COVENANT OF WORKS Covenant of Works
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The covenant of works is the arrangement God made with Adam as the representative head of mankind, promising life on condition of perfect obedience and threatening death for disobedience. Hodge treats it as a true covenant resting on God's free condescension, with Adam acting for all his natural posterity. Through Adam's failure this covenant was broken, bringing condemnation upon the race.
COVENANT OF GRACE Covenant of Grace
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The covenant of grace is God's gracious arrangement, made after the fall, by which he freely offers sinners salvation through Jesus Christ on condition of faith. Hodge presents it as the unfolding in history of God's eternal purpose to redeem a people, administered differently under the Old and New Testaments yet one in substance. Its benefits—pardon, righteousness, and life—rest wholly on Christ's mediation rather than on human merit.
COVENANT OF REDEMPTION Covenant of Redemption
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The covenant of redemption is the eternal agreement within the Godhead, especially between the Father and the Son, in which the Son undertook to accomplish the salvation of the elect. Hodge describes the Father appointing the Son as mediator and surety, and the Son consenting to assume human nature, fulfill the law, and bear the penalty of sin. This intra-trinitarian compact is the everlasting ground of the covenant of grace offered to sinners.
FEDERAL HEADSHIP Federal Headship
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Federal headship is the principle by which one person represents others in a covenant so that his actions are reckoned to them. Hodge teaches that Adam was the federal head of the human race, so that his sin is justly imputed to all whom he represented, and that Christ is the federal head of the redeemed, whose obedience is imputed to them. This representative principle underlies both the ruin of mankind in Adam and salvation in Christ.
ACTIVE OBEDIENCE OF CHRIST Active Obedience of Christ
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The active obedience of Christ is his perfect keeping of the whole law of God in the place of his people. Hodge distinguishes it from the passive obedience by which Christ bore sin's penalty, and teaches that this positive, law-fulfilling righteousness is imputed to believers as the ground of their acceptance. By it Christ supplies the obedience that the broken covenant of works required.
PASSIVE OBEDIENCE OF CHRIST Passive Obedience of Christ
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The passive obedience of Christ is his voluntary suffering of the penalty due to sin, culminating in his death on the cross. Hodge presents it as the satisfaction of divine justice on behalf of his people, who deserved the curse of the broken law. Together with his active obedience it forms the complete righteousness on which the believer's justification rests.
EFFECTUAL CALLING Effectual Calling
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Effectual calling is the gracious act of the Holy Spirit by which those whom God has chosen are inwardly and savingly drawn to Christ. Hodge distinguishes it from the merely outward call of the gospel, which may be resisted, and ascribes its efficacy to God's sovereign and irresistible grace renewing the will. By this calling the sinner is enabled to embrace the salvation freely offered.
COMMON GRACE Common Grace
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Common grace is the undeserved favor of God shown to all people without distinction, restraining sin and bestowing natural and providential blessings. Hodge distinguishes it from the special, saving grace that renews the heart, noting that common grace does not by itself regenerate or save. It explains the moral order, civic virtue, and outward goods that even the unconverted enjoy.
PERSEVERANCE OF THE SAINTS Perseverance of the Saints
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The perseverance of the saints is the doctrine that those whom God has truly regenerated and justified will never finally fall away but will be kept unto salvation. Hodge grounds this certainty not in the believer's own strength but in God's unchangeable purpose, the merit and intercession of Christ, and the abiding work of the Spirit. Though believers may fall into serious sin, they cannot wholly or finally lose the grace of God.
MYSTICAL UNION Mystical Union
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The mystical union is the intimate, spiritual joining of believers to Christ as their living head, effected by the Holy Spirit and received through faith. Hodge describes it as the bond through which the benefits of redemption—justification, sanctification, and glorification—flow to the believer. It is real and vital, though spiritual, uniting the church to Christ as members to the body.
ORDER OF SALVATION Order of Salvation (Ordo Salutis)
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The order of salvation is the logical sequence in which the saving benefits of redemption are applied to the sinner by the Holy Spirit. Hodge sets out the application of redemption as proceeding through such acts as effectual calling, regeneration, faith, justification, adoption, sanctification, and glorification. The order expresses the dependence of each grace upon those that ground it, while all flow from union with Christ.
MEANS OF GRACE Means of Grace
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The means of grace are the appointed channels—chiefly the Word, the sacraments, and prayer—through which God ordinarily conveys the benefits of redemption to his people. Hodge insists that their efficacy lies not in the outward acts themselves but in the blessing of the Spirit working with them. They are the instruments God has ordained for nourishing faith and advancing sanctification.
DEFINITE ATONEMENT Definite (Limited) Atonement
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Definite atonement is the doctrine that Christ's redeeming work was designed to secure the actual salvation of the elect, for whom alone it was offered as a substitutionary satisfaction. Hodge teaches that the atonement, while infinite in worth and sufficient for all, was in the divine intention particular in its design and certain in its effect. It accomplishes redemption rather than merely making salvation possible.
SATISFACTION OF CHRIST Satisfaction of Christ
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The satisfaction of Christ is his full discharge of all that divine justice required from sinners, by his obedience and suffering in their stead. Hodge presents it as the rendering to God of a real equivalent for sin, so that justice is honored and the sinner may be justly forgiven. It is the objective ground on which God can be both just and the justifier of those who believe.
MORTIFICATION AND VIVIFICATION Mortification and Vivification
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Mortification and vivification are the two complementary aspects of sanctification by which the believer dies to sin and lives to righteousness. Hodge describes mortification as the progressive weakening and putting to death of indwelling corruption, and vivification as the quickening and growth of new spiritual life. Both are the fruit of union with the crucified and risen Christ, wrought by the Holy Spirit.
PACTUM SALUTIS Pactum Salutis
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The pactum salutis, or covenant of redemption, is the eternal agreement among the persons of the Trinity concerning the salvation of the elect. In it the Father appoints and gives a people to the Son, the Son undertakes to redeem them by his obedience and death, and the Spirit applies that redemption. It is distinguished from the covenant of grace, which is the historical outworking of this prior compact toward sinners.
IRRESISTIBLE GRACE Irresistible Grace
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Irresistible grace is the doctrine that the saving operation of the Holy Spirit in regeneration certainly accomplishes its end and cannot be finally frustrated by the will of the sinner. It does not mean that grace works by external compulsion against the soul, but that it so renews the heart that the sinner is made willing and freely comes. The term safeguards the sovereignty and efficacy of God's renewing work as distinct from a grace that merely offers and waits.
PREVENIENT GRACE Prevenient Grace
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Prevenient grace is grace that goes before, preparing and inclining the sinner prior to any movement of the renewed will toward God. In the Reformed use it underscores that every right disposition is itself the gift of God, anticipating and not merely assisting the sinner's choice. The term marks the priority of divine action so that no part of salvation may be ascribed to an independent human initiative.
EFFICACIOUS GRACE Efficacious Grace
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Efficacious grace is the inward operation of the Spirit that not only invites but actually effects conversion in those to whom it is given. It is distinguished from a merely sufficient or common grace, which may be resisted and produce no saving result. The distinction locates the difference between the saved and the lost not in the sinner's superior cooperation but in the sovereign and effectual application of grace.
INTERNAL CALL Internal Call
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The internal call is the secret and effectual summons of the Holy Spirit by which the outward call of the gospel is made to penetrate and renew the heart. It is contrasted with the external call, the universal invitation of the word, which may be heard and refused. By the internal call the sinner is not merely addressed but inwardly enabled and persuaded actually to embrace Christ.
ILLUMINATION Illumination
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Illumination is the gracious work of the Holy Spirit by which the mind, darkened by sin, is enabled spiritually to discern and receive the truth already given in Scripture. It adds no new revelation but removes the inward blindness that keeps the natural man from perceiving divine things. As an element of the Spirit's saving application it accompanies regeneration and grounds a faith that rests on spiritual sight rather than mere assent.
PENAL SUBSTITUTION Penal Substitution
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Penal substitution is the view that Christ, standing in the place of his people, bore in their stead the penalty their sins deserved under the justice of God. The emphasis falls both on substitution, that he suffered for others and not for himself, and on its penal character, that what he endured was the just punishment of the law. On this view the cross both satisfies divine justice and secures the legal release of those for whom it was offered.
VICARIOUS ATONEMENT Vicarious Atonement
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Vicarious atonement is the doctrine that Christ's atoning work was performed in the room and on behalf of others, so that what he did and suffered is reckoned to them. The word vicarious marks the substitutionary relation: he acted not as a private person but as the representative of those given to him. Its saving benefit therefore accrues not to himself but to those whom he represented before the bar of God.
PROPITIATION Propitiation
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Propitiation is the aspect of Christ's sacrifice by which the righteous wrath of God against sin is turned away and his favor toward sinners restored. It regards the atonement in its God-ward direction, addressing the offended justice and holiness that the law upholds. The term resists any notion that sin may be passed over without satisfaction, insisting that divine displeasure is met and removed in the appointed sacrifice.
IMPUTED RIGHTEOUSNESS Imputed Righteousness
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Imputed righteousness is the righteousness of Christ reckoned to the believer as the ground of his acceptance with God. It is not a righteousness inhering in the sinner but one wrought by Christ and set to the believer's account, received by faith alone. The doctrine secures that justification rests on a perfect obedience outside the believer, and not on any righteousness produced within him.
FORENSIC JUSTIFICATION Forensic Justification
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Forensic justification is the understanding of justification as a judicial declaration rather than an inward transformation. In this view God, as judge, pronounces the believer righteous on the ground of Christ's imputed righteousness, changing his legal standing and not his moral condition. The term distinguishes the act of acceptance, which is complete at once, from sanctification, the gradual renewal of character.
UNCONDITIONAL ELECTION Unconditional Election
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Unconditional election is the doctrine that God's choice of certain persons to salvation rests upon his sovereign good pleasure and not upon any foreseen merit, faith, or compliance in them. Its negative force is that no condition in the creature moves the divine decree; its positive force is that the ground of election lies wholly in God. The doctrine thus refers the origin of salvation to grace from its first determination.
REPROBATION Reprobation
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Reprobation is the aspect of God's eternal decree by which he determines not to bestow saving grace upon some, leaving them justly to perish in their sin. It is the dark counterpart of election and is understood as a sovereign withholding rather than as a cause of the sin for which the reprobate are condemned. The doctrine maintains both the freedom of God's purpose and the full justice of his condemnation of the guilty.
PRETERITION Preterition
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Preterition is the element of reprobation by which God passes by some in the bestowal of electing grace, not choosing them as he chooses the elect. It is distinguished from condemnation proper, which is the further appointment of the passed-over to punishment on account of their sin. The term marks the merely negative act of withholding grace, keeping the ground of final judgment in the sinner's own guilt.
TEMPORARY FAITH Temporary Faith
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Temporary faith is a transient assent to the gospel, joined with some emotional response, which does not spring from regeneration and fails to endure. It resembles saving faith for a season but withers under trial, lacking the rooted and persevering quality of the faith of the elect. The category accounts for those who appear to believe yet fall away, locating the difference in the absence of the Spirit's saving work.
ADMINISTRATION OF THE COVENANT Administration of the Covenant
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The administration of the covenant of grace is the diverse manner in which one and the same covenant has been dispensed to the church through successive periods of redemptive history. Under the Old Testament it was administered by promises, prophecies, sacrifices, and types pointing forward to Christ; under the New it is administered with greater fulness and clearness in the preaching of the gospel and the sacraments. The substance remains identical, while only the outward economy differs.
SACRAMENTAL UNION Sacramental Union
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Sacramental union is the relation by which the sign in a sacrament is so joined to the grace it represents that the name and effect of the one are ascribed to the other. In the Reformed view this union is not physical or local but spiritual and relational, established by divine appointment, so that the sign seals to the worthy receiver the very grace signified. The bread and wine therefore remain unchanged in substance while truly conveying Christ to faith.
SIGN AND SEAL Sign and Seal
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A sacrament is at once a sign and a seal of the covenant of grace. As a sign it visibly represents and exhibits Christ and the benefits of redemption; as a seal it authenticates and confirms to the believer God's promise, pledging the grace it signifies. The two functions are inseparable, for the same outward element both portrays the spiritual reality and ratifies the covenant engagement to those who receive it by faith.
INFANT BAPTISM Infant Baptism
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Infant baptism is the administration of the sacrament of baptism to the children of believing parents on the ground that they belong to the covenant of grace. The Reformed argument rests upon the continuity of the one covenant from Abraham onward, in which the children of believers were included and received the covenant sign. Baptism, succeeding circumcision as the seal of that covenant, is therefore rightly applied to such infants as covenant members.
COVENANT CHILDREN Covenant Children
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Covenant children are the offspring of believing parents who, by virtue of the promise made to believers and their seed, are reckoned within the visible covenant community. They are to be regarded not as outside the church but as members entitled to its sign and seal, to be nurtured in its instruction and discipline. Their standing imposes upon parents and church the duty of bringing them up in the knowledge and obedience of the Lord.
WITNESS OF THE SPIRIT Witness of the Spirit
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The witness of the Spirit is the inward testimony whereby the Holy Spirit bears joint witness with the believer's spirit that he is a child of God. It is not a new revelation but a gracious operation that, working with the marks of grace evident in the heart and life, produces a filial confidence toward God. This testimony is the ground of the believer's higher assurance of his adoption and acceptance.
SAVING FAITH Saving Faith
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Saving faith is that grace, wrought in the soul by the Holy Spirit, by which a sinner receives and rests upon Christ alone for salvation as he is offered in the gospel. It includes knowledge of the truth, assent to it as true and good, and above all a personal trust that appropriates Christ for justification, sanctification, and eternal life. It differs from mere historical assent in that it embraces and relies upon its object with the whole heart.
HISTORICAL FAITH Historical Faith
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Historical faith is a bare assent of the understanding to the truths of revelation as credible facts, unaccompanied by any saving trust in Christ or genuine renewal of the heart. It may embrace the whole body of doctrine and even rest upon strong evidence, yet it leaves the will and affections unmoved toward God. Such faith, common to many and possessed even by the demons, is therefore distinguished from saving faith as dead from living.
EVANGELICAL REPENTANCE Evangelical Repentance
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Evangelical repentance is a saving grace by which a sinner, out of a true sense of his sin and apprehension of the mercy of God in Christ, grieves for and hates his sins and turns from them unto God with full purpose of new obedience. It springs not from mere dread of punishment but from love to God and abhorrence of sin as offensive to him. It is thus an inward turning of the whole man, wrought by the Spirit and joined with faith.
LEGAL REPENTANCE Legal Repentance
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Legal repentance is a sorrow for sin arising merely from fear of its penalty and the apprehension of divine wrath, without any genuine love to God or hatred of sin itself. It may produce remorse, terror, and even outward reformation, yet it leaves the heart unchanged and unreconciled to God. Such repentance, like that of Judas, is the sorrow of the world that works death, and must be distinguished from the godly sorrow that leads to life.
FILIAL FEAR Filial Fear
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Filial fear is that reverential awe and dread of displeasing God which springs from love and the consciousness of being his adopted child. Unlike the servile fear of the slave, which dreads only punishment, it shrinks from sin because sin is an offense against a gracious Father. It is a fruit of regenerating grace and a permanent disposition of the renewed heart, consistent with confidence, peace, and filial love toward God.
EVANGELICAL OBEDIENCE Evangelical Obedience
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Evangelical obedience is the sincere though imperfect obedience which the believer renders to God's law from a renewed heart, as the fruit and evidence of saving faith. It is not the ground of his acceptance, for that rests wholly on the righteousness of Christ, but it flows from gratitude and love and is graciously accepted in Christ. It thus differs from the perfect obedience required by the covenant of works, being the obedience of a justified child rather than of a probationer.
CARNAL SECURITY Carnal Security
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Carnal security is a false and presumptuous peace of mind in which a person, destitute of true grace, rests confident of salvation while continuing in sin and neglecting the means of grace. It rises not from the witness of the Spirit but from spiritual ignorance, self-deception, or hardness of heart, and is wholly distinct from the well-grounded assurance of the believer. Scripture warns against it as a perilous slumber that issues in destruction.
SEALING OF THE SPIRIT Sealing of the Spirit
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The sealing of the Spirit is that gracious work by which the Holy Spirit marks believers as God's own possession, authenticating their adoption and securing them unto the day of redemption. As a seal both confirms ownership and pledges what is promised, so the indwelling Spirit is himself the seal and the earnest of the believer's inheritance. This sealing assures the heart of God's favor and is the pledge of final and complete salvation.
FINAL PERSEVERANCE Final Perseverance
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Final perseverance is the continuance of true believers in faith and holiness unto the end, so that they can never totally nor finally fall away from a state of grace but shall certainly be kept unto salvation. It depends not upon their own strength but upon the unchangeable love of God, the merit and intercession of Christ, and the abiding presence of the Spirit. Though believers may fall into grievous sins, they are recovered by renewed repentance and infallibly preserved to glory.
MEDIATORIAL OFFICE Mediatorial Office
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The mediatorial office is the official function which Christ, as the God-man, discharges in standing between God and fallen men to reconcile them. It belongs to him not in his divine nature alone, but in his one person constituted of both natures, and it embraces all that he does as the appointed Mediator of the covenant of grace. The office was conferred upon him by the Father and voluntarily assumed by the Son.
MUNUS TRIPLEX Munus Triplex
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The munus triplex, or threefold office, is the doctrine that Christ executes the single mediatorial work under three functions, those of Prophet, Priest, and King. These answer to the threefold need of fallen man, who is ignorant and needs a teacher, guilty and needs a sacrifice, and helpless and needs a ruler and deliverer. The three offices are distinct in aspect yet inseparably united in the one Mediator.
PROPHETIC OFFICE Prophetic Office
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The prophetic office is that function of Christ by which he reveals to men, by his word and Spirit, the whole will of God for their salvation. He exercised it under the Old Testament by the prophets, in the days of his flesh by his personal teaching, and now from heaven by his Spirit and the ministry of the gospel. As Prophet he is both the matter and the medium of revelation.
PRIESTLY OFFICE Priestly Office
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The priestly office is that function of Christ by which he represents his people before God, offering himself as a sacrifice to satisfy divine justice and making continual intercession for them. It comprises the two parts of oblation, his once-for-all sacrifice upon the cross, and intercession, his perpetual presentation of that finished work in heaven. By this office he removes guilt and secures the application of redemption.
KINGLY OFFICE Kingly Office
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The kingly office is that function of Christ by which he rules and defends his people, subdues their enemies, and orders all things for the advancement of his kingdom and the glory of God. It is exercised over the church in grace, by inward subjection of the heart, and over the world in providence, all things being put under his feet as Mediator. This dominion is administered until every enemy is finally vanquished.
ESTATE OF HUMILIATION Estate of Humiliation
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The estate of humiliation is that condition into which the Son of God voluntarily descended for our salvation, comprising his incarnation, his subjection to the law, his sufferings, his death, and his continuance under the power of death until the third day. In it he laid aside the manifestation of his glory and assumed the form of a servant, bearing the penalty due to the sins of his people. It is the necessary ground of his subsequent exaltation.
ESTATE OF EXALTATION Estate of Exaltation
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The estate of exaltation is that glorious condition into which Christ entered as the reward of his finished work, comprising his resurrection, his ascension, his sitting at the right hand of God, and his coming again to judge the world. In it the Mediator, having borne the curse, is invested with the fullness of dignity and dominion proper to his accomplished redemption. It is the public attestation that the Father has accepted his satisfaction.
SESSION OF CHRIST Session of Christ
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The session of Christ is his sitting at the right hand of God the Father, signifying the place of supreme honor and authority into which he entered after his ascension. The posture of sitting denotes the completion of his sacrificial work and his entrance upon settled royal and priestly rule. From this seat he administers his kingdom, dispenses the gifts of his Spirit, and intercedes for his people.
HEADSHIP OF CHRIST Headship of Christ
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The headship of Christ is his relation to the church as the source of its life, the seat of its authority, and the principle of its unity, so that believers are members of his mystical body. As Head he communicates grace to the members, governs them by his law and Spirit, and represents them before God. This headship is at once vital, drawing them into living union, and federal, securing the covenant blessings on their behalf.
DOUBLE IMPUTATION Double Imputation
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Double imputation is the twofold transfer in the work of redemption whereby the sins of his people were imputed to Christ, and his righteousness is imputed to them. By the first, he bore their guilt and endured the penalty in their stead; by the second, believers are accounted righteous before God on the ground of his obedience. The two together exhibit the gracious exchange that is the basis of justification.
NON-IMPUTATION OF SIN Non-Imputation of Sin
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The non-imputation of sin is the negative element of justification, by which God refuses to charge the believer's transgressions to his account, having charged them to Christ. It is the pardoning act whereby guilt, considered as obligation to punishment, is judicially removed. This blessing is not a mere overlooking of sin but rests upon the satisfaction already rendered by the surety.
REMISSION OF SINS Remission of Sins
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The remission of sins is the gracious act of God by which, for the sake of Christ's satisfaction, he releases the believer from the guilt and condemnation due to his sins. It is judicial, not consisting in a change of character but in a change of relation to the law and its penalty. As a part of justification it is full and final, embracing all the offenses of the pardoned person, past, present, and future.
PROGRESSIVE SANCTIFICATION Progressive Sanctification
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Progressive sanctification is the continued and gradual work of God's Spirit by which the believer, after regeneration, is more and more renewed in the whole man after the image of God and enabled to die unto sin and live unto righteousness. It is carried on throughout the present life and is never perfected in this world, the corruption of nature still remaining. It advances by the use of the appointed means of grace and the believer's diligent cooperation.
INDWELLING SIN Indwelling Sin
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Indwelling sin is the corruption of nature that remains in the regenerate, abiding as a contrary principle and warring against the renewed inclinations of the soul. Though its reigning power is broken in conversion, its presence continues to defile every faculty and to mingle imperfection with the believer's best works. The conflict it occasions is the experience described as the warfare between the flesh and the Spirit.
GROWTH IN GRACE Growth in Grace
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Growth in grace is the believer's progressive advance in the exercise of every Christian virtue and in conformity to the image of Christ, as the inward principle of new life increases in strength and fruitfulness. It is promoted by the diligent use of the word, sacraments, prayer, and the providential discipline of God. Though uneven in its course, it is the normal and abiding evidence of a genuine work of sanctification.
CONDITIONS OF THE COVENANT Conditions of the Covenant
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In the covenant of grace the term condition denotes that which God graciously requires of His people, yet which He Himself also engages to work in them. Reformed theology distinguishes the condition of the covenant proper, which is faith uniting the sinner to Christ, from the requirements of new obedience that flow from union with Him. Faith is thus an instrumental, not a meritorious, condition, since the whole righteousness on which the covenant rests is Christ's.
SURETY OF THE COVENANT Surety of the Covenant
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A surety is one who voluntarily assumes responsibility for the obligations of another. Christ is the Surety of the new covenant, undertaking on behalf of His people both to render the obedience the law demanded and to bear the penalty their sins deserved. As Surety He guarantees the fulfilment of all the covenant's stipulations, so that its blessings are made infallibly sure to all whom He represents.
BLOOD OF THE COVENANT Blood of the Covenant
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The blood of the covenant is the sacrificial blood of Christ by which the new covenant is ratified and sealed. As ancient covenants were confirmed by sacrifice, so the gracious covenant rests upon the shed blood of the Mediator, through which remission of sins and access to God are secured. This blood, applied by the Spirit, is the ground of the believer's reconciliation and the seal pledged in the sacrament of the Supper.
CONDIGN MERIT Condign Merit
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Condign merit, in scholastic theology, is a work whose intrinsic worth establishes a strict claim in justice to reward. Reformed divines deny that any creature, even unfallen, can place God under such obligation, since all that man can render is already due. They confine condign merit to the obedience and sufferings of Christ alone, whose infinite dignity gives His work a worth that truly merits the salvation of His people.
SPIRIT OF ADOPTION Spirit of Adoption
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The Spirit of adoption is the Holy Spirit considered as wrought in believers to assure them of their sonship and to dispose them to filial affection toward God. By Him the adopted child cries Abba, Father, and is freed from the bondage and dread proper to a servant. This indwelling Spirit produces the temper, liberty, and confidence that belong to the children of God.
EARNEST OF THE SPIRIT Earnest of the Spirit
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The earnest of the Spirit is the present gift of the Holy Spirit regarded as a pledge and first instalment of the believer's full inheritance. Like an earnest payment that both secures a bargain and is of the same kind as the whole, the Spirit given now is both guarantee and foretaste of the consummate redemption to come. He thus assures the saints that what God has begun He will surely perfect in glory.
SPIRITUAL DESERTION Spiritual Desertion
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Spiritual desertion is a state in which a true believer, though not finally forsaken, is for a season deprived of the sensible comforts and shining presence of God. It may arise from God's sovereign discipline, the hiding of His face, or the chastening of negligence and sin, yet it never severs the soul from saving union with Christ. Such darkness is to be endured in faith, awaiting the renewed manifestation of God's favour.
SELF-DENIAL Self-Denial
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Self-denial is that grace whereby the believer renounces his own will, interests, and inordinate desires in subjection to the will of God. It is no mere ascetic mortification of the body, but the inward crucifixion of selfishness that the soul may live unto God and unto others. As a constant duty of the Christian life it flows from union with the crucified Christ and is sustained by the indwelling Spirit.
CHRISTIAN LIBERTY Christian Liberty
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Christian liberty is the freedom purchased by Christ whereby believers are delivered from the guilt and dominion of sin, from the curse and ceremonial yoke of the law, and from the tyranny of human inventions in the worship of God. This liberty is not licence, for it leaves the moral law binding as a rule of life and is exercised in willing service to God. In matters indifferent it must be ruled by love and edification, lest it become a stumbling-block.
LIBERTY OF CONSCIENCE Liberty of Conscience
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Liberty of conscience is the freedom of the soul from any authority but that of God in matters of faith and worship. God alone is Lord of the conscience, and He has left it free from the doctrines and commandments of men which are contrary to His Word or added beside it. To require an implicit faith or absolute obedience to such impositions is to betray true liberty and the rights of conscience itself.
RULE OF FAITH Rule of Faith
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The rule of faith is the supreme and final standard by which all matters of belief and practice are to be tried. For Reformed theology this rule is the canonical Scripture alone, which as the inspired Word of God possesses an authority above every church, council, and tradition. Creeds and confessions are received only as subordinate summaries, having weight in so far as they faithfully exhibit the teaching of the written Word.
DEATH OF THE BELIEVER Death of the Believer
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For the believer death has lost its character as a penal curse and is transformed into a passage into rest. Though the wages of sin in itself, to those united to Christ death becomes the appointed means of perfecting holiness and entering immediately into the presence of the Lord. The sting being removed by the Redeemer's satisfaction, the saint dies in hope, his soul made perfect in glory and his body resting until the resurrection.
GLORIFIED BODY Glorified Body
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The glorified body is the resurrection body of the saints, raised in incorruption, power, and likeness to the glorious body of the risen Christ. Numerically identical with the body laid in the grave yet transformed in its qualities, it is rendered spiritual, immortal, and free from all the infirmities of the present state. In it the redeemed shall serve and behold God forever, soul and body together perfected in glory.
FELLOWSHIP WITH GOD Fellowship with God
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Fellowship with God is the gracious communion enjoyed by believers with the Father, the Son, and the Holy Spirit, grounded in their union with Christ. It consists in mutual love, in conscious participation of divine grace, and in the soul's holy intercourse with God through the Word, prayer, and the ordinances. Begun in this life as a foretaste, it is consummated in the immediate and unbroken vision of God in glory.
SEALS OF THE COVENANT Seals of the Covenant
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Seals of the covenant are the sacraments which God has appointed visibly to confirm and apply the promises of His gracious covenant. As a seal attaches authentic certainty to a covenant document, so Baptism and the Lord's Supper ratify to believers their interest in Christ and all His benefits. They neither confer grace by their mere performance nor add to the covenant, but exhibit, pledge, and seal the same grace offered in the Word.
