jas. 2: 11; Ps. 119:101, 104, 128; Ezra 9:13-14; Ps. 89:30-34; Lev. 26:1-14 with 2 Cor. 6:16; Eph. 6:2-3; Ps. 37:11 with Matt.

1. A believer’s obedience to the law of God is a proper expression of his thankfulness for the love which he has experienced in the Savior. John 14:15.
2. We reject the view that obedience to God’s law is sinful legalism.
3. Sinful legalism consists of mere outward conformity to the law in the absenceoflovetotheLawgiver.Itoften involves the effort to gain salvation or reward through such obedience, and the tendency to require of others a similar pattern of conduct. It may also involve adding human requirements that evade God’s law. Matt. 23:13-31; Mark 7:1-23.

law did ordinarily partake of. Titus 2:14; 1 Thess. 1:10; Gal. 3:13; Gal. 1:4; Col. 1:13; Acts 26:18; Rom. 6:14; Rom. 8:28; Ps. 119:71; 1 Cor. 15: 54-57; Rom. 8:1; Rom. 5:1-2; Rom. 8: 14-15; 1 John 4:18; Gal. 3:9, 14; Gal. 4: 1-3, 6-7; Gal. 5:1; Acts 15:10-11; Heb. 4:14, 16; Heb. 10:19-22; John 7:38-39; 2 Cor. 3:13, 17-18.

1. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are in any thing contrary to His Word; or beside it, if matters of faith or worship. Sothat,tobelievesuchdoctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience is to destroy liberty of conscience, and reason also. Jas. 4:12; Rom. 14:4; Acts 4:19; Acts 5: 29; 1 Cor. 7:23; Matt. 23:8-10; 2 Cor. 1:24; Matt. 15:9; Col. 2:20, 22-23; Gal. 1:10; Gal. 2:4-5; Gal. 5:1; Rom. 10: 17; Rom. 14:23; Isa. 8:20; Acts 17:11; John 4:22; Hos. 5:11; Rev. 13:12, 1617; Jer. 8:9.
2. They who, upon pretence of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and

4. Conscience is a sense of right and wrong by which one evaluates his own thoughts and behavior. When one follows his conscience, he feels a measure of contentment; when he violates his conscience, he feels distress. Conscience is natural to man, and implies his accountability to God, but it is not the rule of faith and practice. Conscience shows the work of the law written on the heart, but is distorted by the work of Satan, by man’ssinfulnature,andbytheungodly standards of the world. The Christian’s conscience is to be directed by God’s revealed law, under the illumination of the Holy Spirit, with due attention to the teaching and admonition of the brethren. Although conscience is not infallible, a person should not do what he believes to be wrong. Rom. 2:14-15; 2 Cor. 4:4; 1 Tim. 4: 2-3; Rom. 12:1-2; Matt. 15:9; 2 Tim. 3: 16-17; Ps. 143:10; Rom. 8:5-9; Col. 3: 16; Rom. 14:14, 23.

1. The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth 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. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginationsanddevicesofmen,orthe suggestions ofSatan,under anyvisible representation, or any other way not prescribed in the holy Scripture. Rom. 1:20; Acts 17:24; Ps. 119:68; Jer. 10:7;Ps.31:23;Ps. 18:3;Rom.10:12;Ps. 62:8; Josh. 24:14; Mark 12:33; Deut. 12: 32; Matt. 15:9; Acts 17:25; Matt. 4:9-10; Deut. 4:15-20; Ex. 20:4-6; Col. 2:23.

1. All people are required to worship the true God, in a scriptural manner, with sincerity of heart. Sincerity cannot make unscriptural worship acceptable to God. Proper worship is to be conducted in an orderly manner. The tendency to emphasize ritual, liturgy and ceremony is contrary to the Scriptures. Acts24:16;John16:2;Isa. 1:11-15;John 4:24; Heb. 10:19-22.
2. Worship is to be offered only in accordancewithGod’sappointment,and inharmonywiththescripturalprinciple that whatever is not commanded in the worship of God, by precept or example, is forbidden. Lev. 10:1-3; 2 Sam. 6:1-11; Matt. 15: 8-9.
3. The use of pictures or images of Jesusinworship,orasaidstodevotion, is unscriptural. The Scriptures do not provide a sufficient description of His physical appearance to picture Him. The work of artists should not be received as accurate representations of His Person. Ex. 20:4-5.

the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: beside religious oaths, vows, solemn fastings, and thanksgivings, upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner. Acts 15:21; Rev. 1:3; 2 Tim. 4:2; Jas. 1: 22; Acts 10:33; Matt. 13:19; Heb. 4:2; Isa. 66:2; Col. 3:16; Eph. 5:19; Jas. 5: 13; Matt. 28:19; 1 Cor. 11:23-29; Acts 2:42; Deut. 6:13 with Neh. 10:29; Isa.

19:21 with Eccl. 5:4-5; Joel 2:12; Esther 4:16; Matt. 9:15; 1 Cor. 7:5; Ps. 107; Esther 9:22; Heb. 12:28.

1. SingingGod’spraiseis partofpublic worshipinwhichthewholecongregation should join. The Book of Psalms, consisting of inspired psalms, hymns and songs, is the divinely authorized manual of praise. The use of other songs in worship is not authorized in the Scriptures. The Greek words in the New Testament which are translated “psalm,” “hymn” and “song” all appear in the Septuagint (Greek) version of the Book of Psalms. Ps. 95:2; Ps. 40:3, (4); Ps. 96:1; Col. 3: 16; Eph. 5:19; Mark 14:26; 1 Cor 14: 26; Jas. 5:13.
2. The Psalms are to be sung without the accompaniment of instruments, which are not part of the New Testament pattern of worship. Musical instruments were commanded for use with the offering of sacrifices in the Old Testament temple worship. The death of Christ being the perfect and final sacrifice brought an end to this way of worship. There is neither command for nor example of the use of musical instruments in the words or practice of Christ and the apostles. The command of the New Testament is to offer the sacrifice of praise—the fruit of our lips. Num. 10:10; 2 Chron. 29:25-30; Heb. 9:12; Heb. 13:15.
3. Religious fasting is an ordinance of God in which the believer voluntarily abstains from food for a season for the purpose of seeking the will of God, strength for service or deeper spirituality. It should be accompanied by meditation, self-examination, humiliation before God, confession of sin,

Jer. 4:2; Ps. 24:4; 1 Sam. 25:22, 32-34; Ps. 15:4; Ezek. 17:16, 18-19; Josh. 9: 18-19 with 2 Sam. 21:1.

1. A vow is of the like nature with a promissoryoath,andoughttobemade with the like religious care, and to be performed with the like faithfulness. Isa. 19:21; Eccl. 5:4-6; Ps. 61:8; Ps. 66:13-14.
2. It is not to be made to any creature, but to God alone: and, that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for 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. Ps. 76:11; Jer. 44:25-26; Deut. 23:21-23; Ps. 50:14; Gen. 28:20-22; 1 Sam. 1:11; Ps. 66:13-14; Ps. 132:2-5.
3. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God. 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. Acts 23:12, 14; Mark 6:26; Num. 30:5, 8, 12-13; Matt. 19:11-12; 1 Cor. 7:2, 9; Eph. 4:28; 1 Pet. 4:2; 1 Cor. 7:23.

1. A vow in Scripture is an act of voluntary dedication to God of one’s person, goods or service. A vow is usually made by an individual. Lev. 27; Num. 6; Deut. 23:21-23; cf. Num. 21:2; Nah. 1:15.
2. While it is sometimes difficult to distinguish between the uses in Scripture of the words “vow” and “covenant,” a covenant that men make with God differs from a vow in that it is a corporate

Cor. 11:23-26; Josh. 24:24-25; 2 Chron. 15:2, 8-15; 2 Chron. 23:16; 2 Chron. 34:29-32; Neh. 9-10.

9. Covenanting in the New Testament takes the form of confessing Christ and His Lordship. In view of the continued emphasis of the covenantal relationship of God to men in the New Testament, it is appropriate for churches and nations to covenant to be the Lord’s and to serve Him. The statements or documents produced in these acts of covenant response are dependent upon the Covenant of Grace. They are statements of responsibility arising from the application of the Word of God to the times in which they are made. Such covenants have continuing validity in so far as they give true expression to the Word of God for the times and situations in which believers live. Isa. 45:23 with Rom. 14:11 and Phil. 2:11; Jer. 31:31 with Heb. 8:6-13; Ex. 19:5-6 with 1 Pet. 2:9-10.

Phil. 2:10; Rom. 13:4; Ps. 132:12; Ps. 103:17-19; Ps. 2:10-12.

1. We reject the view that nations have no corporate responsibility for acknowledging and obeying Christ.
2. It is the duty of every Christian citizen to labor and pray for his nation’s official and explicit recognition of the authority and law of Jesus Christ, Preserver and Ruler of nations, and for the conduct of all governmental affairs in harmony with the written Word of God. 1 Tim. 2:1-2; Phil. 2:9-10; Acts 2:1-39; Ps. 2:8-12; Esther 4:14.
3. We deny that constitutional recognition of Jesus Christ means union of church and state.
4. We reject the teaching that Christians should not seek the establishment of Christian civil government.
5. No particular form of civil government is commanded in the Scriptures. Any form of civil government which observes the duties and limitations set upon it by God in His revealed Word is acceptable to God. Ex. 18:21-24; Prov. 29:14; Deut. 1: 16-17.
6. We deny that simply having a democratic or republican form of government insures God’s approval and blessing.
7. All officers and employees of a civil government are to be servants of God for good. They are responsible to

3. The civil magistrate may not assume to himself the administration of the Word and sacraments, or the power of the keys of the kingdom 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 the ordinances of God duly settled, administered and observed. For the better effecting whereof,hehathpowertocallsynods, to be present at them, and to provide, that whatsoever is transacted in them

1. It is sinful for a Christian to take an oath which compromises his supreme allegiance to Jesus Christ. It is also sinful to vote for officials who are required to take an oath which a Christian himself could not take in good conscience. Voting involves the voter in responsibility for any act required of the official as a condition of holding his office. Deut. 10:20; Isa. 45:22-23; 2 John 1: 11; 1 Tim. 5:22.
2. The Christian must profess publicly and the Church must witness, that Christ is the Ruler of every nation. Whatever the official action of the civil government of a nation may be, the Christian in his civil actions must alwaysexhibithisloyaltytoChrist.The Christianmustrelinquisheveryrightor privilegeofcitizenshipwhichinvolves him in silence about, or denial of the supreme authority of Jesus Christ. Matt.5:13-14;Prov.3:5-6;Ps.37:7;Matt. 22:21; John 17:14-15; Mark 13:9.
3. We reject the portion of paragraph 3 after the colon.
4. Both the government of the nation and the government of the visible churchareestablishedbyGod.Though distinctandindependentofeachother,

in religion, doth not make void the magistrates’justandlegalauthority,nor free the people from their due obediencetothem:fromwhichecclesiastical persons are not exempted; much less hath the Pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all,todeprivethemoftheirdominions, or lives, if he shall judge them to be heretics, or upon any other pretence whatsoever. 1 Tim. 2:1-2; 1 Pet. 2:17; Rom. 13:6-7; Rom. 13:5; Titus 3:1; 1 Pet. 2:13-14, 16; Rom. 13:1; 1 Kings 2:35; Acts 25: 9-11; 2 Pet. 2:1, 10-11; Jude 1:8-11; 2 Thess. 2:4; Rev. 13:15-17.

interferes unjustly with private ownership of property, can in such matters rightfully expect the submission of its citizens or the blessings of God promised for obedience to Him. Acts 4:17, 19, 33; Deut. 27:19; Isa. 10: 1-2; Ex. 20:15; Isa. 1:23-26; Dan. 6:13; Heb. 11:23.

1. Both the Christian and the Church have a responsibility for witnessing againstnationalsinsandforpromoting justice. Amos 2:6-8; Amos 5:14-15.
2. The failure of a civil government, through negligence, ignorance, or rebellion, to recognize the authority of Jesus Christ does not cancel its just authority. A civil government, though guilty of many sins, still has authority in so far as it furthers some of the scriptural ends of civil government. Matt. 22:21; Rom. 13:1; Rom. 2:14; Acts 23:5; Ex. 22:28.
3. Due submission of all persons, cheerfully rendered, to civil officers and to civil government in general, is pleasing to God. No person, however, is required by God to obey civil authority when such authority demands thatthecitizenorsubjectdothatwhich is clearly contrary to the law of God as revealed in the Scriptures. In such casesthedutyoftheChristianistoobey God rather than men. The Christian has a special obligation to render due submission to civil authority in order to express his loyalty to Jesus Christ, to prove his concern for the welfare

of the Church.

1. It is the duty of the Christian Church to testify to the authority of Christ over the nations, against all anti-Christian, atheistic, and secular principles of civil government, and against all sinful oaths of allegiance tocivilgovernments.WhentheChurch by orderly processes in her own courts determines that the oath of allegiance toacivilgovernmentcompromisesthe Christian’s loyalty to Christ or involves the Christian in the support of sinful principles of civil government, the Church must require her members to refuse such sinful oaths. Acts 4:24-29; Eph. 5:11; Rev. 3:15-16; Acts 15:28-29; Rev. 2:13-14.
2. When participating in political elections, the Christian should support and vote only for such men as are publicly committed to scriptural principles of civil government. Should the Christian seek civil office by political election, he must openly inform those whose support he seeks of his adherence to Christian principles of civil government. 1Chron. 16:31;2Cor. 6:14-18;2Chron. 19:6-7; Dan. 2:48; Eph. 4:25.

30.GodaloneisLordoftheconscience, andthedecisionsofcivil courtscannot determinefortheChristianwhatismorally right and what is sinful. However, since civil government is an institution of God, it is within the legitimate province of the civil courts of a nation to determine what the nation’s laws and required oaths of allegiance mean or do not mean. A decision of a civil court

disciplinetheirsexualdesires,maintain purity of thought and practice, and avoid situations which lead to sexual temptation. 1 Cor. 6:9, 15-20; 1 Cor. 5:1-5, 9-11; 1 Cor. 7:8-9; Rom. 1:26-28; Phil. 4:8; Prov. 5.

Matt. 19:4-6; Rom. 7:2-3; Gen. 2:24-25; 1 Cor. 7:39.

4. Marriage is a covenant relationship made before God between a man and a woman. Prov. 2:17; Mal. 2:14; cf. Hos. 2:16

23.

1. The validity of marriage depends on the mutual agreement of the parties, rather than upon official administration;yetfortheglory ofGodand the protection of the parties, and so that the greatness of the privilege and the seriousness of the responsibility of the marriage may be properly impressed ontheparties,marriageshouldbecontracted in the presence of a qualified officer and competent witnesses. Matt. 19:6; 1 Cor. 10:31; 1 Pet. 2:13.
2. The marriage of Christians should ordinarily be solemnized by an ordained minister of the Gospel. 1 Cor. 14:33, 40.
3. Parties to marriage should comply with the civil laws regarding marriage

1. Children are commanded to obey and honor their parents in the Lord. Ex. 20:12; Deut. 5:16; Eph. 6:1-3.
2. Family administration involves mutual responsibility. The exchange or confusion of roles in the family in ordinary circumstances results in God’s displeasure and in consequent unhappiness. Eph. 5:22; Eph. 6:4; Ps. 128; Col. 3: 18-21.
3. We deny that the submission in the Lord of a wife to her husband contradicts the equality, in value and dignity, of her person to his. Gen. 1:27; Gal. 3:28.
4. While we abhor the sinful abuses of a husband’s authority and the abdication of his responsibilities within marriage, common since the Fall, we deny that his headship is, in and of itself, a result of sin. Gen. 2:18; 1 Cor. 11:3-10; Eph. 5:23; 1 Tim. 2:11-13.
5. Although in certain circumstances in the service of God it may be unwise for a person to marry, we deny that ScriptureforbidsofficersoftheChurch to marry. 1 Cor. 9:5; 1 Tim. 4:3.
6. We deny that marriage is a more spiritual state thanthe single life, orthat it is necessary for eternal salvation. 1 Cor. 7:7-8.
7. We deny that marriage is necessary for officers in the Church.

1. Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocentpartytodissolvethatcontract. Inthecaseofadultery aftermarriage, it is lawful for the innocent party to sue out a divorce; and, after the divorce, to marry another, as if the offending party were dead. Matt. 1:18-20; Matt. 5:31-32; Matt. 19: 9; Rom. 7:2-3.
2. 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 no way be remedied by the Church or civil magistrate, is cause sufficient of dissolving the bond of marriage; wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills and discretion, in their own case. Matt. 19:8-9; 1 Cor. 7:15; Matt. 19:6; Deut. 24:1-4.

1. Before seeking divorce, it is the responsibility of the innocent party to attempt reconciliation with the guilty party in the same manner as in any case of sin, first by his or her own appeal, and then, if need be, by calling on the elders of the church. Matt. 18:15-17.
2. In any marriage threatened with dissolution, or even if divorce has occurred, both parties ought to strive for reconciliation on the basis of repentance for sin and willingness to forgive. Eph. 5:25-33; Eph. 4:31-32; 1 Cor. 7:10-14.
3. Members of the household of faith should beware of seeking marriage counselfromunbelieversorfromthose who have failed to integrate their faith with their professional work. Matt. 18:15-17; 2 Cor. 6:14-17.
4. Desertion can be a ground of divorce only when the departing person is an unbeliever. 1 Cor. 7:15; Matt. 18:17.
5. If the unrepentant guilty party in a divorce marries another, he commits adultery. Matt. 19:9.
6. Where the guilty party shows evidence of repentance for the sin of breaking a marriage, the Church may receive or restore him or her to membership. Gal. 6:1.

Education of Children

is sinful. To a large extent instruction is based on a secular, humanistic philosophy which ignores God and sees man’s welfare as the highest good. Local schools vary widely, however, according to the standards of the community and the quality of the teachers. All Christians, especially those who are teachers, school administrators or board members, should bear witness to the whole truth of God as it relates to education. Matt. 12:30; 2 Sam. 23:3-4.

1. Where necessary and possible, Christian parents should cooperate in supporting or establishing schools whose curriculum presents a biblical world and life view, and place their children in them. This requires maintenance of the highest academic quality along with Christian orientation in every subject and activity.
2. We reject any attempt by the state to force a secular, humanisticphilosophy on Christian schools.
3. Parents should take care to counteract any unbiblical teaching given to their children, whether in public or Christian schools. As youth increase in their knowledge and discernment, the home and the Church should help them to examine what is presented in school, to distinguish between God-given truths and human theories, and to integrate the facts learned with a Christian view of man and the universe. Isa. 8:20.

3. Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world; and doth by His own presence and Spirit, according to His promise, make them effectual thereunto. 1 Cor. 12:28; Eph. 4:11-13; Matt. 28: 19-20; Isa. 59:21.

1. The Lord Jesus Christ has clothed His Church with power and authority. This authority is vested in the whole membership of the Church, which has the right to choose its officers from among those of its own members who possess the scriptural qualifications.
2. Christ has appointed in His Word a particular form of government for the visible church. It is government by elders (Greek: presbyters) and is therefore called presbyterian. Each congregation should be ruled by a session of ordained elders, elected by the membership of the congregation. Acts 15:22; Acts 14:23; Acts 13:1-4; Eph. 5:23; Col. 1:18; 2 Cor. 8:19; 1 Tim. 3: 1-7. (See Testimony, chap. 31, par. 3; and Directory for Church Government, chap. 3, sect. I and II, and chap. 4.)
3. The permanent officers to be set apart by ordination are elders and deacons. The office of elder is restricted in Scripture to men. Women as well as men may hold the office of deacon. Ordination is a solemn setting apart to a specific office by the laying on of the hands of a court of the Church and is not to be repeated. Installation is the official constitution of a relationship between one who is ordained and the congregation. 1 Tim. 2:12; 3:2; Titus 1:6.
4. The responsibility of the elders is in teaching and ruling. Although all elders are to be able to teach, the Scripture recognizes a distinction in these functions. All elders are equal in the government of the Church. This office is referred to in Scripture by two

1. This catholic Church hath been sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the Gospel is taught and embraced, ordinances administered, and public worshipperformedmoreorlesspurely in them. Rom. 11:3-4; Rev. 12:6, 14; Rev. 2–3; 1 Cor. 5:6-7.
2. The purest churches under heaven are subject both to mixture and error; and some have so degenerated, as to become no churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a Church on earth, to worship God according to His will. 1 Cor. 13:12; Rev. 2–3; Matt. 13:24-30, 47; Rev. 18:2; Rom. 11:18-22; Matt. 16:18; Ps. 72:17; Ps. 102:28; Matt. 28: 19-20.

be said to result in the frustration of one’s divine vocation or the neglect of one’s spiritual gifts for ministry. 1 Cor. 12:14-26.

14. Divisions that separate believers into denominations mar the unity of the Church and are due to error and sin. It is the duty of all denominations which are true churches of Christ to seek reconciliation and union. Such organizational unity, however, should be sought only on the basis of truth and of scriptural order. It is the duty of every believer to unite with the branch of the visible church which adheres most closely to the Scriptures. Acts 15:22-29; 1 Cor. 10:17; Eph. 4:4-6; Acts 17:11-12.

15.The Churchmust havemembership requirements based on Scripture, to which every member gives his assent. Those who give such assent and their children are church members. Acts 2:39; 1 Cor. 7:14; Rev. 2–3. (See

Directory for Church Government,

chap. 1, sect. I.)

1. It is the duty of Christians to pray for and seek after the purity and unity of the Church. Ps. 122:6-9; John 17:11, 21; Eph. 4:13.
2. When any church imposes sinful requirements for membership; when its constitution or creedal statements are fundamentally unscriptural; when its administration is corrupt; or when soundpreachingandproperdiscipline are neglected, it is the duty of Christians to attempt its reformation. Then if such efforts prove ineffectual, it is

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. 1 John 1:3; Eph. 3:16-19; John 1:16; Eph. 2:5-6; Phil. 3:10; Rom. 6:5-6; 2 Tim. 2:12; Eph. 4:15-16; 1 Cor. 12:7; 1 Cor. 3:21-23; Col. 2:19; 1 Thess. 5:11, 14; Rom. 1:11-12, 14; 1 John 3:16-18; Gal. 6:10.

2. Saints by profession are bound to maintain a holy fellowship and communion in the worship of God; and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities, and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus. Heb. 10:24-25; Acts 2:42, 46; Isa. 2:3; 1 Cor. 11:20; Acts 2:44-45; 1 John 3: 17; 2 Cor. 8—9; Acts 11:29-30.

kind speech and action against one another. 1 Cor. 13; Eph. 4:31-32; Rom. 14:19; Jas. 3:16-18; Gal. 5:15; 1 Cor. 12.

1. The congregation is the primary organic unit in the presbyterian system of church government. It is commonly composed of Christians residing in the same community who meet together for the worship of God.
2. In addition to their obligation to assemble for worship, believers should assemble for social purposes as another means of support and growth. In response to Christ’s love for them, believers are to express their love to one another by using their diverse gifts and talents to help their brethren; by giving and receiving counsel, support, hospitality and comfort; by spending time with one another and sharing joys and sorrows. This is especially necessary when,intheprovidence of God, brethren need material support and moral and spiritual encouragement. Heb. 10:24-25; Heb. 13:2; Gal. 6:2; Rom. 12:10, 13, 15; Eph. 4:28; Phil. 4: 10-14; 1 Cor. 16:1-2.
3. For preservation of life and because of respect for our bodies as God’s creation, we are to be careful in the use of drugs. Christians should avoid enslavement to alcohol, tobacco or any habit-forming drug. The Scripture strongly condemns drunkenness as a sin. Gen. 1:27 with 9:6; 1 Cor. 6:9-10.

1. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and His benefits; and to confirm our interest in Him; as also, to put a visible difference between those that belong unto the Church, and the rest of the world;andsolemnlytoengagethemto the service of God in Christ, according to His Word. Rom. 4:11; Gen. 17:7, 10; Matt. 28:19; 1 Cor. 11:23; 1 Cor. 10:16; 1 Cor. 11:25-26; Gal. 3:17; Rom. 15:8; Ex. 12:48; Gen. 34: 14; Rom. 6:3-4; 1 Cor. 10:16, 21.
2. There is in every sacrament a spiritual relation, or sacramental union, between the sign and the thing signified; whence it comes to pass, that the names and effects of the one are attributed to the other. Gen. 17:10; Matt. 26:27-28; Titus 3:5.
3. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them: neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers. Rom. 2:28-29; 1 Pet. 3:21; Matt. 3: 11; 1 Cor. 12:13; Matt. 26:27-28; Matt. 28:19-20.

1. The sacraments are signs of our covenant union with Christ and His Church, and our common profession that we are owned by Him. They are to be observed under the direction of the elders in a service of worship in which members of the congregation are present. 1 Cor. 11:23-24; 1 Cor. 10:21; Acts 2: 42; Num. 9:14.

2.Theadministrationofthesacraments is to be accompanied by the reading and preaching of the Word. Acts 2:42; Acts 20:7.

of the Father, and of the Son, and of the Holy Ghost, by a minister of the Gospel, lawfully called thereunto. Matt. 3:11; John 1:33; Matt. 28:19-20.

1. Dipping of the person into the water is not necessary; but Baptism is rightly administered by pouring or sprinkling water upon the person. Heb. 9:10, 19-22; Acts 2:41; Acts 16: 33; Mark 7:4.
2. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents, are to be baptized. Mark 16:15-16; Acts 8:37-38; Gen. 17: 7, 9-10 with Gal. 3:9, 14, and Col. 2: 11-12, and Acts 2:38-39, and Rom. 4: 11-12; 1 Cor. 7:14; Matt. 28:19; Mark 10:13-16; Luke 18:15.

3. We reject the teaching that an essential feature of baptism is immersion. 1 Cor. 10:2; Heb. 6:2; Heb. 9:10; Luke

11:38.

1. The children of believing parents are to receive baptism because of their covenantal relationship. Acts 2:38-39; Gen. 17:7; Acts 16:31; Col. 2:11-12.
2. In administering baptism to her children the church recognizes their rightfulplace withinthecovenant,and her obligation to give them pastoral careandoversight,andtoassisttheparents in carrying out their covenanted responsibilities.Inpresentingthemfor baptism, parents not only claim for their children the nurture and benefits of the Church, but dedicate them to God in the service of Christ.
3. The baptism of infants sets before parents the obligation to do all in their power to lead their children to a personal faith in Jesus Christ. Gen. 18:19; Matt. 28:19-20; Prov. 22:

2. Baptism is not to be administered to the infants of persons who, though members of the church, have so neglected the means of grace as to cast doubt on their profession, or their intention to fulfill the baptismal vows. Ps. 76:11.

and growth in Him, their further engagement in and to all duties which they owe unto Him; and to be a bond and pledge of their communion with Him, and with each other, as members of His mystical body. 1 Cor. 11:23-26; 1 Cor. 10:16-17, 21; 1 Cor. 12:13.

1. In this sacrament, Christ is not offered up to His Father; nor any real sacrifice made at all for remission of sins of the quick or dead; but only a commemoration of that one offering up of Himself, by Himself, upon the cross, once for all: and a spiritual oblation of all possible praise unto God for the same: so that the Popish sacrifice of the mass (as they call it) is most abominably injurious to Christ’s one, only sacrifice, the alone propitiation for all the sins of His elect. Heb. 9:22, 25-26, 28; 1 Cor. 11:24-26; Matt. 26:26-27; Heb. 7:23-24, 27; Heb. 10:11-12, 14, 18.
2. The Lord Jesus, hath, in this ordinance, appointed His ministers to declare His word of institution to the people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation. Matt. 26:26-28, and Mark 14:22-24, and Luke 22:19-20 with 1 Cor. 11:23-26; Acts 20:7; 1 Cor. 11:20.

1. The Lord’s Supper is to be repeatedly administered to a Christian congregation, at such times as the session deems advisable, according to the needs of the congregation. Observance of this sacrament is a corporate and personal profession of continued adherence to the covenant bond entered into at baptism. 1 Cor. 11:23-26.

sacrament, do then also, inwardly by faith,reallyandindeed,yetnotcarnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of His death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses. 1 Cor. 11:28; 1 Cor. 10:16.

8. Although ignorant and wicked men receive the outward elements in this sacrament: yet they receive not the thing signified thereby, but by their unworthy coming thereunto are guilty of the body and blood of the Lord to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with Him, so are they unworthy of the Lord’s table; and cannot, without great sin against Christ while they remain such, partake of these holy mysteries, or be admitted thereunto. 1 Cor. 11:27-29; 2 Cor. 6:14-16; 1 Cor. 5:6-7, 13; 2 Thess. 3:6, 14-15; Matt.

7:6.

4.Previouspreparation,byself-examination, repentance of sin, meditation upon God’s grace, and resolution of new obedience is required of those who make this profession of their union with Christ and love to Him. 1 Cor. 11:27-32; 1 Cor. 10:21-22.

1. The Lord’s Supper is to be administered only to those who are accepted by the session dispensing the sacrament.
2. We deny that the individual is sole judge of his fitness to partake of the sacrament. 1 Cor. 5:1-13.
3. We reject the practice of offering the sacrament of Communion to any one who is not a member of the visible church.

1. The Lord Jesus, as King and Head of His Church, hath therein appointed a government, in the hand of Church officers, distinct from the civil magistrate. Isa. 9:6-7; 1 Tim. 5:17; 1 Thess. 5:12; Acts 20:17, 28; Heb. 13:7, 17, 24; 1 Cor. 12:28; Matt. 28:18-20.

the nature of the crime, and demerit of the person. 1Thess. 5:12;2Thess. 3:6,14-15;1Cor. 5:4-5, 13; Matt. 18:17; Titus 3:10.

Children who are baptized members are subject to that discipline.

1. Discipline should be exercised with prudence and discretion, in dependence upon the guidance of the Holy Spirit, with love both for the Lawgiver and lawbreaker.
2. We reject the view that a church member should be disciplined for everything at which another may be justly displeased.

(For specific details of discipline, see Book of Discipline.)

1. For the better government, and further edification of the Church, there oughttobesuchassembliesasarecommonly called synods or councils. Acts 15:2, 4, 6.
2. As magistrates may lawfully 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

1. Christ istheonlyHeadandLawgiver of the Church. He gave the apostles authority to establish the permanent form of church government, which is set forth in the New Testament. Eph. 1:22; Matt. 18:18; 1 Cor. 14:37; Eph. 4:11-12; 2 Cor. 13:10; Acts 14:23; Acts 20:17, 28; Heb. 13:17.
2. We reject paragraph 2 of the Confession of Faith.

is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth; unless by way of humble petition, in cases extraordinary; or by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate. Luke 12:13-14; John 18:36.

ities as it applies to their use of the power that has been given them. Acts 9:15; Ps. 119:46; Matt. 10:17-18; Luke 3:12-14. (Compare also the Testimony, chap. 23.)

1. The bodies of men, after death, return to dust and see corruption; but theirsouls(whichneitherdienorsleep) havinganimmortalsubsistence,immediately return to God who gave them: the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Beside these two places, for souls separated from their bodies, the Scripture acknowledgeth none. Gen. 3:19; Acts 13:36; Luke 23:43; Eccl. 12:7; Heb. 12:23; 2 Cor. 5:1, 6, 8; Phil. 1:23 with Acts 3:21 and Eph.

1. God has appointed to every man the time when he shall leave this world. Ps. 39:4-5; Eccl. 3:2; Ps. 139:16.
2. We reject the idea of inactivity of the soul between death and resurrection called “soul sleep.” Eccl. 12:7; 2 Cor. 5:1-9.
3. We reject the teaching that there is a “second chance” of salvation after death. Luke 16:22-26; Heb. 9:27; 2 Cor. 6:2; John 5:28-29; 2 Pet. 2:9.

1. God hath appointed a day, wherein He will judge the world in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil. Acts 17:31; John 5:22, 27; 1 Cor. 6:3; Jude 1:6; 2 Pet. 2:4; 2 Cor. 5:10; Eccl. 12:14; Rom. 2:16; Rom. 14:10, 12; Matt. 12:36-37.
2. The end of God’s appointing this dayisforthemanifestation oftheglory of His mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the reprobate who are wickedanddisobedient. Forthenshall

ing all the dead will be raised and the world will be judged. John 5:28-29; 2 Thess. 1:7-10; Ps. 96: 13; Ps. 98:9.

1. We reject the teaching that the Kingdom of God can only be brought in by Christ’s return or that Christ is not now reigning as King over all things. Matt. 28:18; Eph. 1:20-22; Phil. 2:9-11; Col. 1:18.
2. The final judgment for the Christian will be an assessment of his obedience to God and of his stewardship of the gifts and talents God has committed to his care. Whatever is imperfect will be burned away, and his faithfulness will be rewarded. 2 Cor. 5:10; Rom. 14:10-12; 1 Cor. 3: 9-15; 1 Cor. 4:5; Matt. 25:14-40.