A Concise Confession of the Historic Christian Faith

IThe Holy ScripturesCopy linkCopy link

The Nature of ScriptureCopy linkCopy link

We confess that the Holy Scriptures of the Old and New Testaments are given by inspiration of God, and are therefore the very Word of God written, and the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience (2 Tim. 3:16–17; 2 Pet. 1:20–21). We further confess that the Word of God is living and powerful, discerning the thoughts and intentions of the heart, and effectually accomplishing all that God purposes (Heb. 4:12; Isa. 55:10–11).

We confess that the light of nature, and the works of creation and providence, sometimes called the book of nature, clearly display the goodness, wisdom, eternal power, and divine nature of God, so that all people are without excuse (Ps. 19:1–3; Rom. 1:19–20). Yet this knowledge is not sufficient to give that saving understanding of God and His will which is necessary for salvation; therefore, it pleased the Lord to reveal Himself more fully and savingly in the Holy Scriptures (1 Cor. 1:21; 2 Tim. 3:15).

The Authority of ScriptureCopy linkCopy link

We confess that the authority of the Holy Scriptures depends not upon the testimony of any man or church, but wholly upon God, who is truth itself, the author thereof; therefore they are to be received, believed, and obeyed because they are the Word of God (1 Thess. 2:13; John 10:35). We confess that the Scriptures bear witness to their own divine authority, and that the church does not establish this authority, but receives, recognizes, and submits to it.

The Canon of ScriptureCopy linkCopy link

We confess that the Holy Scriptures consist of the sixty-six books of the Old and New Testaments, given by inspiration of God and received as holy and canonical Scripture.

The books of the Old Testament are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.

The books of the New Testament are: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.

We receive all these books, and these only, as the Word of God—not because they are approved by the church, but because they are given by God and bear His authority in themselves (Luke 24:44; Rom. 3:2).

We confess that the church, being built upon the foundation of the apostles and prophets, recognizes the voice of Christ in the Scriptures, and so receives them with reverence and faith (Eph. 2:20; John 10:27).

We confess that the books commonly called the Apocrypha are not part of the canon of Scripture, and therefore are of no authority in the church of God, nor to be received otherwise than other human writings (Luke 24:44; Rom. 3:2).

We confess that God has completed His saving revelation in the Holy Scriptures, and that His former ways of revealing His will have ceased. (Heb. 1:1–2; 2 Pet. 1:19). Therefore, no new revelation is to be expected beyond what is written (Deut. 29:29; 2 Tim. 3:16–17; Jude 3; Rev. 22:18–19).

The Sufficiency of ScriptureCopy linkCopy link

We confess that the whole counsel of God concerning all things necessary for His glory, man’s salvation, faith, and life is either expressly set down in Scripture or may be deduced from it by good and necessary consequence (2 Tim. 3:16–17; Ps. 19:7–11).

We confess that the infallible rule for the interpretation of Scripture is Scripture itself; therefore, when there is a question about the true and full sense of any passage, it must be understood in light of other passages that speak more clearly (2 Pet. 1:20; Luke 24:27).

Therefore, in all matters of faith and life, and in the testing of every spirit, we look not to new revelations or human authority, but to the more sure Word of God (2 Pet. 1:19; 1 John 4:1; Acts 17:11).

Inspiration of the Word of God & ProphecyCopy linkCopy link

We confess that prophecy in the Holy Scriptures is the speaking of God’s Word through men carried along by the Holy Spirit, so that what they spoke was the very Word of God (2 Pet. 1:21; Heb. 1:1–2).

We confess that because God is true and cannot lie, His Word is wholly true and without error; therefore all true prophecy is infallible and carries divine authority (Num. 23:19; Titus 1:2). We confess that in the apostolic age, God granted prophetic utterances not only through the apostles but also through others in the church for the edification of His people. These were to be tested, not because God’s Word is uncertain, but because not all who claimed to speak from God truly did (Acts 2:17–18; 1 Cor. 14:29; 1 Thess. 5:20–21).

We confess that the church is commanded to test all such claims, not by separating truth from error within them, but by discerning whether they are from God at all (1 John 4:1; 1 Thess. 5:21).

We confess that the church has been built on the foundation of the apostles and prophets, now complete in the Holy Scriptures. The faith has been once for all delivered to the saints (Eph. 2:20; Jude 3; 2 Tim. 3:16–17).

We therefore deny that any true word from God may be mixed with error, for God does not speak falsely, nor does He require His people to separate truth from falsehood in what is claimed to be His voice (Deut. 18:20–22; John 10:27).

We confess that the Holy Spirit continues to lead and guide the church through the Scriptures, granting wisdom, conviction, and faithful application of the Word, yet never in a way that adds to or stands alongside the completed revelation of God.

The Confirmation of the WordCopy linkCopy link

We confess that God, in His wisdom and kindness, confirmed the truth of His Word in the days of the apostles by mighty works, signs, and wonders, bearing witness to the gospel through the Holy Spirit (Mark 16:20; Heb. 2:3–4).

We confess that among these signs were various kinds of tongues, given as real languages by which the mighty works of God were declared, serving as a sign to unbelievers and a testimony that the message proclaimed was from God (Acts 2:4–11; 1 Cor. 14:21–22).

We confess that these signs were not ends in themselves, but God’s appointed means of confirming and establishing the apostolic testimony, so that the church might receive the Word with full assurance (John 20:30–31; 2 Cor. 12:12).

We confess that the ordinary means by which God now makes His Word known is the faithful proclamation of the Scriptures, and that extraordinary signs are not the regular pattern in the life of the church, but rare and exceptional works of God (Rom. 10:17; 2 Cor. 5:7).

We confess that God remains free, according to His will, to act in such extraordinary ways, yet we are not to seek after signs, but to walk by faith in His Word (Matt. 12:39; John 4:48).

The Interpretation of ScriptureCopy linkCopy link

We confess that the interpretation of Holy Scripture must follow the pattern set by Christ and His apostles, who teach us to read all Scripture as fulfilled in Him (Luke 24:27, 44–45; John 5:39; 2 Cor. 1:20).

We confess that, although all things in Scripture are not equally plain, nor alike clear to all, those things which are necessary for salvation are so clearly set forth that both the learned and the unlearned may attain a sufficient understanding through the ordinary means appointed by God (Ps. 119:130; 2 Pet. 3:16).

We joyfully confess that God has not left us without guidance, but by His Spirit illumines our minds, that we may know Him, understand His Word, and walk in obedience. He has also given teachers and preachers to His church for the equipping of the saints and the building up of the body of Christ (Eph. 1:17–18; Eph. 4:11–13).

We confess that the traditions of men do not define the meaning of Scripture, but that Scripture stands above their traditions, either correcting or affirming them (Mark 7:8–13; Acts 17:11).

We confess that the true understanding of Scripture comes not by private revelation or human invention, but through the diligent use of the means God has appointed—reading, hearing, meditation, prayer, and the teaching ministry of the church (Acts 8:30–31; Eph. 4:11–13; Ps. 1:1–3; Jas. 1:5).

The Languages and Transmission of ScriptureCopy linkCopy link

The Original Languages of ScriptureCopy linkCopy link

We confess that the Holy Scriptures were originally given in Hebrew and Greek, which, being immediately inspired by God, are therefore authentic and the final authority in all matters of faith and life.

The Preservation of ScriptureCopy linkCopy link

We confess that, by the singular care and providence of God, the Holy Scriptures have been faithfully preserved through the ages. Though the original manuscripts are not extant, the abundance and agreement of the many manuscripts give us confidence that we possess a true and trustworthy representation of the Word of God.

The Translation of ScriptureCopy linkCopy link

We confess that the Holy Scriptures are to be faithfully translated into the common languages of every people, so that the Word of God may dwell richly among all and be understood by all (1 Cor. 14:9; Col. 3:16).

The Authority of Faithful TranslationsCopy linkCopy link

Therefore, we confess that in all faithful translations, the Word of God is truly made known and is to be received with reverence and confidence, though all translations remain subject to testing according to the original languages (Luke 24:44; 2 Tim. 3:16–17).

The Assurance of ScriptureCopy linkCopy link

We confess that while the Scriptures bear many internal and external witnesses to their truth and authority, our full persuasion and assurance comes from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts (1 Cor. 2:12–14; John 16:13). Therefore, it is through the Spirit’s work in regeneration that we come to a settled conviction of their divine authority. As our Lord has said, “My sheep hear My voice” (John 10:27).

The Voice of the ShepherdCopy linkCopy link

We receive the Holy Scriptures with reverence and joy as the voice of our Shepherd, trusting that through them the Lord speaks, comforts, corrects, and leads His people (Ps. 119:105; John 10:27). Therefore, we gladly give ourselves to the public reading and preaching of the Scriptures, as the appointed means by which Christ rules, nourishes, and builds His church (1 Tim. 4:13; 2 Tim. 4:2).

IIThe Holy TrinityCopy linkCopy link

We confess that there is one and only one 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, and most absolute (Deut. 6:4; 1 Kgs. 8:27; John 4:24; 1 Tim. 1:17; Mal. 3:6; Ps. 90:2).

We confess that God is perfect in love, righteousness, goodness, and truth, and works all things according to the counsel of His own will, for His own glory (Exod. 34:6–7; Ps. 145:17; Rom. 11:36; Eph. 1:11).

We confess that in the unity of the Godhead there are three persons—the Father, the Son, and the Holy Spirit—of one substance, power, and eternity, each fully possessing the one undivided divine essence. By “persons” we do not mean separate beings or physical bodies, but real distinctions within the one God, known by their eternal relations (Matt. 28:19; 2 Cor. 13:14; John 1:1; Acts 5:3–4).

The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; and the Holy Spirit eternally proceeds from the Father and the Son (John 1:14, 18; John 15:26; Gal. 4:6).

We confess that the Son of God, the second person of the Holy Trinity, is true and eternal God, of one substance with the Father, who in the fullness of time took upon Himself a true human nature, being conceived by the Holy Spirit and born of the virgin Mary, yet without sin (John 1:1, 14; Matt. 1:18–23; Luke 1:34–35; Gal. 4:4; Heb. 4:15).

These three persons are not to be confused nor divided, but are distinguished by their personal properties, equal in glory and majesty, and together to be worshiped, trusted, and obeyed (John 5:23; Rev. 1:4–6).

We confess that this one true and living God is the Creator of all things, the sovereign Lord over all, and the gracious Redeemer of His people (Gen. 1:1; Ps. 103:19; Isa. 44:24; Isa. 43:11).

In knowing this God, we find our life, our joy, and our eternal hope (John 17:3; Ps. 16:11; Rom. 15:13).

IIIGod and His WorksCopy linkCopy link

God the FatherCopy linkCopy link

We confess that God the Father, in His eternal love and purpose, chose a people in Christ unto salvation and sent His Son to redeem them (Eph. 1:3–5; John 3:16).

We confess that through Christ He adopts believers as His children, so that they may know Him as Father, draw near with confidence, and be cared for by His wise and loving hand (Rom. 8:15; Gal. 4:4–6).

We confess that as a faithful Father, He preserves His people, disciplines them for their good, and works all things together for their salvation (Heb. 12:6–10; Rom. 8:28).

God the SonCopy linkCopy link

The Person of ChristCopy linkCopy link

We confess that God, in His eternal purpose and great love, appointed His Son, the Lord Jesus Christ, to be the Mediator between God and man—the Prophet, Priest, and King of His people; the Head and Savior of His church; the Heir of all things; and the Judge of the world (1 Tim. 2:5; Heb. 1:1–3; Acts 17:31).

We confess that the Son of God, being fully and eternally God, of one substance and equal with the Father, in the fullness of time took upon Himself a true human nature, yet without sin, so that in one person He is both truly God and truly man (Matt. 1:18–23; John 1:14; Heb. 4:15).

We confess that in the one person of Jesus Christ, the divine and human natures are united without confusion, change, division, or separation, so that He is one Christ, the only Mediator between God and man (Col. 2:9; 1 Tim. 2:5).

The Work of ChristCopy linkCopy link

We confess that the Lord Jesus, in His human nature, lived in perfect obedience to the law of God, fulfilling all righteousness, and that He suffered under Pontius Pilate, was crucified, died, and was buried, bearing the sins of His people and making full satisfaction to the justice of God (Rom. 5:19; 1 Pet. 2:24; 1 Cor. 15:3–4).

We confess that on the third day He rose again from the dead, according to the Scriptures, for our justification, and that He ascended into heaven, where He now sits at the right hand of the Father, having all authority in heaven and on earth (Rom. 4:25; Matt. 28:18).

We confess that He continually intercedes for His people, applying to them the benefits of His finished work, and that He will return in glory to judge the living and the dead (Heb. 7:25; Acts 1:11).

We confess that Jesus Christ is the only Mediator and Savior, and that there is no other name under heaven given among men by which we must be saved (Acts 4:12).

God the Holy SpiritCopy linkCopy link

We confess that the Holy Spirit, who proceeds from the Father and the Son, is the Lord and giver of life, who applies to us the redemption accomplished by Christ, bringing us to new life through the washing of regeneration (John 15:26; Titus 3:5–6).

We confess that by the Spirit, sinners are given new life, a new heart, and are brought to repentance and faith in Jesus Christ, according to the promise of the new covenant (John 3:5–8; Jer. 31:33; Ezek. 36:26–27).

We confess that the Spirit unites believers to Christ, dwells within them, and leads them in holiness, producing the fruit of righteousness and conforming them to the image of Christ (1 Cor. 6:19; Gal. 5:22–23; Rom. 8:13–14).

We confess that the Holy Spirit teaches us the Scriptures, opening our minds to understand them and leading us into the truth, so that we hear in them the voice of our Shepherd and are built up in faith (John 16:13–14; 1 Cor. 2:12–14; Eph. 1:17–18).

We confess that the Spirit bears witness with our spirit that we are children of God, strengthening our assurance, and works through the Word as the ordinary means by which He teaches, comforts, corrects, and builds up the church (Rom. 8:16; Eph. 6:17).

We confess that the Spirit convicts us of sin, strengthens us in our weakness, and conforms us to Christ through the Father’s loving discipline, producing repentance, perseverance, and the fruit of righteousness (John 16:8; Rom. 8:26; Heb. 12:10–11).

We confess that the Spirit equips and empowers the saints for service, giving gifts for the building up of the body of Christ and granting boldness to bear witness to the gospel, each according to His will (1 Cor. 12:4–7; Eph. 4:11–12; Acts 4:31).

God’s DecreeCopy linkCopy link

We confess that God ordains all things in such a way that human actions are real and that people remain fully responsible for what they do (Acts 2:23; Acts 4:27–28; Gen. 50:20; Prov. 16:9).

We confess that God is neither the author of sin, nor does He do violence to the will of His creatures, nor take away the liberty or contingency of second causes, but rather establishes them (Jas. 1:13–14; Eccl. 7:29; Deut. 30:19; Gen. 50:20).

The Sovereign and Perfect Will of GodCopy linkCopy link

We confess that in the Holy Scriptures God reveals Himself as not willing that any should perish, but that all should come to repentance, and that He takes no pleasure in the death of the wicked, but rather that they turn and live (2 Pet. 3:9; Ezek. 18:23, 32; 33:11; 1 Tim. 2:3–4). Yet we also confess with Scripture that God hardens whom He wills and shows mercy upon whom He wills (Rom. 9:15–18; Exod. 4:21; 7:3). So He wills that none should perish, and He also hardens whom He wills.

We confess that these are not contradictory, but reveal that God’s will is spoken of in two different yet harmonious senses. First, He commands what He delights in, according to His goodness and merciful will—His perfect or preceptive will (Deut. 29:29; Mic. 6:8; Matt. 23:37; Ps. 19:7–11). Secondly, He decrees all things according to His sovereign purpose—His decretive will—by which He works all things according to the counsel of His will (Eph. 1:11; Isa. 46:9–10; Dan. 4:35; Ps. 115:3). This sovereign decree includes even the evil deeds that men and angels commit against Him, yet in such a way that He is not the author of sin, but orders and governs all things for His own holy purposes (Acts 2:23; Acts 4:27–28; Gen. 50:20; Jas. 1:13).

Therefore we confess that He brings about good for His own name’s sake and for the good of all His elect (Rom. 8:28; Rom. 11:36; Isa. 48:11). And so we may say with Joseph, “what man intends for evil, God intends for good” (Gen. 50:20).

We confess that even grievous realities—such as war, famine, sickness, and death—take place under God’s sovereign rule and are ordered by Him for His wise and holy purposes. Yet these sorrows are temporary, and will come to an end. According to His mercy, His people will enter into everlasting rest, where righteousness dwells, and where evil shall be no more.

Therefore, we affirm that there is no contradiction in God. His will is revealed to us in different ways: in what He commands and delights in, and in what He has purposed to bring to pass—both of which are perfectly wise, holy, and good.

We confess that God delights in the manifestation of His own glory, righteousness, and justice, and that even in the punishment of the wicked His holy name is upheld and made known (Rom. 9:22–23; Exod. 9:16). Thus, while God takes no pleasure in the death of the wicked considered in itself, He does all things for the praise of His glorious justice and mercy, according to His perfect will.

We confess that, in His sovereign purpose, God has graciously chosen in Christ a people unto salvation, not because of any foreseen faith or merit in them, but according to His mercy and grace (Eph. 1:4–5; Rom. 9:11–16; 2 Tim. 1:9; John 6:37).

We confess that this doctrine is to be handled with humility and care—not as a matter for speculation, but as a truth that leads us to worship, to rest in God’s sovereign mercy, and to give Him all glory (Rom. 11:33–36; Deut. 29:29). When rightly received, it humbles the proud and brings comfort to weary souls seeking rest and forgiveness.

Therefore, we confess that God’s decree is wise, holy, and good, and that in all things He works for the good of those who love Him and are called according to His purpose, to the praise of His glorious grace (Rom. 8:28; Eph. 1:6).

CreationCopy linkCopy link

We confess that in the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of His glory, to create the world, the heavens, and all things therein, whether visible or invisible, in the space of six days, and all very good (Gen. 1:1; Exod. 20:11; Ps. 33:6; John 1:3; Col. 1:16; Heb. 11:3).

We confess that God created man (i.e. mankind), male and female, in His own image, in knowledge, righteousness, and true holiness, having the law of God written upon their hearts and power to fulfill it, yet with a mutable will, whereby they might fall from that state (Gen. 1:26–27; Gen. 2:16–17; Eccl. 7:29; Eph. 4:24; Col. 3:10).

We confess that man was created for the purpose of having fellowship with God, to glorify Him and enjoy Him, and to live in joyful obedience under His good and righteous rule (Gen. 2:15–17; Ps. 16:11; Mic. 6:8; Rom. 11:36).

See the Creation and the Flood addendum for more on Genesis.

ProvidenceCopy linkCopy link

We confess that God, the good Creator of all things, in His infinite power and wisdom, upholds, directs, governs, and orders all creatures and their actions, from the greatest to the least, according to His most wise and holy providence (Heb. 1:3; Ps. 103:19).

We confess that nothing comes to pass apart from His sovereign will, and yet He governs all things in such a way that the nature of second causes is not taken away, but established, so that events come to pass necessarily, freely, or contingently according to their nature (Acts 2:23; Prov. 16:33).

We confess that God, in His providence, makes use of means, yet is free to work without, above, and against them at His pleasure (Ps. 115:3).

We confess that His providence extends even to the fall and to all sinful actions, yet in such a way that He is not the author of sin nor does He approve of it, but orders and governs it for His own holy and righteous purposes (Gen. 50:20; Jas. 1:13).

As part of His creation and under His providence, we confess that Satan and the fallen angels are real personal beings, created good but having fallen into sin, who now oppose God and seek to deceive and destroy (John 8:44; 2 Pet. 2:4). Yet we confess that they are creatures, fully subject to God’s sovereign authority, and can do nothing apart from His permission and purpose (Job 1:12; Luke 22:31). Through the victory of Jesus Christ, their power is decisively broken, and they will be finally judged and cast into everlasting punishment (Col. 2:15; Matt. 25:41; Rev. 20:10).

Therefore, we confess that this doctrine is full of comfort to believers, for in all things God works for their good, and nothing can separate them from His love in Christ Jesus our Lord (Rom. 8:28, 38–39).

IVMan and SinCopy linkCopy link

Creation of ManCopy linkCopy link

We confess that our first parents, Adam and Eve, were created upright and without sin, with the law of God written upon their hearts, and were left to the freedom of their own will, whereby they might fall from that state (Gen. 1:31; Eccl. 7:29; Gen. 2:16–17).

The FallCopy linkCopy link

We confess that our first parents, being tempted by Satan, the ancient serpent, willfully transgressed the commandment of God by eating of the forbidden fruit, and thereby fell from their original righteousness and communion with Him (Gen. 3:1–7; Rev. 12:9; Rom. 3:23).

Since Adam stood as the representative head of mankind, by his disobedience, sin entered the world, and death through sin, and so death spread to all men, because all sinned in him (Rom. 5:12–19; 1 Cor. 15:21–22).

Sin and Its EffectsCopy linkCopy link

By this fall, humanity became wholly defiled in all the faculties and parts of soul and body, dead in trespasses and sins, and wholly inclined toward evil (Eph. 2:1–3; Gen. 6:5; Jer. 17:9; Rom. 8:7–8).

We confess that man, in this fallen state, is unable, by his own strength, to return to God, to prepare himself for salvation, or to do any spiritual good apart from the grace of God; for without faith it is impossible to please Him, and whatever does not proceed from faith is sin (John 6:44, 65; Rom. 3:10–12; 1 Cor. 2:14; Heb. 11:6; Rom. 14:23).

Yet we affirm that man remains responsible before God for his unbelief, and that his inability is moral and spiritual, arising from his sinful nature, not from any lack of natural faculties (John 5:40; Rom. 1:18–21).

In these things, we acknowledge our creaturely limits and submit to God’s righteous will, remembering that He has mercy on whom He wills, and whom He wills He hardens; it is not for man to answer back to God or charge Him with injustice (Rom. 9:15–20; Job 40:1–8; Isa. 45:9).

We confess that unbelieving man, left to himself, acts according to his own desires in willful rebellion against God, whom he knows to exist, suppressing the truth in unrighteousness and refusing to honor Him as God (Rom. 1:18–21; John 3:19–20; Eph. 2:1–3).

Therefore, apart from the grace of God, man is without hope in himself and stands justly under the condemnation of God (Eph. 2:12; John 3:18; Rom. 1:18; Rom. 5:18).

VGod’s Saving PurposeCopy linkCopy link

The Covenant of GodCopy linkCopy link

We confess that God created man upright and entered into covenant with him, requiring perfect, personal, and continual obedience, and promising life upon that condition. Adam stood not for himself only, but as the representative head of mankind, so that the destiny of his offspring was bound up with him (Gen. 2:16–17; Hos. 6:7; Rom. 5:12, 18–19; 1 Cor. 15:21–22).

We confess that by Adam’s disobedience, he and all his posterity fell under sin, death, and condemnation, and that in him all men sinned and fell from their original righteousness and communion with God (Rom. 5:12–19; 1 Cor. 15:22; Eph. 2:1–3).

We confess that God, in His mercy, purposed from the beginning to save His people through Jesus Christ, the last Adam, who has fulfilled all righteousness in the place of His people and secured for them the life and blessing which the first Adam failed to obtain (Gen. 3:15; Rom. 5:18–19; 1 Cor. 15:45–49; Gal. 4:4–5).

We therefore affirm that there is a true unity in God’s saving purpose, yet also a real progression in its revelation, so that earlier covenants prepare for and find their fulfillment in Christ (Heb. 1:1–2; Heb. 8:6–13; Col. 2:16–17).

We confess that throughout Holy Scripture God speaks in perfect wisdom, revealing in the law His holy righteousness and in the gospel His free grace in Jesus Christ. These are not contrary to one another, but stand in their proper harmony: the law reveals our duty, exposes our sin, and bears witness to our need of a Redeemer; the gospel reveals that Redeemer, who has fulfilled all righteousness for His people and freely gives what the law could never bestow (Rom. 3:19–22; Rom. 7:12; Gal. 3:21–24; Rom. 8:3–4; 2 Cor. 5:21).

All God’s Promises Fulfilled in ChristCopy linkCopy link

We confess that all the promises of God find their “Yes” and “Amen” in Jesus Christ, and that all who are united to Him by faith are heirs of these promises (2 Cor. 1:20; Gal. 3:29; Rom. 4:16).

From the beginning, salvation has been by grace through faith in the promised Redeemer, and all who are saved are brought into fellowship with God through Jesus Christ (Gen. 15:6; Hab. 2:4; Rom. 4:3; Eph. 2:8–9; John 14:6; Heb. 11:6).

The Covenant at Sinai: Shadow and PreparationCopy linkCopy link

We confess that the covenant made with Israel through Moses, when God brought them out of Egypt, was a true and divinely appointed administration of His purposes, yet given under the law and marked by shadows and types pointing forward to Christ.

It was not able to perfect the conscience of the worshiper; its blessings were outward and conditional, dependent upon obedience, and therefore could not bring the fullness of salvation, but served to prepare the way for Christ (Exod. 19–24; Lev. 18:5; Deut. 28:1–2, 15; Gal. 3:10–12, 19; Heb. 7:18–19; Heb. 9:9; Heb. 10:1–4).

The New Covenant: Fulfillment in ChristCopy linkCopy link

We confess that the new covenant, established by the Lord Jesus Christ in His blood, is the fulfillment of all that was promised, bringing the forgiveness of sins, the writing of God’s law upon the heart, and the full and final mediation of Christ for His people (Jer. 31:31–34; Luke 22:20; Heb. 8:6–13; Heb. 9:15; Heb. 10:14–18).

Not Two Ways of Salvation, but Promise and FulfillmentCopy linkCopy link

We therefore distinguish between the old covenant made at Sinai and the new covenant established in Christ, not as two separate ways of salvation, but as promise and fulfillment, shadow and substance, preparation and completion (Gal. 3:24–25; Heb. 10:9–10).

VISalvation AppliedCopy linkCopy link

The Gospel CallCopy linkCopy link

From His throne, having been given all authority in heaven and on earth, the Lord Jesus Christ sends forth the gospel to all nations, calling all people everywhere to repent and believe (Matt. 28:18–20; Acts 17:30; Mark 1:15).

We confess that this gospel is the good news of Jesus Christ, the eternal Son of God, who became man for our salvation, lived in perfect obedience, died for our sins, and was raised from the dead according to the Scriptures (1 Cor. 15:3–4; Rom. 4:25; Gal. 4:4–5; Heb. 4:15).

We confess that by His obedience and death, the Lord Jesus Christ has fully satisfied the justice of God, bearing the sins of His people, so that all who repent and believe in Him are forgiven, justified, and receive eternal life (Rom. 3:24–26; 2 Cor. 5:21; Isa. 53:5–6; Rom. 10:9–13).

We confess that this gospel is the power of God unto salvation for everyone who believes (Rom. 1:16; 1 Cor. 1:18).

And we confess that God commands all people everywhere to repent and believe the gospel, and that all who come to Christ He will never cast out (Acts 17:30; Mark 1:15; John 6:37).

Therefore, in the preaching of the gospel, sinners are called not to look for peace in themselves, but to receive and rest upon Christ, in whom the righteousness required by the law has been fulfilled and the grace promised by God has been freely given (Matt. 11:28; John 6:37; Rom. 10:3–4; Phil. 3:8–9).

We confess that this faith is not mere assent to the truth, but a receiving and resting upon Christ alone for salvation, as He is offered in the gospel (John 1:12; Phil. 3:8–9; Heb. 10:39). We confess that many hear the word and receive it with joy, yet have no root in themselves, and so fall away in time of testing, as was seen in Israel in the wilderness (Matt. 13:20–21; Luke 8:13; Heb. 3:16–19; 1 Cor. 10:1–5).

We confess that repentance unto life is a grace of God, whereby a sinner, being brought to see and hate his sin, turns from it unto God with sorrow and a sincere desire to walk in new obedience (Acts 11:18; 2 Cor. 7:10; Ezek. 36:31).

We confess that this gospel is to be proclaimed to all nations, and that through it Christ calls sinners out of darkness into His kingdom, granting them life by His Spirit (Matt. 28:19–20; Col. 1:13; 1 Pet. 2:9; Rom. 10:14–17; 2 Thess. 2:13–14).

To Him be glory forever. Amen.

Free WillCopy linkCopy link

We confess that God created man with a natural liberty of will, so that he was neither forced nor determined by any necessity of nature to do good or evil, but had the ability to obey or disobey God (Eccl. 7:29; Gen. 2:16–17).

We confess that by his fall into sin, man has lost all ability of will to any spiritual good accompanying salvation, being dead in sin and wholly inclined to evil, so that he is not able, by his own strength, to turn himself to God or prepare himself thereunto (Rom. 8:7–8; John 6:44; Eph. 2:1–3; Jer. 13:23).

We confess that when God effectually calls a sinner, He graciously frees him from his natural bondage to sin and enables him willingly to come to Christ, so that he comes most freely, being made willing by God’s grace (John 6:37; Ps. 110:3; Ezek. 36:26–27; Phil. 2:13).

We confess that this freedom of the will is not yet perfected in this life, for the flesh still wars against the Spirit, but in the state of glory the will of man shall be made perfectly and immutably free to do good alone (Gal. 5:17; Heb. 12:23; 1 John 3:2).

Therefore, we confess that our coming to Christ is not of ourselves but of God, who in mercy gives life to the dead and makes us willing to come, so that all our hope rests not in our will, but in His gracious power (John 6:37, 44; Eph. 2:4–5; Phil. 2:13).

The Order of SalvationCopy linkCopy link

We confess that, in the application of redemption, God effectually calls His elect, grants them saving faith and repentance unto life, unites them to Christ, justifies them, adopts them as His children, sanctifies them by His Spirit, brings forth good works in them, grants them assurance of His grace, preserves them to the end, and at last glorifies them (Rom. 8:30; 1 Cor. 1:30; Eph. 2:8–10; Phil. 1:6).

We confess that these benefits, though distinguishable and rightly considered in this order, are never divided from Christ nor finally separated from one another in those who are truly His. Therefore, the sections that follow set forth these graces under these headings and in this order: Effectual Calling, Saving Faith, Repentance Unto Life, Union with Christ, Justification, Adoption, Sanctification, Good Works, Assurance of Salvation, and The Perseverance of the Saints (John 10:28–29; Rom. 8:29–30; 1 Pet. 1:5).

Effectual CallingCopy linkCopy link

We confess that all whom the Father gave to the Son before the foundation of the world will come to Him, and He will never cast them out. He will lose none of all that the Father has given Him, but will raise them up on the last day (John 6:37, 39). These chosen are the ones who are “appointed unto eternal life” (Acts 13:48).

We confess that those whom God has chosen in Christ unto salvation are, in His appointed time, effectually called by His Word and Spirit through the gospel, out of that state of sin and death in which they are by nature, to grace and salvation in Jesus Christ (Rom. 8:30; 2 Tim. 1:9).

We confess that this calling accompanies the outward call of the gospel and is the work of God alone, whereby He not only brings sinners to hear the call of Christ, but to respond in repentance and faith—enlightening their minds, giving them a new heart, renewing their wills, and drawing them to Jesus Christ, so that they come freely, being made willing by His grace (Ezek. 36:26–27; John 6:44; Rom. 8:7–8).

As Lazarus was called forth from the dead by the voice of Jesus, so sinners are called from death to life by the power of His Word (John 11:43–44; Eph. 2:1, 5; Rom. 1:16).

We confess that this calling rests wholly upon the mercy and grace of God, not on anything foreseen in man, including faith or obedience (Rom. 9:11, 16; 1 Cor. 1:26–31; 1 Pet. 2:9). Repentance and faith are neither the prerequisite nor cause of this calling, but its fruit, by which sinners receive and rest upon Christ alone and are united to Him (Acts 11:18; Eph. 2:8–9; 1 Cor. 1:30).

With grief, we confess that many are outwardly called by the gospel and do not come to Christ, being left in their sin; yet those whom God effectually calls will surely come. Though men resist Him in their sin, none can finally resist His call, but are brought from death to life, even as Lazarus came forth at His voice.

We confess that this doctrine humbles the sinner, exalts the grace of God, and brings deep comfort to those who see their helplessness and are drawn to rest in Christ alone (Rom. 4:5; Matt. 11:28; Rom. 5:6).

Saving FaithCopy linkCopy link

We confess that saving faith is the gift of God, wrought in the heart by the Holy Spirit through the ministry of the Word, by which a sinner, being convinced of his sin and misery and of the sufficiency of Christ, receives and rests upon Him alone for justification, sanctification, and eternal life. By this faith the sinner receives Christ and all the benefits of salvation; thus faith is the God-given instrument by which we receive salvation in Him (Eph. 2:8–9; Rom. 10:17; Phil. 1:29; Heb. 10:39; John 1:12).

We confess that this faith is not mere assent to the truth of the gospel, but a living trust in the Lord Jesus Christ Himself, by which the soul renounces all confidence in the flesh and looks to Him alone for righteousness and peace with God (John 1:12; Phil. 3:8–9; Acts 16:31; Rom. 5:1).

We confess that this faith may be weak or strong, and may be often assailed and shaken through many temptations, yet being upheld by Christ it does not fail, but grows unto fuller assurance through the Word, prayer, and the ordinary means of grace appointed by God (Luke 22:31–32; Rom. 4:19–21; Heb. 12:2; 1 Pet. 1:5).

Repentance Unto LifeCopy linkCopy link

We confess that those whom God effectually calls, He also freely grants repentance unto life, by which they are turned from sin to Himself through the powerful working of the Holy Spirit. This repentance is not wrought by the power of man, but is the gift of God in Christ (Acts 11:18; Ezek. 36:26–31; 2 Tim. 2:25).

We confess that this repentance is an evangelical grace, whereby a sinner, being made sensible of the guilt and defilement of his sin, and apprehending the mercy of God in Christ, does with godly sorrow and hatred of sin turn from it unto God, with a purpose and endeavor to walk before Him in new obedience (Ps. 51:3–4, 17; 2 Cor. 7:10–11; Isa. 55:7).

We confess that this repentance is not a work by which we earn pardon or satisfy God’s justice, but is inseparably joined to saving faith, so that no one may expect forgiveness who does not turn from sin to God, even as all who truly repent find mercy in Christ (Mark 1:15; Acts 20:21; Luke 13:3; Isa. 55:7).

We confess that this grace of repentance continues throughout the life of the believer, as the Spirit daily renews us, leading us to deeper humility, confession, and obedience, until we are brought at last into the full freedom of righteousness in Christ (Luke 22:31–32; Rom. 8:13; 1 John 1:8–9).

Union with ChristCopy linkCopy link

We confess that all who are effectually called and justified are united to Jesus Christ by faith, through the work of the Holy Spirit, and that this union is real, spiritual, and unbreakable (1 Cor. 1:30; John 15:4–5; Eph. 3:17).

We confess that by this union, believers are joined to Christ in His death and resurrection and share in all the benefits of His saving work, including justification, adoption, sanctification, and eternal life (Rom. 6:5; Eph. 2:5–6; Col. 2:12–13).

We confess that this union is the source of all saving grace, so that nothing we receive from God comes apart from Him, but all is given to us in and with Christ (Eph. 1:3; Col. 2:9–10).

We confess that this union is received by faith alone, yet is the work of God’s grace, brought about by the Holy Spirit through the gospel, and not produced by human effort (Gal. 2:20; Eph. 2:8–9; John 6:56).

We confess that those united to Christ are kept by His power and can never come into condemnation; though they may fall into serious sin, they are never finally cast off, but are brought again to repentance and will be brought at last into His presence in glory (John 10:28–29; Rom. 8:1; Rom. 8:38–39; Phil. 1:6).

We confess that those who fall away show that they were never truly united to Christ by faith, but only outwardly associated with His people; though they may share in many external privileges, they do not share in Christ Himself (Matt. 13:24–30; Heb. 3:14; 1 John 2:19).

JustificationCopy linkCopy link

The Ground of JustificationCopy linkCopy link

We confess that the justification of sinners rests entirely upon the atoning work of Jesus Christ, who, in our place, fulfilled all righteousness by His perfect obedience and fully satisfied the justice of God by His sacrificial death (Rom. 5:18–19; Heb. 10:12–14).

We confess that on the cross, the Lord Jesus Christ offered Himself up to God as a true and perfect sacrifice for sin, shedding His blood for the remission of sins, according to the Scriptures: for without the shedding of blood there is no forgiveness (Matt. 26:28; Heb. 9:22).

We confess that by His blood, He has redeemed us, bearing our sins in His own body and enduring the curse of the law and the righteous wrath of God that was due to us, so that God might be just and the justifier of the one who has faith in Jesus (Isa. 53:5–6; Gal. 3:13; 1 Pet. 2:24; Rom. 3:25–26; Eph. 1:7).

We confess that by this perfect and sufficient sacrifice, Christ has fully accomplished redemption, so that nothing remains to be added by us; but all who trust in Him are reconciled to God and accepted as righteous for His sake alone (Col. 1:19–22; Heb. 1:3; Heb. 10:14).

The Nature of JustificationCopy linkCopy link

We confess that those whom God effectually calls, He also freely justifies—not by infusing righteousness into them, but by pardoning their sins and accounting and accepting them as righteous for the sake of Christ alone (Rom. 3:24–26; Rom. 4:5).

We confess that this justification is a single, definitive act of God’s free grace, received by faith alone—which is itself the gift of God—and resting entirely upon the righteousness of Christ imputed to us, namely His whole obedience and full satisfaction reckoned to our account (Rom. 5:18–19; 2 Cor. 5:21; Phil. 3:9). Thus, all who are justified are fully and finally declared righteous in His sight.

We confess that God justifies sinners not by accounting faith itself, or any evangelical obedience, or any other work wrought in them or done by them, as their righteousness, but by imputing the obedience and satisfaction of Christ unto them, received by faith alone (Rom. 4:4–5; Rom. 4:22–25; Gal. 2:16). Therefore this justification is not maintained, preserved, or increased by our works, nor does our obedience contribute to our standing before God, but rests wholly upon the finished righteousness of Christ. So we are not awaiting “final” justification at the end of this life, but the redeemed are already justified and declared righteous in God’s sight.

We confess that by this justification we have peace with God and are fully accepted in His sight, so that there is now no condemnation for those who are in Christ Jesus (Rom. 5:1; Rom. 8:1).

We confess that faith is the alone God-given instrument of justification, yet it is never alone, but is always accompanied by all other saving graces and works by love (Gal. 5:6).

We confess that by this justification all the sins of believers—past, present, and to come—are fully forgiven in Christ, so that there remains no condemnation for them, nor any further satisfaction for sin to be made, but only the fatherly discipline of God (Rom. 8:1; Heb. 10:14; Heb. 12:6).

Therefore, all glory belongs to God alone, who justifies the ungodly by His grace through Jesus Christ. Amen.

AdoptionCopy linkCopy link

We confess that all those who are justified in Christ are also adopted by God and received into the number of His children, having His name put upon them, the Spirit of adoption given to them, and a right to all the privileges of the sons of God (John 1:12; Rom. 8:15–17; 2 Cor. 6:18; 1 John 3:1–2).

We confess that by this grace of adoption believers have God as their Father, are led by His Spirit, have access to Him with holy boldness, are pitied, protected, provided for, and disciplined by Him as beloved children, and are kept as heirs of everlasting salvation through Jesus Christ (Matt. 6:9, 32; Rom. 8:14; Gal. 4:6–7; Heb. 12:6–8; 1 Pet. 1:3–5).

SanctificationCopy linkCopy link

We confess that those who are united to Christ are also sanctified by His Spirit, being renewed in the whole man after the image of God, and enabled more and more to die unto sin and live unto righteousness (1 Thess. 4:3; Eph. 4:22–24).

This sanctification is throughout the whole person, yet imperfect in this life, so that there remains a continual conflict between the flesh and the Spirit (Rom. 7:14–25; Gal. 5:17). From this arises a godly grief over sin, which is not the mark of death but of life, for the Spirit gives a new heart that hates sin and longs for holiness (Matt. 5:4; Rom. 7:24; Jer. 31:33; Ezek. 36:26–27).

Nevertheless, this work is real and certain, and God is faithful to complete what He has begun, conforming His people to the image of Christ (Phil. 1:6; Rom. 8:29).

We confess that in this work believers are increasingly made willing and glad to do the will of God. Therefore, obedience is not to them the bondage of strangers, but the fitting delight of sons; yet because the flesh still wars against the Spirit, this delight is attended in this life with conflict, watchfulness, and repentance. Even so, the new man approves of God's commandments as holy, just, and good (John 4:34; Rom. 7:12, 22–23; Gal. 5:17; 1 John 5:3).

We confess that believers grow in grace as they look to Christ, rest in His finished work, and walk by the Spirit, adding to their faith virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, and love; and as these graces abound, they are kept from being barren or unfruitful and are established so that they will not fall (Col. 3:5; 2 Pet. 1:5–10).

Good WorksCopy linkCopy link

We confess that good works, done in obedience to God’s commandments, are the fruit and evidence of a true and living faith, flowing from a heart renewed by the Holy Spirit (Eph. 2:10; Jas. 2:17–18).

We confess that believers are created in Christ Jesus unto good works, which God has before ordained that they should walk in them; and these works He Himself powerfully works in them by His Spirit. Therefore, holiness is not an optional ornament of the Christian life, but the very path in which God causes His redeemed people to walk (Eph. 2:10; Ezek. 36:27; Heb. 13:20–21).

We confess that these works are done out of love for God and gratitude for His grace in Christ—not in fear of condemnation, nor to earn His favor—but as those who have been brought near to God and delight to walk in His ways; and in this, God Himself delights in the obedience of His people (John 14:15; Rom. 8:15; Zeph. 3:17; 2 Cor. 5:9; 1 John 4:19).

By these works, believers glorify God, testify to His grace, strengthen their assurance, and adorn the gospel before the world (Matt. 5:16; Titus 2:10).

We confess that although these works are accepted by God through Christ, they are not the ground of our acceptance with Him, but the result of our union with Christ, who lives and works in us by His Spirit, so that apart from Him we can do nothing, yet in Him we bear much fruit according to His good pleasure (John 15:5; Phil. 2:13; Heb. 13:20–21).

Assurance of SalvationCopy linkCopy link

We confess that it is the good pleasure of God that all those who truly believe in the Lord Jesus Christ may, in this life, be assured that they are in a permanent state of saving grace as adopted children of God, and may rejoice in the hope of His glory (1 John 5:13; Rom. 5:2; John 10:28–29; Rom. 8:15–17; Rom. 8:38–39).

We confess that it is the will of God that His people should have this assurance, that they might not walk in doubt or fear, but in the comfort of His promises (1 John 5:13; Heb. 6:11).

We confess that this assurance rests not in ourselves, but in the finished work of Christ, grounded in the promises of God, the inward witness of the Holy Spirit, and the evidence of a life transformed by grace (Rom. 8:16; 2 Pet. 1:10).

We confess that this assurance strengthens obedience, for it is as those assured of God’s grace that we pursue godliness—not to earn His favor, but because we have received it (2 Pet. 1:5–10).

We confess that those who are truly in this state of grace can never fall away, though their assurance may be shaken through sin, negligence, or temptation, until it is renewed again by the Spirit through repentance and faith (John 10:28–29; Ps. 51:8–12; 1 Pet. 1:5).

We confess that God, as a loving Father, disciplines His children for their good, that they may share in His holiness; and this discipline, though sometimes grievous, is a mark of His love and a confirmation that we are His (Heb. 12:5–11; Prov. 3:11–12).

We confess that this assurance strengthens the believer in joy, stability, and perseverance, even in trials, and leads to a life of gratitude and obedience.

The Perseverance of the SaintsCopy linkCopy link

We confess that those whom God has accepted in the Beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere to the end and be eternally saved (John 10:28–29; Phil. 1:6; 1 Pet. 1:5).

We confess that this perseverance depends not upon the strength or faithfulness of the believer, but upon the unchangeable love of God, the merit and intercession of Christ, the abiding presence of the Holy Spirit, and the covenant faithfulness of God (Rom. 8:30, 35–39; Heb. 7:25; Jer. 32:40).

We confess that although true believers may fall into serious sin and for a time experience grief and loss of comfort, they are never forsaken, but are preserved by God and brought again to repentance and renewed faith.

They cannot continue in such sin without discipline, for the Lord patiently chastens those whom He loves, and through this gracious discipline He restores them, that they may again walk in the obedience of faith (Ps. 51:8–12; Luke 22:32; 1 John 1:9; Heb. 12:6–11; 2 Cor. 7:10).

We therefore rest in this sure promise: that He who began a good work in us will bring it to completion on the day of Jesus Christ, to the praise of His glorious grace (Phil. 1:6; Jude 24–25).

VIIThe Kingdom of Christ and Our CallingCopy linkCopy link

We confess that Jesus Christ, having risen from the dead and ascended into heaven, now reigns as King at the right hand of God, having all authority in heaven and on earth (Matt. 28:18; Acts 2:33–36).

We confess that His kingdom is not of this world, but is a present and spiritual kingdom—real and eternal—advancing through the preaching of the gospel and the saving work of the Holy Spirit (John 18:36; Rom. 14:17). Through His victory, Christ has triumphed over Satan, restraining his power so that he can no longer keep the nations in darkness, and thus the gospel now goes forth to all peoples under His authority (Matt. 12:28–29; Rev. 20:1–3; Matt. 28:18–19). This kingdom is already established in power and will be fully revealed in glory at the end of the age, when Christ returns.

We confess that the kingdom of Christ is not advanced by earthly power or political means, but by the Word of God and the work of the Holy Spirit. At the same time, we affirm that civil authorities are ordained by God and are to be honored and obeyed in all lawful things. When they oppose the gospel, command what God forbids, or forbid what God commands, we must obey God rather than men (Rom. 13:1–7; Acts 5:29).

We confess that through the gospel, Christ gathers a people for His name from every tribe, tongue, and nation, bringing them into His kingdom (Col. 1:13; Rev. 7:9).

We confess that the church is called to make disciples of all nations, proclaiming the gospel, baptizing those who believe, and teaching them to observe all that Christ has commanded, bearing witness to Him in every place (Matt. 28:19–20; Acts 1:8).

We confess that as followers of Christ, we are called to take up our cross, endure hardship, and remain faithful in a fallen world, trusting that Christ is building His church and that the gates of hell shall not prevail against it (Matt. 16:18; 2 Tim. 3:12).

We confess that this present age is marked both by the advance of the gospel and the reality of suffering; yet we press on in hope, knowing that Christ reigns now and will return in glory to bring His kingdom to its full and final completion.

We confess that at the end, when all things are made new, Christ will present His redeemed people to the Father as His beloved bride and will deliver the kingdom to Him, that God may be all in all (1 Cor. 15:24–28; Eph. 5:25–27).

We acknowledge that faithful believers have differed in their understanding of the timing and manner of the full consummation of Christ’s kingdom. Therefore, we do not require uniformity on millennial views, provided that all hold fast to the clear teaching of Scripture: that Christ reigns now, will return bodily in glory, will raise the dead, judge all mankind, and bring His kingdom to its final and eternal state. We expect that such differences be held with humility and not taught in a way that contradicts Scripture or disrupts the unity and edification of the church.

VIIIThe Christian Life Under God’s WordCopy linkCopy link

The Law of GodCopy linkCopy link

We confess that God has revealed His moral law, summarily comprehended in the Ten Commandments, reflecting His holy and righteous character and revealing our duty before Him. This law is good and spiritual, and though it is distinct from the gospel of Jesus Christ, it is not contrary to it; for by the gospel sinners are justified and believers are enabled unto new obedience according to it (Exod. 20:1–17; Deut. 5:1–22; Matt. 22:37–40; Rom. 7:12; Rom. 8:3–4).

We confess that this law was written upon the heart of man at creation, and though obscured by sin, it continues to bear witness to God’s righteous standard (Gen. 1:27; Rom. 2:14–15; Rom. 1:32).

We confess that believers are not under the law as a covenant of works, to be justified or condemned by it, but are under grace; yet the same law remains a perfect rule of righteousness and is of great use to them as a rule of life (Rom. 6:14; Gal. 2:16; Gal. 3:10–13).

The First Use of the Law: To Reveal Sin and Lead Us to Christ We confess that the law reveals the holiness of God and exposes our sin, driving us out of ourselves and leading us to Christ, that we might be justified by faith in Him (Rom. 3:20; Rom. 7:7; Gal. 3:24).

The Second Use of the Law: To Restrain Evil We confess that the law serves to restrain sin in the world, curbing corruption and preserving order among men, even where the gospel is not received (1 Tim. 1:9–10; Rom. 13:3–4).

The Third Use of the Law: To Guide Believers in Obedience We confess that the law is a rule of life for believers, teaching them what is pleasing to God and guiding them in a life of thankful obedience; therefore the believer ought not to regard the law of God as an adversary, but as the wise and holy rule of his Father's house, in which the new man delights after the inward man (Ps. 119:97, 105; Rom. 7:22–23).

We confess that under the new covenant, God writes His law upon the hearts of His people, giving them new desires and enabling them by His Spirit to walk in His ways (Jer. 31:33; Ezek. 36:26–27).

We confess that as the law exposes our remaining sin, it continually leads us back to Christ, in whom we find both our righteousness and our strength. In Him, we come to delight in the law of God and to walk in it out of love and gratitude. As we grow in this love, we are grieved by our sin and brought again to repentance, confessing our sins to God and receiving His mercy in Christ. Such confession is not a burden to earn pardon, but a gracious means by which believers are restored and comforted in the forgiveness already theirs in Him (1 John 1:9; 2 Cor. 7:10).

We confess that the ceremonial laws given under the old covenant—including those concerning food, sacrifices, circumcision, and the observance of feast days and sabbaths—were appointed by God for a time, to foreshadow Christ and His saving work (Col. 2:16–17; Heb. 10:1).

We therefore deny that these laws bind the conscience of believers under the new covenant, or that their observance is required for holiness or acceptance with God (Gal. 5:1–6; Acts 15:10–11).

We deny that the judicial laws given to Israel as a distinct covenant nation remain binding as civil law upon the nations under the new covenant, except insofar as their general equity reflects the moral law and natural justice.

We confess that all such shadows are fulfilled in Jesus Christ, who has offered Himself once for all, has cleansed His people, has torn the veil, and has entered the true sanctuary on our behalf, bringing to an end the former ordinances (Matt. 27:51; Heb. 9:11–12; 10:11–14).

We confess that to require such observances as necessary for purity before God is to depart from the gospel of Christ and to deny the sufficiency of His finished work, placing again upon the conscience a yoke which neither we nor our fathers were able to bear, and returning to shadows that He has fulfilled (Gal. 2:21; Acts 15:10; Col. 2:16–17).

Christian Liberty & ConscienceCopy linkCopy link

We confess that God alone is Lord of the conscience and has left it free from the commandments and doctrines of men in matters where He has not clearly spoken (Jas. 4:12; Col. 2:20–23).

We confess that this liberty is not a freedom to sin, nor does it leave believers lawless or self-directed, but is a freedom to serve God with a willing heart according to His Word; for the Spirit of God works in them both to will and to do according to His good pleasure, so that the obedience of the believer flows from a renewed heart that delights in the will of God (Gal. 5:13; Jer. 31:33; Ezek. 36:26–27; Phil. 2:13).

We confess that all who are led by the Spirit of God are the sons of God, and that this leading never contradicts the Word of God, but brings us into greater conformity to Christ (Rom. 8:14).

We confess that in matters of conscience, believers are to act in faith and love, seeking not their own advantage, but the good of others and the peace and unity of the church (Rom. 14:5, 19; 1 Cor. 8:9).

In this liberty, we seek to walk humbly before God, honoring Christ in all things and bearing with one another in love.

Lawful Oaths and VowsCopy linkCopy link

We confess that a lawful oath, taken upon a just occasion, is a solemn calling upon God to witness what a man affirms or promises, and to judge him according to the truth or falsehood of his words (Deut. 6:13; 2 Cor. 1:23; Heb. 6:16).

We confess that the name of God alone is that by which men ought to swear, and that His name is to be used with holy fear and reverence. In forbidding rash, false, and vain swearing, our Lord does not abolish every solemn oath, but condemns all careless and deceitful use of God’s name (Exod. 20:7; Lev. 19:12; Matt. 5:33–37; Jas. 5:12).

We confess that lawful vows, being made unto God, are to be entered into thoughtfully, truthfully, and in the fear of God, and once lawfully made are to be performed faithfully; yet no oath or vow may bind a man to sin, nor may any promise oblige what God forbids (Num. 30:2; Deut. 23:21–23; Ps. 15:4; Eccl. 5:4–5).

We confess that such solemn promises have a rightful place in the life of God’s people, including in marriage, in the setting apart of men to office, in membership promises, and in testimony to the truth; and in all such things believers are to speak plainly, act faithfully, and remember that they live before the face of God (Neh. 10:29; 1 Tim. 5:21–22; Heb. 13:4; Matt. 5:37).

MarriageCopy linkCopy link

We confess that marriage is a holy covenant ordained by God at creation, joining one man and one woman in a lifelong union (Gen. 2:24; Matt. 19:4–6).

We confess that marriage is given for mutual help and companionship, for the raising of children, and for the guarding of purity, and that it reflects the covenant love between Christ and His church (Gen. 2:18; Mal. 2:14–15; Eph. 5:31–32; 1 Cor. 7:2).

We confess that within this union, the husband is called to be the head of his wife, even as Christ is the head of the church, and is therefore to love her with a self-giving and sacrificial love, seeking her good and her holiness (Eph. 5:23, 25–29). We confess that the wife is called to gladly and willingly submit to her husband, as the church submits to Christ, honoring his leadership and walking with him as a fellow heir of the grace of life (Eph. 5:22–24; 1 Pet. 3:1–7).

We confess that this union is to be marked by faithfulness, love, and mutual self-giving, as husband and wife fulfill their responsibilities toward one another in the fear of the Lord (Eph. 5:22–33; Col. 3:18–19; 1 Pet. 3:1–7).

We confess that God has appointed marriage as the proper place for sexual intimacy, and that all sexual relations outside of this covenant are contrary to His will (Heb. 13:4; 1 Thess. 4:3–5). We confess that marriage is not to be redefined according to human desire or cultural change, but is to be received and honored as God has established it (Matt. 19:4–6; Rom. 1:24–27).

Divorce and RemarriageCopy linkCopy link

We confess that, because of the hardness of man’s heart, the Lord permits divorce in limited cases, namely for sexual immorality and for willful desertion by an unbelieving spouse which cannot be remedied (Matt. 5:31–32; Matt. 19:8–9; 1 Cor. 7:15).

We confess that in such cases, after careful and wise consideration, the innocent party may lawfully pursue divorce, and is free to remarry in the Lord, the marriage bond having been broken in God’s sight (Matt. 19:9; 1 Cor. 7:15, 39).

Yet we confess that divorce is never to be sought lightly, but only for weighty and biblical cause, and that reconciliation is always to be desired where it is possible, in keeping with the mercy and patience of God (1 Cor. 7:10–11; Matt. 5:9).

We confess that such matters are to be handled with great care, wisdom, and pastoral oversight, so that both justice and mercy may be upheld according to the Word of God (Deut. 19:15; Heb. 13:17).

PrayerCopy linkCopy link

We confess that prayer is a holy and gracious means appointed by God, by which we draw near to Him through Jesus Christ, offering up our desires with reverence, humility, and faith (Ps. 62:8; Matt. 6:9; Heb. 4:14–16; Phil. 4:6).

We confess that prayer is to be made to God alone—Father, Son, and Holy Spirit—through the mediation of Jesus Christ, who is our great High Priest and the only mediator between God and men (John 16:23; Eph. 2:18; 1 Tim. 2:5; Heb. 7:25).

We confess that the Lord, who is our heavenly Father, knows what we need before we ask Him; therefore prayer is not given to inform God, nor is it heard for the abundance or eloquence of our words, as though He could be persuaded by many phrases or outward form, but to humble us, to conform our desires to His will, and to lead us into deeper communion with Him as His children (Matt. 6:7–8; Rom. 8:26–27; Ps. 139:1–4).

We confess that prayer is not a formula, nor a means of compelling God to act according to our will, for He is not as a servant to be summoned, but the sovereign Lord who works all things according to the counsel of His will; yet in His mercy He hears His people, whom He has made His own, and delights to answer them according to His wisdom and love (Eph. 1:11; John 10:27; 1 John 5:14–15).

We confess that in prayer we give thanks, confess our sins, and make our requests known to God, trusting in His fatherly care and submitting to His will in all things (1 John 1:9; Matt. 6:10; Phil. 4:6–7).

We confess that prayer is not a work by which we earn favor with God, but a privilege granted by grace, in which we are invited to come boldly to the throne of mercy and find help in time of need (Rom. 8:15; Heb. 4:16).

We confess that God alone hears and answers prayer, and that we are not to direct our prayers to the dead or to any created being. We therefore reject the invocation of Mary or of the saints, for such practices lack warrant in Scripture and detract from the sufficiency of Christ’s mediation, by whom we have direct access to the Father (Isa. 8:19; Deut. 18:10–12; 1 Tim. 2:5).

We confess that the Lord hears the prayers of His people and answers according to His perfect wisdom and love, so that in all things we may rest in Him, who knows what we need and is faithful to provide (Matt. 6:8; Rom. 8:26–28; 1 John 5:14–15).

We confess that the Lord Jesus Christ has given His church a perfect pattern for prayer in the Lord’s Prayer, teaching us to approach God as our Father, to seek first the hallowing of His name, the coming of His kingdom, and the doing of His will, and then to bring our daily needs before Him, to seek forgiveness as we forgive others, and to ask for deliverance from temptation and evil (Matt. 6:9–13).

Therefore, we confess that in all our prayers we are to be guided by this pattern, seeking first the glory of God and His kingdom, and trusting Him for all things necessary for body and soul, to whom belong the kingdom, the power, and the glory forever. Amen.

IXThe ChurchCopy linkCopy link

We confess that the universal church consists of all those who are united to Christ by faith, and that Christ alone is the head of His church (Eph. 1:22–23; Col. 1:18).

We confess that this church has always consisted of those united to Christ by faith, and that all who share the faith of Abraham are his true children and heirs of the promises, regardless of earthly descent (Gal. 3:7–9, 29; Rom. 4:11–12).

We confess that the physical descendants of Israel were set apart by God and remain beloved for the sake of the promises, having been entrusted with His covenants; yet mere descent from Abraham does not make one his true child, for it is those who are of faith who are counted as his offspring (Rom. 9:6–8; Rom. 11:28; John 8:39).

We confess that Christ has broken down the dividing wall between Jew and Gentile, making one people of God in Himself, so that all who are in Christ are one body and share equally in the promises—not as two peoples, but as one new man in Him (Eph. 2:14–16; Gal. 3:28).

We confess that the church is the household of God, the body of Christ, and the temple of the Holy Spirit, called out of the world to belong to Him and to proclaim His excellencies (1 Tim. 3:15; 1 Pet. 2:9). God no longer dwells in temples made with hands, but in His people, who are being built as living stones upon the foundation of the apostles and prophets, with Christ Himself as the cornerstone, into a holy and eternal temple (Acts 7:48; 1 Pet. 2:5; Eph. 2:20–22).

We confess that the Lord Jesus has given His church pastors and teachers for the gathering and maturing of the saints, for the work of ministry, and for the building up of the body in love (Eph. 4:11–13).

We confess that the local church is a visible assembly of baptized believers who gather in His name for worship, the preaching of the Word, the ordinances, prayer, and mutual edification (Acts 2:42; Heb. 10:24–25). In this fellowship, believers are to love one another, bear one another’s burdens, exhort one another daily, and walk together in humility, holiness, and unity (Gal. 6:2; Heb. 3:13).

Visible Church MembershipCopy linkCopy link

Receiving MembersCopy linkCopy link

We confess that those who credibly profess repentance toward God and faith in the Lord Jesus Christ, and who submit to His ordinance of baptism, are to be received into the fellowship of the local church, walking together under Christ’s Word in worship, holiness, love, and discipline (Acts 2:41–42; Acts 8:12; Matt. 28:19–20; Phil. 1:27).

We confess that such members are to continue steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers, and are to submit to the shepherding and discipline Christ has appointed for the good of their souls and the peace and purity of His church (Acts 2:42; Heb. 13:17; 1 Cor. 5:12–13).

Hearers, Visitors, and the TableCopy linkCopy link

We confess that those who are not yet members in this sense may nevertheless dwell among the congregation as hearers under the ministry of the Word and the loving care of the church; yet they are not thereby to be regarded as members apart from a credible profession of faith and due order according to the Word of God. Those who are under the censure of Christ’s church, and especially those who have been excommunicated, are not to be admitted to the Lord’s Supper until they are reconciled in repentance; while baptized believers in good standing from faithful churches may be received at the Table with due pastoral oversight (Rom. 10:14–17; 1 Cor. 5:11–13; 11:27–29; 2 Thess. 3:14–15).

The Communion of SaintsCopy linkCopy link

We confess that all saints, being united to Jesus Christ by faith and by His Spirit, have fellowship with Him in His graces, sufferings, death, resurrection, and glory, and being joined to one another in love, are bound to maintain a holy fellowship in worship, prayer, service, and mutual edification (1 Cor. 1:9; Rom. 12:4–5; Eph. 4:15–16; Phil. 2:1–2).

We confess that this communion is to be expressed in the bearing of one another’s burdens, in the exercise of spiritual gifts for the good of the body, and in material generosity according to each one’s ability and calling, especially toward the household of faith (Acts 2:42–45; Rom. 12:6–13; Gal. 6:2, 10; 1 John 3:16–18).

The Marks of the True ChurchCopy linkCopy link

We confess that, although the church is known perfectly to God, the Lord Jesus Christ has given clear marks by which His people may recognize the true church in the world (Matt. 7:15–20; John 10:27).

We confess that the true church is recognized by the faithful preaching of the Word of God, in which the gospel is proclaimed clearly and purely, calling sinners to repentance and faith and nourishing believers unto salvation (2 Tim. 4:2; Gal. 1:6–9; Rom. 10:14–17).

We confess that it is recognized by the right administration of baptism and the Lord’s Supper, as instituted by Christ, so that these are neither neglected nor corrupted (Matt. 28:19; 1 Cor. 11:23–26).

We confess that it is recognized by the exercise of loving and faithful discipline, by which sin is addressed, repentance is sought, and the holiness of Christ’s body is guarded (Matt. 18:15–17; 1 Cor. 5:6–7; Heb. 12:6).

We confess that where these marks are present, even with weakness and many imperfections, there the church of Christ truly is, for He dwells with His people and preserves them by His Word and Spirit (Rev. 2–3; 1 Cor. 1:2).

We confess that no church on earth is perfectly pure, but all are in need of continual reformation according to the Word of God. Therefore, we are not to separate lightly, but to seek the peace, purity, and unity of the church, bearing with one another in love (Eph. 4:1–3; Phil. 1:6).

We confess that false churches may be known by the corruption or rejection of the gospel, the misuse or neglect of the ordinances, and a refusal to submit to the authority of Christ in His Word. From such, believers are to turn away, cleaving to the truth as it is in Jesus (2 Pet. 2:1–3; 2 Tim. 4:3–4; John 8:31–32).

Giving and StewardshipCopy linkCopy link

We confess that God is the giver of all things, and that all we possess belongs to Him and is entrusted to us as stewards (Ps. 24:1; 1 Cor. 4:7).

We confess that believers are called to give freely and willingly, not under compulsion, but from a cheerful heart in response to the grace of God in Christ (2 Cor. 9:6–8).

We confess that such giving is to be exercised with wisdom and faithfulness, for the support of the ministry of the Word, the care of those in need—especially widows and orphans—and the furtherance of the gospel, that the name of Christ may be honored (Gal. 6:6; Acts 2:44–45; Phil. 4:15–18).

We confess that each is to give as he has purposed in his heart and as he is able, not according to a rigid rule, but according to the measure of grace given to him (1 Cor. 16:2; 2 Cor. 8:12).

We confess that giving is not a means of gaining earthly wealth, but an act of worship flowing from gratitude and trust in God’s faithful provision (Acts 8:18–23; 1 Tim. 6:5–10).

In all things, we seek to honor the Lord with what He has entrusted to us, trusting Him to provide for our needs and to use our gifts for His glory (Prov. 3:9–10; Matt. 6:19–21).

Officers of the ChurchCopy linkCopy link

We confess that the Lord Jesus Christ, the Head of the church, has appointed officers for the ordering, edification, and care of His people.

We confess that He has given elders to shepherd the flock, labor in the ministry of the Word and prayer, oversee the life and doctrine of the church, and lead with humility and faithfulness as those who must give an account (Acts 20:28; 1 Tim. 3:1–7; Titus 1:5–9; 1 Pet. 5:1–3).

We confess that the office of elder or pastor is to be held by qualified men, who must meet the spiritual and moral qualifications set forth in Holy Scripture and be able to teach sound doctrine and refute error (1 Tim. 2:12; 1 Tim. 3:1–7; Titus 1:5–9).

We confess that Christ has also given deacons to serve the practical needs of the church, that the ministry of the Word may not be neglected and that the body may be built up in love (Acts 6:1–7; 1 Tim. 3:8–13).

We confess that these offices are to be recognized according to the qualifications set forth in Scripture, and that those who serve are to be honored, supported, and prayed for as they labor for the good of Christ’s people. Those who labor especially in preaching and teaching are worthy of material support, as the Lord provides (1 Tim. 5:17–18; 1 Cor. 9:14; Heb. 13:17).

We confess that no man ought to take this honor to himself, but must be called by God, gifted by the Holy Spirit, and recognized by the church. Therefore, those set apart to office are to be appointed with prayer and solemn commendation, ordinarily with the laying on of hands, that all may be done decently and in good order before the Lord (Acts 13:2–3; Acts 14:23; 1 Tim. 4:14; 5:22).

We confess that officers who persist in disqualifying sin, abuse of authority, or serious error are to be rebuked and, if unrepentant, removed from office according to the Word of God. Accusations against elders must neither be received lightly nor dismissed carelessly, but examined with gravity, fairness, and due testimony, so that Christ’s flock may be protected and His name honored (1 Tim. 5:19–20; Titus 1:10–11; 3 John 9–10; Ezek. 34:2–10).

Church DisciplineCopy linkCopy link

The Purpose of DisciplineCopy linkCopy link

We confess that the Lord Jesus Christ has given authority to His church to exercise discipline for the correction and restoration of those who walk in sin, for the purity of the church, and for the honor of His name (Matt. 18:15–17; 1 Cor. 5:1–5; Gal. 6:1).

The Nature of DisciplineCopy linkCopy link

We confess that this discipline is to be carried out with humility, patience, and love, seeking not destruction but repentance and restoration, remembering our own weakness and need for grace (2 Thess. 3:14–15; Gal. 6:1–2).

We confess that the authority given to the church is spiritual, not civil, and is never to be exercised by force or coercion, but through the Word of God, the appeal of the gospel, and the fellowship of the church (John 18:36; 2 Cor. 10:3–5; 1 Pet. 5:2–3).

Removal and RestorationCopy linkCopy link

We confess that when private correction is refused, the matter may be brought before the church, and if there is continued hardness of heart, the offender may be removed from fellowship, that he may be brought to repentance and the church may remain pure (Matt. 18:17; 1 Cor. 5:6–7).

We confess that upon repentance, those who have been disciplined are to be gladly forgiven and restored, that they may not be overwhelmed by sorrow, but may again walk in the fellowship of Christ and His people (2 Cor. 2:6–8).

Counsel Among ChurchesCopy linkCopy link

We confess that each local church, gathered and ordered according to the mind of Christ, is accountable directly to Him, and is not subject to any earthly bishop, presbytery, or hierarchy that may lord it over her faith or worship (Matt. 23:8–10; Col. 1:18; 2 Cor. 1:24).

We confess nevertheless that in cases of difficulty, scandal, or serious dispute, it is fitting and wise for churches to seek counsel and assistance from other faithful churches and elders, that peace, truth, and righteousness may be preserved (Acts 15:2, 6, 22–31; Prov. 11:14; 15:22).

We confess that such counsel is ministerial and fraternal, not magisterial or coercive; for while churches ought humbly to receive wise help from sister churches and are bound to weigh such counsel carefully before the Lord, all final authority in controversies of religion belongs to Christ speaking in His Word (Acts 20:28; Gal. 2:11–14; Jas. 4:12).

We confess that when a church stubbornly refuses biblical correction in grave matters of doctrine or practice, sister churches may rightly withdraw recognition and fellowship, lest they share in what dishonors Christ and harms His people (Rom. 16:17; 2 Thess. 3:6, 14; 2 John 10–11).

XThe OrdinancesCopy linkCopy link

We confess that the Lord Jesus Christ has appointed two ordinances for His church: baptism and the Lord’s Supper, to be observed until He comes again (Matt. 28:19; 1 Cor. 11:26).

We confess that these ordinances are not empty signs, but holy institutions given by Christ, which visibly set forth the benefits of the gospel and, when received by faith, serve as means of grace for the strengthening of believers (1 Cor. 10:16–17).

BaptismCopy linkCopy link

We confess that baptism is instituted by the Lord Jesus Christ, to be administered to those who profess repentance toward God and faith in the Lord Jesus Christ (Matt. 28:19; Acts 2:38; Acts 8:36–38).

We confess that baptism is a sign of our fellowship with Christ in His death and resurrection, of the forgiveness of sins, and of our giving up of ourselves to God through Him, to walk in newness of life (Rom. 6:3–4; Col. 2:12).

We confess that those who are baptized are publicly identified with Christ and received into the visible church, to walk together with His people in love and obedience (1 Cor. 12:13; Acts 2:41–42).

We confess that baptism, as an outward sign, does not itself unite a person to Christ; for this is the work of the Holy Spirit, received through faith alone (Gal. 3:27; Eph. 2:8–9; John 3:5–8; Titus 3:5).

We confess that the outward element in baptism is water, ordinarily administered by immersion, representing our burial with Christ and our being raised with Him to new life (Matt. 28:19; Acts 8:38–39; Rom. 6:4).

We confess that baptism is a means of grace to the believer, strengthening faith as it visibly sets forth the promises of the gospel and appealing to God for a clean conscience (1 Pet. 3:21).

We confess that baptism is to be received in obedience to Christ; therefore, those who profess faith in Him ought not to neglect or refuse it, but should gladly submit to it as a public confession of their union with Him (Acts 2:38, 41; Acts 10:47–48).

The Lord’s SupperCopy linkCopy link

The Nature of the SupperCopy linkCopy link

We confess that the Lord’s Supper was instituted by the Lord Jesus Christ for His church, to be observed in remembrance of His death, and in it His people proclaim the Lord’s death until He comes (1 Cor. 11:23–26).

We confess that this Supper is a holy ordinance entrusted to the gathered church, and is therefore to be administered in its assembly under the oversight of those whom Christ has appointed to shepherd His people, that it may be observed in a fitting and orderly manner according to His Word (1 Cor. 4:1; 11:17–20; Heb. 13:17).

We confess that in this Supper, graciously given for the good of His people, the bread and wine remain bread and wine, yet represent His body and blood, signifying and sealing to believers the benefits of His death as they partake in faith (Matt. 26:26–28; 1 Cor. 10:16; 11:23–26).

Spiritual Feeding on ChristCopy linkCopy link

Just as the Israelites spiritually ate manna and drank from the rock in the wilderness—and the rock was Christ—so now He Himself is the true food and drink of our souls in this weary life. Those who receive Him in faith truly and spiritually feed on Him and all the benefits of His death through the working of the Holy Spirit. Though His body remains in heaven according to His human nature, He is truly present with His people by His Spirit, strengthening their faith and nourishing them in grace (1 Cor. 10:4, 16; John 6:55–56).

Yet we remember that many of those who partook of these spiritual blessings in the wilderness nevertheless perished in unbelief. Therefore, we confess that outward participation in this Supper does not benefit those who do not receive it by faith, but rather increases their guilt, as the Apostle warns (1 Cor. 10:1–5; 11:27–29).

Who Should ComeCopy linkCopy link

We confess that this Supper is a spiritual table at which Christ gives Himself to His people, to sustain and refresh them in their pilgrimage. Therefore, all baptized believers in good standing, who are grieved by their sin, yet trust that they are forgiven for Christ’s sake and desire to walk in new obedience, are invited and urged to come—even if they feel weak and burdened—that they may be nourished and comforted by Him (Matt. 11:28; Isa. 55:1–3; 1 Cor. 11:28).

Self-Examination and WarningCopy linkCopy link

We confess that we are to receive this Supper with humility and reverence, examining ourselves and discerning the body of the Lord (1 Cor. 11:28–29). In this, we discern not only His body given for us, but also His body, the church, recognizing one another as fellow members, and therefore coming in love, humility, and unity, not lording over one another or partaking in a divisive or selfish manner. Yet this self-examination is not meant to keep believers away, but to lead them to Christ with renewed repentance and faith.

We therefore warn that those who do not truly trust in Christ, who persist in unrepentant sin, or who stand under the just censure of Christ’s church, eat and drink judgment upon themselves if they partake and ought to refrain, lest they misuse what the Lord has given. But all who come in repentance and faith, however weak and unworthy in themselves, are to receive this Supper with confidence, for Christ Himself has prepared this table for them and will not cast them out (1 Cor. 5:11–13; 11:27–29; John 6:37).

XIWorshipCopy linkCopy link

We confess that God alone is worthy to be worshiped, and that He is to be worshiped in spirit and in truth, according to His Word, with reverence and awe, and with gladness and thanksgiving (John 4:24; Heb. 12:28; Ps. 100:2).

According to ScriptureCopy linkCopy link

We confess that the acceptable way of worshiping the true God is instituted by Himself and limited by His revealed will, so that He may not be worshiped according to the imaginations or devices of men (Deut. 12:32; John 4:24).

We confess that acceptable worship is grounded in the gospel, offered through Jesus Christ, and made acceptable by the work of the Holy Spirit (Heb. 10:19–22; Phil. 3:3).

We confess that, in the gathering of the church, worship includes the reading and preaching of the Word, prayer, singing, the ordinances, and the giving of offerings, all done decently and in order for the glory of God and the edification of His people (Acts 2:42; 1 Cor. 14:40).

Singing and MusicCopy linkCopy link

We confess that the singing of praise is a holy duty of the church, in which the Word of Christ dwells richly among us, as we sing with grace in our hearts to the Lord (Col. 3:16; Eph. 5:19).

We confess that the church is given liberty in the use of musical instruments in the worship of God, as such instruments were employed in the praise of God under the Old Covenant, and are nowhere forbidden in the New (Ps. 150; Ps. 33:2–3). Therefore, we do not bind the conscience where Scripture has not bound it, but receive such things as may serve the orderly and reverent praise of God.

We confess likewise that the church may sing psalms, hymns, and spiritual songs, giving voice to the whole counsel of God as revealed in Holy Scripture (Eph. 5:19; Col. 3:16). Therefore, we do not restrict the praise of the church to psalms only, nor bind it to a fixed body of compositions, but seek that all we sing be true to Scripture, fitting for the gathered church, and offered with understanding and faith.

We confess that in all such matters, wisdom, charity, and reverence are required, and that the consciences of God’s people must not be burdened beyond what He has commanded (Matt. 11:28–30; Rom. 14:1–6).

We confess that we have not come to Mount Sinai, to fear and trembling, but to Mount Zion, to Jesus the mediator of a new covenant; therefore, our worship is to be marked not by servile fear, but by reverent joy, confidence, and thanksgiving through Him (Heb. 12:18–24, 28).

We desire that our worship be marked by simplicity, sincerity, and reverence, avoiding both empty formality and unnecessary innovation, and seeking above all to honor God and build up His people. In particular, we desire that the singing of the church be truly corporate—fitting for the gathered body as one—so that all may participate together with understanding and faith (1 Cor. 14:15–17, 26). Therefore, we seek music that is suitable for congregations of all ages and for gatherings of all sizes, that encourages the unified voice of God’s people, and that resists a performative spirit, so that in all things Christ is exalted and His church is edified (Matt. 26:30; Heb. 2:12; Eph. 5:19).

The Preaching of the WordCopy linkCopy link

We confess that the preaching of the Word of God is a central means by which Christ builds His church, calls sinners to repentance, and nourishes His people unto maturity (Rom. 10:17; 1 Cor. 1:21; Acts 2:42; Eph. 4:11–13).

We confess that the Word is to be preached in season and out of season, with patience, clarity, and boldness, rightly handling the Word of truth (2 Tim. 4:2; 2 Tim. 2:15; Titus 1:9).

We confess that through the faithful preaching of Scripture, Christ Himself speaks to His people, convicting, comforting, instructing, and strengthening them by His Spirit (Luke 10:16; John 10:27; Heb. 4:12).

We therefore hold that the ministry of the Word is a sacred trust, and that those entrusted with it must labor diligently, preach faithfully, and shepherd the flock with humility and care (1 Tim. 4:13–16; Acts 20:28; 1 Pet. 5:2–3).

The Lord’s DayCopy linkCopy link

We confess that the church gathers on the first day of the week, the Lord’s Day, in remembrance of the resurrection of Jesus Christ, and that this day is set apart for the worship of God (Acts 20:7; Rev. 1:10).

As a mercy to His creatures—whose bodies required rest even before the fall, and who live by spiritual food as well as earthly—we confess that this day is to be devoted to the worship of God, the preaching of His Word, fellowship, prayer, the ordinances, and rest from ordinary labors.

Yet we do not bind the conscience to a strict observance patterned after the ceremonial Sabbath, for to do so would contradict the clear command not to pass judgment on one another with respect to sabbath days (Col. 2:16–17). Instead, we gladly receive the Lord’s Day as a gracious gift from God—given for our good, for the strengthening of His people, and for the glory of His name.

In this, we confess that the true Sabbath rest, to which the seventh day pointed, is found in Jesus Christ, who gives rest to all who trust in His righteousness and saving work (Matt. 11:28; Heb. 4:9–10; Mark 2:27).

Therefore, we confess that the Sabbath command is fulfilled in Christ, not by the observance of a particular day, but by resting in Him by faith for our justification and life.

XIICivil GovernmentCopy linkCopy link

We confess that God, the supreme Lord and King of all the world, has ordained civil authorities to be under Him and over the people, for His glory and the public good (Rom. 13:1–4; Prov. 8:15–16).

We confess that civil authorities are appointed by God to uphold justice, restrain evil, and promote what is good, bearing the sword as His servants for the punishment of wrongdoing and the protection of those who do right (Rom. 13:3–4; 1 Pet. 2:13–14).

We confess that Christians are to be subject to governing authorities, to honor them, obey their lawful commands, and pray for them—not only to avoid punishment, but for the sake of conscience before God—that we may live peaceful and godly lives (Rom. 13:5–7; 1 Tim. 2:1–2; Titus 3:1).

We confess that when civil authorities command what God forbids, or forbid what God commands, we must obey God rather than men, bearing faithful witness to Christ even at cost (Acts 5:29; Dan. 3:16–18).

We confess that Christ alone is Lord of the conscience, and that civil authorities must not assume authority over the soul or the worship of God. The church of Christ is distinct from the civil government, and her power is spiritual, exercised through the Word of God and not by the sword (Matt. 22:21; Jas. 4:12; John 18:36; 2 Cor. 10:4–5).

We confess that in times of public difficulty, civil authorities may make provisions for the good of society, and that Christians should be ready to endure hardship in love for their neighbor. Yet love of neighbor is not served by injustice or partiality, and may at times require respectful resistance. The worship of God must not be hindered beyond what is just and necessary.

Therefore, when authorities overreach their God-given limits, the church must be governed by the Word of God, seeking to obey Him with humility, wisdom, and a clear conscience (Acts 5:29; Heb. 10:24–25).

XIIIThe Last ThingsCopy linkCopy link

The State of Man After DeathCopy linkCopy link

We confess that after death the bodies of men return to dust, but their souls, which neither die nor sleep, immediately return to God who gave them (Gen. 3:19; Eccl. 12:7; Luke 23:43).

We confess that when the Old Testament speaks of Sheol, it commonly refers to the realm or state of the dead, or to the grave, using the language of that earlier administration; yet we understand such passages in light of the clearer revelation given in Christ and His apostles concerning the condition of men after death (Ps. 16:10; Eccl. 9:10; Acts 2:27, 31; Luke 16:22–23).

We confess that the souls of the righteous, being made perfect in holiness, are received into the presence of Christ, which our Lord called Paradise, where they rest in joy and await the resurrection of the body; and that the souls of the wicked are cast into misery and darkness, reserved unto the judgment of the great day (Luke 16:22–23; Luke 23:43; 2 Cor. 5:6–8; Phil. 1:23; Heb. 12:23; Jude 6–7).

We therefore reject the doctrine that the soul sleeps after death, and we deny that there is any purgatory or any further satisfaction for sin beyond the finished work of Jesus Christ, who by one offering has perfected forever those who are sanctified (Heb. 9:27–28; Heb. 10:14; Rev. 14:13).

The Appointed Day of JudgmentCopy linkCopy link

We confess that God has appointed a day in which He will judge the world in righteousness by Jesus Christ, to whom all authority has been given (Acts 17:31; John 5:22–23, 27; Rom. 2:16; Matt. 28:18).

The Glorious Return of ChristCopy linkCopy link

We confess that our Lord Jesus Christ will descend from heaven bodily in glory at the last trumpet, and every eye will see Him. On that day, at the end of the age, all the dead will be raised to stand before Him for judgment (John 5:28–29; Acts 24:15; Dan. 12:2; Matt. 13:39–43, 49–50; 2 Thess. 1:7–10; 1 Cor. 15:22–24, 51–52; Rev. 1:7).

The Resurrection and Gathering of His PeopleCopy linkCopy link

We confess that the resurrection of the dead and the gathering of His people will take place at His coming, not in a separate or secret event, but as part of His one, glorious appearing (1 Thess. 4:16–17; Matt. 24:30–31; 2 Thess. 2:1–2; John 6:39–40, 44). The dead in Christ will be raised first, and then those who are alive will be caught up to meet the Lord in the air. We shall be changed, receiving sinless, immortal bodies, and we shall see Christ and be made like Him in holiness (1 Cor. 15:51–53; Phil. 3:20–21; 1 John 3:2).

The Judgment Seat of ChristCopy linkCopy link

We confess that all people will stand before the judgment seat of Christ, to give an account of what they have done in the body, whether good or evil (2 Cor. 5:10; Rom. 14:10–12). We confess that this judgment will be according to truth and perfect righteousness, and that the secrets of all hearts will be revealed (Rom. 2:5–6, 16; Eccl. 12:14).

We confess that the works of believers will be tested on the last day, so that what is done in faith by the power of the Spirit will endure, and what is done in the flesh will be shown to be of no lasting value; yet the believer himself shall be saved, resting not in his works, but in Christ alone (1 Cor. 3:12–15; 2 Cor. 5:10).

No Condemnation, but Grace and VindicationCopy linkCopy link

Yet we confess that for all who are in Christ, this day is not a day of condemnation, but of grace and vindication. For their sins have already been judged in Jesus Christ, who bore the full weight of God’s wrath in their place, so that there is now no condemnation for those who are in Him (John 5:24; Rom. 8:1, 33–34). This open vindication is not a second or future justification, but the public acknowledgment of those who have already been fully and finally justified in Christ by grace alone through faith alone.

The Revealing and Reward of GraceCopy linkCopy link

We confess that believers will stand before their Lord not as criminals awaiting a sentence, but as beloved children, redeemed and justified, whose lives will be brought into the light. On that day, the hidden work of God’s grace in them will be made known, and what was done in faith, however small, will be received and rewarded according to His mercy (1 Cor. 3:12–15; Matt. 25:21; Heb. 6:10). Whatever was not of faith will be burned away, yet the believer himself will be saved, resting not in his works, but in the finished righteousness of Christ alone (1 Cor. 3:15; Phil. 3:9).

Boldness and Joy on That DayCopy linkCopy link

Therefore, We confess that the day of judgment is for the believer a day of boldness and joy, when Christ will openly acknowledge His people before the Father, and they shall behold His glory, being fully conformed to His likeness (1 John 4:17; Matt. 10:32; John 17:24; 1 John 3:2). On that day, they shall be crowned with glory and honor, not as a reward of merit, but as the gracious fulfillment of their union with Christ, who Himself is their righteousness and their life (Rom. 8:17, 30; 2 Tim. 2:12; 1 Pet. 5:4; Jas. 1:12).

The Marriage Supper and Eternal RestCopy linkCopy link

We confess that those who are in Christ will be received into everlasting life, into the presence of the Lord, where they will behold His glory, rejoice in Him forever, and enter into the rest that remains for the people of God—their true and eternal Sabbath (Matt. 25:34; John 17:24; Rev. 21:1–4; Rev. 22:3–5; Heb. 4:9–10; Ps. 16:11). Having been openly acknowledged and welcomed by their Lord, they shall be presented to Him as a radiant bride, without spot or blemish, and shall partake with great joy in the marriage supper of the Lamb, celebrating forever the redemption accomplished by His blood (Eph. 5:25–27; Rev. 19:6–9; Matt. 22:2–14).

The Judgment of the Wicked and the Triumph of ChristCopy linkCopy link

We confess that those who remain in their sins will be cast into the lake of fire, along with the devil and his angels, where they will be justly punished forever under the righteous wrath of God, who has patiently warned all nations throughout the ages (Matt. 25:41, 46; Rev. 20:11–15; 2 Pet. 3:9–10; Rom. 2:5). On that day, all the powers of darkness will be fully subdued, including the Beast and the false prophet who led many astray, and the triumph of Christ over every enemy will be made manifest (Rev. 19:20; 1 Cor. 15:24–26).

Everlasting Delight in GodCopy linkCopy link

We confess that Christ will dwell with His people forever, and that they shall be like Him, for they shall see Him as He is and delight in Him without end (1 John 3:2; Rev. 22:3–5; 1 Thess. 4:17; Ps. 16:11; Isa. 25:8–9).

We commend this confession not as a final or exhaustive statement, but as a faithful summary of the truth we confess the Holy Scriptures teach. We submit ourselves and this confession to the authority of God’s Word, desiring always to grow in grace, in clarity, and in conformity to Christ, for the glory of God alone.

If any person or local body should ever treat this document as having authority above Scripture, they have misunderstood and distorted its purpose. This confession is meant to serve as a guardrail, helping to shepherd the saints in rightly handling the Word of God, which alone stands in authority above the Church and all documents she writes.

XIVAddendumCopy linkCopy link

Creation and the FloodCopy linkCopy link

We confess that the opening chapters of Genesis record true history: The creation of the world by God, the fall of man into sin, and His judgment of the world by a great flood in the days of Noah, in which all living things that breathed perished and the whole earth was covered with water.

This true history of mankind is foundational to a right understanding of sin, judgment, and redemption, and are affirmed by our Lord Jesus Christ and His apostles. We confess that the flood was global in extent, as the plain sense of Scripture declares; and while Scripture must be read according to its proper literary forms, the language of this account is straightforward. God has not presented it to us as figurative, so to deny that is to depart from the natural reading of the text and to place fallible human interpretation over God’s own clear testimony.

We further confess that the gospel itself stands or falls with this history, being rightly understood only in light of a historical Adam, who stood as the representative of mankind, so that through one man—the “second Adam”—salvation might come to many (Gen. 1–11; Matt. 24:37–39; Luke 17:26–27; Rom. 5:12–14; Heb. 1:3; 2 Pet. 3:5–7).

On the Kingdom, the Millennium, and the Interpretation of ScriptureCopy linkCopy link

We confess that faithful Christians have differed in their understanding of the timing and nature of the millennium spoken of in Revelation 20. Therefore, we allow liberty of conscience among qualified men regarding millennial views (whether amillennial, postmillennial, or premillennial), provided that such views uphold the bodily return of Jesus Christ, the resurrection of the dead, the final judgment, and the eternal state (John 5:28–29; Acts 1:11; 1 Cor. 15:22–26; Rev. 20:11–15; Rev. 21:1–4).

Yet we rejoice to confess what is clear and central in the Scriptures: that God is saving for Himself one people in His Son, and that all who are united to Christ by faith—whether Jew or Gentile—are the true offspring of Abraham and heirs of the promise (Gen. 12:3; Gal. 3:7–9, 16, 28–29; Rom. 4:16–17; Eph. 2:11–22; Eph. 3:6).

We confess that Christ Himself is the fulfillment of all God’s promises, and that in Him every promise finds its “Yes” and “Amen.” Therefore, we read the Old Testament with joy and confidence, knowing that the law, the prophets, and the writings bear witness to Him and are brought to their fullness in Him (2 Cor. 1:20; Luke 24:27, 44–45; Heb. 1:1–2; Acts 13:32–34).

We therefore reject any teaching that divides the people of God into separate and enduring groups with distinct redemptive purposes, for Christ has made both one and broken down the dividing wall of hostility, creating in Himself one new man in place of the two (John 10:16; Eph. 2:14–16).

We also reject a way of reading Scripture that sets aside or obscures the apostolic interpretation of the Old Testament by insisting upon a merely earthly or strictly literal fulfillment of the promises to Israel, for the apostles teach us that these promises are fulfilled in Christ and in all who belong to Him (Acts 2:29–36; Acts 15:14–18; Rom. 9:6–8; Heb. 8:8–12; 1 Pet. 2:9–10).

Rather, we gladly receive the Scriptures as they are given, interpreting them in light of Christ, by the witness of the apostles, and in the unity of the whole counsel of God. In this way, our hope is fixed on the sure and living promise of Christ’s return, the resurrection of the dead, and the everlasting kingdom of God (2 Pet. 1:19–21; Titus 2:13; 2 Pet. 3:13).

Those Who Profess Christ in Other TraditionsCopy linkCopy link

We confess that salvation is found in Jesus Christ alone, and that all who are saved are justified by grace alone, through faith alone, on account of Christ alone, as He is offered to us in the gospel (Acts 4:12; Rom. 3:28; Gal. 2:16).

We confess that many communions, including those commonly known as Roman Catholic and Eastern Orthodox, teach doctrines concerning justification, the mediation of Christ, and the authority of Scripture that are contrary to the Word of God and which, when relied upon, obscure and undermine the gospel of free grace in Christ (Gal. 1:6–9; 1 Tim. 2:5).

We confess, with the Apostle Paul, that those who preach another gospel are under God’s curse, for they turn people away from the grace of Christ to a different gospel, which is not another. Though some may do this in ignorance, as Paul himself once did, yet while they persist in it, they remain under the just condemnation of God (Gal. 1:6–9).

At the same time, we confess that the new birth does not depend upon perfect doctrinal understanding, but upon a true and living faith in Jesus Christ, wrought by the Spirit. Therefore, we do not presume to judge all who are found within such communions, but acknowledge that many may be misled or confused, and that wherever a sinner is brought to rest upon Christ alone for righteousness—trusting not in his own works or in any other mediator—there is true salvation (Rom. 10:9–13; John 6:37).

Yet those who are born of God are brought into the light and led into the truth, not away from it; and a settled resistance to the light of the gospel gives evidence of a heart that remains in darkness (John 3:19–21; 1 John 2:19).

We confess that no one who understands the gospel of the grace of God and knowingly rejects it can be saved, but remains under judgment, for there is no other name under heaven by which we must be saved (Acts 4:12; Heb. 10:26–27; John 3:18).

We confess that no one is saved by adherence to any church, nor by participation in its ordinances, nor by devotion to saints or any other mediator, but only by Christ Himself. Therefore, the gospel must be clearly proclaimed in all places, and all people called to rest in Him alone (1 Cor. 1:12–13; Col. 2:18–19).

We confess that we are to speak the truth in love, bearing witness to the gospel with humility and gentleness, remembering that we ourselves are saved only by grace (Eph. 4:15; 2 Tim. 2:24–25).

The Unseen Realm and Spiritual BeingsCopy linkCopy link

We confess that God has created not only the visible world, but also an unseen, spiritual realm, populated by angels who serve Him and carry out His will (Col. 1:16; Ps. 103:20–21; Heb. 1:14). We confess that some angels fell into sin and are now demons, opposing God and seeking to deceive and destroy, yet remaining under His sovereign authority and subject to His judgment (2 Pet. 2:4; Jude 6; Matt. 25:41).

We confess that Holy Scripture at times speaks of heavenly assemblies and spiritual powers, and that these passages are true and should be received with reverence and care (Job 1:6; Ps. 82:1; Dan. 10:12–13). We therefore reject any tendency to deny or explain away the supernatural reality presented in Scripture, as though the world were governed only by what is seen.

At the same time, we confess that God has not revealed all things concerning the unseen realm, and that many such passages are given briefly and without full explanation. We therefore may not regard as fact any speculation about this that goes beyond what is written, or that builds elaborate systems from obscure or disputed texts, especially where Scripture itself places no emphasis (Deut. 29:29; 1 Cor. 4:6).

We confess that difficult passages—such as those concerning the “sons of God” and the Nephilim—are not given as the foundation of doctrine, and must not be used to establish teachings that are uncertain or divisive. Rather, clearer portions of Scripture must govern our understanding, and all such matters must be handled with humility and restraint (2 Pet. 1:20; 2 Tim. 2:23).

We confess that the Lord Jesus Christ has triumphed over all powers and authorities, disarming them by His cross and reigning at the right hand of God, so that all things in heaven and on earth are subject to Him (Col. 2:15; Eph. 1:20–22; 1 Pet. 3:22). Therefore, we are not to live in fear or fascination with the unseen realm, but in faith in Christ, who is King of kings and Lord of lords.

Infants and Children Who DieCopy linkCopy link

We confess that all mankind, including infants and young children, are by nature sinful and in need of salvation in Jesus Christ (Ps. 51:5; Rom. 5:12).

We confess that salvation is found in Christ alone, and that the new birth is the sovereign work of the Holy Spirit, who works when, where, and how He pleases, even apart from the outward call of the gospel (John 3:8; Acts 4:12).

We further confess that the Scriptures give us reason for hope, as seen in David’s confidence concerning his child: “I shall go to him, but he shall not return to me” (2 Sam. 12:23).

Therefore, we do not doubt the goodness and mercy of God toward those infants and young children whom He calls out of this life, but entrust them to Him who always does what is right (Gen. 18:25).

Life, Marriage, and the Christian HouseholdCopy linkCopy link

AbortionCopy linkCopy link

We confess that all human life begins at conception, and that to end the life of an unborn child is the taking of innocent human life, and therefore a grievous sin before God, who made man in His own image and who forms each one fearfully and wonderfully in the womb (Gen. 1:27; Ps. 139:13–16; Exod. 20:13).

We confess that this sin, like all sin, is an offense against God and will not escape His judgment. Yet we also confess that there is full and free forgiveness in Jesus Christ for all who repent and believe the gospel. David, who was guilty of the blood of his neighbor, received pardon by faith in the mercy of God. So also, the blood of Christ is sufficient to cleanse even this sin, and all who come to Him in true repentance will be received with mercy, forgiven, and made new (2 Sam. 12:13; Ps. 51:1–2; Isa. 1:18; 1 John 1:7, 9; John 6:37; 1 Tim. 1:15).

Infertility, IVF, and the Sanctity of Human LifeCopy linkCopy link

We confess that children are a gift from the Lord, to be received with gratitude according to His wise providence, and not as a possession to be grasped by whatever means man may devise (Ps. 127:3; Gen. 30:1–2; 1 Sam. 1:5–20).

We confess that the sorrow of infertility is real and often grievous, and that those who bear it are to be met with compassion, prayer, patience, and truth. We therefore reject both despair and presumption, remembering that the Lord opens and closes the womb according to His wisdom, and that His goodness is not measured by whether He grants children in this life (Gen. 16:1–2; 25:21; 30:22; Ruth 4:13; Rom. 12:15).

We confess that every human life from conception is to be honored and protected as made in the image of God. Therefore, no method of seeking children is lawful which treats embryonic human life as disposable, subjects it to destruction, freezing without just cause, selective reduction, or experimentation, or otherwise refuses the dignity due to those conceived (Gen. 1:27; Ps. 139:13–16; Exod. 20:13).

We confess also that procreation belongs properly within the one-flesh union of husband and wife. Therefore, practices involving the seed or egg of a third party, or the bearing of children through surrogacy, are contrary to the integrity of marriage and to the order God has established for the family (Gen. 2:24; Matt. 19:4–6; Mal. 2:14–15).

We confess that Christians may make lawful use of medical means in seeking children, provided such means honor both the sanctity of human life and the integrity of marriage. Yet compassion for the suffering must never become an excuse to do what God forbids. In all such matters, believers should seek wisdom, prayer, and pastoral counsel, walking with a clear conscience before the Lord (Ps. 25:4–5; Jas. 1:5; Rom. 14:23).

Fruitfulness, Conscience, and Unity in MarriageCopy linkCopy link

We confess that husband and wife must regard fruitfulness as a matter of holy stewardship before God, to be considered prayerfully, honestly, and together, and not according to worldly ease, selfish ambition, or unbelieving fear (Gen. 1:28; Mal. 2:15; Ps. 127:3–5).

We confess that neither spouse ought selfishly, deceitfully, or stubbornly to refuse the other in this matter, nor may either seek to rule the marriage by fear, pressure, manipulation, or the withholding of marital affection. Differences of desire concerning further children must be handled with patience, mutual honor, tenderness, and truth, giving due regard to health, strength, lawful responsibilities, and the peace of the home (1 Cor. 7:3–5; Phil. 2:3–4; Eph. 5:21, 33; 1 Pet. 3:7).

We confess that in such matters Christian couples should seek not the will of self, but the wisdom of God, and where unity is lacking should seek pastoral counsel, remembering that the Lord calls them to walk together in love, purity, and good conscience before Him. Therefore, the church must neither bind the conscience where God has not bound it nor excuse selfishness where God requires love, sacrifice, and trust in His providence (Ps. 25:4–5; Prov. 3:5–6; Rom. 14:4, 12, 23; Eph. 5:25; Jas. 1:5).

Roles of Men and WomenCopy linkCopy link

We confess that God created mankind in His own image, male and female, equal in dignity and worth, yet wonderfully distinct by His design (Gen. 1:27). In Christ, we are one and equally accepted in the Beloved (Eph. 1:6; Gal. 3:28).

We confess that these distinctions are not incidental, but are given by God for the good of His creation, and are to be received with gratitude and honor. These differences are mutually beneficial and glorify the triune God in their unity and diversity. As such, men and women are called to walk together in faith and love, as fellow heirs of the grace of life, sharing equally in the inheritance of Christ, yet with differing roles and responsibilities in the home and in the life of the church (Gen. 2:18; 1 Pet. 3:7; Eph. 5:22–33; 1 Tim. 2:12–13).

We confess that the distinction of male and female is real, good, and given by God in creation. It is therefore not accidental, self-defined, or merely outward, but is to be received with gratitude, humility, and obedience before God (Gen. 1:27; Matt. 19:4; Ps. 139:13–14).

We confess that to deny, reject, or seek to alter one’s sex is contrary to the created order of God and to His wise providence. Such desires do not arise from human nature as God made it, but from the corruption of sin, which disorders our affections and darkens our judgment. Therefore, we reject every attempt to redefine, reassign, or obscure a person’s sex, whether by social presentation, chemical intervention, or surgical alteration (Rom. 1:24–27; Eph. 4:17–19; Jas. 1:14–15).

We confess that parents are entrusted by God with the care of their children and are bound to protect them from harm, to instruct them in the truth, and to raise them in the fear of the Lord. Therefore, they must not encourage or permit their children to be led into confusion concerning the sex God has given them, nor present rebellion against God’s created order as love or mercy. It is never loving to affirm what God forbids. Yet we also confess that there is mercy in Jesus Christ for all who have sinned in these things, for He receives sinners who repent and believe the gospel, and in Him there is forgiveness, cleansing, and true renewal (Deut. 6:6–7; Eph. 6:4; Isa. 55:6–7; 1 Cor. 6:9–11; 1 John 1:9).

We confess that these roles are not a matter of superiority or inferiority, but of God’s wise and gracious ordering, to be lived out in humility, service, and mutual honor, for the glory of God and the good of His people. We further confess that to reject or disregard these distinctions in pursuit of our own desires is to depart from God’s design, bringing confusion and harm rather than the peace and fruitfulness He intends (Rom. 1:21–26; 1 Cor. 14:33; Jas. 3:16).

Women, Teaching, and the Order of the ChurchCopy linkCopy link

We confess that the Lord Jesus Christ has given women an honorable and necessary place in the life of His church, adorning the gospel by faith, holiness, wisdom, good works, counsel, prayer, service, and the instruction of others in fitting ways (Titus 2:3–5; Acts 18:26; Rom. 16:1–6, 12–13).

We confess that women may and should teach what is good to other women and to children, and may speak the truth of Christ in private and personal settings as becomes saints. In all such service, their labor is not secondary in worth, but precious and necessary for the health and edification of the body (Titus 2:3–5; Prov. 31:26; 2 Tim. 1:5; 3:14–15).

We confess that the apostolic order in the church is not arbitrary, but grounded in creation and confirmed in the history of the fall. For Adam was formed first, and when God’s order was not upheld in the beginning, the woman was deceived and transgression followed, while Adam also sinned in willful disobedience. It was this disordering of roles that opened the door to deception and ruin. We do not say this to deny the wisdom, dignity, or usefulness of women, but to confess that the Lord has not ordered men and women identically. In His wisdom He has adorned women with gifts especially suited to nurture, tenderness, and the care of life, which are no small strengths, but precious to the flourishing of the home and the church. Therefore, the order God has appointed must not be despised, but received as good (Gen. 2:18, 22; 3:1–6; 1 Tim. 2:12–14).

We confess nevertheless that Christ has appointed the public preaching and doctrinal oversight of the gathered church to qualified men called to the office of elder or pastor. Therefore, a woman is not to teach or exercise authority over a man in the government of the church, for this belongs to the office Christ has ordered according to His Word and wise created design (1 Tim. 2:12–14; 3:1–7; Titus 1:5–9; 1 Cor. 14:33–38).

We confess that this order does not imply inferiority, but the good and wise ordering of Christ for His church. Therefore, believers must gladly receive the service of women in all lawful and edifying ways, while preserving the order Christ has appointed for the peace, purity, and maturity of His church (Rom. 12:3–8; 1 Cor. 12:4–7; Eph. 4:11–16).

Attendance at Weddings Contrary to God’s Ordinance of MarriageCopy linkCopy link

We confess that marriage is a holy covenant ordained by God, joining one man and one woman in a lifelong union; therefore no union contrary to this ordinance may be recognized or celebrated as marriage before God (Gen. 2:24; Matt. 19:4–6; Heb. 13:4).

We confess that a wedding is not a morally indifferent gathering, but a public act of recognition and celebration. Therefore, Christians must not by their presence, participation, or blessing give approval to unions that God forbids, whether same-sex, polyamorous, or otherwise contrary to His Word (Rom. 12:9; Eph. 5:11; Rom. 1:26–27).

We confess nevertheless that believers must conduct themselves in such matters with humility, truthfulness, and love, seeking neither needless offense nor faithless compromise. They may continue to show ordinary kindness and bear witness to the grace and truth of Christ, but may not join in any act that affirms rebellion against God’s ordinance (Eph. 4:15; Col. 4:5–6; 1 Pet. 3:15–16).

Grievous Abuse in MarriageCopy linkCopy link

Nature of Abuse and the Marriage Covenant We acknowledge with sobriety that, in a fallen world, there are cases of grievous and unrepentant abuse within the household, including acts of violence, coercion, and sexual violation against a spouse or against children entrusted to one’s care, which are a profound perversion of the covenant God has established (Mal. 2:14–16; Col. 3:19; 1 Pet. 3:7).

We affirm that the marriage bond was given by God for the good, protection, and flourishing of husband and wife, and for the care and nurture of children, and must never be used as a cloak for cruelty or a justification for violence (Gen. 2:18; Ps. 82:3–4; Eph. 6:4).

Protection of the Oppressed and Role of the Magistrate

We therefore affirm that no person is bound by God to remain under such oppression, and that children, as those entrusted by God to their parents, must be diligently protected from harm. In all such cases, safety and protection must be sought without delay, together with the help of the church and lawful authority (Rom. 13:3–4).

We further acknowledge that acts of abuse may also occur between children within a household or community. Such acts must be taken with the utmost seriousness, never dismissed as mere immaturity or overlooked for the sake of convenience or reputation. Those entrusted with authority are bound to protect the vulnerable, to bring such matters into the light, and to seek appropriate care, correction, and, where necessary, the involvement of lawful authority (Prov. 31:8–9; Eph. 5:11–13).

We further affirm that acts of abuse, including violence and sexual violation, are not only sins against God but also crimes against the order He has established. Therefore, in accordance with the laws of the land, such matters must be reported to the civil authorities, who are appointed by God as His servants for the punishment of evil and the protection of the innocent (Rom. 13:1–4; 1 Pet. 2:13–14).

We confess that the church must not conceal such evil, nor attempt to handle criminal matters in isolation, but is bound to walk in the light, exposing the unfruitful works of darkness and pursuing justice, protection, and truth, while also exercising its own spiritual discipline according to the Word of God (Eph. 5:11–13; Matt. 18:15–17).

Covenant Breaking and Grounds for Release

We further acknowledge that grievous and unrepentant abuse—whether physical, sexual, or otherwise—may, when it cannot be remedied by the church or lawful authority, be judged to constitute a form of willful desertion. In such cases, after careful, patient, and wise pastoral judgment, the innocent party may be considered free from the marriage bond (Exod. 21:10–11; 1 Cor. 7:15).

We further affirm that acts of sexual abuse, including the abuse of children, constitute grievous sexual immorality and covenant-breaking wickedness of the highest order. In such cases, the guilt belongs entirely to the offender, and never to the one sinned against. Such sin defiles the offender, profanes the marriage covenant, and destroys the peace and safety of the home (Matt. 19:9; 1 Thess. 4:3–6).

Judgment, Evidence, and Care

At the same time, we confess that these matters are often difficult and must not be judged hastily or on insufficient evidence. While the Lord requires that accusations be established with care and truth, the church must not impose standards of proof that make it impossible to bring hidden works of darkness into the light, for such sins are often committed in secret where no witnesses are present (Deut. 22:25–27; Eph. 5:11–13).

Therefore, the church must proceed with great wisdom and humility, seeking corroboration where possible, weighing testimony carefully, and making use of all lawful means to discern the truth, so that neither the innocent are oppressed nor the guilty are shielded by the misuse of Scripture (Deut. 19:15–18; 1 Tim. 5:19).

On “Not Eating” With the ExcommunicatedCopy linkCopy link

We confess that when a professing believer is lawfully excommunicated from the church for obstinate and unrepentant sin, he is no longer to be regarded or treated as one in good standing among the Lord’s people, but as one removed from the communion and privileges of the church until he repents (Matt. 18:17; 1 Cor. 5:11–13; 2 Thess. 3:14–15).

We confess that this includes exclusion from the Lord’s Supper and from those acts of fellowship by which the church publicly recognizes one of her members as walking faithfully in the communion of Christ’s body. Thus, we must not behave toward such a one as though nothing were amiss, or by our conduct affirm him in the pretense that he remains in full fellowship with the church (1 Cor. 5:6–8, 11–13; 10:16–17; 11:27–29).

We confess, however, that this discipline is medicinal and ecclesiastical, not a command to cruelty, neglect, or the dissolution of natural duties. Therefore, family members remain bound to the duties of their station, and Christians may still admonish, serve, and show appropriate kindness to the excommunicated, seeking their repentance and restoration. We are not to count them as enemies, but to warn them as brothers, that they may be ashamed and, by the mercy of God, be brought again to repentance (2 Thess. 3:14–15; Gal. 6:1; Eph. 6:1–4; 1 Tim. 5:8).

We confess that the purpose of this discipline is not to erase human relations, but to make plain that the one excommunicated may no longer present himself, nor be received by others, as though he were walking rightly in the fellowship and privileges of Christ’s church (1 Cor. 5:11–13; 2 Cor. 2:6–8).

The Gathered Church and Our ChildrenCopy linkCopy link

We confess that the Lord Jesus Christ gathers His church as one body, calling His people together to hear His Word, to offer worship, and to be shepherded through the ordinary means of grace (Deut. 31:12; Acts 2:42; 1 Cor. 14:26). In this assembly, Christ Himself is present among His people, speaking through the Scriptures and building them up in faith and holiness (Matt. 18:20; Eph. 4:11–16).

We confess that the children of believers are to be received, not as outsiders, but as those who dwell among the Lord’s people and are set apart under the care, prayers, and instruction of the Christian household and congregation. Our Lord said, “Let the little children come to Me, and do not forbid them” (Matt. 19:14). Therefore, they are to be welcomed as part of the congregation and raised under the ministry of the Word (Mark 10:13–16; Eph. 6:4).

We confess that the children of believers, though not by birth alone members of the church in the same sense as those who personally profess faith in Christ and submit to His ordinance of baptism, are nevertheless regarded by Scripture as holy, that is, set apart from the world within the Christian household and under the special care, prayers, and instruction of Christ’s church (1 Cor. 7:14; Acts 2:38–39; Acts 16:31–34).

We confess that this outward holiness does not imply regeneration, which belongs only to those who personally repent and believe the gospel; therefore they must themselves be called to faith in Christ and not presumed converted by natural descent (John 1:12–13; Rom. 10:14–17; Gal. 3:7).

We confess that parents bear the primary responsibility for the instruction of their children, and are called to bring them with the gathered church, that together they may grow in the life of the body (Deut. 6:6–7; Eph. 6:4). This calling is a means of blessing, both for children and for parents, as the household is shaped by the Word of God (Ps. 78:5–7).

The Duty of Parents in the Christian Household

We confess that God has entrusted children to their parents, and especially charges fathers and mothers to bring them up in the nurture, discipline, and instruction of the Lord, teaching them diligently the Word of God, setting before them a godly example, and ordering the life of the household in the fear of the Lord (Deut. 6:6–7; Ps. 78:5–7; Prov. 22:6; Eph. 6:4).

We confess that this duty includes prayer for and with their children, loving correction, faithful discipline, and the earnest setting forth of Christ before them, so that they may learn to fear the Lord and trust in His Son from their youth (Gen. 18:19; Deut. 11:18–19; 2 Tim. 1:5; 3:14–15; Heb. 12:7–11).

We confess that parents must not provoke their children to wrath by harshness, neglect, or hypocrisy, but are to govern their households with patience, consistency, tenderness, and truth, remembering that they themselves live only by the grace of God (Deut. 4:9; Eph. 6:4; Col. 3:21).

We confess that the Christian household is not a substitute for the gathered church, but a God-ordained sphere in which the truth taught in the church is to be embraced, practiced, and commended before the eyes of the next generation (Joel 1:3; 2 Tim. 3:14–15; Heb. 10:24–25).

We do not bind the conscience where Scripture has not spoken, and allow for wisdom and charity in how churches order the instruction of children. Yet such practices should not obscure the unity of the gathered church or remove children from the ordinary means by which Christ builds His people, but should support their participation in the life of the body.