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Philadelphia Confession of Faith (1742)
Chapter 1
Of
the Holy Scriptures
1.
The Holy Scripture is the only sufficient, certain, and
infallible rule of all saving knowledge, faith, and obedience,
although the light of nature, and the works of creation and
providence do so far manifest the goodness, wisdom, and power of
God, as to leave men inexcusable; yet are they not sufficient to
give that knowledge of God and his will which is necessary unto
salvation. Therefore it pleased the Lord at sundry times and in
divers manners to reveal himself, and to declare that his will
unto his church; and afterward for the better preserving and
propagating of the truth, and for the more sure establishment and
comfort of the church against the corruption of the flesh, and the
malice of Satan, and of the world, to commit the same wholly unto
writing; which maketh the Holy Scriptures to be most necessary,
those former ways of God's revealing his will unto his people
being now ceased.
(2Tim.
3:15-17; Isa. 8:20; Luke 16:29, 31; Eph. 2:20; Rom. 1:19-21,
2:14,15; Psalm 19:1-3; Heb.1:1; Prov. 22:19-21; Rom. 15:4; 2 Pet.
1:19,20)
2.
Under the name of Holy Scripture, or the Word of God
written, are now contained all the books of the Old and New
Testaments, which are these:
OF
THE OLD TESTAMENT: Genesis, Exodus, Leviticus, Numbers,
Deuteronomy, Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings,
II Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther,
Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomen, Isaiah,
Jeremiah, Lamentations,Ezekiel, Daniel, Hosea, Joel, Amos,
Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,
Zachariah, Malachi
OF
THE NEW TESTAMENT: Matthew, Mark, Luke, John, The Acts of
the Apostles, Paul's Epistle to the Romans, I Corinthians, II
Corinthians, Galatians, Ephesians, Philippians, Colossians, I
Thessalonians, II Thessalonians, I Timothy, II Timothy, To Titus,
To Philemon, The Epistle to the Hebrews, Epistle of James, The
first and second Epistles of Peter, The first, second, and third
Epistles of John, The Epistle of Jude, The Revelation
All of which are given
by the inspiration of God, to be the rule of faith and life.
(2 Tim.
3:16)
3.
The books commonly called Apocrypha, not being of divine
inspiration, are no part of the canon or rule of the Scripture,
and, therefore, are of no authority to the church of God, nor to
be any otherwise approved or made use of than other human
writings.
(Luke
24:27, 44; Rom. 3:2)
4.
The authority of the Holy Scripture, for which it ought to be
believed, dependeth not upon the testimony of any man or church,
but wholly upon God (who is truth itself), the author thereof;
therefore it is to be received because it is the Word of God.
(2 Pet.
1:19-21; 2 Tim. 3:16; 2 Thess. 2:13; 1 John 5:9)
5.
We may be moved and induced by the testimony of the church
of God to an high and reverent esteem of the Holy Scriptures; and
the heavenliness of the matter, the efficacy of the doctrine, and
the majesty of the style, the consent of all the parts, the scope
of the whole (which is to give all glory to God), the full
discovery it makes of the only way of man's salvation, and many
other incomparable excellencies, and entire perfections thereof,
are arguments whereby it doth abundantly evidence itself to be the
Word of God; yet notwithstanding, our full persuasion and
assurance of the infallible truth, and divine authority thereof,
is from the inward work of the Holy Spirit bearing witness by and
with the Word in our hearts.
(John
16:13,14; 1 Cor. 2:10-12; 1 John 2:20, 27)
6.
The whole counsel of God concerning all things necessary
for his own glory, man's salvation, faith and life, is either
expressly set down or necessarily contained in the Holy Scripture:
unto which nothing at any time is to be added, whether by new
revelation of the Spirit, or traditions of men. Nevertheless, we
acknowledge the inward illumination of the Spirit of God to be
necessary for the saving understanding of such things as are
revealed in the Word, and that there are some circumstances
concerning the worship of God, and government of the church,
common to human actions and societies, which are to be ordered by
the light of nature and Christian prudence, according to the
general rules of the Word, which are always to be observed.
(2 Tim.
3:15-17; Gal. 1:8,9; John 6:45; 1 Cor. 2:9-12; 1 Cor. 11:13, 14; 1
Cor. 14:26,40)
7.
All things in Scripture are not alike plain in themselves,
nor alike clear unto all; yet those things which are necessary to
be known, believed and observed for salvation, are so clearly
propounded and opened in some place of Scripture or other, that
not only the learned, but the unlearned, in a due use of ordinary
means, may attain to a sufficient understanding of them.
(2 Pet.
3:16; Ps. 19:7; Psalm 119:130)
8.
The Old Testament in Hebrew (which was the native language
of the people of God of old), and the New Testament in Greek
(which at the time of the writing of it was most generally known
to the nations), being immediately inspired by God, and by his
singular care and providence kept pure in all ages, are therefore
authentic; so as in all controversies of religion, the church is
finally to appeal to them. But because these original tongues are
not known to all the people of God, who have a right unto, and
interest in the Scriptures, and are commanded in the fear of God
to read and search them, therefore they are to be translated into
the vulgar language of every nation unto which they come, that the
Word of God dwelling plentifully in all, they may worship him in
an acceptable manner, and through patience and comfort of the
Scriptures may have hope.
(Rom.
3:2; Isa. 8:20; Acts 15:15; John 5:39; 1 Cor. 14:6, 9, 11, 12, 24,
28; Col. 3:16)
9.
The infallible rule of interpretation of Scripture is the
Scripture itself; and therefore when there is a question about the
true and full sense of any Scripture (which is not manifold, but
one), it must be searched by other places that speak more clearly.
( 2 Pet.
1:20, 21; Acts 15:15, 16)
10. The supreme judge, by which all controversies of
religion are to be determined, and all decrees of councils,
opinions of ancient writers, doctrines of men, and private
spirits, are to be examined, and in whose sentence we are to rest,
can be no other but the Holy Scripture delivered by the Spirit,
into which Scripture so delivered, our faith is finally resolved.
(Matt.
22:29, 31, 32; Eph. 2:20; Acts 28:23)
Chapter 2
Of
God and of the Holy Trinity
1.
The Lord our God is but one only living and true God; whose
subsistence is in and of himself, infinite in being and
perfection; whose essence cannot be comprehended by any but
himself; a most pure spirit, invisible, without body, parts, or
passions, who only hath immortality, dwelling in the light which
no man can approach unto; who is immutable, immense, eternal,
incomprehensible, almighty, every way infinite, most holy, most
wise, most free, most absolute; working all things according to
the counsel of his own immutable and most righteous will for his
own glory; most loving, gracious, merciful, long-suffering,
abundant in goodness and truth, forgiving iniquity, transgression,
and sin; the rewarder of them that diligently seek him, and withal
most just and terrible in his judgments, hating all sin, and who
will by no means clear the guilty.
(1 Cor.
8:4, 6; Deut. 6:4; Jer. 10:10; Isa. 48:12; Exod. 3:14; John 4:24;
1 Tim. 1:17; Deut. 4:15, 16; Mal. 3:6; 1 Kings 8:27; Jer. 23:23;
Ps. 90:2; Gen. 17:1; Isa. 6:3; Ps. 115:3; Isa. 46:10; Prov. 16:4;
Rom. 11:36; Exod.34:6, 7; Heb. 11:6; Neh. 9:32, 33; Ps. 5:5, 6;
Exod. 34:7; Nahum 1:2, 3)
2.
God, having all life, glory, goodness, blessedness, in and
of himself, is alone in and unto himself all-sufficient, not
standing in need of any creature which he hath made, nor deriving
any glory from them, but only manifesting his own glory in, by,
unto, and upon them; he is the alone fountain of all being, of
whom, through whom, and to whom are all things, and he hath most
sovereign dominion over all creatures, to do by them, for them, or
upon them, whatsoever himself pleaseth; in his sight all things
are open and manifest, his knowledge is infinite, infallible, and
independent upon the creature, so as nothing is to him contingent
or uncertain; he is most holy in all his counsels, in all his
works, and in all his commands; to him is due from angels and men,
whatsoever worship, service, or obedience, as creatures they owe
unto the Creator, and whatever he is further pleased to require of
them.
(John
5:26; Ps. 148:13; Ps. 119:68; Job 22:2, 3; Rom. 11:34-36; Dan.
4:25, 34, 35; Heb. 4:13; Ezek. 11:5; Acts 15:18; Ps. 145:17; Rev.
5:12-14)
3.
In this divine and infinite Being there are three
subsistences, the Father, the Word or Son, and Holy Spirit, of one
substance, power, and eternity, each having the whole divine
essence, yet the essence undivided: the Father is of none, neither
begotten nor proceeding; the Son is eternally begotten of the
Father; the Holy Spirit proceeding from the Father and the Son;
all infinite, without beginning, therefore but one God, who is not
to be divided in nature and being, but distinguished by several
peculiar relative properties and personal relations; which
doctrine of the Trinity is the foundation of all our communion
with God, and comfortable dependence on him.
(1 John
5:7; Matt. 28:19; 2 Cor. 13:14; Exod. 3:14; John 14:11; I Cor.
8:6; John 1:14,18; John 15:26; Gal. 4:6)
Chapter 3
Of
God's Decree
1.
God hath decreed in himself, from all eternity, by the most
wise and holy counsel of his own will, freely and unchangeably,
all things, whatsoever comes to pass; yet so as thereby is God
neither the author of sin nor hath fellowship with any therein;
nor is violence offered to the will of the creature, nor yet is
the liberty or contingency of second causes taken way, but rather
established; in which appears his wisdom in disposing all things,
and power and faithfulness in accomplishing his decree.
(Isa.
46:10; Eph. 1:11; Heb. 6:17; Rom. 9:15, 18; James 1:13; 1 John
1:5; Acts 4:27, 28; John 19:11; Num. 23:19; Eph. 1:3-5)
2.
Although God knoweth whatsoever may or can come to pass,
upon all supposed conditions, yet hath he not decreed anything,
because he foresaw it as future, or as that which would come to
pass upon such conditions.
(Acts
15:18; Rom. 9:11, 13, 16, 18)
3.
By the decree of God, for the manifestation of his glory, some men
and angels are predestinated, or foreordained to eternal life
through Jesus Christ, to the praise of his glorious grace; others
being left to act in their sin to their just condemnation, to the
praise of his glorious justice.
(I Tim.
5:21; Matt. 25:34; Eph. 1:5, 6; Rom. 9:22, 23; Jude 4)
4.
These angels and men thus predestinated and foreordained, are
particularly and unchangeably designed, and their number so
certain and definite, that it cannot be either increased or
diminished.
(2 Tim.
2:19; John 13:18)
5.
Those of mankind that are predestinated to life, God,
before the foundation of the world was laid, according to his
eternal and immutable purpose, and the secret counsel and good
pleasure of his will, hath chosen in Christ unto everlasting
glory, out of his mere free grace and love, without any other
thing in the creature as a condition or cause moving him
thereunto.
(Eph.
1:4, 9, 11; Rom. 8:30; 2 Tim. 1:9; I Thess. 5:9; Rom. 9:13, 16;
Eph. 2:5, 12)
6.
As God hath appointed the elect unto glory, so he hath, by the
eternal and most free purpose of his will, foreordained all the
means thereunto; wherefore they who are elected, being fallen in
Adam, are redeemed by Christ, are effectually called unto faith in
Christ, by his Spirit working in due season, are justified,
adopted, sanctified, and kept by his power through faith unto
salvation; neither are any other redeemed by Christ, or
effectually called, justified, adopted, sanctified, and saved, but
the elect only.
(1 Pet.
1:2; 2 Thess. 2:13; 1 Thess. 5:9, 10; Rom. 8:30; 2 Thess. 2:13; 1
Pet. 1:5; John 10:26, 17:9, 6:64)
7.
The doctrine of the high mystery of predestination is to be
handled with special prudence and care, that men attending the
will of God revealed in his Word, and yielding obedience
thereunto, may, from the certainty of their effectual vocation, be
assured of their eternal election; so shall this doctrine afford
matter of praise, reverence, and admiration of God, and of
humility, diligence, and abundant consolation to all that
sincerely obey the gospel.
(1 Thess.
1:4, 5; 2 Pet. 1:10; Eph. 1:6; Rom. 11:33; Rom. 11:5, 6, 20; Luke
10:20)
Chapter 4
Of
Creation
1.
In the beginning it pleased God the Father, Son, and Holy Spirit,
for the manifestation of the glory of his eternal power, wisdom,
and goodness, to create or make the world, and all things therein,
whether visible or invisible, in the space of six days, and all
very good.
(John
1:2, 3; Heb. 1:2; Job 26:13; Rom. 1:20; Col. 1:16; Gen. 1:31)
2.
After God had made all other creatures, he created man, male and
female, with reasonable and immortal souls, rendering them fit
unto that life to God for which they were created; being made
after the image of God, in knowledge, righteousness, and true
holiness; having the law of God written in their hearts, and power
to fulfil it, and yet under a possibility of transgressing, being
left to the liberty of their own will, which was subject to
change.
(Gen.
1:27; Gen. 2:7; Eccles. 7:29; Gen. 1;26; Rom. 2:14, 15; Gen. 3:6)
3.
Besides the law written in their hearts, they received a
command not to eat of the tree of knowledge of good and evil,
which whilst they kept, they were happy in their communion with
God, and had dominion over the creatures.
(Gen.
2:17; Gen. 1:26, 28)
Chapter 5
Of
Divine Providence
1.
God the good Creator of all things, in his infinite power
and wisdom doth uphold, direct, dispose, and govern all creatures
and things, from the greatest even to the least, by his most wise
and holy providence, to the end for the which they were created,
according unto his infallible foreknowledge, and the free and
immutable counsel of his own will; to the praise of the glory of
his wisdom, power, justice, infinite goodness, and mercy.
(Heb.
1:3; Job 38:11; Isa. 46:10, 11; Ps. 135:6; Matt. 10:29-31; Eph.
1;11)
2.
Although in relation to the foreknowledge and decree of God, the
first cause, all things come to pass immutably and infallibly; so
that there is not anything befalls any by chance, or without his
providence; yet by the same providence he ordereth them to fall
out according to the nature of second causes, either necessarily,
freely, or contingently.
(Acts
2:23; Prov. 16:33; Gen. 8:22)
3.
God, in his ordinary providence maketh use of means, yet is
free to work without, above, and against them at his pleasure.
(Acts
27:31, 44; Isa. 55:10, 11; Hosea 1:7; Rom. 4:19-21; Dan. 3:27)
4.
The almighty power, unsearchable wisdom, and infinite
goodness of God, so far manifest themselves in his providence,
that his determinate counsel extendeth itself even to the first
fall, and all other sinful actions both of angels and men; and
that not by a bare permission, which also he most wisely and
powerfully boundeth, and otherwise ordereth and governeth, in a
manifold dispensation to his most holy ends; yet so, as the
sinfulness of their acts proceedeth only from the creatures, and
not from God, who, being most holy and righteous, neither is nor
can be the author or approver of sin.
(Rom.
11:32-34; 2 Sam. 24:1, 1 Chron. 21:1; 2 Kings 19:28; Ps. 76;10;
Gen. 1:20; Isa. 10:6, 7, 12; Ps. 1;21; 1 John 2:16)
5.
The most wise, righteous, and gracious God doth oftentimes leave
for a season his own children to manifold temptations and the
corruptions of their own hearts, to chastise them for their former
sins, or to discover unto them the hidden strength of corruption
and deceitfulness of their hearts, that they may be humbled; and
to raise them to a more close and constant dependence for their
support upon himself; and to make them more watchful against all
future occasions of sin, and for other just and holy ends. So that
whatsoever befalls any of his elect is by his appointment, for his
glory, and their good.
(2 Chron.
32:25, 26, 31; 2 Cor. 12:7-9; Rom. 8:28)
6.
As for those wicked and ungodly men whom God, as the
righteous judge, for former sin doth blind and harden; from them
he not only withholdeth his grace, whereby they might have been
enlightened in their understanding, and wrought upon their hearts;
but sometimes also withdraweth the gifts which they had, and
exposeth them to such objects as their corruption makes occasion
of sin; and withal, gives them over to their own lusts, the
temptations of the world, and the power of Satan, whereby it comes
to pass that they harden themselves, under those means which God
useth for the softening of others.
(Rom.
1;24-26, 28, 11:7, 8; Deut. 29:4; Matt. 13:12; Deut. 2:30; 2 Kings
8:12, 13; Ps. 81:11, 12; 2 Thess. 2:10-12; Exod. 8:15, 32; Isa.
6:9, 10; 1 Pet. 2:7, 8)
7.
As the providence of God doth in general reach to all
creatures, so after a more special manner it taketh care of his
church, and disposeth of all things to the good thereof.
(1 Tim.
4:10; Amos 9:8, 9; Isa. 43:3-5)
Chapter 6
Of
the Fall of Man, Of Sin, And of the Punishment Thereof
1.
Although God created man upright and perfect, and gave him a
righteous law, which had been unto life had he kept it, and
threatened death upon the breach thereof, yet he did not long
abide in this honour; Satan using the subtlety of the serpent to
subdue Eve, then by her seducing Adam, who, without any
compulsion, did willfully transgress the law of their creation,
and the command given unto them, in eating the forbidden fruit,
which God was pleased, according to his wise and holy counsel to
permit, having purposed to order it to his own glory.
(Gen.
2:16, 17; Gen. 3:12,13; 2 Cor. 11:3)
2.
Our first parents, by this sin, fell from their original
righteousness and communion with God, and we in them whereby death
came upon all: all becoming dead in sin, and wholly defiled in all
the faculties and parts of soul and body.
(Rom.
3:23; Rom 5:12,etc; Tit. 1:15; Gen. 6:5; Jer. 17:9; Rom. 3:10-19)
3.
They being the root, and by God's appointment, standing in
the room and stead of all mankind, the guilt of the sin was
imputed, and corrupted nature conveyed, to all their posterity
descending from them by ordinary generation, being now conceived
in sin, and by nature children of wrath, the servants of sin, the
subjects of death, and all other miseries, spiritual, temporal,
and eternal, unless the Lord Jesus set them free.
(Rom.
5:12-19; 1 Cor. 15:21, 22, 45, 49; Ps. 51:5; Job 14:4; Eph. 2:3;
Rom. 6:20, 5:12; Heb. 2:14, 15; 1 Thess. 1:10)
4.
From this original corruption, whereby we are utterly
indisposed, disabled, and made opposite to all good, and wholly
inclined to all evil, do proceed all actual transgressions.
(Rom.
8:7; Col. 1:21; James 1:14, 15; Matt. 15:19)
5.
The corruption of nature, during this life, doth remain in
those that are regenerated; and although it be through Christ
pardoned and mortified, yet both itself, and the first motions
thereof, are truly and properly sin.
(Rom.
7:18,23; Eccles. 7:20; 1 John 1:8; Rom. 7:23-25; Gal. 5:17)
Chapter 7
Of
God's Covenant
1.
The distance between God and the creature is so great, that
although reasonable creatures do owe obedience to him as their
creator, yet they could never have attained the reward of life but
by some voluntary condescension on God's part, which he hath been
pleased to express by way of covenant.
( Luke
17:10; Job 35:7,8)
2.
Moreover, man having brought himself under the curse of the
law by his fall, it pleased the Lord to make a covenant of grace,
wherein he freely offereth unto sinners life and salvation by
Jesus Christ, requiring of them faith in him, that they may be
saved; and promising to give unto all those that are ordained unto
eternal life, his Holy Spirit, to make them willing and able to
believe.
(Gen.
2:17; Gal. 3:10; Rom. 3:20, 21; Rom. 8:3; Mark 16:15, 16; John
3:16; Ezek. 36:26, 27; John 6:44, 45; Ps. 110:3)
3.
This covenant is revealed in the gospel; first of all to
Adam in the promise of salvation by the seed of the woman, and
afterwards by farther steps, until the full discovery thereof was
completed in the New Testament; and it is founded in that eternal
covenant transaction that was between the Father and the Son about
the redemption of the elect; and it is alone by the grace of this
covenant that all the posterity of fallen Adam that ever were
saved did obtain life and blessed immortality, man being now
utterly incapable of acceptance with God upon those terms on which
Adam stood in his state of innocency.
(Gen.
3:15; Heb. 1:1; 2 Tim. 1:9; Tit. 1:2; Heb. 11;6, 13; Rom. 4:1, 2,
&c.; Acts 4:12; John 8:56)
Chapter 8
Of
Christ the Mediator
1.
It pleased God, in His eternal purpose, to choose and
ordain the Lord Jesus, his only begotten Son, according to the
covenant made between them both, to be the mediator between God
and man; the prophet, priest, and king; head and saviour of the
church, the heir of all things, and judge of the world; unto whom
he did from all eternity give a people to be his seed and to be by
him in time redeemed, called, justified, sanctified, and
glorified.
(Isa.
42:1; 1 Pet. 1:19, 20; Acts 3:22; Heb. 5:5, 6; Ps. 2:6; Luke 1:33;
Eph. 1:22, 23; Heb. 1:2; Acts 17:31; Isa. 53:10; John 17:6; Rom.
8:30)
2.
The Son of God, the second person in the Holy Trinity,
being very and eternal God, the brightness of the Father's glory,
of one substance and equal with him who made the world, who
upholdeth and governeth all things he hath made, did, when the
fullness of time was come, take upon him man's nature, with all
the essential properties and common infirmities thereof, yet
without sin; being conceived by the Holy Spirit in the womb of the
Virgin Mary, the Holy Spirit coming down upon her: and the power
of the Most High overshadowing her; and so was made of a woman of
the tribe of Judah, of the seed of Abraham and David according to
the Scriptures; so that two whole, perfect, and distinct natures
were inseparably joined together in one person, without
conversion, composition, or confusion; which person is very God
and very man, yet one Christ, the only mediator between God and
man.
(John
1:14; Gal. 4;4; Rom. 8:3; Heb. 2:14, 16, 17, 4:15; Matt. 1:22, 23;
Luke 1:27, 31, 35; Rom. 9:5; 1 Tim. 2:5)
3.
The Lord Jesus, in his human nature thus united to the
divine, in the person of the Son, was sanctified and anointed with
the Holy Spirit above measure, having in Him all the treasures of
wisdom and knowledge; in whom it pleased the Father that all
fullness should dwell, to the end that being holy, harmless,
undefiled, and full of grace and truth, he might be thoroughly
furnished to execute the office of mediator and surety; which
office he took not upon himself, but was thereunto called by his
Father; who also put all power and judgment in his hand, and gave
him commandment to execute the same.
(Ps.
45:7; Acts 10:38; John 3:34; Col. 2:3; Col. 1:19; Heb. 7:26; John
1:14; Heb. 7:22; Heb. 5:5; John 5:22, 27; Matt. 28:18; Acts 2;36)
4.
This office the Lord Jesus did most willingly undertake,
which that he might discharge he was made under the law, and did
perfectly fulfil it, and underwent the punishment due to us, which
we should have borne and suffered, being made sin and a curse for
us; enduring most grievous sorrows in his soul, and most painful
sufferings in his body; was crucified, and died, and remained in
the state of the dead, yet saw no corruption: on the third day he
arose from the dead with the same body in which he suffered, with
which he also ascended into heaven, and there sitteth at the right
hand of his Father making intercession, and shall return to judge
men and angels at the end of the world.
(Ps.
40:7, 8; Heb. 10:5-10; John 10:18; Gal 4:4; Matt. 3:15; Gal. 3:13;
Isa. 53:6; 1 Pet. 3:18; 2 Cor. 5:21; Matt. 26:37, 38; Luke 22:44;
Matt. 27:46; Acts 13:37; 1 Cor. 15:3, 4; John 20:25, 27; Mark
16:19; Acts 1:9-11; Rom. 8:34; Heb. 9:24; Acts 10:42; Rom. 14:9,
10; Acts 1:11; 2 Pet. 2:4)
5.
The Lord Jesus, by his perfect obedience and sacrifice of
himself, which he through the eternal Spirit once offered up unto
God, hath fully satisfied the justice of God, procured
reconciliation, and purchased an everlasting inheritance in the
kingdom of heaven, for all those whom the Father hath given unto
Him.
(Heb.
9:14, 10:14; Rom. 3:25, 26; John 17:2; Heb. 9:15)
6.
Although the price of redemption was not actually paid by Christ
till after his incarnation, yet the virtue, efficacy, and benefit
thereof were communicated to the elect in all ages, successively
from the beginning of the world, in and by those promises, types,
and sacrifices wherein he was revealed, and signified to be the
seed which should bruise the serpent's head; and the Lamb slain
from the foundation of the world, being the same yesterday, and
to- day and for ever.
(1 Cor.
4:10; Heb. 4:2; 1 Pet. 1:10, 11; Rev. 13:8; Heb. 13:8)
7.
Christ, in the work of mediation, acteth according to both
natures, by each nature doing that which is proper to itself; yet
by reason of the unity of the person, that which is proper to one
nature is sometimes in Scripture, attributed to the person
denominated by the other nature.
(John
3:13; Acts 20:28)
8.
To all those for whom Christ hath obtained eternal
redemption, he doth certainly and effectually apply and
communicate the same, making intercession for them; uniting them
to himself by his Spirit, revealing unto them, in and by his Word,
the mystery of salvation, persuading them to believe and obey,
governing their hearts by his Word and Spirit, and overcoming all
their enemies by his almighty power and wisdom, in such manner and
ways as are most consonant to his wonderful and unsearchable
dispensation; and all of free and absolute grace, without any
condition foreseen in them to procure it.
(John
6:37, 10:15, 16, 17:9; Rom. 5:10; John 17:6; Eph. 1:9; 1 John
5:20; Rom. 8:9, 14; Ps. 110:1; 1 Cor. 15:25, 26; John 3:8; Eph.
1:8)
9.
This office of mediator between God and man is proper only to
Christ, who is the prophet, priest, and king of the church of God;
and may not be either in whole, or any part thereof, transferred
from him to any other.
(Tim.
2:5)
10. This number and order of offices is necessary; for in
respect of our ignorance, we stand in need of his prophetical
office; and in respect of our alienation from God, and
imperfection of the best of our services, we need his priestly
office to reconcile us and present us acceptable unto God; and in
respect to our averseness and utter inability to return to God,
and for our rescue and security from our spiritual adversaries, we
need his kingly office to convince, subdue, draw, uphold, deliver,
and preserve us to his heavenly kingdom.
(John
1:18; Col. 1:21; Gal. 5:17; John 16:8; Ps. 110:3; Luke 1:74, 75)
Chapter 9
Of
Free Will
1.
God hath endued the will of man with that natural liberty
and power of acting upon choice, that it is neither forced, nor by
any necessity of nature determined to do good or evil.
(Matt.
17:12; James 1:14; Duet. 30:19)
2.
Man, in his state of innocency, had freedom and power to
will and to do that which was good and well-pleasing to God, but
yet was unstable, so that he might fall from it.
(Eccles.
7:29; Gen. 3:6)
3.
Man, by his fall into a state of sin, hath wholly lost all
ability of will to any spiritual good accompanying salvation; so
as a natural man, being altogether averse from that good, and dead
in sin, is not able by his own strength to convert himself, or to
prepare himself thereunto.
(Rom.
5:6, 8:7; Eph. 2:1, 5; Tit. 3:3-5; John 6:44)
4.
When God converts a sinner, and translates him into the
state of grace, he freeth him from his natural bondage under sin,
and by his grace alone enables him freely to will and to do that
which is spiritually good; yet so as that by reason of his
remaining corruptions, he doth not perfectly, nor only will, that
which is good, but doth also will that which is evil.
(Col.
1:13; John 8:36; Phil. 2:13; Rom. 7:15, 18, 19, 21, 23)
5.
This will of man is made perfectly and immutably free to
good alone in the state of glory only.
(Eph.
4:13)
Chapter 10
Of
Effectual Calling
1.
Those whom God hath predestinated unto life, he is pleased
in his appointed, and accepted time, effectually to call, by his
Word and Spirit, out of that state of sin and death in which they
are by nature, to grace and salvation by Jesus Christ;
enlightening their minds spiritually and savingly to understand
the things of God; taking away their heart of stone, and giving
unto them a heart of flesh; renewing their wills, and by his
almighty power determining them to that which is good, and
effectually drawing them to Jesus Christ; yet so as they come most
freely, being made willing by his grace.
(Rom.
8:30, 11:7; Eph. 1:10, 11; 2 Thess. 2:13, 14; Eph. 2:1-6; Acts
26:18; Eph. 1:17, 18; Ezek. 36:26; Deut. 30:6; Ezek. 36:27; Eph.
1:19; Ps. 110:3; Cant. 1:4)
2.
This effectual call is of God's free and special grace
alone, not from anything at all foreseen in man, nor from any
power or agency in the creature, being wholly passive therein,
being dead in sins and trespasses, until being quickened and
renewed by the Holy Spirit; he is thereby enabled to answer this
call, and to embrace the grace offered and conveyed in it, and
that by no less power than that which raised up Christ from the
dead.
(2 Tim.
1:9; Eph. 2:8; 1 Cor. 2:14; Eph. 2:5; John 5:25; Eph. 1:19, 20)
3.
Elect infants dying in infancy are regenerated and saved by
Christ through the Spirit; who worketh when, and where, and how he
pleases; so also are all elect persons, who are incapable of being
outwardly called by the ministry of the Word.
(John
3:3, 5, 6; John 3:8)
4.
Others not elected, although they may be called by the ministry of
the Word, and may have some common operations of the Spirit, yet
not being effectually drawn by the Father, they neither will nor
can truly come to Christ, and therefore cannot be saved: much less
can men that receive not the Christian religion be saved; be they
never so diligent to frame their lives according to the light of
nature and the law of that religion they do profess.
(Matt.
22:14, 13:20, 21; Heb 6:4, 5; John 6:44, 45, 65; 1 John 2:24, 25;
Acts 4:12; John 4:22, 17:3)
Chapter 11
Of
Justification
1.
Those whom God effectually calleth, he also freely justifieth, not
by infusing righteousness into them, but by pardoning their sins,
and by accounting and accepting their persons as righteous; not
for anything wrought in them, or done by them, but for Christ's
sake alone; not by imputing faith itself, the act of believing, or
any other evangelical obedience to them, as their righteousness;
but by imputing Christ's active obedience unto the whole law, and
passive obedience in his death for their whole and sole
righteousness by faith, which faith they have not of themselves;
it is the gift of God.
(Rom.
3:24, 8:30; Rom. 4:5-8; Eph. 1:7; 1 Cor. 1:30, 31; Rom. 5:17-19;
Phil. 3:8, 9; Eph. 2:8-10; John 1:12; Rom. 5:17)
2.
Faith thus receiving and resting on Christ and his
righteousness, is the alone instrument of justification; yet it is
not alone in the person justified, but is ever accompanied with
all other saving graces, and is no dead faith, but worketh by
love.
(Rom.
3:28; Gal. 5:6; James 2:17, 22, 26)
3.
Christ, by his obedience and death, did fully discharge the
debt of all those that are justified; and did, by the sacrifice of
himself in the blood of his cross, undergoing in their stead the
penalty due unto them, make a proper, real, and full satisfaction
to God's justice in their behalf; yet, inasmuch as he was given by
the Father for them, and his obedience and satisfaction accepted
in their stead, and both freely, not for anything in them, their
justification is only of free grace, that both the exact justice
and rich grace of God might be glorified in the justification of
sinners.
(Heb.
10:14; 1 Pet. 1:18, 19; Isa. 53:5, 6; Rom. 8:32; 2 Cor. 5:21; Rom.
3:26; Eph. 1:6, 7, 2:7)
4.
God did from all eternity decree to justify all the elect,
and Christ did in the fullness of time die for their sins, and
rise again for their justification; nevertheless, they are not
justified personally, until the Holy Spirit doth in time due
actually apply Christ unto them.
(Gal.
3:8; 1 Pet. 1:2; 1 Tim. 2:6; Rom. 4:25; Col. 1:21, 22; Tit. 3:4-7)
5.
God doth continue to forgive the sins of those that are
justified, and although they can never fall from the state of
justification, yet they may, by their sins, fall under God's
fatherly displeasure; and in that condition they have not usually
the light of his countenance restored unto them, until they humble
themselves, confess their sins, beg pardon, and renew their faith
and repentance.
(Matt.
6:12; 1 John 1:7, 9; John 10:28; Ps. 89:31-33; Ps. 32:5; Ps. 51;
Matt. 26:75)
6.
The justification of believers under the Old Testament was, in all
these respects, one and the same with the justification of
believers under the New Testament.
(Gal.
3:9; Rom. 4:22-24)
Chapter 12
Of
Adoption
All those that are
justified, God vouchsafed, in and for the sake of his only Son
Jesus Christ, to make partakers of the grace of adoption, by which
they are taken into the number, and enjoy the liberties and
privileges of the children of God, have his name put upon them,
receive the spirit of adoption, have access to the throne of grace
with boldness, are enabled to cry Abba, Father, are pitied,
protected, provided for, and chastened by him as by a Father, yet
never cast off, but sealed to the day of redemption, and inherit
the promises as heirs of everlasting salvation.
(Eph.
1:5; Gal. 4:4, 5; John 1:12; Rom. 8:17; 2 Cor. 6:18; Rev. 3:12;
Rom. 8:15; Gal. 4:6; Eph. 2:18; Ps. 103:13; Prov. 14:26; 1 Pet.
5:7; Heb. 12:6; Isa. 54:8, 9; Lam. 3:31; Eph. 4:30; Heb. 1:14,
6:12)
Chapter 13
Of
Sanctification
1.
They who are united to Christ, effectually called, and
regenerated, having a new heart and a new spirit created in them
through the virtue of Christ's death and resurrection, are also
farther sanctified, really and personally, through the same
virtue, by His Word and Spirit dwelling in them; the dominion of
the whole body of sin is destroyed, and the several lusts thereof
are more and more weakened and mortified, and they more and more
quickened and strengthened in all saving graces, to the practice
of all true holiness, without which no man shall see the Lord.
(Acts
20:32; Rom. 6:5, 6; John 17:17; Eph. 3:16-19; 1 Thess. 5:21-23;
Rom. 6:14; Gal. 5;24; Col. 1:11; 2 Cor. 7:1; Heb. 12:14)
2.
This sanctification is throughout the whole man, yet imperfect in
this life; there abideth still some remnants of corruption in
every part, whence ariseth a continual and irreconcilable war; the
flesh lusting against the Spirit, and the Spirit against the
flesh.
(1 Thess.
5:23; Rom. 7:18, 23; Gal. 5:17; 1 Pet. 2:11)
3.
In which war, although the remaining corruption for a time may
much prevail, yet through the continual supply of strength from
the sanctifying Spirit of Christ, the regenerate part doth
overcome; and so the saints grow in grace, perfecting holiness in
the fear of God, pressing after an heavenly life, in evangelical
obedience to all the commands which Christ as Head and King, in
His Word hath prescribed them.
(Rom.
7:23; Rom. 6:14; Eph. 4:15, 16; 2 Cor. 3:18, 7:1)
Chapter 14
Of
Saving Faith
1.
The grace of faith, whereby the elect are enabled to believe to
the saving of their souls, is the work of the Spirit of Christ in
their hearts, and is ordinarily wrought by the ministry of the
Word; by which also, and by the administration of baptism and the
Lord's supper, prayer, and other means appointed of God, it is
increased and strengthened.
(2 Cor.
4:13; Eph. 2:8; Rom. 10:14, 17; Luke 17;5; 1 Pet. 2:2; Acts 20:32)
2.
By this faith a Christian believeth to be true whatsoever
is revealed in the Word for the authority of God himself, and also
apprehendeth an excellency therein above all other writings and
all things in the world, as it bears forth the glory of God in his
attributes, the excellency of Christ in his nature and offices,
and the power and fullness of the Holy Spirit in his workings and
operations: and so is enabled to cast his soul upon the truth thus
believed; and also acteth differently upon that which each
particular passage thereof containeth; yielding obedience to the
commands, trembling at the threatenings, and embracing the
promises of God for this life and that which is to come; but the
principal acts of saving faith have immediate relation to Christ,
accepting, receiving, and resting upon him alone for
justification, sanctification, and eternal life, by virtue of the
covenant of grace.
(Acts
24:14; Ps. 19:7-10, 119:72; 2 Tim. 1:12; John 15:14; Isa. 66:2;
Heb. 11:13; John 1:12; Acts16:31; Gal. 2:20; Acts 15:11)
3.
This faith, although it be different in degrees, and may be
weak or strong, yet it is in the least degree of it different in
the kind or nature of it, as is all other saving grace, from the
faith and common grace of temporary believers; and therefore,
though it may be many times assailed and weakened, yet it gets the
victory, growing up in many to the attainment of a full assurance
through Christ, who is both the author and finisher of our faith.
(Heb.
5:13, 14; Matt. 6:30; Rom. 4:19, 20; 2 Pet. 1:1; Eph. 6:16; 1 John
5:4, 5; Heb. 6:11, 12; Col. 2:2; Heb. 12:2)
Chapter 15
Of
Repentance Unto Life and Salvation
1.
Such of the elect as are converted at riper years, having
sometime lived in the state of nature, and therein served divers
lusts and pleasures, God in their effectual calling giveth them
repentance unto life.
(Titus
3:2-5)
2.
Whereas there is none that doth good and sinneth not, and
the best of men may, through the power and deceitfulness of their
corruption dwelling in them, with the prevalency of temptation,
fall into great sins and provocations; God hath, in the covenant
of grace, mercifully provided that believers so sinning and
falling be renewed through repentance unto salvation.
(Eccles.
7:20; Luke 22:31, 32)
3.
This saving repentance is an evangelical grace, whereby a
person, being by the Holy Spirit made sensible of the manifold
evils of his sin, doth, by faith in Christ, humble himself for it
with godly sorrow, detestation of it, and self-abhorrency, praying
for pardon and strength of grace, with a purpose and endeavour, by
supplies of the Spirit, to walk before God unto all well-pleasing
in all things.
(Zech.
12:10; Acts 11:18; Ezek. 36:31; 2 Cor. 7:11; Ps. 119:6, 128)
4.
As repentance is to be continued through the whole course
of our lives, upon the account of the body of death, and the
motions thereof, so it is every man's duty to repent of his
particular known sins particularly.
(Luke
19:8; 1 Tim. 1:13, 15)
5.
Such is the provision which God hath made through Christ in
the covenant of grace for the preservation of believers unto
salvation; that although there is no sin so small but it deserves
damnation; yet there is no sin so great that it shall bring
damnation on them that repent; which makes the constant preaching
of repentance necessary.
(Rom.
6:23; Isa. 1:16-18, 55:7)
Chapter 16
Of
Good Works
1.
Good works are only such as God hath commanded in his Holy
Word, and not such as without the warrant thereof are devised by
men out of blind zeal, or upon any pretence of good intentions.
(Mic.
6:8; Heb. 13:21; Matt. 15:9; Isa. 29:13)
2.
These good works, done in obedience to God's commandments,
are the fruits and evidences of a true and lively faith; and by
them believers manifest their thankfulness, strengthen their
assurance, edify their brethren, adorn the profession of the
gospel, stop the mouths of the adversaries, and glorify God, whose
workmanship they are, created in Christ Jesus thereunto, that
having their fruit unto holiness they may have the end eternal
life.
(James
2:18, 22; Ps. 116:12, 13; 1 John 2:3, 5; 2 Pet. 1:5-11; Matt.
5:16; 1 Tim. 6:1; 1 Pet. 2:15; Phil. 1:11; Eph. 2:10; Rom. 6:22)
3.
Their ability to do good works is not at all of themselves,
but wholly from the Spirit of Christ; and that they may be enabled
thereunto, besides the graces they have already received, there is
necessary an actual influence of the same Holy Spirit, to work in
them to will and to do of his good pleasure; yet they are not
hereupon to grow negligent, as if they were not bound to perform
any duty, unless upon a special motion of the Spirit, but they
ought to be diligent in stirring up the grace of God that is in
them.
(John
15:4, 5; 2 Cor. 3:5; Phil. 2:13; Phil. 2:12; Heb. 6:11, 12; Isa.
64:7)
4.
They who in their obedience attain to the greatest height
which is possible in this life, are so far from being able to
supererogate, and to do more than God requires, as that they fall
short of much which in duty they are bound to do.
(Job
9:2, 3; Gal. 5:17; Luke 17:10)
5.
We cannot by our best works merit pardon of sin or eternal life at
the hand of God, by reason of the great disproportion that is
between them and the glory to come, and the infinite distance that
is between us and God, whom by them we can neither profit nor
satisfy for the debt of our former sins; but when we have done all
we can, we have done but our duty, and are unprofitable servants;
and because as they are good they proceed from his Spirit, and as
they are wrought by us they are defiled and mixed with so much
weakness and imperfection, that they cannot endure the severity of
God's punishment.
(Rom.
3:20; Eph. 2:8, 9; Rom. 4:6; Gal. 5:22, 23; Isa. 64:6; Ps. 143:2)
6.
Yet notwithstanding the persons of believers being accepted
through Christ, their good works also are accepted in him; not as
though they were in this life wholly unblameable and unreprovable
in God's sight, but that he, looking upon them in his Son, is
pleased to accept and reward that which is sincere, although
accompanied with many weaknesses and imperfections.
(Eph.
1:6; 1 Pet. 2:5; Matt. 25:21, 23; Heb. 6:10)
7.
Works done by unregenerate men, although for the matter of
them they may be things which God commands, and of good use both
to themselves and others; yet because they proceed not from a
heart purified by faith, nor are done in a right manner according
to the word, nor to a right end, the glory of God, they are
therefore sinful, and cannot please God, nor make a man meet to
receive grace from God, and yet their neglect of them is more
sinful and displeasing to God.
(2 Kings
10:30; 1 Kings 21:27, 29; Gen. 4:5; Heb. 11:4, 6; 1 Cor. 13:1;
Matt. 6:2, 5; Amos 5:21, 22; Rom. 9:16; Tit. 3:5; Job 21:14, 15;
Matt. 25:41-43)
Chapter 17
Of
The Perseverance of the Saints
1.
Those whom God hath accepted in the beloved, effectually
called and sanctified by his Spirit, and given the precious faith
of his elect unto, can neither totally nor finally fall from the
state of grace, but shall certainly persevere therein to the end,
and be eternally saved, seeing the gifts and callings of God are
without repentance, whence he still begets and nourisheth in them
faith, repentance, love, joy, hope, and all the graces of the
Spirit unto immortality; and though many storms and floods arise
and beat against them, yet they shall never be able to take them
off that foundation and rock which by faith they are fastened
upon; notwithstanding, through unbelief and the temptations of
Satan, the sensible sight of the light and love of God may for a
time be clouded and obscured from them, yet he is still the same,
and they shall be sure to be kept by the power of God unto
salvation, where they shall enjoy their purchased possession, they
being engraven upon the palm of his hands, and their names having
been written in the book of life from all eternity.
(John
10:28, 29; Phil. 1:6; 2 Tim. 2:19; 1 John 2:19; Ps. 89:31, 32; 1
Cor. 11:32; Mal. 3:6)
2.
This perseverance of the saints depends not upon their own
free will, but upon the immutability of the decree of election,
flowing from the free and unchangeable love of God the Father,
upon the efficacy of the merit and intercession of Jesus Christ
and union with him, the oath of God, the abiding of his Spirit,
and the seed of God within them, and the nature of the covenant of
grace; from all which ariseth also the certainty and infallibility
thereof.
(Rom.
8:30, 9:11, 16; Rom. 5:9, 10; John 14:19; Heb. 6:17, 18; 1 John
3:9; Jer. 32:40)
3.
And though they may, through the temptation of Satan and of
the world, the prevalency of corruption remaining in them, and the
neglect of means of their preservation, fall into grievous sins,
and for a time continue therein, whereby they incur God's
displeasure and grieve his Holy Spirit, come to have their graces
and comforts impaired, have their hearts hardened, and their
consciences wounded, hurt and scandalize others, and bring
temporal judgments upon themselves, yet shall they renew their
repentance and be preserved through faith in Christ Jesus to the
end.
(Matt.
26:70, 72, 74; Isa. 64:5, 9; Eph. 4:30; Ps. 51:10, 12; Ps. 32:3,
4; 2 Sam. 12:14; Luke 22:32, 61, 62)
Chapter 18
Of
the Assurance of Grace and Salvation
1.
Although temporary believers, and other unregenerate men,
may vainly deceive themselves with false hopes and carnal
presumptions of being in the favour of God and state of salvation,
which hope of theirs shall perish; yet such as truly believe in
the Lord Jesus, and love him in sincerity, endeavouring to walk in
all good conscience before him, may in this life be certainly
assured that they are in the state of grace, and may rejoice in
the hope of the glory of God, which hope shall never make them
ashamed.
(Job
8:13, 14; Matt. 7:22, 23; 1 John 2:3, 3:14, 18, 19, 21, 24, 5:13;
Rom. 5:2, 5)
2.
This certainty is not a bare conjectural and probable
persuasiongrounded upon a fallible hope, but an infallible
assurance of faith founded on the blood and righteousness of
Christ revealed in the Gospel; and also upon the inward evidence
of those graces of the Spirit unto which promises are made, and on
the testimony of the Spirit of adoption, witnessing with our
spirits that we are the children of God; and, as a fruit thereof,
keeping the heart both humble and holy.
(Heb.
6:11, 19; Heb. 6:17, 18; 2 Pet. 1:4, 5, 10, 11; Rom. 8:15, 16; 1
John 3:1-3)
3.
This infallible assurance doth not so belong to the essence
of faith, but that a true believer may wait long, and conflict
with many difficulties before he be partaker of it; yet being
enabled by the Spirit to know the things which are freely given
him of God, he may, without extraordinary revelation, in the right
use of means, attain thereunto: and therefore it is the duty of
every one to give all diligence to make his calling and election
sure, that thereby his heart may be enlarged in peace and joy in
the Holy Spirit, in love and thankfulness to God, and in strength
and cheerfulness in the duties of obedience, the proper fruits of
this assurance; -so far is it from inclining men to looseness.
(Isa.
50:10; Ps. 88; Ps. 77:1-12; 1 John 4:13; Heb. 6:11, 12; Rom. 5:1,
2, 5, 14:17; Ps. 119:32; Rom. 6:1,2; Tit. 2:11, 12, 14)
4.
True believers may have the assurance of their salvation
divers ways shaken, diminished, and intermitted; as by negligence
in preserving of it, by falling into some special sin which
woundeth the conscience and grieveth the Spirit; by some sudden or
vehement temptation, by God's withdrawing the light of his
countenance, and suffering even such as fear him to walk in
darkness and to have no light, yet are they never destitute of the
seed of God and life of faith, that love of Christ and the
brethren, that sincerity of heart and conscience of duty out of
which, by the operation of the Spirit, this assurance may in due
time be revived, and by the which, in the meantime, they are
preserved from utter despair.
(Cant.
5:2, 3, 6; Ps. 51:8, 12, 14; Ps. 116:11; 77:7, 8, 31:22; Ps. 30:7;
1 John 3:9; Luke 22:32; Ps. 42:5, 11; Lam. 3:26-31)
Chapter 19
Of
the Law of God
1.
God gave to Adam a law of universal obedience written in
his heart, and a particular precept of not eating the fruit of the
tree of knowledge of good and evil; by which he bound him and all
his posterity to personal, entire, exact, and perpetual obedience;
promised life upon the fulfilling, and threatened death upon the
breach of it, and endued him with power and ability to keep it.
(Gen.
1:27; Eccles. 7:29; Rom. 10:5; Gal. 3:10, 12)
2.
The same law that was first written in the heart of man
continued to be a perfect rule of righteousness after the fall,
and was delivered by God upon Mount Sinai, in ten commandments,
and written in two tables, the four first containing our duty
towards God, and the other six, our duty to man.
(Rom.
2:14, 15; Deut. 10:4)
3.
Besides this law, commonly called moral, God was pleased to
give to the people of Israel ceremonial laws, containing several
typical ordinances, partly of worship, prefiguring Christ, his
graces, actions, sufferings, and benefits; and partly holding
forth divers instructions of moral duties, all which ceremonial
laws being appointed only to the time of reformation, are, by
Jesus Christ the true Messiah and only law-giver, who was
furnished with power from the Father for that end abrogated and
taken away.
(Heb.
10:1; Col. 2:17; I Cor. 5:7; Col. 2:14, 16, 17; Eph. 2:14, 16)
4.
To them also he gave sundry judicial laws, which expired
together with the state of that people, not obliging any now by
virtue of that institution; their general equity only being of
modern use.
(1 Cor.
9:8-10)
5.
The moral law doth for ever bind all, as well justified
persons as others, to the obedience thereof, and that not only in
regard of the matter contained in it, but also in respect of the
authority of God the Creator, who gave it; neither doth Christ in
the Gospel any way dissolve, but much strengthen this obligation.
(Rom.
13:8-10; James 2:8, 10-12; James 2:10, 11; Matt. 5:17-19; Rom.
3:31)
6.
Although true believers be not under the law as a covenant of
works, to be thereby justified or condemned, yet it is of great
use to them as well as to others, in that as a rule of life,
informing them of the will of God and their duty, it directs and
binds them to walk accordingly; discovering also the sinful
pollutions of their natures, hearts, and lives, so as examining
themselves thereby, they may come to further conviction of,
humiliation for, and hatred against, sin; together with a clearer
sight of the need they have of Christ and the perfection of his
obedience; it is likewise of use to the regenerate to restrain
their corruptions, in that it forbids sin; and the threatenings of
it serve to shew what even their sins deserve, and what
afflictions in this life they may expect for them, although freed
from the curse and unallayed rigour thereof. The promises of it
likewise shew them God's approbation of obedience, and what
blessings they may expect upon the performance thereof, though not
as due to them by the law as a covenant of works; so as man's
doing good and refraining from evil, because the law encourageth
to the one and deterreth from the other, is no evidence of his
being under the law and not under grace.
(Rom.
6:14; Gal. 2:16; Rom. 8:1, 10:4; Rom. 3:20, 7:7, etc; Rom.
6:12-14; 1 Pet. 3:8-13)
7.
Neither are the aforementioned uses of the law contrary to
the grace of the Gospel, but do sweetly comply with it, the Spirit
of Christ subduing and enabling the will of man to do that freely
and cheerfully which the will of God, revealed in the law,
requireth to be done.
(Gal.
3:21; Ezek. 36:27)
Chapter 20&
Of
the Gospel, and of the Extent of the Grace Thereof
1.
The covenant of works being broken by sin, and made unprofitable
unto life, God was pleased to give forth the promise of Christ,
the seed of the woman, as the means of calling the elect, and
begetting in them faith and repentance; in this promise the
gospel, as to the substance of it, was revealed, and [is] therein
effectual for the conversion and salvation of sinners.
(Gen.
3:15; Rev. 13:8)
2.
This promise of Christ, and salvation by him, is revealed
only by the Word of God; neither do the works of creation or
providence, with the light of nature, make discovery of Christ, or
of grace by him, so much as in a general or obscure way; much less
that men destitute of the revelation of Him by the promise or
gospel, should be enabled thereby to attain saving faith or
repentance.
(Rom.
1;17; Rom. 10:14,15,17; Prov. 29:18; Isa. 25:7; 60:2, 3)
3.
The revelation of the gospel unto sinners, made in divers
times and by sundry parts, with the addition of promises and
precepts for the obedience required therein, as to the nations and
persons to whom it is granted, is merely of the sovereign will and
good pleasure of God; not being annexed by virtue of any promise
to the due improvement of men's natural abilities, by virtue of
common light received without it, which none ever did make, or can
do so; and therefore in all ages, the preaching of the gospel has
been granted unto persons and nations, as to the extent or
straitening of it, in great variety, according to the counsel of
the will of God.
(Ps.
147:20; Acts 16:7; Rom. 1;18-32)
4.
Although the gospel be the only outward means of revealing Christ
and saving grace, and is, as such, abundantly sufficient
thereunto; yet that men who are dead in trespasses may be born
again, quickened or regenerated, there is moreover necessary an
effectual insuperable work of the Holy Spirit upon the whole soul,
for the producing in them a new spiritual life; without which no
other means will effect their conversion unto God.
(Ps.
110:3; 1 Cor. 2:14; Eph. 1:19, 20; John 6:44; 2 Cor. 4:4, 6)
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