God
Sin
The Word fo God
Salvation
Sacements
Baptism
Communion
Scripture
Union:
Statement of
Belief
Anglican:
39 Articles
AOG
Baptist:
Statement
of Beliefs
As approved by 1979 Assembly NSW Baptist
UNITING:
Basis of
Union (18)
Presbyterian:
Westminister Confession
of Faith (33)
God
(Including the Trinity)
GOD - TRINITY
Scripture
Union
We hold that the
Lord
our
God is one:Father, Son and Holy Spirit, and that he fulfils his
sovereign
purposes - in creation, revelation, redemption, judgement, and the
coming
of his kingdom - by calling out from the world a people united to
himself
and to each other in love.
ANGLICAN
I. Of Faith
in the
Holy
Trinity.
There is but one
living
and true God, everlasting, without body, parts, or passions; of
infinite
power, wisdom, and goodness; the Maker, and Preserver of all things
both
visible and invisible. And in unity of this Godhead there be three
Persons,
of one substance, power, and eternity; the Father, the Son, and the
Holy
Ghost.
AOG
GOD
There is one
God,
eternally
existent in three persons, God the Father, God the Son, and God the
Holy
Spirit (Matt. 28:19; 2 Cor. 13:14).
BAPTIST
The Nature
and
Unity
of the Godhead
There is one God
Who
is
eternal personal Spirit. He is infinite in power, wisdom, holiness and
love. He is Triune in essential being and revealed to us as Father, Son
and Holy Spirit.
Uniting Church
Presbyterian
CHAPTER
II.
Of
God, and of the Holy Trinity.
I. 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 to the counsel of his own
immutable
and most righteous will, for his won glory, most loving, gracious,
merciful,
long-suffering, abundant in goodness and truth, forgiving iniquity,
transgression,
and sin; the rewarder of them that diligently seek him; and withal most
just and terrible in his judgments; hating all sin; and who will by no
means clear the guilty.
II. God hath
all
life, glory,
goodness, blessedness, in and of himself; and is alone in and unto
himself
all-sufficient, not standing in need of any creatures which he hath
made,
nor deriving any glory from them, but only manifesting his own glory
in,
by, unto, and upon them; he is the alone foundation of all being, of
whom,
through whom, and to whom, are all things; and hath most sovereign
dominion
over them, to do by them, for them, or upon them, whatsoever himself
pleaseth.
In his sight all things are open and manifest; his knowledge is
infinite,
infallible, and independent upon the creature; so as nothing is to him
contingent or uncertain. He is most holy in all his counsels, in all
his
works, and in all his commands. To him is due from angels and men, and
every other creature, whatsoever worship, service, or obedience he is
pleased
to require of them.
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. The Father is of none,
neither begotten nor proceeding; the Son is eternal begotten of the
Father;
the Holy Ghost eternally proceeding from the Father and the Son.
CHAPTER
III.
Of God's Eternal Decree.
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; yet so as thereby neither is God the
author
of sin;nor is violence offered to the will of the creatures, nor is the
liberty or contingency of second causes taken away, but rather
established.
II. Although God
knows
whatsoever
may or can come to pass, upon all supposed conditions; yet hath he not
decreed any thing because he foresaw it as future, as that which would
come to pass, upon such conditions.
III. By the
decree of
God,
for the manifestation of his glory, some men and angels are
predestinated
unto everlasting life, and others foreordained to everlasting death.
IV. These angels
and
men,
thus predestinated and foreordained, are particularly and unchangeably
designed; and their number is so certain and definite that it can not
be
either increased or diminished.
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, out of his free grace and love alone, without any foresight of
faith
or good works, or perseverance in either of them, or any other thing in
the creature, as conditions, or causes moving him thereunto; and all to
the praise of his glorious grace.
VI. 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 who
are
elected being fallen in Adam are redeemed by Christ, are effectually
called
unto faith in Christ by his Spirit working in due season; are
justified,
adopted, sanctified, and kept by his power through faith unto
salvation.
Neither are any other redeemed by Christ, effectually called,
justified,
adopted, sanctified, and
saved, but the
elect
only.
VII. The rest of
mankind,
God was pleased, according to the unsearchable counsel of his own will,
whereby he extendeth or withholdeth mercy as he pleaseth, for the glory
of his sovereign power over his creatures, to pass by, and to ordain
them
to dishonor and wrath for their sin, to the praise of his glorious
justice.
VIII. The
doctrine of
this
high mystery of predestination is to be handled with special prudence
and
care, that men attending to the will og God revealed in his Word, and
yielding
obedience thereunto, may, from the certainty of their effectual
vocation,
be assured of their eternal election. So shall this doctrine afford
matter
of praise, reverence, and admiration of God; and of humility,
diligence,
and abundant consolation to all that sincerely obey the gospel
CHAPTER
IV. Of
Creation.
I. It pleased
God the
Father,
Son, and Holy Ghost, for the manifestation of the glory of his eternal
power, wisdom, and goodness, in the beginning, to create or make of
nothing
the world, and all things therein, whether visible or invisible, in the
space of six days, and all very good.
II. After God
had made
all
other creatures, he created man, male and female, with reasonable and
immortal
souls, endued with knowledge, righteousness, and true holiness after
his
own image, having the law of God written in their hearts, and power to
fulfill it; and yet under a possibility of transgressing, being left to
the liberty of their own will, which was subject unto change. Besides
this
law written in their hearts, they received a command not to eat of the
tree of the knowledge of good and evil; which while they kept were
happy
in their communion with God, and had dominion over the creatures.
CHAPTER V.
Of
Providence.
I. God, the
great
Creator
of all things, doth uphold, direct dispose, and govern all creatures,
actions,
and things, from the greatest even to the least, by his most wise and
holy
providence, according to his infallible foreknowledge, and the free and
immutable counsel of his own will, to the praise of the glory of his
wisdom,
power, justice, goodness, and mercy.
II. 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.
III. God, in his
ordinary
providence, maketh use of means, yet is free to work without, above,
and
against them, at his pleasure.
IV. The almighty
power,
unsearchable wisdom, and infinite goodness of God, so far manifest
themselves
in his providence, that it extendeth itself even to the first Fall, and
all other sins of angels and men, and that not by a bare permission,
but
such as hath joined with it a most wise and powerful bounding, and
otherwise
ordering and governing of them, in a manifold dispensation, to his own
holy ends; yet so, as the sinfulness thereof proceedeth only from the
creature,
and not from God; who being most holy and righteous, neither is nor can
be the author or approver of sin.
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;
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.
VI. As for those
wicked
and ungodly men whom God, as a righteous judge, for former sins, doth
blind
and harden; from them he not only withholdeth his grace, whereby they
might
have been enlightened in their understandings, and wrought upon their
hearts;
but sometimes also withdraweth the gifts which they had; and exposeth
them
to such objects as their corruption makes occasion of sin; and withal,
gives them over to their own lusts, the temptatoins of the world, and
the
power of Satan; whereby it comes to pass that they harden themselves,
even
under those means which God useth for the softening of others.
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.
SIN
Scripture
Union
We acknowledge
that
though
God made us
in his own
likeness
and
image, conferring on us dignity and worth and
enabling us to
respond
to
himself, we now are members of a fallen race;
we have sinned
and
come
short of his glory.
Anglican
XVI. Of Sin after
Baptism.
Not every deadly
sin
willingly
committed after Baptism is sin against the Holy Ghost, and
unpardonable.
Wherefore the grant of repentance is not to be denied to such as fall
into
sin after Baptism. After we have received the Holy Ghost, we may depart
from grace given, and fall into sin, and by the grace of God we may
arise
again, and amend our lives. And therefore they are to be condemned,
which
say, they can no more sin as long as they live here, or deny the place
of forgiveness to such as truly repent.
IX. Of Original
or
Birth-Sin.
Original sin
standeth
not
in the following of Adam, (as the Pelagians do vainly talk;) but it is
the fault and corruption of the Nature of every man, that naturally is
engendered of the offspring of Adam; whereby man is very far gone from
original righteousness, and is of his own nature inclined to evil, so
that
the flesh lusteth always contrary to the Spirit; and therefore in every
person born into this world it deserveth God's wrath and damnation. And
this infection of nature doth remain, yea in them that are regenerated;
whereby the lust of the flesh, called in Greek, frohnayma sarkos,
(which
some do expound the wisdom, some sensuality, some the affection, some
the
desire, of the flesh,) is not subject to the Law of God. And although
there
is no condemnation for them that believe and are baptized; yet the
Apostle
doth confess, that concupiscence and lust hath of itself the nature of
sin.
X. Of Free
Will.
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 pleasant 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 that good will.
XI. Of the
Justification
of Man.
We are accounted
righteous
before God, only for the merit of our Lord and Saviour Jesus Christ by
Faith, and not for our own works or deservings. Wherefore, that we are
justified by Faith only, is a most wholesome Doctrine, and very full of
Comfort, as more largely is expressed in the Homily of Justification.
XII. Of Good
Works.
Albeit that Good
Works,
which are the fruits of Faith, and follow after Justification, cannot
put
away our sins, and endure the severity of God's judgment; yet are they
pleasing and acceptable to God in Christ, and do spring out necessarily
of a true and lively Faith; insomuch that by them a lively Faith may be
as evidently known as a tree discerned by the fruit.
XIII. Of
Works
Before Justification.
Works done
before the
grace
of Christ, and the Inspiration of his Spirit, are not pleasant to God,
forasmuch as they spring not of faith in Jesus Christ; neither do they
make men meet to receive grace, or (as the School-authors say) deserve
grace of congruity: yea rather, for that they are not done as God hath
willed and commanded them to be done, we doubt not but they have the
nature
of sin.
XIV. Of
Works of
Supererogation.
Voluntary Works
besides,
over and above, God's Commandments, which they call Works of
Supererogation,
cannot be taught without arrogancy and impiety: for by them men do
declare,
that they do not only render unto God as much as they are bound to do,
but that they do more for his sake, than of bounden duty is required:
whereas
Christ saith plainly, When ye have done all that are commanded to you,
say, We are unprofitable servants.
BAPTIST
The
Sinfulness of
Man
Man was made in
the
image
of God and for fellowship with Him. By transgression of God's command
he
fell from fellowship with God and his nature was corrupted. As a
consequence,
all men are spiritually dead under Satan's dominion and control and
subject
to God's wrath and condemnation. Therefore, apart from God's grace, man
is helpless and hopeless.
PRESBYTERIAN
CHAPTER
VI.
Of
the Fall of Man, of Sin, and of the Punishment thereof.
I. Our first
parents,
begin
seduced by the subtilty and temptations of Satan, sinned in eating the
forbidden fruit. This their sin God was pleased, according to his wise
and holy counsel, to permit, having purposed to order it to his own
glory.
II. By this sin
they
fell
from their original righteousness and communion with God, and so became
dead in sin, and wholly defiled in all the faculties and parts of soul
and body.
III. They being
the
root
of mankind, the guilt of this sin was imputed, and the same death in
sin
and corrupted nature conveyed to all their posterity, descending from
them
by original generation.
IV. From this
original
corruption,
whereby we are utterly indisposed, disabled, and made opposite to all
good,
and wholly inclined to all evil, do proceed all actual transgressions.
V. This
corruption of
nature,
during this life, doth remain in those that are regenerated; and
although
it be through Christ pardoned and mortified, yet both itself, and all
the
motions thereof, are truly and properly sin.
VI. 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.
THE
WORD OF GOD
SCRIPTURE
UNION
BIBLE
(b) The
Scriptures
We believe that
the
Old
and New Testament Scriptures
are
God-breathed,
since
their writers spoke from God as they were moved
by the Holy
Spirit;
hence
are fully trustworthy in all that they affirm; and
are our highest
authority
for faith and life.BIBLE
2. Bible
Ministries
In
encouraging
people to
meet God through the Bible, we emphasize the
significance of
the
Bible
as a whole.
(a) We
encourage
people to
read it so that they come to repentance, faith, obedience to God and
worship.
(b) We prepare
systematic
programmes and materials for children, young people and adults,
appropriate
to their age and situation.
(c) We are
committed
to
Bible reading which is thoughtful, prayerful and regular and which
enables
the reader to respond to the message of the whole Bible rather than to
isolated passages.
(d) We are
concerned
to
interpret the text in a way which enables people, in their contemporary
situations, to hear for themselves the message of the Bible from its
original
context.
6.
Biblical
Standards
(a) We aim to
follow
Biblical
principles in all that we do. This includes, for example, our
administration,
our publicity and the way we care for our staff and volunteers.
(b) We seek to
honour
God
in carrying out our ministries, by combining prayerful reliance on him
with the use of the best available means,
maintaining the
highest
standards possible.
(c) We believe
in
praying
for financial support, in dependence on God, and telling the Christian
public of our needs, without distorting the truth or
using undue
pressure.
ANGLICAN
VI. Of the
Sufficiency
of the Holy Scriptures for Salvation.
Holy Scripture
containeth
all things necessary to salvation: so that whatsoever is not read
therein,
nor may be proved thereby, is not to be required of any man, that it
should
be believed as an article of the Faith, or be thought requisite or
necessary
to salvation. In the name of the Holy Scripture we do understand those
canonical Books of the Old and New Testament, of whose authority was
never
any doubt in the Church.
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
The First Book
of
Samuel
The Second Book
of
Samuel
The First Book
of Kings
The Second Book
of
Kings
The First Book
of
Chronicles
The Second Book
of
Chronicles
The First Book
of
Esdras
The Second
Book
of
Esdras
The Book of
Esther
The Book
of Job
The Psalms
The Proverbs
Ecclesiastes or
Preacher
Cantica, or
Songs of
Solomon
Four Prophets
the
greater
Twelve Prophets
the
less
And the other
Books
(as Hierome
saith) the Church doth read for example of life and instruction of
manners;
but yet doth it not apply them to establish any doctrine; such are
these
following:
The Third
Book of
Esdras
The Fourth Book
of
Esdras
The Book of
Tobias
The Book of
Judith
The rest of the
Book
of
Esther
The Book of
Wisdom
Jesus the Son of
Sirach
Baruch the
Prophet
The Song of the
Three
Children
The Story of
Susanna
Of Bel and the
Dragon
The Prayer of
Manasses
The First Book
of
Maccabees
The Second Book
of
Maccabees
All the Books of
the
New
Testament, as they are commonly received, we do receive, and account
them
Canonical.
VII. Of the
Old
Testament.
The Old
Testament is
not
contrary to the New: for both in the Old and New Testament everlasting
life is offered to Mankind by Christ, who is the only Mediator between
God and Man, being both God and Man. Wherefore they are not to be
heard,
which feign that the old Fathers did look only for transitory promises.
Although the Law given from God by Moses, as touching Ceremonies and
Rites,
do not bind Christian men, nor the Civil precepts thereof ought of
necessity
to be received in any commonwealth; yet notwithstanding, no Christian
man
whatsoever is free from the obedience of the Commandments which are
called
Moral.
AOG
THE BIBLE
The Bible Is the
inspired
and only infallible and authoritative written Word of God (2 Tim 3:16;
2 Pet 1:19-21).
BAPTIST
The Divine
Inspiration
of the Scriptures
The Scriptures,
consisting
of the sixty-six books of the Old and New Testaments, are the
infallible
Word of God. They were written by holy men of God inspired by the Holy
Spirit and have supreme authority in all matters of faith and conduct.
UNITING CHURCH
5. THE
BIBLICAL
WITNESSES
The Uniting
Church
acknowledges
that the Church has received the books of the Old and New Testaments as
unique prophetic and apostolic testimony, in which it hears the Word of
God and by which its faith and obedience are nourished and regulated.
When
the Church preaches Jesus Christ, its message is controlled by the
Biblical
witnesses. The Word of God on whom salvation depends is to be heard and
known from Scripture appropriated in the worshipping and witnessing
life
of the Church. The Uniting Church lays upon its members the serious
duty
of reading the Scriptures, commits its ministers to preach from these
and
to administer the sacraments of Baptism and the Lord's Supper as
effective
signs of the Gospel set forth in the Scriptures.
11.
SCHOLARLY
INTERPRETERS
The Uniting
Church
acknowledges
that God has never left the Church without faithful and scholarly
interpreters
of Scripture, or without those who have reflected deeply upon, and
acted
trustingly in obedience to, God's living Word. In particular the
Uniting
Church enters into the inheritance of literary, historical and
scientific
enquiry which has characterised recent centuries, and gives thanks for
the knowledge of God's ways with humanity which are open to an informed
faith. The Uniting Church lives within a world-wide fellowship of
Churches
in which it will learn to sharpen its understanding of the will and
purpose
of God by contact with contemporary thought. Within that fellowship the
Uniting Church also stands in relation to contemporary societies in
ways
which will help it to understand its own nature and mission. The
Uniting
Church thanks God for the continuing witness and service of evangelist,
of scholar, of prophet and of martyr. It prays that it may be ready
when
occasion demands to confess the Lord in fresh words and deeds.
PRESBYTERIAN
CHAPTER I. Of
the
holy
Scripture.
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; yet
are
they not sufficient to give that knowledge of God, and of his will,
which
is necessary unto salvation; therefore it pleased the Lord, at sundry
times,
and in divers manners, to reveal himself, and to declare that his will
unto his Church; and afterwards for the better preserving and
propagating
of the truth, and for the more sure establishment and comfort of the
Church
against the corruption of the flesh, and the malice of Satan and of the
world, to commit the same wholly unto writing; which maketh the holy
Scripture
to be most necessary; those former ways of God's revealing his will
unto
his people being now ceased.
II. Under the
name of
holy
Scripture, or the Word of God written, are now contained all the Books
of the Old and New Testament, which are these: All which are given by
inspiration
of God, to be the rule of faith and life.
III. The books
commonly
called Apocrypha, not being of divine inspiration, are no part of the
Canon
of Scripture; and therefore are of no authority in the Church of God,
nor
to be any otherwise approved, or made use of, than other human writings.
V. The authority
of
the
holy Scripture, for which it ought to be believed and obeyed, dependeth
not upon the testimony of any man or Church, but wholly upon God (who
is
truth itself), the Author thereof; and therefore it is to be received,
because it is the Word of God.
V. We may be
moved and
induced
by the testimony of the Church to an 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 way of man's salvation, the many other incomparable
excellencies,
and the entire perfection thereof, are arguments whereby it doth
abundantly
evidence itself to be the Word of God; yet, notwithstanding, our full
persuasion
and assurance of the infallible truth and divine authority thereof, is
from the inward work of the Holy Spirit, bearing witness by and with
the
Word in our hearts.
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
nothing
at any time is to be added, whether by new revelations of the Spirit,
or
traditions of men. Nevertheless we acknowledge the inward illumination
of the Spirit of God to be necessary for the saving understanding of
such
things as are revealed in the Word; and that there are some
circumstances
concerning the worship of God, and the government of the Church, common
to human actions and societies, which are to be ordered by the light of
nature and Christian prudence, according to the general rules of the
Word,
which are always to be observed.
VII. All things
in
Scripture
are not alike plain in themselves, nor alike clear unto all; yet those
things which are necessary to be known, believed, and observed, for
salvation,
are so clearly propounded and opened in some place of Scripture or
other,
that not only the learned, but the unlearned, in a due use of the
ordinary
means, may attain unto a sufficient understanding of them.
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; so as in all controversies of religion the
Church
is finally to appeal unto them. But because these original tongues are
not known to all the people of God who have right unto, and interest
in,
the Scriptures, and are commanded, in the fear of God, to read and
search
them, therefore they are to be translated into the language of every
people
unto which they come, that the Word of God dwelling plentifully in all,
they may worship him in an acceptable manner, and, through patience and
comfort of the Scriptures, may have hope.
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 manifold, but one), it may be searched and known by other
places that speak more clearly.
X. The Supreme
Judge,
by
which all controversies of religion are to be determined, and all
decress
of councils, opinions of ancient writers, doctrines of men, and private
spirits, are to be examined, and in whose sentence we are to rest, can
be no other but the Holy Spirit speaking in the Scripture.
CHRIST
SU
We believe
that the
Father
has shown us his
holy
love
in giving Jesus Christ, his only Son, for us,
while through
our
sinfulness
and guilt, we were subject to his wrath and
condemnation;
and has
shown
his grace by putting sinners right with himself
when they place
their
trust
in his Son.
ANGLICAN
II. Of the
Word or
Son
of God, which was made very Man.
The Son, which
is the
Word
of the Father, begotten from everlasting of the Father, the very and
eternal
God, and of one substance with the Father, took Man's nature in the
womb
of the blessed Virgin, of her substance; so that two whole and perfect
Natures, that is to say, the Godhead and Manhood, were joined together
in one Person, never to be divided, whereof is one Christ, very God,
and
very Man; who truly suffered, was crucified, dead, and buried, to
reconcile
his Father to us, and to be a sacrifice, not only for original guilt,
but
also for actual sins of men.
AOG
CHRIST
In the deity
of our
Lord
Jesus
Christ, in his
virgin
birth,
in his sinless life, in his miracles, in his vicarious and atoning
death,
in his bodily resurrection in his ascension to the right hand of the
Father,
in his personal future return to this earth inpower and glory to rule a
thousand years.
BAPTIST
The Deity and
Humanity
of Christ
Jesus Christ as
the
second
Person of the Godhead is eternally one with God the Father of Whose
Person
and glory He is the accurate expression. To become man He was conceived
of the Holy Spirit and born of the virgin Mary, so that two whole and
perfect
natures, the nature of God and the nature of man, were united in one
Person;
truly God and truly man.
PRESBYTERIAN
CHAPTER
VIII.
Of Christ the Mediator.
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 men, the prophet, priest, and
king;
the head and Savior of the Church, the heir or all things, and judge of
the world; unto whom he did, from all eternity, give a people to be his
seed, and to be by him in time redeemed, called, justified, sanctified,
and glorified.
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 fullness of time was come,
take
upon him man's nature, with all the essential properties and common
infirmities
thereof; yet without sin: being conceived by he power of the Holy
Ghost,
in the womb of the Virgin Mary, of her substance. So that two whole,
perfect,
and distinct natures, the Godhead and the manhood, were inseparably
joined
together in one person, without conversion, composition, or confusion.
Which person is very God and very man, yet one Christ, the only
Mediator
between God and man.
III. The Lord
Jesus in
his
human nature thus united to the divine, was sanctified and anointed
with
the Holy Spirit above measure; having in him all the treasures of
wisdom
and knowledge, in whom it pleased the Father that all fullness should
dwell:
to the end that being holy, harmless, undefiled, and full of grace and
truth, he might be thoroughly furnished to execute the office of a
Mediator
and Surety. Which office he took not unto himself, but was thereunto
called
by his Father; who put
all power and
judgment
into
his hand, and gave him commandment to execute the same.
IV. This office
the
Lord
Jesus did most willingly undertake, which, that he might discharge, he
was made under the law, and did perfectly fulfill it; endured most
grievous
torments immediately in his soul, and most painful sufferings in his
body;
was crucified and died; was buried, and remained under the power of
death,
yet saw no corruption. On the third day he arose from the dead, with
the
same body in which he suffered; with which also he ascended into
heaven,
and there sitteth at the right hand of his Father, making intercession;
and shall return to judge men and angels, at the end of the world.
V. The Lord
Jesus, by
his
perfect obedience and sacrifice of himself, which he through the
eternal
Spirit once offered up unto God, hath fully satisfied the justice of
his
Father; and purchased not only reconciliation, but an everlasting
inheritance
in the kingdom of heaven, for all those whom the Father hath given unto
him.
VI. Although the
work
of
redemption was not actually wrought by Christ till after his
incarnation,
yet the virtue, efficacy, and benefits thereof were communicated into
the
elect, in all ages successively from the beginning of the world, in and
by those promises, types, and sacrifices wherein he was revealed, and
signified
to be the seed of the woman, which should bruise the
serpant's head,
and
the
Lamb slain from the beginning of the world, being yesterday and today
the
same and for ever.
VII. 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.
VIII. To all
those
for whom
Christ hath purchased redemption, he doth certainly and effectually
apply
and communicate the same; making intercession for them, and revealing
unto
them, in and by the Word, the mysteries of salvation; effectually
persuading
them by his Spirit to believe and obey; and governing their hearts by
his
Word and Spirit; overcoming all their enemies by his almighty power and
wisdon, in such manner and ways as are most consonant to his wonderful
and unsearchable dispensation.
CHAPTER XI.
Of
Justification.
I. Those whom
God
effectually
calleth, he also freely justifieth: not by infusing righteousness into
them, but by
pardoning
their
sins, and by accounting and accepting their persons as righteous; not
for
any thing wrought in them, or done by them, but for Christ's sake
alons;
not by imputing faith
itself, the act
of
believing,
or any other evangelical obedience to them, as their righteousness; but
by imputing the
obedience
and satisfaction of Christ unto them, they receiving and resting on him
and his
righteousness
by
faith; which faith they have not of themselves, it is the gift of God.
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.
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 full satisfaction o his Father's justice in their
behalf.
Yet
inasmuch as he
was
given
by the Father for them, and his obedience and satisfaction accepted in
their stead, and
both
freely,
not for any thing 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.
IV. God did,
from
all eternity,
decree to justify the elect; and Christ did, in the fullness of time,
die
for their sins
and
rise
again for their justification; nevertheless they are not justified
until
the Holy
Spirit doth, in
due
time,
actually apply Christ unto them.
V. God doth
continue to forgive
the sins of those that are justified; and although they can never fall
from the state
of
justification,
yet they may by their sins fall under God's Fatherly displeasure, and
not have the
light of
his
countenance restored unto them, until they humble themselves, confess
their sins, beg
pardon,
and renew their faith and repentance.
VI. The
justification of
believers under the Old Testament was, in all these respect, one and the
same with the
justification
of believers under the New Testament.
CHAPTER 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 adoption: by which they are taken into the number, and
enjoy the liberties and privileges of the children of God; have his
name
put upon them; receive the Spirit of adoption; have access to the
throne
of grace with boldness; are enabled to cry, Abba, Father; are pitied,
protected,
provided
for,
and chastened by his as by a father; yet never cast off, but sealed to
the day of redemption, and inherit the promises, as heirs of
everlasting
salvation.
CHAPTER XIII. Of Sanctification.
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, by his Word and Spirit dwelling in
them; the dominion of the whole body of sin is destroyed, and the
several
lusts thereof are more and more weakened and mortified, and they more
and
more quickened and strengthened, in all saving graces, to the practice
of true holiness, without which no man shall see the Lord.
II. This
sanctification is
throughout in the whole man, yet imperfect in this life: there abideth
still
some remnants of
corruption
in every part, whence ariseth a continual and irreconcilable war, the
flesh lusting
against
the
Spirit, and the Spirit against the flesh.
III. In which
war,
although
the remaining corruption for a time may much prevail, yet, through the
continual supply
of
strength
rom the sanctifying Spirit of Christ, the regerate part doth overcome:
and so the
saints grow
in
grace, perfecting holiness in the fear of God.
CHAPTER XIV. Of Saving Faith.
I. The grace
of
faith, whereby
the elect are enabled to believe to the saving of their souls, is the
work of the
Spirit of
Christ
in their hearts; and is ordinarily wrought by the ministry of the Word:
by which also,
and by
the
administration of the sacraments, and prayer, it is increased and
strengthened.
II. By this
faith,
a Christian
believeth to be true whatesoever is revealed in the Word, for the
authority of god
himself
speaking therein; and acteth differently, upon that which each
particular
passage thereof
containeth;
yielding obedience to the commands, trembling at the threatenings,
and embracing
the
promises
of God for this life, and that which is to come. But the principle acts
of saving faith
are,
accepting,
receiving, and resting upon Christ alone for justification,
sanctification,
and
eternal
life, by virtue of the covenant of grace.
III. This
faith is
different
in degrees, weak or strong; may be often and many ways assailed and
weakened, but
gets the
victory;
growing up in many to the attainment of a full assurance through
Christ, who is
both
the
author and finisher of our faith.
CHAPTER XV.Of Repentance Unto Life.
I. Repentance
unto
life is
an evangelical grace, the doctrine whereof is to be preached by every
minister
of the gospel, as well as that of faith in Christ.
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, purposing and endeavoring to walk with him in all the ways of his
commandments.
III. Although
repentance
be not to be rested in as any satisfaction for sin, or any cause of the
pardon thereof,
which
is
the act of God's free grace in Christ; yet is it of such necessity to
all
sinners, that
none may
expect
pardon without it.
IV. 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.
V. Men ought
not to
content
themselves with a general repentance, but it is every man's duty to
endeavor to
repent of
his
particular sins, particularly.
VI. As every
man is
bound
to make private confession of his sins to God, praying for the pardon
thereof, upon
which,
and
the forsaking of them, he shall find mercy: so he that scandelizeth his
brother, or the
Church
of
Christ, ought to be willing, by a private or public confession and
sorrow
for his sin, to
declare
his repentance to those that are offended; who are thereupon to be
reconciled to
him, and
in
love to receive him.
CHAPTER XVI.Of Good Works.
I. Good works
are
only such
as God hath commanded in his holy Word, and not such as, without
the warrant
thereof,
are
devised by men out of blind zeal, or upon any pretense of good
intention.
II. These
good
works, done
in obedience to God's commandments, are the fruits and evidences of a
true and lively
faith:
and
by them believers manifest their thankfulness, strengthen their
assurance,
edify their
brethren,
adorn
the profession of the gospel, stop the mouths of the adversaries, and
glorify God,
whose
workmanship
they are, created in Christ Jesus thereunto, that, having their fruit
unto holiness,
they
may
have the end, eternal life.
III. Their
ability
to do
good works is not at all of themselves, but wholly from the Spirit of
Christ.
And that they
may be
enabled
thereunto, besides the graces they have already received, there is
required an
actual
influence
of the same Holy Spirit to work in them to will and to do of his good
pleasure; yet
are they
not
hereupon to grow negligent, as if they were not bound to perform any
duty unless upon
a
special
motion of the Spirit; but they ought to be diligent in stirring up the
grace of God
that is
in
them.
IV. They, who
in
their obedience,
attain to the greatest height which is possible in this life, are so
far from being
able to
supererogate
and to do more than God requires, that they fall short of much
which in duty
they are
bound
to do.
V. We can
not, by
our best
works, merit pardon of sin, or eternal life, at the hand of God, because
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; 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; and as they are wrought by us, they
are defiled and
mixed
with
so much weakness and imperfection that they can not endure the
severity of
God's
judgment.
VI. Yet
notwithstanding,
the persons of believers being accepted through Christ, their good works
also are
accepted in
him,
not as though they were in this life wholly unblamable and unreprovable
in God's sight;
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 imperfections.
VII. Works
done by
unregenerate
men, although for the matter of them they may be things which
God commands,
and of
good
use both to themselves and others; yet, because they proceed not from
a heart purified
by
faith;
nor are done in a right manner, according to the Word; nor to a right
end, the glory
of God;
they
are therefore sinful and can not 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.
JESUS CHRSIT AND
SALVATION
SU
JESUS AND
SALVATION
We confess
Jesus
Christ
as Lord and God;
as truly human,
born
of
the virgin Mary;
as Servant,
sinless,
full
of grace and truth;
as only Mediator
and
Saviour,
dying on the cross in our place,
representing us
to
God,
redeeming us from the grip, guilt and
punishment of
sin;
as Victor over
Satan
and
all his forces,
rising from
death with
a
glorious body, being taken up to be with his
Father, one day
returning
personally in glory and judgement to establish
his kingdom.
ANGLICAN
IV. Of the
Resurrection
of Christ.
Christ did truly
rise
again
from death, and took again his body, with flesh, bones, and all things
appertaining to the perfection of Man's nature; wherewith he ascended
into
Heaven, and there sitteth, until he return to judge all Men at the last
day.
XV. Of Christ
alone
without
Sin.
Christ in the
truth of
our
nature was made like unto us in all things, sin only except, from which
he was clearly void, both in his flesh, and in his spirit. He came to
be
the Lamb without spot, who, by sacrifice of himself once made, should
take
away the sins of the world; and sin (as Saint John saith) was not in
him.
But all we the rest, although baptized, and born again in Christ, yet
offend
in many things; and if we say we have no sin, we deceive ourselves, and
the truth is not in us.
XVIII. Of
obtaining eternal
Salvation only by the Name of Christ.
They also are to
be
had
accursed that presume to say, That every man shall be saved by the Law
or Sect which he professeth, so that he be diligent to frame his life
according
to that Law, and the light of Nature. For Holy Scripture doth set out
unto
us only the Name of Jesus Christ, whereby men must be saved.
XXXI. Of the
one
Oblation
of Christ finished upon the Cross.
The Offering of
Christ
once
made is that perfect redemption, propitiation, and satisfaction, for
all
the sins of the whole world, both original and actual; and there is
none
other satisfaction for sin, but that alone. Wherefore the sacrifices of
Masses, in the which it was commonly said, that the Priest did offer
Christ
for the quick and the dead, to have remission of pain or guilt, were
blasphemous
fables, and dangerous deceits.
AOG
The only means
of
being
cleansed from sin is through repentance and faith in the precious blood
of Christ (Eph. 1:7).
BAPTIST
Christ's
Atonement
for
the Sin of Man
In order to
redeem
mankind
from the guilt, penalty and power of sin, Jesus Christ became man and
died
a sacrificial death as our representative substitute. By His
resurrection,
God's acceptance of His atoning death was demonstrated. This atonement
is sufficient for the whole world but effective only in those who
receive
it. The sinner is justified and reconciled to God, not through any
personal
merit but solely on the basis of God's gracious gift of salvation in
Jesus
Christ received through faith.
UNITING
3. BUILT UPON
THE
ONE
LORD JESUS CHRIST
The
Uniting
Church
acknowledges that the faith and unity of the Holy Catholic and
Apostolic
Church are built upon the one Lord Jesus Christ.
The
Church
preaches
Christ the risen crucified One and confesses him as Lord to the glory
of
God the Father. In Jesus Christ "God was reconciling the world to
himself"
(2 Corinthians 5:19 RSV). In love for the world, God gave the Son to
take
away the world's sin.
Jesus of
Nazareth
announced the sovereign grace of God whereby the poor in spirit could
receive
God's love. Jesus himself, in his life and death, made the response of
humility, obedience and trust which God had long sought in vain. In
raising
him to live and reign, God confirmed and completed the witness which
Jesus
bore to God on earth, reasserted claim over the whole of creation,
pardoned
sinners, and made in Jesus a representative beginning of a new order of
righteousness and love. To God in Christ all people are called to
respond
in faith. To this end God has sent forth the Spirit that people may
trust
God as their Father, and acknowledge Jesus as Lord. The whole work of
salvation
is effected by the sovereign grace of God alone.
The
Church as
the
fellowship of the Holy Spirit confesses Jesus as Lord over its own
life;
it also confesses that Jesus is Head over all things, the beginning of
a new creation, of a new humanity. God in Christ has given to all
people
in the Church the Holy Spirit as a pledge and foretaste of that coming
reconciliation and renewal which is the end in view for the whole
creation.
The Church's call is to serve that end: to be a fellowship of
reconciliation,
a body within which the diverse gifts of its members are used for the
building
up of the whole, an instrument through which Christ may work and bear
witness
to himself. The Church lives between the time of Christ's death and
resurrection
and the final consummation of all things which Christ will bring; the
Church
is a pilgrim people, always on the way towards a promised goal; here
the
Church does not have a continuing city but seeks one to come. On the
way
Christ feeds the Church with Word and Sacraments, and it has the gift
of
the Spirit in order that it may not lose the way.
4. CHRIST
RULES
AND RENEWS
THE CHURCH
The Uniting
Church
acknowledges
that the Church is able to live and endure through the changes of
history
only because its Lord comes, addresses, and deals with people in and
through
the news of his completed work. Christ who is present when he is
preached
among people is the Word of God who acquits the guilty, who gives life
to the dead and who brings into being what otherwise could not exist.
Through
human witness in word and action, and in the power of the Holy Spirit,
Christ reaches out to command attention and awaken faith; he calls
people
into the fellowship of his sufferings, to be the disciples of a
crucified
Lord; in his own strange way Christ constitutes, rules and renews them
as his Church.
HOLY
SPIRIT
SU
HOLY SPIRIT
We believe in
the
Holy
Spirit
who convicts the
world
of
guilt in regard to sin,
righteousness
and
judgement;
who makes the
death of
Christ
effective to sinners,
declaring that
they
must
now turn to Christ in repentance, and directing
their trust
towards
the
Lord Jesus Christ;
who through the
new
birth
makes us partake
in
the
life of the risen Christ, and
who is present
within
all
believers,
illuminating
their
minds
to grasp the truth of Scripture,
producing in
them his
fruit,
granting to them
his
gifts,
and
empowering them
for
service
in the world.
ANGLICAN
V. Of the
Holy
Ghost.
The Holy Ghost,
proceeding
from the Father and the Son, is of one substance, majesty, and glory,
with
the Father and the Son, very and eternal God.
AOG
Regeneration
by the
Holy
Spirit is absolutely essential for personal salvation (John 1:13;
3:3;
1 Pet. 1:23).
In the
sanctifying
power
of the Holy Spirit by whose indwelling the Chrisitan is enabled to live
a holy life (Gal. 5:16).
BAPTIST
he Holy Spirit
The Holy Spirit
as the
third
Person of the Trinity is eternally one with the Father and the Son yet
He is sent by Them to achieve the Divine purpose in the world and in
the
Church.
The Work
of the
Holy Spirit
in Salvation
The ministry of
the
Holy
Spirit is necessary for the acceptance of God's provision of salvation.
The Holy Spirit convinces sinners of their sinfulness, leads them to
personal
faith in Jesus Christ as Lord and Saviour and so brings them to
spiritual
birth as God's children and to fellowship in Christ. Working within the
life of believers the Holy Spirit makes real the presence of Christ,
witnesses
to their relationship with God, leads into all truth, bestows gifts for
effective service and produces grace for holy living.
THE
CHURCH
SU
(c) The
Church and
its
Mission
We recognise the
Church
as the body of
Christ,
held
together and growing up in him;
both as a total
fellowship
throughout the world, and as the local
congregation in
which
believers
gather.
BAPTIST
The Church
The Church is
the body
of
people whom God has separated from the world through faith in Jesus
Christ
as their Lord and Saviour. All regenerate persons are members of the
universal
Church of God which takes local form wherever groups of believes unite
for worship, fellowship and service in accordance with scriptural
principles.
All believers are called to priestly ministry in the offering of
spiritual
sacrifices and sent into the world to be witnesses. God calls
individuals
to positions of oversight and leadership or to special ministries. The
Church recognises such by ordaining pastors, commissioning
missionaries,
appointing deacons and other leaders, following New Testament practice.
UNITING
1. THE WAY
INTO
UNION*
The
Congregational
Union of Australia, the Methodist Church of Australasia and the
Presbyterian
Church of Australia, in fellowship with the whole Church Catholic,
and
seeking to
bear
witness to that unity which is both Christ's gift and will for the
Church,
hereby enter into union under the name of the Uniting Church in
Australia.
pray that
this
act may be to the glory of God the Father, the Son and the Holy Spirit.
They give praise for God's gifts of grace to each of them in years
past;
they acknowledge that none of them has responded to God's love with a
full
obedience; they look for a continuing renewal in which God will use
their
common worship, witness and service to set forth the word of salvation
for all people.
To this
end
they
declare their readiness to go forward together in sole loyalty to
Christ
the living Head of the Church; they remain open to constant reform
under
his Word;
and they
seek a
wider
unity in the power of the Holy Spirit.
In this
union
these
Churches commit their members to acknowledge one another in love and
joy
as believers in our Lord Jesus Christ,
to hear
anew
the
commission of the Risen Lord to make disciples of all nations,
and daily
to
seek
to obey his will.
In
entering
into
this union the Churches concerned are mindful that the Church of God is
committed to serve the world for which Christ died, and that it awaits
with hope the day of the Lord Jesus Christ on which it will be clear
that
the kingdom of this world has become the kingdom of our Lord and of the
Christ, who shall reign for ever and ever.
2. OF THE
WHOLE
CHURCH
The
Uniting
Church
in Australia lives and works within the faith and unity of the One Holy
Catholic and Apostolic Church.
The
Uniting
Church
recognises that it is related to other Churches in ways which give
expression,
however partially, to that unity in faith and mission.
Recalling
the
Ecumenical
Councils of the early centuries, the Uniting Church looks forward to a
time when the faith will be further elucidated, and the Church's unity
expressed, in similar Councils.
It
thankfully
acknowledges
that the uniting Churches were members of the World Council of Churches
and other ecumenical bodies, and will seek to maintain such membership.
It
remembers
the
special relationship which obtained between the several uniting
Churches
and other Churches of similar traditions, and will continue to learn
from
their witness and be strengthened by their fellowship. It is encouraged
by the existence of United Churches in which these and other traditions
have been incorporated, and wishes to learn from their experience.
It
believes
that
Christians in Australia are called to bear witness to a unity of faith
and life in Christ which transcends cultural and economic, national and
racial boundaries,
and to
this end
the
Uniting Church commits itself to seek special relationships with
Churches
in Asia and the Pacific.
The
Uniting
Church declares its desire to enter more deeply into the faith and
mission
of the Church in Australia, by working together and seeking union with
other Churches.
12. MEMBERS
The Uniting
Church
recognises
and accepts as members all who are recognised as members of the uniting
Churches at the time of union. Thereafter membership is open to all who
are baptized into the Holy Catholic Church in the name of the Father
and
of the Son and of the Holy Spirit. The Uniting Church will seek ways in
which the baptized may have confirmed to them the promises of God, and
be led to deeper commitment to the faith and service into which they
have
been baptized. To this end the Uniting Church commits itself to
undertake,
with other Christians, to explore and develop the relation of baptism
to
confirmation and to participation in the Holy Communion.
18. THE
PEOPLE OF
GOD ON
THE WAY
The Uniting
Church
affirms
that it belongs to the people of God on the way to the promised end.
The
Uniting Church prays that, through the gift of the Spirit, God will
constantly
correct that which is erroneous in its life, will bring it into deeper
unity with other Churches, and will use its worship, witness and
service
to God's eternal glory through Jesus Christ the Lord. Amen
The
Return of Christ
AOG
In the blessed
hope –
the
rapture of the church at Christ’s coming (1 Thess 4:17); in the
resurrection of both the saved and the lost; the one to everlasting
life
and the other to everlasting damnation (Dan. 12:2; John 11:25-26; Rev
21:7,8).
BAPTIST
The Return of
the
Lord
Jesus Christ
At the end of
this
age,
according to His promise, Jesus Christ will return personally and
visibly
in His glory to the earth. The full consummation of the Kingdom of God
awaits His return.
JUDGEMENT
AOG
In the blessed
hope –
the
rapture of the church at Christ’s coming (1 Thess 4:17); in the
resurrection of both the saved and the lost; the one to everlasting
life
and the other to everlasting damnation (Dan. 12:2; John 11:25-26; Rev
21:7,8).
ANGLICAN
XXII. Of
Purgatory.
The Romish
Doctrine
concerning
Purgatory, Pardons, Worshipping and Adoration, as well of Images as of
Relics, and also Invocation of Saints, is a fond thing, vainly
invented,
and grounded upon no warranty of Scripture, but rather repugnant to the
Word of God.
BAPTIST
he
Resurrection of
the
Dead
At the end of
the age,
there
is to be a resurrection both of the righteous and the unrighteous.
After
death the bodies of men return to dust, but their spirits return
immediately
to God - the righteous to be with Him and the unrighteous to be
reserved
for the punishment.
Rewards and
Punishments
in a Future State
God has
appointed a
day
of final judgement for the world. At that time jesus Christ will judge
every man and each will receive reward or punishment according to his
deeds.
Those judged righteous, in their resurrected and glorified bodies, will
receive their reward and will dwell forever in Heaven with the Lord.
The
unrighteous will be consigned to Hell, the place of everlasting
punishment.
PRESBYTERAIN
CHAPTER
XXXII
Of
the State of Man After Death, and of the Resurrection of the Dead.
I. The bodies of
men,
after
death, return to dust, and see corruption; but their souls (which
neither
die nor sleep), having an immortal subsistence, immediately return to
God
who gave them. The souls of the righteous, being then made perfect in
holiness,
are received into 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 utterdarkness, reserved to the judgment of the great day. Besides
these
two places for souls
separated
from their bodies, the Scripture acknowledgeth none.
II. At the last
day,
such
as are found alive shall not die, but be changed: and all the dead
shall
be raised up with the self-same bodies, and none other, although with
different
qualities, which shall be united again to their souls forever.
III. The bodies
of the
unjust
shall, by the power of Christ, be raised to dishonor; the bodies of the
just, by his Spirit, unto honor, and be made conformable to his own
glorious
body.
CHAPTER
XXXIII.
Of the Last Judgment.
I. 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.
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 fullness of joy and refreshing 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
punished with
everlasting
destruction
from the presence of the Lord, and from the glory of his power.
III. As Christ
would
have
us to be certainly persuaded 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: 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.
CHURCH
GOVERNMENT AND MISSION
SU
We acknowledge
the
commission
of Christ
to proclaim the
Good
News
to all people, making them disciples, and
teaching them to
obey
him;
and
We acknowledge
the
command
of Christ
to love our
neighbours,
resulting in service to the church and society,
in seeking
reconciliation
for all with God and their fellows,
in proclaiming
liberty
from
every kind of oppression; and in spreading
Christ's justice
in an
unjust
world
...until he
comes
again.
WORKING
PRINCIPLES
We seek to
exercise
the
ministries God has given us in obedience to our Lord Jesus Christ and
in
reliance on the Holy Spirit. We therefore aim to follow Biblical
principles
in all that we do and to emphasize the vital importance of prayer.
We approach our
work
in
the following ways:
1.
Evangelism
and Teaching
(a) We are
committed
to
teaching basic Christian truths as an essential part of evangelism.
(b) We aim to
express
God's
Good News to children, young people and families,
not only in
words, but
also
by building caring relationships with them.
(c) We make
every
effort
to communicate the Gospel in contemporary language
and in ways
appropriate
to the context.
(d) We emphasize
that
faith
should always lead to action and to growth in
Christian
character
and
service.
(e) We
acknowledge
that
the Gospel has inescapable social dimensions and
therefore it
involves
us
in service to others and a concern for social justice.
In view of our
specific
aims, we have a special responsibility for children
and young people
who
are
poor, deprived or exploited.
(f) We encourage
children
to follow Christ in ways that are appropriate to
their age,
culture and
background,
taking special account of their home
and family
situation
and
level of maturity.
(g) We believe
that
the
new birth is a profound supernatural experience, brought about by the
Holy
Spirit. So we invite people to respond to what He is doing in their
lives
and guard against calling for superficial responses.
(h) We are
committed
to
working in ways that reflect our beliefs, in appropriate cooperation
with
organizations and institutions, such as schools, that welcome us.
3. Churches
(a) We
recognise
our part
in God's worldwide family and seek ways of working positively with a
variety
of churches.
(b) We encourage
people
who come to faith through our ministries to take part in the life of a
local church fellowship.
4.
Equality and
Unity
(a) We
believe that
all human
beings are of equal worth in the sight of God and that all those who
put
their faith in Christ are one in Him.
(b) We are
therefore
committed
to exercising our ministries without
discrimination
as to
race,
colour, gender, language or social position.
(c) We recognise
that
Scripture
Union worldwide is a family of national movements in which resources
can
be shared in a responsible way on a basis of trust.
(d) We express
our
Christian
commitment in varied and creative ways since we are drawn from diverse
backgrounds.
ANGLICAN
XIX. Of the
Church.
The visible
Church of
Christ
is a congregation of faithful men, in the which the pure Word of God is
preached, and the Sacraments be duly ministered according to Christ's
ordinance,
in all those things that of necessity are requisite to the same.
As the Church of
Jerusalem,
Alexandria, and Antioch, have erred; so also the Church of Rome hath
erred,
not only in their living and manner of Ceremonies, but also in matters
of Faith.
XX. Of the
Authority of
the Church.
The Church hath
power
to
decree Rites or Ceremonies, and authority in Controversies of Faith:
and
yet it is not lawful for the Church to ordain any thing that is
contrary
to God's Word written, neither may it so expound one place of
Scripture,
that it be repugnant to another. Wherefore, although the Church be a
witness
and a keeper of Holy Writ, yet, as it ought not to decree any thing
against
the same, so besides the same ought it not to enforce any thing to be
believed
for necessity of Salvation.
XXI. Of
the
Authority
of General Councils.
[The
Twenty-first of
the
former Articles is omitted; because it is partly of a local and civil
nature,
and is provided for, as to the remaining parts of it, in other
Articles.]
XXIII. Of
Ministering
in the Congregation.
It is not lawful
for
any
man to take upon him the office of public preaching, or ministering the
Sacraments in the Congregation, before he be lawfully called, and sent
to execute the same. And those we ought to judge lawfully called and
sent,
which be chosen and called to this work by men who have public
authority
given unto them in the Congregation, to call and send Ministers into
the
Lord's vineyard.
XXXVI. Of
Consecration
of Bishops and Ministers.
The Book of
Consecration
of Bishops, and Ordering of Priests and Deacons, as set forth by the
General
Convention of this church in 1792, doth contain all things necessary to
such Consecration and Ordering; neither hath it any thing that, of
itself,
is superstitious and ungodly. And, therefore, whosoever are consecrated
or ordered according to said Form, we decree all such to be rightly,
orderly,
and lawfully consecrated and ordered.
XXXVII. Of
the
Power of
the Civil Magistrates.
The Power of the
Civil
Magistrate
extendeth to all men, as well Clergy as Laity, in all things temporal;
but hath no authority in things purely spiritual. And we hold it to be
the duty of all men who are professors of the Gospel, to pay respectful
obedience to the Civil Authority, regularly and legitimately
constituted.
XXXII. Of
the
Marriage
of Priests.
Bishops,
Presbyters,
and
Deacons, are not commanded by God's Law, either to vow the estate of
single
life, or to abstain from marriage: therefore it is lawful for them, as
for all other Christian men, to marry at their own discretion, as they
shall judge the same to serve better to godliness.
UNITING
14.
MINISTERS,
ELDERS,
DEACONESSES AND LAY PREACHERS
The Uniting
Church,
from
inception, will seek the guidance of the Holy Spirit to recognise among
its members women and men called of God to preach the Gospel, to lead
the
people in worship, to care for the flock, to share in government and to
serve those in need in the world.
To this end:
(a) The Uniting
Church
recognises
and accepts as ministers of the Word all who have held such office in
any
of the uniting Churches, and who, being in good standing in one of
those
Churches at the time of union, adhere to the Basis of Union. This
adherence
and acceptance may take place at the time of union or at a later date.
Since the Church lives by the power of the Word, it is assured that
God,
who has never failed to provide witness to that Word, will, through
Christ
and in the power of the Holy Spirit, call and set apart members of the
Church to be ministers of the Word. These will preach the Gospel,
administer
the sacraments and exercise pastoral care so that all may be equipped
for
their particular ministries, thus maintaining the apostolic witness to
Christ in the Church. Such members will be called Ministers and their
setting
apart will be known as Ordination.
The
Presbytery will
ordain
by prayer and the laying on of hands in the presence of a worshipping
congregation.
In this act of ordination the Church praises the ascended Christ for
conferring
gifts upon men and women. It recognises Christ's call of the individual
to be his minister; it prays for the enabling power of the Holy Spirit
to equip the minister for that service. By the participation in the act
of ordination of those already ordained, the Church bears witness to
God's
faithfulness and declares the hope by which it lives. In company with
other
Christians the Uniting Church will seek for a renewed understanding of
the way in which the congregation participates in ordination and of the
significance of ordination in the life of the Church.
(b) The
Uniting
Church recognises
and accepts as elders or leaders those who at the time of union hold
the
office of elder, deacon or leader appointed to exercise spiritual
oversight,
and who, being in good standing in any of the uniting Churches at the
time
of union, adhere to the Basis of Union. It will seek to recognise in
the
congregation those endowed by the Spirit with gifts fitting them for
rule
and oversight. Such members will be called Elders or Leaders.
(c) The
Uniting
Church recognises
and accepts as deaconesses those who at the time of union are
deaconesses
in good standing in any of the uniting Churches and who adhere to the
Basis
of Union. It believes that the Holy Spirit will continue to call women
to share in this way in the varied services and witness of the Church,
and it will make provision for this. Such members will be called
Deaconesses.
The Uniting
Church
recognises
that at the time of union many seek a renewal of the diaconate in which
women and men offer their time and talents, representatively and on
behalf
of God's people, in the service of humanity in the face of changing
needs.
The Uniting Church will so order its life that it remains open to the
possibility
that God may call men and women into such a renewed diaconate: in these
circumstances it may decide to call them Deacons and Deaconesses,
whether
the service is within or beyond the life of the congregation.
(d) The
Uniting
Church recognises
and accepts as lay preachers those who at the time of union are
accredited
lay preachers (local preachers) in any of the uniting Churches and who
adhere to the Basis of Union. It will seek to recognise those endowed
with
the gift of the Spirit for this task, will provide for their training,
and 'will gladly wait upon that fuller understanding of the obedience
of
Christians which should flow from their ministry. Such members will be
called Lay Preachers.
In the above
sub-paragraphs
the phrase "adhere to the Basis of Union" is understood as willingness
to live and work within the faith and unity of the One Holy Catholic
and
Apostolic Church as that way is described in this Basis. Such adherence
allows for difference of opinion in matters which do not enter into the
substance of the faith.
The Uniting
Church
recognises
that the type and duration of ministries to which women and men are
called
vary from time to time and place to place, and that in particular it
comes
into being in a period of reconsideration of traditional forms of the
ministry,
and of renewed participation of all the people of God in the preaching
of the Word, the administration of the sacraments, the building up of
the
fellowship in mutual love, in commitment to Christ's mission, and in
service
of the world for which he died.
15.
GOVERNMENT IN
THE CHURCH
The Uniting
Church
recognises
that responsibility for government in the Church belongs to the people
of God by virtue of the gifts and tasks which God has laid upon them.
The
Uniting Church therefore so organises its life that locally, regionally
and nationally government will be entrusted to representatives, men and
women, bearing the gifts and graces with which God has endowed them for
the building up of the Church. The Uniting Church is governed by a
series
of inter-related councils, each of which has its tasks and
responsibilities
in relation both to the Church and the world.
The Uniting
Church
acknowledges
that Christ alone is supreme in his Church, and that he may speak to it
through any of its councils. It is the task of every council to wait
upon
God's Word, and to obey God's will in the matters allocated to its
oversight.
Each council will recognise the limits of its own authority and give
heed
to other councils of the Church, so that the whole body of believers
may
be united by mutual submission in the service of the Gospel.
To this end the
Uniting
Church makes provision in its constitution for the following:
(a) The
Congregation is the
embodiment in one place of the One Holy Catholic and Apostolic Church,
worshipping, witnessing and serving as a fellowship of the Spirit in
Christ.
Its members meet regularly to hear God's Word, to celebrate the
sacraments,
to build one another up in love, to share in the wider responsibilities
of the Church, and to serve the world. The congregation will recognise
the need for a diversity of agencies for the better ordering of its
life
in such matters as education, administration and finance.
(b) The Elders'
or
Leaders'
Meeting (the council within a congregation or group of congregations)
consists
of the minister and those who are called to share with the minister in
oversight. It is responsible for building up the congregation in faith
and love, sustaining its members in hope, and leading them into a
fuller
participation in Christ's mission in the world.
(c) The
Presbytery
(the
district council) consists of such ministers, elders/leaders and other
Church members as are appointed thereto, the majority of elders/leaders
and Church members being appointed by Elders'/Leaders' Meetings and/or
congregations, on a basis determined by the Synod. Its function is to
perform
all the acts of oversight necessary to the life and mission of the
Church
in the area for which it is responsible, except for those agencies
which
are directly responsible to the Synod or Assembly. It will in
particular
exercise oversight over the congregations within its bounds,
encouraging
them to strengthen one another's faith, to bear one another's burdens,
and exhorting them to fulfil their high calling in Christ Jesus. It
will
promote those wider aspects of the work of the Church committed to it
by
the Synod or Assembly.
(d) The Synod
(the
regional
council) consists of such ministers, elders/leaders and other Church
members
as are appointed thereto, the majority being appointed by Presbyteries,
Elders'/Leaders' Meetings or congregations, on a basis determined by
the
Assembly. It has responsibility for the general oversight, direction
and
administration of the Church's worship, witness and service in the
region
allotted to it, with such powers and authorities as may from time to
time
be determined by the Assembly.
(e) The Assembly
(the
national
council) consists of such ministers, elders/leaders and other Church
members
as are appointed thereto, the majority being appointed by the
Presbyteries
and Synods. It has determining responsibility for matters of doctrine,
worship, government and discipline, including the promotion of the
Church's
mission, the establishment of standards of theological training and
reception
of ministers from other communions, and the taking of further measures
towards the wider union of the Church. It makes the guiding decisions
on
the tasks and authority to be exercised by other councils. It is
obligatory
for it to seek the concurrence of the councils, and on occasion of the
congregations of the Church, on matters of vital importance to the life
of the Church.
The first
Assembly,
however,
will consist of members of the uniting Churches, appointed in equal
numbers
by them in such manner as they may determine, and is vested with such
powers
as may be necessary to establish the Uniting Church according to the
provisions
of the Basis of Union.
Until such time
as
councils
other than the Assembly can be established, the Uniting Church
recognises
and accepts the various agencies for the discharge of responsibility
which
are in existence in the uniting Churches. It invites any such
continuing
bodies immediately to enter a period of self-examination in which
members
are asked to consider afresh their common commitment to the Church's
mission
and their demonstration of its unity. The Uniting Church prays that God
will enable them to order their lives for these purposes.
16. PARTICULAR
FUNCTIONS
The Uniting
Church
recognises
the responsibility and freedom which belong to councils to acknowledge
gifts among members for the fulfilment of particular functions. The
Uniting
Church sees in pastoral care exercised personally on behalf of the
Church
an expression of the fact that God always deals personally with people,
would have God's loving care known among people, and would have
individual
members take upon themselves the form of a servant.
17. LAW IN THE
CHURCH
The Uniting
Church
acknowledges
that the demand of the Gospel, the response of the Church to the
Gospel,
and the discipline which it requires are partly expressed in the
formulation
by the Church of its law. The aim of such law is to confess God's will
for the life of the Church; but since law is received by human beings
and
framed by them, it is always subject to revision in order that it may
better
serve the Gospel. The Uniting Church will keep its law under constant
review
so that its life may increasingly be directed to the service of God and
humanity, and its worship to a true and faithful setting forth of, and
response to, the Gospel of Christ. The law of the Church will speak of
the free obedience of the children of God, and will look to the final
reconciliation
of humanity under God's sovereign grace.
PRESBYTERIAN
CHAPTER XXV.
Of the
Church.
I. The catholic
or
universal
Church, which is invisible, 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 fullness of Him that filleth
all in all.
II. The visible
Church,
which is also catholic or universal under the gospel (not confined to
one
nation as before under the law), consists of all those throughout the
world
that profess the true religion, together with their children; and is
the
Kingdom of the Lord Jesus Christ; the house and family of God, through
which men are ordinarily saved and union with which is essential to
their
best growth and service.
III. Unto this
catholic
and 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.
IV. 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
worship performed more or less purely in them.
V. The purest
Churches
under
heaven are subject both to mixture and error: and some have so
degenerated
as to become apparently no Churches of Christ. Nevertheless, there
shall
be always a Church on earth, to worship God according to his will.
VI. There is no
other
head
of the Church but the Lord Jesus Christ: nor can the Pope of Rome in
any
sense be 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.
CHAPTER
XXIII. Of
the
Civil Magistrate.
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 defense and
encouragement
of them that are good, and for the punishment of evil-doers.
II. It is lawful
for
Christians
to accept and execute the office of a magistrate when called thereunto;
in the managing whereof, as they ought especially to maintain piety,
justice,
and peace, according to the wholesome laws of each commonwealth, so,
for
that end, they may lawfully, now under the New Testament, wage war upon
just and necessary occasions.
III. 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, 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.
IV. It is the
duty of
the
people to pray for magistrates, to honor their persons, to pay them
tribute
and other dues, to obey their lawful commands, and to be subject to
their
authority, for conscience' sake. Infidelity, or difference in religion,
doth not make boid the magistrate's just and legal authority, nor free
the people from their obedience to him: from which ecclesiastical
persons
are not exempted; 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 pretense whatsoever.
CHAPTER XXVI. Of the Communion of the Saints.
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:
and,
being united to one another in love, they have communion in each
other's
gifts and graces, and are obliged to the performance of such duties,
public
and private, as to conduce to their mutual good, both in the inward and
outward man.
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; as also in relieving each other in outward things,
according
to their several abilities and necesities. Which communion, as God
offereth
opportunity, is to be extended unto all those who, in every place, call
upno the name of the Lord Jesus.
III. This
communion
which
the saints have with Christ, doth not make them in any wise partakers
of
the substance of the Godhead, or to be equal with Christ in any
respect:
either of which to affirm, is impious and blasphemous. Nor doth their
communion
one with another as saints, take away or infringe the title or property
which each man hath in his goods and possessions.
SACREMENTS
ANGLICAN
XXV. Of the
Sacraments.
Sacraments
ordained of
Christ
be not only badges or tokens of Christian men's profession, but rather
they be certain sure witnesses, and effectual signs of grace, and God's
good will towards us, by the which he doth work invisibly in us, and
doth
not only quicken, but also strengthen and confirm our Faith in him.
There are two
Sacraments
ordained of Christ our Lord in the Gospel, that is to say, Baptism, and
the Supper of the Lord.
Those five
commonly
called
Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony,
and
Extreme Unction, are not to be counted for Sacraments of the Gospel,
being
such as have grown partly of the corrupt following of the Apostles,
partly
are states of life allowed in the Scriptures; but yet have not like
nature
of Sacraments with Baptism, and the Lord's Supper, for that they have
not
any visible sign or ceremony ordained of God.
The Sacraments
were
not
ordained of Christ to be gazed upon, or to be carried about, but that
we
should duly use them. And in such only as worthily receive the same,
they
have a wholesome effect or operation: but they that receive them
unworthily,
purchase to themselves damnation, as Saint Paul saith.
XXVI. Of the
Unworthiness
of the Ministers, which hinders not the effect of the Sacraments.
Although in the
visible
Church the evil be ever mingled with the good, and sometimes the evil
have
chief authority in the Ministration of the Word and Sacraments, yet
forasmuch
as they do not the same in their own name, but in Christ's, and do
minister
by his commission and authority, we may use their Ministry, both in
hearing
the Word of God, and in receiving the Sacraments. Neither is the effect
of Christ's ordinance taken away by their wickedness, nor the grace of
God's gifts diminished from such as by faith, and rightly, do receive
the
Sacraments ministered unto them; which be effectual, because of
Christ's
institution and promise, although they be ministered by evil men.
Nevertheless, it
appertaineth
to the discipline of the Church, that inquiry be made of evil
Ministers,
and that they be accused by those that have knowledge of their
offenses;
and finally, being found guilty, by just judgment be deposed.
UNITING
6. SACRAMENTS
The
Uniting
Church
acknowledges that Christ has commanded his Church to proclaim the
Gospel
both in words and in the two visible acts of Baptism and the Lord's
Supper.
Christ
himself
acts
in and through everything that the Church does in obedience to his
commandment:
it is Christ who by the gift of the Spirit confers the forgiveness, the
fellowship, the new life and the freedom which the proclamation and
actions
promise; and it is Christ who awakens, purifies and advances in people
the faith and hope in which alone such benefits can be accepted
PRESBYTERIAN
CHAPTER
XXVII.Of
the
Sacraments.
I. 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 thw world; and solemnly to engage them to the service of
God
in Christ, according to his Word.
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.
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, and the word of institution, which conatins, together with
a precept authorizing the use thereof, a promise of benefit to worthy
receivers.
IV. There be
only two
sacraments
ordained by Christ our Lord in the gospels, that is to say, Baptism and
the Supper of the Lord: neither or which may be dispensed by any but a
minister of the Word, lawfully ordained.
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.
BAPTISM
ANGLICAN
XXVII. Of
Baptism.
Baptism is not
only a
sign
of profession, and mark of difference, whereby Christian men are
discerned
from others that be not christened, but it is also a sign of
Regeneration
or New-Birth, whereby, as by an instrument, they that receive Baptism
rightly
are grafted into the Church; the promises of the forgiveness of sin,
and
of our adoption to be the sons of God by the Holy Ghost, are visibly
signed
and sealed; Faith is confirmed, and Grace increased by virtue of prayer
unto God.
The Baptism of
young
Children
is in any wise to be retained in the Church, as most agreeable with the
institution of Christ.
AOG
In the
observance of
the
ordinances of Christian baptism by immersion for believers and the
Lord’s
Supper (Matt 28:19; Acts 2:38; 1 Cor. 11:23-26).
BAPTIST
The Baptism of
Believers
Only, by Immersion
Baptism is an
ordinance
of the Lord Jesus Christ. It is a public declaration of a person's
faith
in Jesus Christ as Lord and Saviour. In accordance with New Testament
Scripture
it should be administered only by total immersion which symbolises the
believer's identification with Christ in death, burial and
resurrection,
the remission of sins and the believer's dedication of himself to God
to
live and walk in newness of life.
UNITING
7. BAPTISM
The Uniting
Church
acknowledges
that Christ incorporates people into his body by Baptism. In this way
Christ
enables them to participate in his own baptism, which was accomplished
once on behalf of all in his death and burial, and which was made
available
to all when, risen and ascended, he poured out the Holy Spirit at
Pentecost.
Baptism into Christ's body initiates people into Christ's life and
mission
in the world, so that they are united in one fellowship of love,
service,
suffering and joy, in one family of the Father of all in heaven and
earth,
and in the power of the one Spirit. The Uniting Church will baptize
those
who confess the Christian faith, and children who are presented for
baptism
and for whose instruction and nourishment in the faith the Church takes
responsibility.
PRESBYTERIAN
CHAPTER
XXVIII. Of
Baptism.
I. Baptism is a
sacrament
of the New Testament, ordained by Jesus Christ, not only for the solemn
admission of the party baptized into the visible Church, but also to be
unto him a sign and seal of the covenant of grace, or his ingrafting
into
Christ, of regeneration, 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 Churchy until
the
end of the world.
II. The outward
element
to be used in the sacrament 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
minister of the gospel,
lawfully called
thereunto.
III. Dipping of
the
person
into the water is not necessary; but baptism is rightly administered by
pouring or sprinkling water upon the person.
IV. 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.
V. Although it
be a
great
sin to contemn or neglect this ordinance, yet grace and salvation are
not
so inseparably annexed unto it as that no person can be regenerated or
saved without it, or that all that are baptized are undoubtedly
regenerated.
VI. The efficacy
of
baptism
is not tied to that moment of time wherein it is administered; yet,
notwithstanding,
by the right use of this ordinancy 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.
VII. The
sacrament of
Baptism
is but once to be administered to any person.
COMMUNION
ANGLICAN
XXVIII. Of
the
Lord's
Supper.
The Supper of
the Lord
is
not only a sign of the love that Christians ought to have among
themselves
one to another; but rather it is a Sacrament of our Redemption by
Christ's
death: insomuch that to such as rightly, worthily, and with faith,
receive
the same, the Bread which we break is a partaking of the Body of
Christ;
and likewise the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation
(or
the
change of the substance of Bread and Wine) in the Supper of the Lord,
cannot
be proved by Holy Writ; but is repugnant to the plain words of
Scripture,
overthroweth the nature of a Sacrament, and hath given occasion to many
superstitions.
The Body of
Christ is
given,
taken, and eaten, in the Supper, only after an heavenly and spiritual
manner.
And the mean whereby the Body of Christ is received and eaten in the
Supper,
is Faith.
The Sacrament of
the
Lord's
Supper was not by Christ's ordinance reserved, carried about, lifted
up,
or worshipped.
XXIX. Of the
Wicked, which
eat not the Body of Christ in the use of the Lord's Supper.
The Wicked, and
such
as
be void of a lively faith, although they do carnally and visibly press
with their teeth (as Saint Augustine saith) the Sacrament of the Body
and
Blood of Christ; yet in no wise are they partakers of Christ: but
rather,
to their condemnation, do eat and drink the sign or Sacrament of so
great
a thing.
XXX. Of both
Kinds.
The Cup of the
Lord is
not
to be denied to the Lay-people: for both the parts of the Lord's
Sacrament,
by Christ's ordinance and commandment, ought to be ministered to all
Christian
men alike.
BAPTIST
The Communion
The Lord's
Supper is
an
ordinance of the Lord Jesus Christ, instituted by Him to be celebrated
with the elements of bread and wine by believers in Christ until the
end
of the age. It commemorates and declares our thanks for the Lord's
substitutionary
death. The celebration of the ordinance expresses our fellowship with
and
in the Lord Jesus Christ as members of the Body of which He is the Head.
UNITING
8. HOLY
COMMUNION
The Uniting
Church
acknowledges
that the continuing presence of Christ with his people is signified and
sealed by Christ in the Lord's Supper or the Holy Communion, constantly
repeated in the life of the Church. In this sacrament of his broken
body
and outpoured blood the risen Lord feeds his baptized people on their
way
to the final inheritance of the Kingdom. Thus the people of God,
through
faith and the gift and power of the Holy Spirit, have communion with
their
Saviour, make their sacrifice of praise and thanksgiving, proclaim the
Lord's death, grow together into Christ, are strengthened for their
participation
in the mission of Christ in the world, and rejoice in the foretaste of
the Kingdom which Christ will bring to consummation.
PRESBYTERIAN
CHAPTER XXIX.
Of
the
Lord's Supper.
I. Our Lord
Jesus, in
the
night wherein he was betrayed, instituted the sacrament of his body and
blood, called the Lord's Supper, to be observed in his Church unto the
end of the world; for the perpetual remembrance of the sacrifice of
himself
in his death, the sealing all benefits thereof unto true believers,
their
spiritual nourishment 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.
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, but 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 the elect.
III. 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 an 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.
IV. Private
masses, or
receiving
this sacrament by a priest, or any other, alone; as likewise the denial
of the cup to the people; 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.
V. The outward
elements
in this sacrament, duly set apart to the uses ordained by Christ, have
such relation to him crucified, as that truly, yet sacramentally only,
they are sometimes called by the name of the thigns they represent, to
wit, the body and blood of Christ; albeit, in substance and nature,
they
still remain truly, and only, bread and wine, as they were before.
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.
VII. Worthy
receivers,
outwardly
partaking of the visible elements in this sacrament, do then also
inwardly
by faith, really and indeed, yet not carnally 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.
VIII. 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 can not,
without
great sin against Christ, while they remain such, partake of these holy
mysteries, or be
admitted
thereunto.
SPIRITUAL
GIFTS AND HEALING
AOG
The baptism
of the
Holy
Spirit according to Acts 2:4 is given to believers who ask (Luke
11:13).
In the present
day
reality
of the supernatural operation of the gifts of the Spirit (1 Cor.
12:8-10;
Heb. 2:3-4)
The
redemptive work
of
Christ on the cross provides healing of the human body in answer
to
believing prayer (Isa. 53:4,5; Matt. 8:17).
UNITING
13. GIFTS AND
MINISTRIES
The Uniting
Church
affirms
that every member of the Church is engaged to confess the faith of
Christ
crucified and to be his faithful servant. It acknowledges with
thanksgiving
that the one Spirit has endowed the members of Christ's Church with a
diversity
of gifts, and that there is no gift without its corresponding service:
all ministries have a part in the ministry of Christ. The Uniting
Church,
at the time of union, will recognise and accept the ministries of those
who have been called to any task or responsibility in the uniting
Churches.
The Uniting Church will thereafter provide for the exercise by men and
women of the gifts God bestows upon them, and will order its life in
response
to God's call to enter more fully into mission.
Jesus
goes
to Hell
ANGLICAN
III. Of the
going
down
of Christ into Hell.
As Christ died
for us,
and
was buried; so also is it to be believed, that he went down into hell.
CREEDS
ANGLCIAN
VIII. Of the
Creeds.
The Nicene
Creed, and
that
which is commonly called the Apostles' Creed, ought thoroughly to be
received
and believed: for they may be proved by most certain warrants of Holy
Scripture.
UNITING
9. CREEDS
The Uniting
Church
enters
into unity with the Church throughout the ages by its use of the
confessions
known as the Apostles' Creed and the Nicene Creed. The Uniting Church
receives
these as authoritative statements of the Catholic Faith, framed in the
language of their day and used by Christians in many days, to declare
and
to guard the right understanding of that faith. The Uniting Church
commits
its ministers and instructors to careful study of these creeds and to
the
discipline of interpreting their teaching in a later age. It commends
to
ministers and congregations their use for instruction in the faith, and
their use in worship as acts of allegiance to the Holy Trinity.
THE
ROLE OF TRADITION
ANGLICAN
XXXIV. Of the
Traditions
of the Church.
It is not
necessary
that
Traditions and Ceremonies be in all places one, or utterly like; for at
all times they have been divers, and may be changed according to the
diversity
of countries, times, and men's manners, so that nothing be ordained
against
God's Word. Whosoever, through his private judgment, willingly and
purposely,
doth openly break the Traditions and Ceremonies of the Church, which be
not repugnant to the Word of God, and be ordained and approved by
common
authority, ought to be rebuked openly, (that others may fear to do the
like,) as he that offendeth against the common order of the Church, and
hurteth the authority of the Magistrate, and woundeth the consciences
of
the weak brethren.
Every particular
or
national
Church hath authority to ordain, change, and abolish, Ceremonies or
Rites
of the Church ordained only by man's authority, so that all things be
done
to edifying.
XXXV. Of
the
Homilies.
The Second Book
of
Homilies,
the several titles whereof we have joined under this Article, doth
contain
a godly and wholesome Doctrine, and necessary for these times, as doth
the former Book of Homilies, which were set forth in the time of Edward
the Sixth; and therefore we judge them to be read in Churches by the
Ministers,
diligently and distinctly, that they may be understanded of the people.
Of the Names of
the
Homilies.
1 Of the right
Use of
the
Church.
2 Against Peril
of
Idolatry.
3 Of repairing
and
keeping
clean of Churches.
4 Of good Works:
first
of
Fasting.
5 Against
Gluttony and
Drunkenness.
6 Against Excess
of
Apparel.
7 Of Prayer.
8 Of the Place
and
Time
of Prayer.
9 That Common
Prayers
and
Sacraments ought to be ministered in a known tongue.
10 Of the
reverend
Estimation
of God's Word.
11 Of Alms-doing.
12 Of the
Nativity of
Christ.
13 Of the
Passion of
Christ.
14 Of the
Resurrection
of
Christ.
15 Of the worthy
receiving
of the Sacrament of the Body and Blood of Christ.
16 Of the Gifts
of the
Holy
Ghost.
17 For the
Rogation-days.
18 Of the State
of
Matrimony.
19 Of Repentance.
20 Against
Idleness.
21 Against
Rebellion.
XXXVIII. Of
Christian
Men's
Goods, which are not common.
The Riches and
Goods
of
Christians are not common, as touching the right, title, and possession
of the same; as certain Anabaptists do falsely boast. Notwithstanding,
every man ought, of such things as he possesseth, liberally to give
alms
to the poor, according to his ability.
UNITING
10.
REFORMATION
WITNESSES
The Uniting
Church
continues
to learn of the teaching of the Holy Scriptures in the obedience and
freedom
of faith, and in the power of the promised gift of the Holy Spirit,
from
the witness of the Reformers as expressed in various ways in the Scots
Confession of Faith (1560), the Heidelberg Catechism (1563), the
Westminster
Confession of Faith (1647), and the Savoy Declaration (1658). In like
manner
the Uniting Church will listen to the preaching of John Wesley in his
Forty-Four
Sermons (1793). It will commit its ministers and instructors to study
these
statements, so that the congregation of Christ's people may again and
again
be reminded of the grace which justifies them through faith, of the
centrality
of the person and work of Christ the justifier, and of the need for a
constant
appeal to Holy Scripture.
PRESBYTRAIN
CHAPTER XXX
Of
Church
Censures.
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.
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.
III. Church
censures
are
necessary for the reclaiming and gaining of offending brethren; for
deterring
of others from like offenses; for purging out of that leaven which
might
infect the whole lump; for vindicating the honor of Christ, and the
holy
profession of the gospel; and for preventing the wrath of God, which
might
justly fall upon the Church, if they should suffer his covenant, and
the
seals thereof, to be profaned by notorious and obstinate offenders.
IV. For the
better
attaining
of these ends, the officers of the Church are to proceed by
admonition,suspension
from the sacrament of the Lord's Supper for a season, and by
excommunication
fromthe Church, according to the nature of the crime, and demerit of
the
person.
CHAPTER XXXI.Of Synods and Councils.
I. For the
better
government
and further edification of the Church, there ought to be such
assemblies
as are commonly called synods or councils.
II. 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 of the
Church,
the ministers of Christ, of themselves, by virtue of their office, or
they,
with other fit persons, upon delegation from their churches, may meet
together
in such assemblies.
III. 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
complaints in cases of maladministration, and authoritatively to
determine
the same: which decrees and determinations, if consonant 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.
IV. 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.
V. Synods and
councils are
to handle or conclude nothing but that which 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.
FREEWILL
vs PREDESTINATION
ANGLICAN
XVII. Of
Predestination
and Election.
Predestination
to Life
is
the everlasting purpose of God, whereby (before the foundations of the
world were laid) he hath constantly decreed by his counsel secret to
us,
to deliver from curse and damnation those whom he hath chosen in Christ
out of mankind, and to bring them by Christ to everlasting salvation,
as
vessels made to honour. Wherefore, they which be endued with so
excellent
a benefit of God, be called according to God's purpose by his Spirit
working
in due season: they through Grace obey the calling: they be justified
freely:
they be made sons of God by adoption: they be made like the image of
his
only-begotten Son Jesus Christ: they walk religiously in good works,
and
at length, by God's mercy, they attain to everlasting felicity.
As the godly
consideration
of Predestination, and our Election in Christ, is full of sweet,
pleasant,
and unspeakable comfort to godly persons, and such as feel in
themselves
the working of the Spirit of Christ, mortifying the works of the flesh,
and their earthly members, and drawing up their mind to high and
heavenly
things, as well because it doth greatly establish and confirm their
faith
of eternal Salvation to be enjoyed through Christ, as because it doth
fervently
kindle their love towards God: So, for curious and carnal persons,
lacking
the Spirit of Christ, to have continually before their eyes the
sentence
of God's Predestination, is a most dangerous downfall, whereby the
Devil
doth thrust them either into desperation, or into wretchlessness of
most
unclean living, no less perilous than desperation.
Furthermore, we
must
receive
God's promises in such wise, as they be generally set forth to us in
Holy
Scripture: and, in our doings, that Will of God is to be followed,
which
we have expressly declared unto us in the Word of God.
PRESBYTERIAN
CHAPTERIX. Of
Free
Will.
I. God hath
endued the
will
of man with that natural liberty, that is neither forced, nor by any
absolute
necessity of nature determined to good or evil.
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; but yet mutably, so that he might fall from it.
III. Man, by
his
fall into
a state of sin, hath wholly lost all ability of will to any spiritual
good
accompanying salvation; so as a natural man, being altogether averse
from
that good, and dead in sin, is not able, by his own strength, to
convert
himself, or to prepare himself thereunto.
IV. When God
converts a sinner
and translates him into the state of grace, he freeth him from his
natural
bondage under sin, and, by his grace alone, enables him freely to will
and to do that which is spiritually good; yet so as that, by reason of
his remaining corruption, he doth not perfectly, nor only, will that
which
is good, but doth also will that which is evil.
V. The will
of man
is made
perfectly and immutable free to good alone, in the state of glory only.
CHAPTER X.
Of
Effectual
Calling.
I. All those
whom God
hath
predestinated unto life, and those only, he is pleased, in his appointed
and accepted
time,
effectually
to call, by his Word and Spirit, out of that state of sin and death in
which they are
by
nature,
to grace and salvation by Jesus Christ: enlightening their minds,
spiritually and
savingly,
to understand the things of God, taking away their heart of stone, and
giving unto them
an
heart
of flesh; renewing their wills, and by his almighty power determining
them to that
which is
good;
and effectually drawing them to Jesus Christ; yet so as they come most
freely, being made willing by his grace.
II. This
effectual
call is
of God's free and special grace alone, not from any thing at all
foreseen
in
man, who is
altogether
passive
therein, until, being quickened and renewed by the Holy Spirit, he is
thereby enabled
to
answer
this call, and to embrace the grace offered and conveyed in it.
III. Elect
infants,
dying
in infance, are regenerated and saved by Christ through the Spirit, who
worketh when,
and
where,
and how he pleaseth. So also are all other elect persons who are
incapable of
being
outwardly
called by the ministry of the Word.
IV. Others,
not
elected,
although they may be called by the ministry of the Word, and may have
some common
operations
of
the Spirit, yet they never truly come to Christ, and therefore can not
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 without warrant
of
the Word of God.
CHAPTER
XVII.
Of
The Perseverance of the Saints.
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.
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; upon the
efficacy of the
merit
and
intercession of Jesus Christ; the abiding of the Spirit and of the seed
of
God within them;
and
the
nature of the covenant of grace; from all which ariseth also the
certainty
and
infallibility
thereof.
III.
Nevertheless
they may,
through the temptations of Satan and of the world, the prevelancy of
corruption
remaining
in
them, and the neglect of the means of their perseverance, fall into
grievous
sins; ad for a
time
continue
therein: whereby they incur God's displeasure, and grieve his Holy
Spirit; come to
be
deprived
of some measure of their graces and comforts; have their hearts
hardened, and
their
consciences
wounded; hurt and scandalize others, and bring temporal
judgments upon
theselves.
CHAPTER XVIII. Of the Assurance of Grace and Salvation.
I. Although
hypocrites, and
other unregenerate men, may vainly deceive themselves with false
hopes and carnal
presumptions:
of being in the favor of God and estate of salvation; which hope of
theirs shall
perish:
yet
such as truly believe in the Lord Jesus, and love him in sincerity,
endeavoring to
walk in
all
good conscience before him, may in this life be certainly assured that
they are in a
state of
grace,
and may rejoice in the hope of the glory of God: which hope shall
never make them ashamed.
II. This
certainty
is not
a bare conjectural and probably 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.
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: 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. And therefore it is the duty of
everyone to give
all
diligence
to make his calling and election sure; 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 obedience, the proper fruits of this assurance: so far is it from
inclining men to
looseness.
IV. True
believers
may have
the assurance of their salvation divers ways shaken, diminished, and
intermitted; as,
by
negligence
in preserving of it; by falling into some special sin, which woundeth
the conscience,
and
grievth
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 walk in darkness
and to have no
light:
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 assurance may in due time be revived, and by the which, in the
meantime, they
are
supported
from utter despair.
OTHER
ANGLICAN
XXIV. Of
Speaking
in the
Congregation in such a Tongue as the people understandeth.
It is a thing
plainly
repugnant
to the Word of God, and the custom of the Primitive Church, to have
public
Prayer in the Church, or to minister the Sacraments, in a tongue not
understood
of the people.
XXXIII. Of
excommunicate
Persons, how they are to be avoided.
That person
which by
open
denunciation of the Church is rightly cut off from the unity of the
Church,
and excommunicated, ought to be taken of the whole multitude of the
faithful,
as an Heathen and Publican, until he be openly reconciled by penance,
and
received into the Church by a Judge that hath authority thereunto.
XXXIX. Of
a
Christian
Man's Oath.
As we confess
that
vain
and rash Swearing is forbidden Christian men by our Lord Jesus Christ,
and James his Apostle, so we judge, that Christian Religion doth not
prohibit,
but that a man may swear when the Magistrate requireth, in a cause of
faith
and charity, so it be done according to the Prophet's teaching, in
justice,
judgment, and truth.
SU
5. Volunteers
and
Staff
(a) We work
with a
relatively
small number of staff who recruit, motivate, train, equip and support a
larger number of volunteers with whom they work in partnership.
(b) We
believe that
the Holy
Spirit confers gifts of leadership on Christians of all nations without
discrimination. So we encourage national leadership of Scripture Union
movements, while recognizing the contribution of those from other
countries.
(c) We, as
staff
and volunteers,
from a variety of backgrounds, are united in
our commitment
to the
aims,
beliefs and working principles of Scripture Union.
(d) We agree
that,
while
we are involved in Scripture Union activities, we will handle
controversial
issues, such as baptism, spiritual gifts and church order, in ways that
promote harmony.
CHAPTER XXIV.
Of
Marriage
and Divorce.
I. Marriage is
to be
between
one man and one woman: 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.
II. Marriage was
ordained
for the mutual help of husband and wife; for the increase of mankind
with
a legitimate issue, and of the Church with an holy seed; and for
preventing
of uncleanness.
III. It is
lawful for
all
sorts of people to marry who are able with judgment to give their
consent.
Yet it is the duty of Christians to marry only in the Lord. And,
therefore,
such as profess the true reformed religion should not marry with
infidels,
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.
IV. Marriage
ought not
to
be within the degrees of consanguinity or affinity forbidden in the
Word;
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. The man may not marry any of his wife's kindred nearer in blood
than
he may of his own, nor the woman of her husband's kindred nearer in
blood
than of her own.
V. Adultery or
fornication,
committed after a contract, being detected before marriage, giveth just
occasion to the innocent party to dissolve that contract. In the case
of
adultery after marriage, 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.
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 willful 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.
PRESBYTERIAN
CHAPTER VII
Of
God's
Covenant with Man.
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
condescencion on God's part, which he hath been pleased to express by
way
of covenant.
II. 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.
III. Man by his
fall
having
made himself incapable of life by that covenant, the Lord was pleased
to
make a second, commonly called the covenant of grace: wherein he freely
offered unto sinners life and salvation by Jesus Christ, requiring of
them
faith in him, that they may be saved, and promising to give unto all
those
that are ordained unto life, his Holy Spirit, to make them willing and
able to believe.
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
inheritance, with all things belonging to it, therein bequeathed.
V. 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.
VI. Under the
gospel, when
Christ the substance was exhibited, the ordinances in which this
covenant
is dispensed, are the preaching of the Word, and the administration of
the sacraments of Baptism and the Lord's Supper; which, though fewer in
number, and administered with more simplicity and less outward glory,
yet
in them it is held forth in more fulness, evidence, and spiritual
efficacy,
to all nations, both Jews and Gentiles; and is called the New
Testament.
There are not, therefore, two covenants of grace differing in
substance,
but one and the same under various dispensations.
CHAPTER
XIX. Of
the Law
of God.
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.
II. This law,
after
his Fall,
continued to be a perfect rule of righteousness; and, as such, was
delivered by God
upon
mount
Sinai in ten commandments, and written in two tables; the first four
commandments
containing
our duty toward God, and the other six our duty to man.
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.
All which ceremonial laws are now abrogated under the New
Testament.
IV. To them
also,
as a body
politic, he gave sundry judicial laws, which expired together with the
state of that
people,
not
obliging any other, now, further than the general equity thereof may
require.
V. The moral
law
doth forever
bind all, as well justified persons as others, to the obedience thereof;
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.
Neither doth Christ in the gospel any way dissolve, but much strengthen,
this obligation.
VI. Although
true
believers
be not under 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.
VII. Neither
are
the forementioned
uses of the law contrary to the grace of the gospel, but do
sweetly comply
with
it:
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.
CHAPTER
XX. Of
Christian
Liberty, and Liberty of Conscience.
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; and in their being delivered from thos present evil
world,
bondage to Satan, and dominion of sin, from the evil of afflictions,
the
sting of death, the victory of the grave, and everlasting damnation; as
also in their free access to God, and their yielding obedience unto
him,
not out of slavish fear, but a childlike love, and a willing mind. All
which were common also to believers under the law; 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, and in fuller
communications
of the free Spirit of God, than believers under the law did ordinarily
partake of.
II. 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 in
matters
of faith on worship. So that to believe such doctrines, or to obey such
commandments out of conscience, is ts betray true liberty of
conscience;
and the requiring an implicit faith, and an absolute and blind
obedience,
is to destroy liberty of conscience, and reason also.
III. They who,
upon
pretense
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 righteousness before him, all the days of our life.
IV. And because
the
powers
which God hath ordained, 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. And, for their publishing of such
opinions,
or maintaining of such practices, as are contrary to the light of
nature,
or to the known principles of Christianity, whether concerning faith,
worship,
or conversation; 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, and by the power
of
the civil magistrate.
CHAPTER
XXI. Of
Religious Worship and the Sabbath-day.
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 hearth, 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 imaginations and devices
of men, or the suggestions of Satan, under any visible representation
or
any other way not prescribed in the holy Scripture.
II. Religious
worship
is
to be given to God, the Father, Son, and Holy Ghost; and to him alone:
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.
III. Prayer with
thanksgiving,
being one special part of religious worship, is by God required of all
men; and that it may be accepted, it is to be made in the name of the
Son,
by the help of his Holy Spirit, according to his will, with
understanding,
reverence, humility, fervency, faith, love, and perseverance; and, if
vocal,
in a known tongue.
IV. Prayer is to
be
made
for things lawful, and for all sorts of men living, or that shall live
hereafter; but not for the dead, nor for those of whom it may be known
that they have sinned the sin unto death.
V. The reading
of the
Scriptures
with godly fear; the sound preaching, and conscionable hearing of the
Word,
in obedience unto God with understanding, faith, and reverence; singing
of psalms with grace in the heart; as, also, the due administration and
worthy receiving of the sacraments instituted by Christ; are all parts
of the ordinary religious worship of God: besides religious oaths, and
vows, solemn fastings, and thanksgivings upon special occasion; which
are,
in their several times and seasons, to be used in an holy and religious
manner.
VI. Neither
prayer,
nor
any other part of religious worship, is now, under the gospel, either
tied
unto, or made more acceptable to, any place in which it is performed,
or
towards which it is directed: but God is to be worshipped everywhere in
spirit and in truth; as in private families daily, and in secret each
one
by himself, so more solemnly in the public assemblies, which are not
carelessly
or willfully to be neglected or forsaken, when God, by his Word or
providence,
calleth thereunto.
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; so, in his Word, by a positive, moral, and
perpetual
commandment, binding all men in all ages, he hath particularly
appointed
one day in seven for a Sabbath, to be kept holy unto him: which, from
the
beginning of the world to the resurrection of Christ, was the last day
of the week; and, from the resurrection of Christ, was changed into the
first day of the week, which in Scripture is called the Lord's Day, and
is to be continued to the end of the world as the Christian Sabbath.
VIII. This
Sabbath is
to
be kept holy unto the Lord when men, after a due preparing of their
hearts,
and ordering of their common affairs beforehand, do not only observe an
holy rest all the day from their own works, words, and thoughts about
their
wordly employments and recreations; 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.
CHAPTER
XXII.Of
Lawful
Oaths and Vows.
I. A lawful oath
is a
part
of religious worship, 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.
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; 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. Yet, as, in matters of weight and moment, an oath
is
warranted by the Word of God, under the New Testament, as well as under
the Old, so a lawful oath, being imposed by lawful authority, in such
matters
ought to be taken.
III. Whosoever
taketh
an
oath ought duly to consider 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 any thing but what is good and
just,
and what he believeth so to be, and what he is able and resolved to
perform.
Yet it is a sin to refuse an oath touching any thing that is good and
just,
being imposed by lawful authority.
IV. An oath is
to be
taken
in the plain and common sense of the words, without equivocation or
mental
reservation. It can not oblige to sin; but in any thing not sinful,
being
taken, it binds to performance, although to a man's own hurt: nor is it
to be violated, although made to heretics or infidels.
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.
VI. 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 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.
VII. No man may
vow to
do
any thing 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 of
which he hath no promise or ability from God. In which respects,
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.
