Changes in Mind re The Westminster Confession

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CHAPTER FOUR

Changes in Mind re The Westminster Confession,
where some paring or extension may make it more helpful.

The Confession does not in principle allow itself to be a standard, but
insists it is a help to the biblical standard itself,
which alone judges and determines doctrine.

. As time has passed, some revision
has been attempted, by various parties, for this or that Church,
and here a minimal one is given, in case its proves to be of help, to any.

Such a project has in part been suggested, in a Church setting,
and it has seemed worthwhile to extend the revision to other parts of the Confession.
This provides for many the liberty of the Bible more readily,
and if it helps any, then its mission is partly fulfilled.
The other objective, is simply to glorify the Lord
as we all, under the head, from generation to generation,
seek to serve both Him and His people as He enables.

The Presbyterian Church of Australia in its 1901 Constitution has an acceptable statement on doctrine, the substance of the Westminster Confession required, with a carefully sensitive Declaratory Statement added, in terms of which the Confession has to be read. This supplies grounds of flexibility and faith alike, and sadly there has been an implicit nullification of the DC by the 1991 ruling that it has nothing not already in the Confession, which removes impact from what the Confession does not mention, but the DC does.

Leaving aside this move, to which was added a new Confessionalism, made binding, the original 1901 Constitution was and is generally a splendid presentation, and in that spiritual sense The Australian Bible Church is a continuing member of that Church. We have not changed.

THE WESTMINSTER CONFESSION OF FAITH

REVISED

Only revised Chapters are printed out below,
and in the case of Chapter 20,
concerning an application of the civil magistrate,
the omission of the last 8 words is simply noted,
the point being as in Chapter 23.

HISTORIC TEXT From Bible Research

Long has been the Reformed stress on Confessions, some inspiring, some more contentious, though in much with good ground; and there is one of a relatively classical mould, small wonder in terms of the years of labour spent, on the part of so many so dedicated in such an enormous opportunity time in history in Britain.

The Westminster Confession is stark, yet has a certain grace, tends to be comprehensive in mode (though not entirely so in topic), and is not so much argumentative as declarative. It is not surprising that in its preoccupation with many topics, it should give little exposition on the Holy Spirit. This has been felt by some Presbyterians in the USA, and a Chapter was earlier added for them, in their land. One is added here also.

Other topics have caused concern there, also, among these that on the Civil Magistrate, on those on the state of men after death, and The Last Judgment; and in addition, concern has been felt on the Chapter on the Church. All these Chapters in this revision have been given attention, kept to a verbal minimum, and not unduly demanding, but such as to give due licence; for the Confession is simply for ecclesiastical felicity; neither is it for force nor as a standard, but rather as it declares, as a HELP - as in Chapter 31, 4. In what ? In setting forth biblical truth, neither replacement to it, nor addition, far less subtraction. In any version, revised or otherwise, such is the position of the Confession.

Such a humble and discrete use of a Confession can be enlivening and correct. Avoiding apathy on the one hand, and unbiblical zeal for the words of man on the other, it is necessary to come back - not to earth - but to a heavenly, realistic and practical emphasis on the Bible, not as a theoretical basis but as an all-pervasive and constantly applicable standard, which brooks neither competition nor Protestant addition in tradition, in place of that of Rome. Formulation is good; force here is not. The BIBLE ONLY has that force, and is ready to be demonstrated; and this emphasis also is apparent in the Confession itself (Chapter 1, 6).

Confessional chains on a Presbyterian Church are indeed a horror, however indirectly they may come, just as blithe ignoring of the help from the Confession, is unattractive. It is therefore to be hoped that the Confession will be taken seriously enough, to make refinements, and gratefully enough to use it as a help, with some confidence but not 'faith', reserved for the Bible. One may assent, but faith belongs to the word of God and what, as the Confession so rightly says, may be certainly inferred from it. That certainty is not however for faith, but for the biblical basis of it, and this distinction must always be in mind, so that no confidence for faith is placed in the word of man, but only in the word of God. The Confession then becomes a useful tool, but never a surreptitious sovereign, let alone one as occurred in one Presbyterian Church in Australia, an explicit one in derogation of its former liberty!

With these things done, it is hoped fervently that some of the reactions to needless extremes, sometimes filtering into the Confession, at some points, in substance sound, or for lack of exposition in others, which need clarification for biblical purposes, will end; that more fellowship will come across what sometimes appear as "battle lines", often justified, but often not, being rather a collision of traditions, without sufficient care to keep EACH ONE within the biblical boundaries. May the Lord assist such reconciliation.

Meanwhile, to the glory of God, it is found these last decades of research and publication, the more one pursues precisely what is written in the Bible, the more impactive is the marvel of harmony of all scriptures, together with jolts to superficiality, enticements to understand mysteries, rewards in the sheer brilliance of the light which covers all things, whether to rebuke them for their obscuration, or to anoint them in the accuracy of their alignment.

Thus in the written word of God, it is found that all proceeds with those great hallmarks of truth:

inveterate accuracy,

elemental expressibility,

robust realism,

fearless declaration,

absent reductionism,

thrust without bombast,

peace without pacifism,

natural cohesion,

insurmountable exposure and

a certain majesty that fears nothing.

And that, it is just the entrance to it;

and when it is found in its personal background,

its source and summit, author and eternal founder,

in its salvation content and

grace profundity,

abundant with provisions meet for all that it is,

whether to tear it or to treasure it:

then worship of the Creator-Redeemer

is not only fitting

but psychically mandatory and

spiritually a joy.

It is He on account of whom truth either is or could be; and in whom it is eternally lodged,
from whom it comes in written word and smitten, incarnate Son. Here no constraints defile, limits snarl, fears inhibit, longings distort or pressures pervert; and here the author of time and antiquity speaks (Romans 8:38-39).

A Christian confession seeks to deliver account In a statement concerning elements of this written word, the Bible, therefore, in simple summary and reasonable coverage, and to do so in the light of the countenance of Him who gave it. It is important to be both watchful and always ready to refine the statement, to reflect with care, its wonderful source.

Now we turn to the changes in mind for the Confession, in this light.

¶

is the symbol used when a change is in view for a given paragraph.

7 paragraphs are added in all,
with various relatively small changes in 5 Chapters,
two paragraphs added in one,
and one Chapter added, on the Holy Spirit.
In this one lie 5 paragraphs of the 7 noted.

CHANGES

Additions: Some small ones occur, as in Ch. 23, but the chief are to be found in Ch. 10, with two paragraphs, and in Ch. 34, in the latter, in that it is an optional addition with 5 paragraphs, with the texts added as normal for the Confession.

Subtractions: A few words are subtracted in the Civil Magistrate Chapter (23), and the last 8 wordds from Chapter 20 on the same topic. Major change here is made in the United Sates, but here though the point is large, the verbal change is small.

Subtraction and Addition: In the Ch. 22 on Oaths and Vows, changes are made in using the concept of solemn affirmation instead of Oath, with scriptural references added. The standards of purity are required, but prohibitions are limited to these.

Relative to the contents of Ch. 10, a major change historically came by the addition of the Declaratory Statement by one Presbyterian body in the USA, one present in similar but not identical form, in the Presbyterian Church of Australia. One issue there, and the main one here, is the love of God, to give it full biblical scope. This aspect is extended here, to give it this desirable feature, since it is crucially important, concerning the nature of God Himself, and, is precisely covered in each part by biblical reference given.

The Civil Magistrate Chapter (23) is given attention, and the same issue affects a short statement in Chapter 20, which is changed in parallel to this.

The papal reference in Chapter 25 is also minimally changed in wording here, and it was also changed in the USA. This change is needed and have been given here, with minimal alteration in the text. The kingdom of heaven is also refined in expression relative to the visible Church. The last two Chapters, Ch. 32, 33, have some small changes made, in terms of resurrection and judgment. A Chapter 34 could also be added, on the work of the Holy Spirit especially in our Gospel era. All these matters have also received attention from some churches in the USA, relative to the Westminster Confession.

It is important to recognise that the Confession in effect forbids its own use as a standard (Chapter 31, 4). The Church may not set up standards other than the Bible, and its formulations are as a help, not as another directive. Thus the Confession makes allowance for conscience (Chapter 20, 2).

Things have to be proven from the Bible, and even then, if this claim be made, it is only as it is exhibitable, not merely claimed, that it is applicable. Assemblies do not replace the pope. The ONLY final source in practice as in principle, for determination is the Bible; and reference in case of need, to a Confession must be informative merely. Thus the Confession with these changes is an excellent document, considering its vast scope and age; but we are by no means exempted from refining elements in particular, not least those which related to issues of the times, which may have given it, as with the civil magistrate, a trend away from simple biblical requirement.

Where change is in mind, the whole chapter including the change is printed out, to give a sense of perspective.

Words in {} brackets are removed. Other words are put in place to supply for the loss of those words, usually simply seen. Where however there is a paragraph where a change is marked with the paragraph symbol, and the change is not clear, added words are set in italics. Where the sign is given, and no explanation is provided for a paragraph, this means that the paragraph has been added to the Confession.

Chapter 10. Of Effectual Calling.

1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call,^a by his Word and Spirit,^b out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ;^c enlightening their minds, spiritually and savingly, to understand the things of God;^d taking away their heart of stone, and giving unto them ⁽⁴²⁾ an heart of flesh;^e renewing their wills, and by his almighty power determining them to that which is good,^f and effectually drawing them to Jesus Christ;^g yet so as they come most freely, being made willing by his grace.^h

a. Rom 8:30; 11:7; Eph 1:10-11. • b. 2 Cor 3:3, 6; 2 Thes 2:13-14. • c. Rom 8:2; Eph 2:1-5; 2 Tim 1:9-10. • d. Acts 26:18; 1 Cor 2:10, 12; Eph 1:17-18. • e. Ezek 36:26. • f. Deut 30:6; Ezek 11:19; 36:27; Phil 2:13. • g. John 6:44-45; Eph 1:19. • h. Psa 110:3; Song 1:4; John 6:37; Rom 6:16-18.

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man;^a who is altogether {in principle} passive therein, until, being quickened and renewed by the Holy Spirit,^b he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.^c

a. Rom 9:11; Eph 2:4-5, 8-9; 2 Tim 1:9; Titus 3:4-5. • b. Rom 8:7; 1 Cor 2:14; Eph 2:5. • c. Ezek 36:27; John 5:25; 6:37.

3. ⁽⁴³⁾ Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit,^a who worketh when, and where, and how he pleaseth.^b So also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.^c

a. Luke 18:15-16 and John 3:3, 5 and Acts 2:38-39 and Rom 8:9 and 1 John 5:12 compared together. • b. John 3:8. • c. Acts 4:12; 1 John 5:12.

4. Others, not elected, although they may be called by the ministry of the Word,^a and may have some common operations of the Spirit,^b yet they never truly come ⁽⁴⁴⁾ unto Christ, and therefore cannot be saved:^c much less can men, not professing the Christian religion, be saved in any other way whatsoever,⁽⁴⁵⁾ be they never so diligent to frame their lives according to the light of nature and the ⁽⁴⁶⁾ law of that religion they do profess;^d and to assert and maintain that they may is ⁽⁴⁷⁾ very pernicious, and to be detested.^e

a. Mat 22:14. • b. Mat 7:22; 13:20-21; Heb 6:4-5. • c. John 6:64-66; 8:24. • d. John 4:22; 14:6; 17:3; Acts 4:12; Eph 2:12. • e. 1 Cor 16:22; Gal 1:6-8; 2 John 1:9-11.

5. This calling comes from a definitively stated divine love for all the world, because of the liberality of which God would not condemn the world, but rather save it. This love was shown in Christ's coming to it* , and offering a totally free gift; for the Father, having made peace by the blood of the cross, statedly would have all to be reconciled to Himself. His lamentations, exhortations and pleadings of pity attest the more, the God of I John 4:7-10. Moreover, in the Lord is a desire for all, as in Ezekiel 33:11 and Colossians 1:19, I Timothy 2, I John 2:1-2, such that the atonement is sufficient for all, endorsed toward all, relevant to all, but received by those only who, foreknown by God, were seen as His own. Unlimited therefore in the scope of the love, and love being not possessive, it is limited in the fulfilment of its offer, and its foreknown application proceeds with selective certainty in securing many sinners to Himself.

The others, seen in spirit by God before time and creation, sin and deficiency, were operative, and being in the image of God, free by His own fiat, as yet undefiled in spirit and action, who yet were divinely discerned as NOT preferring light to darkness, inherited the stated, divine grounds of condemnation (John 3:19), the cited conditions for exclusion. As to His people, unconstrained by character, seen freely by God, through the Fall unable to be autonomous in this field on earth (John 1:12), they yet are no barrier to God before creation, in exhibiting whose they are. These, being known, He predestined, and from this comes effectual calling, ensuring none of His are lost, nor any not His, by duplicity are taken amiss. Thus redemption is not robotic but personal, not universal but effectual, meritorious only in Christ, uniquely in His station, will and work, so that effectual calling is contrary to human merit, all being defective toward Him and in debt to Him, dependent on His merit alone and so sublimely sure. Such a call cannot fail.

John 3:15-19,36, Colossians 1:19ff., I John 2:1-2, 4:7-10, I Corinthians 13, II Corinthians 5:18-21, II Peter 2:1-2, Ephesians 1:4, 2:1-10, Psalm 32, 71:15-16, Ezekiel 33:11, I Timothy 2:1-6, II Timothy 2:19, John 3:16-19,36, Isaiah 48;16-22, Jeremiah 1:5, 6:1-10, 8:18-22, 9:8-16, 10:19-22, 18:7-15, 48:29-31, 51:9, II Timothy 4:8, Romans 3:23-27, 5:16, 6:23, 8:29-39, Matthew 23:37, Luke 19:42ff., Hosea 7:1, Micah 7:18-19, Ezekiel 18:31, Hebrews 6:4-6.}

* Note- See end of this Revision, Note 1 below.

Chapter 22. Of Lawful Oaths and Vows.

1. A lawful solemn affirmation {oath} is a part of religious worship,^a wherein, upon just occasion, the person {swearing} affirming solemnly calleth God to witness what he asserteth or promiseth; and to judge him according to the truth or falsehood of what he affirms {sweareth}.^b

a. Deut 10:20. • b. Exod 20:7; Lev 19:12; 2 Chron 6:22-23; 2 Cor 1:23. {add - James 5:12, Matthew 5:37}

2. The name of God only is that by which men ought to solemnly affirm {swear}, and therein it is to be used with all holy fear and reverence;^a therefore to make such affirmation {swear} vainly or rashly by that glorious and dreadful name, or solemnly to affirm {swear} at all by any other thing, is sinful, and to be abhorred.^b Yet as, in matters of weight and moment, a solemn declaration {an oath} is warranted by the Word of God, under the New Testament, as well as under the Old,^c so a lawful solemn declaration {oath}, being imposed by lawful authority, in such matters should not as such be excluded.^d{ought to be taken d.}

a. Deut 6:13. • b. Exod 20:7; Jer 5:7; Mat 5:34, 37; James 5:12. • c. Isa 65:16; 2 Cor 1:23; Heb 6:16. • d. 1 Kings 8:31; Ezra 10:25; Neh 13:25.

3. Whosoever makes such declaration {taketh an oath} ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth.^a Neither may any man bind himself by {oath} solemn declaration to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform.^b ⁽⁹¹⁾ Yet it is a sin to refuse such a declaration {an oath} touching anything that is good and just, being imposed by lawful authority.^c

a. Exod 20:7; Jer 4:2. • b. Gen 24:2-3, 5-6, 8-9. • c. Exod 22:7-11; Num 5:19, 21; Neh 5:12.

4. A solemn declaration { An oath} is to be taken in the plain and common sense of the words, without equivocation or mental reservation.^aIt cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man's own hurt:^b nor is it to be violated, although made to heretics or infidels.^c

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

{add -

5. A vow is of the like nature with a promissory oath, (add - and ought to be made with the like religious care, and to be performed with the like faithfulness.a } and has similar challenge.

a. Isa 19:21; Psa 61:8; 66:13-14; Eccl 5:4-6.

6. Solemn and unqualified commitments are {add - is} not to be made to any creature, but to God alone:^a and that it may be accepted, it is to be made voluntarily, out of faith and conscience of duty, in way of thankfulness for mercy received, or for ⁽⁹²⁾ the obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto.^b

a. Psa 76:11; Jer 44:25-26. • b. Gen 28:20-22; Deut 23:21, 23; 1 Sam 1:11; Psa 50:14; 66:13-14; 132:2-5.

7. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise ⁽⁹³⁾ or ability from God.^a In which ⁽⁹⁴⁾ respect, ⁽⁹⁵⁾ Popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.^b

a. Num 30:5, 8, 12-13; Mark 6:26; Acts 23:12, 14. • b. Mat 19:11-12; 1 Cor 7:2, 9, 23; Eph 4:28; 1 Pet 4:2.

Chapter 23. Of the Civil Magistrate.

1. God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him, over the people, for his own glory and the public good, and to this end hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil-doers.^a

a. Rom 13:1-4; 1 Pet 2:13-14.

2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto;a in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth,b so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary (97) occasion.c

a. Prov 8:15-16; Rom 13:1-2, 4. • b. 2 Sam 23:3; Psa 2:10-12; 82:3-4; 1 Tim 2:2; 1 Pet 2:13. • c. Mat 8:9-10; Luke 3:14; Acts 10:1-2; Rom 13:4; Rev 17:14, 16.

3. (98) The civil magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the keys of the kingdom of heaven:^ayet he hath authority, and it is his duty to seek {take} order, {that} to facilitate unity and peace {be preserved} in the Church, and liberty that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed.b {For the better effecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.^c}

a. 2 Chron 26:18 with Mat 18:17 and Mat 16:19; Rom 10:15; 1 Cor 4:1-2; 12:28-29; Eph 4:11-12; Heb 5:4. • b. Deut 13:5-6, 12; Lev 24:16; 2 Kings 18:4; 23:1-26; 1 Chron 13:1-9; 2 Chron 15:12-13; 34:33; Ezra 7:23-28; Psa 122:9; Isa 49:23. • c. 2 Chron 19:8-11; 2 Chron 29-30 throughout; Mat 2:4-5.

4. It is the duty of (99) people to pray for magistrates,a to honor their persons,^b to pay them tribute (100) and other dues,c to obey their lawful commands that do not contravene the divine commands of the Bible, and to be subject to their authority, for conscience' sake.^d Infidelity or difference in religion doth not make void the (101) magistrate's just and legal authority, nor free the people from their due obedience to (102) him:^efrom which ecclesiastical persons are not exempted;^f much less hath the Pope any power (103) or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.^g

a. 1 Tim 2:1-2. • b. 1 Pet 2:17. • c. Rom 13:6-7, I Cor. 15:27. • d. Rom 13:5; Titus 1:3. • e. 1 Pet 2:13-14, 16. • f. 1 Kings 2:35; Acts 25:9-11; Rom 13:1; 2 Pet 2:1, 10-11; Jude 1:8-11. • g. 2 Thes 2:4; Rev 13:15-17.

Chapter 20

IN ACCORD WITH THE POINT HERE APPLIED, in Chapter 23,

CHAPTER 20 in its last eight words needs a subtraction, namely concerning the power of the civil magistrate to proceed legally against what is doctrinally disruptive to the Christian Church. This is for the Church, the body of which Christ is the Head, which neither needs nor feeds on what is extraneous to it, nor acts in terms of a post outside it, in the manner of law. This is not to limit the duty of the civil magistrate, but the force of law as an intrusive and determining feature in the matter.

Hence in Ch. 20, the last words, namely "and by the power of the civil magistrate", in concert with what is done above, in Chapter 23, are removed.

Chapter 25. Of the Church.

1. The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.^a

a. Eph 1:10, 22-23; Eph 5:23, 27, 32; Col 1:18.

2. (114)

(114) The visible Church, which is also catholic or universal under the gospel (not confined to one nation as before under the law) consists of all those, throughout the world, that profess the true religion,a (115) and of their non-disclaiming children;^band is the visible basis of the kingdom of the Lord Jesus Christ,c the house and family of God,d (116) out of which there is no ordinary possibility of salvation.e

a. Psa 2:8; Rom 15:9-12; 1 Cor 1:2; 12:12-13; Rev 7:9. • b. Gen 3:15; 17:7; Ezek 16:20-21; Acts 2:39; Rom 11:16; 1 Cor 7:14. • c. Isa 9:7; Mat 13:47. • d. Eph 2:19; 3:15. • e. Acts 2:47.

3. (117) Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.^a

a. Isa 59:21; Mat 28:19-20; 1 Cor 12:28; Eph 4:11-13.

4. (118) This catholic Church hath been sometimes more, sometimes less visible.a And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.^b

a. Rom 11:3-4; Rev 12:6, 14. • b. 1 Cor 5:6-7; Rev 2-3 throughout.

5. The purest churches under heaven are subject both to mixture and error;a and some have so degenerated as to become (119) no churches of Christ, but synagogues of Satan.^b (120) Nevertheless, there shall be always a Church on earth to worship God according to his will.^c

a. Mat 13:24-30, 47; 1 Cor 13:12; Rev 2-3 throughout. • b. Rom 11:18-22; Rev 18:2. • c. Psa 72:17; 102:28; Mat 16:18; 28:19-20.

6. (121) There is no other Head of the Church but the Lord Jesus Christ:a nor can the Pope of Rome, in any sense be head thereof; (122) but is forerunner of that Antichrist, that man of sin and son of perdition, that exalteth himself in the Church against Christ, and all that is called God.b (123)

a. Eph 1:22; Col 1:18. • b. Mat 23:8-10; 2 Thes 2:3-4, 8-9; Rev 13:6.

a. Rom 13:1-4; 1 Pet 2:13-14.

2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto;^a in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth,^bso, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary (97) occasion.^c

a. Prov 8:15-16; Rom 13:1-2, 4. • b. 2 Sam 23:3; Psa 2:10-12; 82:3-4; 1 Tim 2:2; 1 Pet 2:13. • c. Mat 8:9-10; Luke 3:14; Acts 10:1-2; Rom 13:4; Rev 17:14, 16.

3. (98) The civil magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the keys of the kingdom of heaven:^ayet he hath authority, and it is his duty to take order, {that} to facilitate unity and peace {be preserved} in the Church, liberty that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed.^b {For the better effecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.^c}

4. It is the duty of (99) people to pray for magistrates,^a to honor their persons,^b to pay them tribute (100) and other dues,^c to obey their lawful commands, and to be subject to their authority, for conscience' sake.^d Infidelity or difference in religion doth not make void the (101) magistrate's just and legal authority, nor free the people from their due obedience to (102) him:^e from which ecclesiastical persons are not exempted;^fmuch less hath the Pope any power (103) or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.^g

a. 1 Tim 2:1-2. • b. 1 Pet 2:17. • c. Rom 13:6-7. • d. Rom 13:5; Titus 1:3. • e. 1 Pet 2:13-14, 16. • f. 1 Kings 2:35; Acts 25:9-11; Rom 13:1; 2 Pet 2:1, 10-11; Jude 1:8-11. • g. 2 Thes 2:4; Rev 13:15-17.

Chapter 32. Of the State of Men after Death,
and of the Resurrection of the Dead.

1. The bodies of men, after death, return to dust, and see corruption;^a but their souls (which neither die nor sleep), having an immortal subsistence,^b immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies:^c and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day.^d ⁽¹⁵¹⁾ Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.

a. Gen 3:19; Acts 13:36. • b. Eccl 12:7; Luke 23:43. • c. Phil 1:23 with Acts 3:21 and Eph 4:10; 2 Cor 5:1, 6, 8; Heb 12:23. • d. Luke 16:23-24; Acts 1:25; 1 Pet 3:19; Jude 1:6-7.

2. At {the last day} the resurrection, such as are in Christ {found alive shall not die, but} shall be changed;^a and {all the dead shall be} raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.^b

a. 1 Cor 15:51-52; 1 Thes 4:17. • b. Job 19:26-27; 1 Cor 15:42-44.

3. At the judgment, the bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious body.^a

a. John 5:28-29; Acts 24:15; 1 Cor 15:42; Phil 3:21.

Chapter 33. Of the Last Judgment.

1. God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ,^a to whom all power and judgment is given of the Father.^b In which day, not only the apostate angels shall be judged,^c but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.^d

a. Acts 17:31. • b. John 5:22, 27. • c. 1 Cor 6:3; 2 Pet 2:4; Jude 1:6. • d. Eccl 12:14; Mat 12:36-37; Rom 2:16; 14:10, 12; 2 Cor 5:10.

2. The end of God's appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the elect;^a and of his justice in the damnation of the reprobate, who are wicked and disobedient.^b For then shall the righteous, justified through faith, shine forth as the sun in the kingdom of their Father, in { go into} everlasting life, and receive that fulness of joy and refreshing which shall come from the presence of the Lord:^c but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal devastation, guilt and shame* {torments}, and ⁽¹⁵³⁾ be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.^d

a. Mat 25:21; Rom 9:23. • b. Rom 2:5-6; 9:22; 2 Thes 1:7-8. • c. Mat 25:31-34; Acts 3:19; 2 Thes 1:7. • d. Mat 25:41, 46; 2 Thes 1:9.⁽¹⁵⁴⁾

3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity:^a so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.^b

a. Luke 21:27-28; Rom 8:23-25; 2 Cor 5:10-11; 2 Thes 1:5-7; 2 Pet 3:11, 14. • b. Mat 24:36, 42-44; Mark 13:35-37; Luke 12:35-36; Rev 22:20. ⁽¹⁵⁵⁾

Note See Note 2, below.

FINALLY

There could be added:

Chapter 44. Of the Holy Spirit

It would be possible, though not essential, to add a few paragraphs on the work of the Holy Spirit, especially in the New Testament era, as has been done by some in the USA, also. This could be as follows.

As exhibited in Acts 2, the Spirit of God is to be poured out in this direct Gospel Era, leading to visions in the young, and dreams in the aged, to a marked (and thus notable) degree. With the era of priests and symbol sacrifices gone (Hebrews 7-10), the Lord ministers very directly as seen in Acts 13, 16, 18, 20, for example in the case of the apostle Paul. Gifts become marked and sustained, but all under one Head, and such prophecy as occurs, is not infallible, but subject to correction (I Corinthians 14:29).

The Bible being finished, the Word is given, and the Spirit applies in multiple manners (I Corinthians 12). A gift of tongues may arise as the Lord gives as He will, in terms of highly functional foreign languages in Acts 2, the translation given, or else unknown languages as in I Corinthians 12, 14: but these in notable subservience to interpretation and restriction, and serving as a form of witness. The least of the gifts (A Question of Gifts * covers details), Paul in public would rather speak 5 words with his mind, than 10,000 of this kind.

Examples of healing are often found, complete miracles and amazing helps; and though often abused by Satan in evil imitations with delusions, as in many other arenas, yet two famous works in this field are most notable, namely the thousands of cases of Methodist missionary's wife, Elsie Salmon** (He Heals Today, Christ Still Healing) on the one hand, and the South African farm area of Kwa Siabantu, a long running, rambling provision for accommodation and occupation for those seeking the Lord and His works, equipped over time with extraordinary and sustained healings; the specialty starting with German missionary work.

The Lord often heals privately in the case of individuals in different ways, and is always on call when work or testimony requires action in a given manner. Selectively at His will (II Corinthians 12:4-6), His power is shown in these and other ways to the point that Church formalism without the power of God is a mark of apostasy (II Timothy 3) Pertinent is not the failure to acknowledge healing per se, but departure from the premiss of the power of God more broadly (Mark 11, Ephesians 1:19). Power belongs to God.

The Spirit, always active (Genesis 1, Isaiah 59:21), in New Testament times more directly in some ways, comforts, counsels, directs on the basis of the authority of the written word, which came through His inspiration, applying what the Son has given, not speaking on His own authority, and moving even in prayer to search out and read out the desires of the heart to the Father in heaven in the name of Christ. He invites to, in and for Christ (Revelation 22:17), alerting, teaching, enduing and providing a vital impact in the coming climacteric clashes (Isaiah 59:19-20), leading to the institution of the Lord as reigning King over all the earth (Psalm 72, Revelation 20), till this structure too being dispensed with, yields to a greater liberty (II Corinthians 3:17) in an eternal domain enduring with the delight of deity.

Genesis 1:2, Matthew 5:17-20, I Corinthians 2:9-13, Romans 15:4,
John 16:7-15, 14:15-20, I Cor. 12, 14, Isaiah 44:1-4, 57:15, 59,
Romans 1:4, 8:14-16,26-27, Revelation 20:11, 21:1, 22:1-3,17, Mark 11,
II Timothy 3, Ephesians 1:5, 19, 3, 4:30, Psalm 57:2, 62:11,
Matthew 22:29, Isaiah 28-29, Joel 2:29-32,
Acts 2:14-36, 7:51-55, 13:1ff.,8-12, 15:26, 16:6.9, 18:9-10, 20:23,28, 21:4,
Revelation 22:18-19, Proverbs 30:6, Ephesians 2:19-22,
Isaiah 11:, 40:13, 11:2, 57:15-16 - cf. Hebrews 6:4-12,
Nehemiah 8:10 with Galatians 5:17,22-26, II Samuel 23:1-5,
Zechariah 4:6, I Corinthians 2:9-13, I Peter 1:10-12, II Peter 1:19-21,
II Corinthians 3:17-18, I Thessalonians 5:19, I Timothy 4:1.

Note * ** See Note 3 below.

Notes

1) Re Chapter 10, on Effectual Calling.

See on Calvin here Celestial Harmony for the Terrestrial Host Ch. 2.

The Presbyterian Church of Australia is one with the Declaratory Statement which is the source in terms of which the Westminster Confession is to be read, its constitution states. This Statement insists that the sovereignty of God is to be understood with due reference to II Peter 3:9, that God is not willing that any should perish, which theme of course is present in many ways in the Bible as noted in this sector and shown in the Heptad, Predestination, Foreknowledge .... This Statement and reference in the Constitution to it, deals adequately with what lacks here in the Westminster Confession, but some appear to ignore the point, so that the change suggested in this place is offered to cover it. Nevertheless, it is felt that the Declaratory Statement should in the total biblical context, be quite sufficient to cover the case. Were it not for a vote in the PC of A Assembly erroneously to the effect that the Declaratory Statement contains nothing not in the Confession, the matter might stop there. Nothing less than the biblically stated character of God is in view, and it must be clearly affirmed.

2) Re Chapter 33, above, the following relates.

The Bible provides many pointers on hell, torment, everlasting destruction and its nature. C.S. Lewis made the point that there is a certain consideration to be given to the joint concepts of everlasting destruction on the one hand, and the capacity for torment on the other
(cf. http://discovery.org/a/507).

Rather than enter into such issues, over time, and of the time to come, it seems best simply to seal the certain.

For a soul in final judicial condemnation (and this IS the condemnation, says the Bible, that light has come into the world - in a context where the Saviour and His saving actions are in view, as also in Colossians 1:19ff., where focus is on the total breadth of desired, divine dispersal), there are conditions to face. In Christ, mercy has then maximised its deployment (cf. Isaiah 57:15-16), and out of Him, only judgment remains. Now the misery deserved from sin from the start, on account of which Christ died, in grace come as the only Saviour from sin, extends its lethality.

Concordant with the cost, so is the peril. According to the wonder of salvation, so is the horror of that from which it saves the soul!

What then are necessary, biblically defined elements of everlasting destruction in hell ? This is in brief summary

Here is unending life, in death's consignment,
and unavailable pardon
where anguish leads to eternal destruction,
where mercy has suffered categorical rejection,
by those here condemned, who on this account,
occupy this place (John 3:19,36), in everlasting shame (Daniel 12).
From this, life can neither repossess itself, nor flourish in itself,
nor does it simply end.

.

Here no more through cancelled guilt (II Cor. 5:21)
and transferred righteousness from the sacrificed Saviour (Romans 5:17-19),
does newly minted life appear (II Cor. 5:17ff.).
In this, His first coming, the Creator-Redeemer has attested
the gift of the haven of heaven to come
to be what it is, in word and in life by faith, already eternal
(Romans 6:23. John 5:24, 10:9,27-28).
It is also by Him attested what is to be faced
when what He Himself has vicariously faced, a person tries to face alone (John 3:36).

By contrast, the gift of eternal life (John 1:1-4)
is one in which every believer in Christ
according to His word, the Bible, can rest
with assurance provided,
since not only is HE, the Lord, the only Saviour,
but HE altogether is the Saviour, and it ALL depends on Him.
What through Him enters, saved by Him alone
(II Timothy 1:12, John 5:24, Romans 3:23ff., 8:16, Isaiah 43:10-11),
not only from sin, guilt and condemnation, but from its grounds and products: is accordingly sure, since He never fails (Zephaniah 3:5, I John 5:11-12, 1:9, John 10:9,27-28, II Timothy 1:12).

3) Re Chapter 44, above, see the following.

*A Question of Gifts, Rev. R. Donaldson http://webwitness.org.au/tongues0.html

**He Heals Today; Christ Still Healing, Elsie Salmon