SUMMARY OF GOD'S MORAL LAW
EXODUS 20:1-17
1 And
God spoke all these words:
2 “I am the Lord your God, who brought you out of Egypt, out of the land of
slavery.
3 “You
shall have no other gods before[a] me.
4 “You
shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in
the waters below. 5 You
shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, 6 but
showing love to a thousand generations of those
who love me and keep my commandments.
7 “You
shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name.
8 “Remember
the Sabbath day by keeping it holy. 9 Six
days you shall labor and do all your work, 10 but
the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or
daughter, nor your male or female servant, nor your animals, nor any foreigner
residing in your towns.11 For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
12 “Honor
your father and your mother, so that you may live
long in the land the Lordyour God is giving you.
13 “You
shall not murder.
14 “You
shall not commit adultery.
15 “You
shall not steal.
16 “You
shall not give false testimony against your neighbor.
17 “You
shall not covet your neighbor’s
house. You shall not covet your neighbor’s wife, or his male or female servant,
his ox or donkey, or anything that belongs to your neighbor.”
Of The Holy
Scripture
- Although the light of nature, and the works of
creation and providence, do so far manifest the goodness, wisdom and power
of God, as to leave men inexcusable; yet are they not sufficient to give
that knowledge of God and of his will, which is necessary unto salvation:
therefore it pleased the Lord at sundry times, and in divers manners, to
reveal himself, and to declare that his will unto his Church; and
afterwards for the better preserving and propagating of the truth, and for
the more sure establishment and comfort of the Church against the
corruption of the flesh, and the malice of Satan and of the world, to
commit the same wholly unto writing: which maketh the holy Scripture to be
most necessary; those former ways of God's revealing his will unto his
people, being now ceased.
- Under the name of holy Scripture, or the Word
of God written, are now contained all the Books of the Old and New
Testament; which are these: Of the Old Testament Genesis,
Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2
Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah,
Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah,
Jeremiah, Lamentations. Ezekiel, Daniel, Hosea, Joel, Amos, Obadiab,
Jonah, Micab, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah,
Malachi. Of the New Testament Matthew, Mark, Luke, John,
The Acts of the Apostles, Paul's Epistle to the Romans, 1 Corinthians, 2
Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians,
2 Thessalonians, 1 To Timothy, 2 To Timothy, To Titus, To Philemon, The
Epistle to the Hebrews, The 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 which are given by the inspiration of God
to be the rule of faith and life.
- The Books commonly called Apocrypha, not being
of divine inspiration, are no part of the canon of the Scripture; and
therefore are of no authority in the Church of God, nor to be any
otherwise approved or made use of, than other human writings.
- The authority of the holy Scripture, for which
it ought to be believed and obeyed, dependeth not upon the testimony of
any man or church; but wholly upon God (who is truth itself) the Author
thereof: and therefore it is to be received, because it is the Word of
God.
We may he moved and induced by the testimony of the Church, to an high and reverent esteem of the holy Scripture; and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts. - The whole counsel of God concerning all things
necessary for his own glory, man's salvation, faith and life, is either
expressly set down in Scripture, or by good and necessary consequence may
be deduced from Scripture; unto which nothing at any time is to be added,
whether by new revelations of the Spirit, or traditions of men.
Nevertheless we acknowledge the inward illumination of the Spirit of God
to be necessary for the saving understanding of such things as are revealed
in the Word: and that there are some circumstances concerning the worship
of God and 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.
- All things in Scripture are not alike plain in
themselves, nor alike clear unto all: yet those things which are necessary
to be known, believed and observed for salvation, are so clearly
propounded and opened in some place of Scripture or other, that not only
the learned, but the unlearned, in a due use of the ordinary means, may
attain unto a sufficient understanding of them.
- 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 writing of it was most generally known to the
nations) being immediately inspired by God, and by his singular care and
providence kept pure in all ages, are therefore authentical; so as in all
controversies of religion the Church is finally to appeal unto them. But
because these original tongues are not known to all the people of God, who
have right unto and interest in the Scriptures, and are commanded in the
fear of God to read and search them; therefore they are to be translated
into the 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.
- 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 and known by other places, that speak more
clearly.
- 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.
- There is but one only living and true God; who
is infinite in being and perfection, a most pure Spirit, invisible,
without body, parts or passions, immutable, immense, eternal,
incomprehensible, almighty, most wise, most holy, most free, most
absolute, working all things according to the counsel of his own immutable
and most righteous will, for his 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.
- God hath all life, glory, goodness,
blessedness, in, and of himself; and is alone, in, and unto himself,
all-sufficient, not standing in need of any creatures, which he hath made,
nor deriving any glory from them, but only manifesting his own glory in,
by, unto, and upon them: He is the alone fountain of all being. of whom,
through whom, and to whom are all things; and bath most sovereign dominion
over them, to do by them, for them, or upon them, whatsoever himself pleaseth.
In his sight all things are open and manifest, his knowledge is infinite,
infallible, and independent upon the creature, so as nothing is to him
contingent or uncertain. He is most holy in all his counsels, in all his
works, and in all his commands. To him is due from angels and men, and
every other creature, whatsoever worship, service or obedience, as
creatures, they owe unto the Creator, and whatever he is further pleased
to require of them.
- In the unity of the God-head there be three
Persons, of one substance, power and eternity. God the Father, God the
Son, and God the Holy Ghost. The Father is of none, neither begotten, nor
proceeding; the Son is eternally begotten of the Father; the Holy Ghost
eternally proceeding from the Father and the Son. Which doctrine of the
Trinity is the foundation of all our communion with God, and comfortable
dependence upon him.
- God from all eternity did by the most wise and
holy counsel of his own will, freely and unchangeably ordain whatsoever
comes to pass: yet so, as thereby neither is God the author of sin. nor is
violence offered to the will of the creatures, nor is the liberty or
contingency of second causes taken away, but rather established.
- Although God knows whatsoever may or can come
to pass upon all supposed conditions, yet hath he not decreed any thing,
because he foresaw it as future, or as that which would come to pass upon
such conditions.
- By the decree of God for the manifestation of
his glory, some men and angels are predestinated unto everlasting life,
and others fore-ordained to everlasting death.
- These angels and men thus predestinated, and
fore-ordained, are particularly and unchangeably designed, and their
number is so certain and definite, that it cannot be either increased or
diminished.
- Those of mankind that are predestinated unto
life, God, before the foundation of the world was laid, according to his
eternal and immutable purpose, and the secret counsel and good pleasure of
his will, hath chosen in Christ unto everlasting glory, out of his mere
free grace and love, without any foresight of faith or good works, or
perseverance in either of them, or any other thing in the creature, as
conditions or causes moving him thereunto, and all to the praise of his glorious
grace.
- As God bath appointed the elect unto glory, so
hath he by the eternal and most free purpose of his will fore-ordained 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.
- The rest of mankind God was pleased, according
to the unsearchable counsel of his own will, whereby he extendeth or
withholdeth mercy, as he pleaseth, for the glory of his sovereign power
over his creatures, to pass by and to ordain them to dishonour and wrath
for their sin, to the praise of his glorious justice.
- The doctrine of this 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.
- It pleased God the Father, Son and Holy Ghost,
for the manifestation of the glory of his eternal power, wisdom and
goodness, in the beginning, to create or make out of nothing the world,
and all things therein, whether visible or invisible, in the space of six
days, and all very good.
- After God had made all other creatures, he
created man, male and female, with reasonable and immortal souls, endued
with knowledge, righteousness and true holiness, after his own image,
having the law of God written in their hearts, and power to fulfil it; and
yet under a possibility of transgressing, being left to the liberty of
their own will, which was subject unto change. Besides this law written in
their hearts, they received a command not to eat of the tree of the
knowledge of good and evil; which while they kept, they were happy in
their communion with God, and had dominion over the creatures.
- God the great Creator of all things, doth
uphold, direct, dispose and govern all creatures, actions and things from
the greatest even to the least by his most wise and holy providence,
according to his infallible foreknowledge, and the free and immutable
counsel of his own will, to the praise of the glory of his wisdom, power,
justice, goodness and mercy.
- Although in relation to the foreknowledge and
decree of God, the first cause, all things come to pass immutably and
infallibly; yet by the same providence he ordereth them to fall out
according to the nature of second causes, either necessarily, freely, or
contingently.
- God in his ordinary providence maketh use of
means, yet is free to work without, above, and against them at his
pleasure.
- The almighty power, unsearchable wisdom, and
infinite goodness of God, so far manifest themselves in his providence, in
that his determinate counsel extendeth itself even to the first fall, and
all other sins 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 own most holy ends; yet so, as
the sinfulness thereof proceedeth only from the creature, and not from
God, who being most holy and righteous, neither is, nor can be the author
or approver of sin.
- The most wise, righteous and gracious God doth
oftentimes leave for a season his own children to manifold temptations,
and the corruption of their own hearts, to chastise them for their former
sins, or to discover unto them the hidden strength of corruption, and
deceitfulness of their hearts, that they may be humbled; and to raise them
to a more close and constant dependence for their support upon himself,
and to make them more watchful against all future occasions of sin, and
for sundry other just and holy ends.
- As for those wicked and ungodly men, whom God
as a righteous judge, for former sins, doth blind and harden, from them he
not only withholdeth his grace, whereby they might have been enlightened
in their understandings, and wrought upon in their hearts; but sometimes
also withdraweth the gifts which they had, and exposeth them to such
objects, as their corruption makes occasions 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, even under
those means which God useth for the softening of others.
- As the providence of God doth in general reach
to all creatures, so after a most special manner it taketh care of his
Church, and disposeth all things to the good thereof.
- God having made a covenant of works and life,
thereupon, with our first parents and all their posterity in them, they
being seduced by the subtlety and temptation of Satan did wilfully
transgress the law of their creation, and break the covenant in eating the
forbidden fruit.
- By this sin they, and we in them, fell from
original righteousness and communion with God, and so became dead in sin,
and wholly defiled in all the faculties and parts of soul and body.
- They being the root, and by God's appointment
standing in the room and stead of all mankind, the guilt of this sin was
imputed, and corrupted nature conveyed to all their posterity descending
from them by ordinary generation.
- 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.
- This corruption of nature during this life,
doth remain in those that are regenerated; and although it be through
Christ pardoned and mortified, yet both itself and all the motions thereof
are truly and properly sin.
- Every sin, both original and actual, being a
transgression of the righteous law of God, and contrary thereunto, doth in
its own nature bring guilt upon the sinner, whereby he is bound over to
the wrath of God, and curse of the law, and so made subject to death, with
all miseries, spiritual, temporal and eternal.
- The distance between God and the creature is
so great, that although reasonable creatures do owe obedience unto him as
their Creator, yet they could never have 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.
- The first covenant made with man, was a
covenant of works, wherein life was promised to Adam, and in him to his
posterity, upon condition of perfect and personal obedience.
- Man by his fall having made himself incapable
of life by that covenant, the Lord was pleased to make a second, commonly
called the Covenant of Grace; wherein he freely 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
life, his Holy Spirit, to make them willing and able to believe.
- This covenant of grace is frequently set forth
in the Scripture by the name of a Testament, in reference to the dcath of
Jesus Christ the testator, and to the everlasting inheritance, with all
things belonging to it, therein bequeathed.
- Although this covenant hath been differently
and variously administered in respect of ordinances and institutions in
the time of the law, and since the coming of Christ in the flesh; yet for
the substance and efficacy of it, to all its spiritual and saving ends, it
is one and the same; upon the account of which various dispensations, it
is called the Old and New Testament.
- It pleased God, in his eternal purpose, to
choose and ordain the Lord Jesus his only begotten Son, according to a
covenant made between them both, to be the Mediator between God and man;
the Prophet, Priest, and King, the Head and Saviour of his 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.
- The Son of God, the second Person in the
Trinity, being very and eternal God, of one substance and equal with the
Father, did, when the fulness 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 power of the Holy Ghost, in the
womb of the virgin Mary, of her substance: So that two whole perfect and
distinct natures, the Godhead and the manhood, were inseparably joined
together in one Person, without conversion, composition, or confusion;
which Person is very God and very man, yet one Christ, the only Mediator
between God and man.
- 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 fulness
should dwell; to the end that being holy, harmless, undefiled, and full of
grace and truth, he might be throughly furnished to execute the office of
a Mediator and Surety; which office he took not unto himself, but was
thereunto called by his Father, who also put all power and judgment into
his hand, and gave him commandment to execute the same.
- 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 torments immediately from God in his soul, and most
painful sufferings in his body, was crucified, and died; was buried, and
remained under the power of death, yet saw no corruption. On the third day
he arose from the dead with the same body in which he suffered, with which
also he ascended into heaven, and there sitteth at the right hand of his
Father, making intercession; and shall return to judge men and angels at
the end of the world.
- 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, and purchased not only
reconciliation, but an everlasting inheritance in the kingdom of heaven,
for all those whom the Father bath given unto him.
- Although the work of redemption was not
actually wrought by Christ, till after his incarnation; yet the virtue,
efficacy and benefits 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
of the woman, which should bruise the serpent's head, and the Lamb slain
from the beginning of the world, being yesterday and today the same, and
for ever.
- 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.
- To all those for whom Christ bath purchased
redemption, he doth certainly and effectually apply and communicate the
same; making intercession for them; and revealing unto them in and by the
Word, the mysteries of salvation; effectually persuading them by his
Spirit to believe and obey, and governing their hearts by his Word and
Spirit; overcoming all their enemies by his almighty power and wisdom, and
in such manner and ways as are most consonant to his most wonderful and
unsearchable dispensation.
- 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 absolute necessity of nature determined to do good or evil.
- 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 mutably, so that he might fall from it.
- 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.
- When God converts a sinner, and translates him
into the state of grace, he freeth him from his natural bondage under sin,
and by his grace alone enables him freely to will and to do that which is
spiritually good; yet so as that, by reason of his remaining corruption,
he doth not perfectly nor only will that which is good, but doth also will
that which is evil.
- The will of man is made perfectly and
immutably free to do good alone in the state of glory only.
- All those whom God hath predestinated unto
life, and those only, he is pleased in his appointed and accepted time
effectually to call by his Word and Spirit, out of that state of sin and
death in which they are by nature, to grace and salvation by Jesus Christ;
enlightening their minds spiritually and savingly to understand the things
of God, taking away their heart of stone, and giving unto them an heart of
flesh; renewing their wills, and by his almighty power determining them to
that which is good; and effectually drawing them to Jesus Christ; yet so,
as they come most freely, being made willing by his grace.
- This effectual call is of God's free and
special grace alone, not from any thing at all foreseen in man, who is
altogether passive therein, until being quickened and renewed by the Holy
Spirit he is thereby enabled to answer this call, and to embrace the grace
offered and conveyed in it.
- Elect infants dying in infancy, are
regenerated and saved by Christ, who worketh when, and where, and how he
pleaseth: so also are all other elect persons who are incapable of being
outwardly called by the ministry of the Word.
- 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 do
nor can come unto Christ, and therefore cannot be saved: much less can men
not professing the Christian religion, be saved in any other way
whatsoever, be they never so diligent to frame their lives according to
the light of nature, and the law of that religion they do profess: and to
assert and maintain that they may, is very pernicious, and to be detested.
- 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; nor 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 to the whole law, and passive obedience
in his death for their whole and sole righteousness, they receiving and
resting on him and his righteousness by faith; which faith they have not
of themselves, it is the gift of God.
- 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.
- 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 in as much as he was given by the
Father for them, and his obedience and satisfaction accepted in their stead,
and both freely, not for any thing in them, their justification is only of
free grace, that both the exact justice and rich grace of God might be
glorified in the justification of sinners.
- God did from all eternity decree to justify
all the elect, and Christ did in the fulness of time die for their sins,
and rise again for their justification: nevertheless, they are not
justified personally, until the Holy Spirit doth in due time actually
apply Christ unto them.
- 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 fathetly
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.
- 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.
Chapter 12
Of Adoption
- All those that are justified, God vouchsafeth
in and for his only Son Jesus Christ to make partakers of the grace of
adoption, by which they are taken into the number, and enjoy the liberties
and privileges of the children of God, have his name put upon them,
receive the Spirit of adoption; have access to the throne of grace with
boldness, are enabled to cry, Abba Father; are pitied, protected, provided
for, and chastened by 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.
Chapter 13
Of Sanctification
Of Sanctification
- They that 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
further 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.
- This sanctification is throughout in the whole
man, yet imperfect in this life; there abideth still some remnants of
corruption in every part; whence ariseth a continual and irreconcilable
war, the flesh lusting against the Spirit, and the Spirit against the
flesh.
- In which war, although the remaining
corruption for a time may much prevail, yet through the continual supply
of strength froin the sanctifying Spirit of Christ, the regenerate part
doth overcome, and so the saints grow in grace, perfecting holiness in the
fear of God.
Chapter 14
Of Saving Faith
Of Saving Faith
- The grace of faith, whereby the elect are
enabled to believe to the saving of their souls, is the work of the Spirit
of Christ in their hearts, and is ordinarily wrought by the ministry of
the Word; by which also, and by the administration of the seals, prayer,
and other means, it is increased and strengthened.
- By this faith a Christian believeth to be true
whatsoever is revealed in the Word, for the authority of God himself
speaking therein, and acteth differently upon that which each particular
passage thereof containeth; yielding obedience to the commands, trembling
at the threatenings, and embracing the promises of God for this life, and
that which is to come. But the principal acts of saving faith are,
accepting, receiving, and resting upon Christ alone, for justification,
sanctification, and eternal life, by virtue of the covenant of grace.
- 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.
Chapter 15
Of Repentance unto Life and Salvation
Of Repentance unto Life and Salvation
- 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.
- Whereas there is none that doth good, and
sinneth not, and the best of men may through the power and deceitfulness
of their corruptions 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.
- This saving repentance is an evangelical
grace, whereby a person being by the Holy Ghost 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-abhorrence, 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.
- 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.
- 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 who truly repent; which makes the constant preaching of repentance
necessary.
Chapter 16
Of Good Works
Of Good Works
- 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 pretence of good intentions.
- 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.
- Their ability to do good works is not at all
of themselves, but wholly from the Spirit of Christ. And that they may be
enabled thereunto, besides the graces they have already received, there is
required an actual influence of the same Holy Spirit to work in them to
will and to do of his good pleasure; yet are they not hereupon to grow
negligent, as if they were not bound to perform any duty unless upon a
pecial motion of the Spirit; but they-ought to be diligent in stirring up
the grace of God that is in them.
- 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.
- 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 the 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 judgment.
- 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 unreproveable
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.
- 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 to 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 unto God.
Chapter 17
Of The Perseverance of The Saints
Of The Perseverance of The Saints
- They whom God bath accepted in his Beloved,
effeGtually called and sanctified by his Spirit, can neither totally nor finally
fall away from the state of grace; but shall certainly persevere therein
to the end, and be eternally saved.
- This perseverance of the saints depends not
upon their own free will, but upon the immutability of the decree of
election; 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 of the seed of God
within them; and the nature of the covenant of grace; from all which
ariseth also the certainty and infallibility thereof.
- And though they may, through the temptation of
Satan, and of the world, the prevalency of corruption remaining in them,
and the neglect of the 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 they are and shall be kept by the power of God through
faith unto salvation.
Chapter 18
Of The Assurance of Grace and Salvation
Of The Assurance of Grace and Salvation
- 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.
- This certainty is not a bare conjectural and
probable persuasion, grounded 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
unto which promises are made, and on the immediate witness of the Spirit,
testifying our adoption, and as a fruit thereof, leaving the heart more
humble and holy.
- This infallible assurance doth not so belong
to the essence of faith, but that a true believer may wait long, and
conflict with many difficulties before he be partaker of it; yet being
enabled by the Spirit to know the things which are freely given him of
God, he may, without extraordinary revelation, in the right use of
ordinary means attain thereunto. And therefore it is the duty of 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 Ghost, in love and
thankfulness to God, and in strength and cheerfulness in the duties of
obedience, the proper fruits of this assurance; so far is it from
inclining men to looseness.
- 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; suffering
even such as fear him to walk in darkness, and to have no light; yet are
they neither utterly destitute of that seed of God, and life of faith,
that love of Christ and the brethren, that sincerity of heart and
conscience of duty, out of which by the operation of the Spirit this
assurance may in due time be revived, and by the which in the meantime
they are supported from utter despair.
Chapter 19
Of The Law of God
Of The Law of God
- 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, as a covenant of works, by which
he bound him and all his posterity to personal, entire, exact and perpetual
obedience; promised life upon the fulfilling, and threatened death upon
the breach of it; and endued him with power and ability to keep it.
- This law, so written in the heart, continued
to be a perfect rule of righteousness after the fall of man; and was
delivered by God upon mount Sinai in ten commandments, and written in two
tables; the four first commandments containing our duty towards God, and
the other six our duty to man.
- Beside 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 lawgiver, who was furnished with power from the Father for that end,
abrogated and taken away.
- 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 still of
moral use.
- 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.
- 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
nature, hearts and lives; so as examining themselves thereby, they may
come to further conviction of, humiliation for, and hatred against sin;
together with a clearer sight of the need they have of Christ, and the
perfection of his obedience. It is likewise of use to the regenerate, to
restrain their corruptions, in that it forbids sin; and the threatenings
of it serve to show what even their sins deserve, and what afflictions in
this life they may expect for them, although freed from the curse thereof
threatened in the law. The promises of it in like manner show them God's
approbation of obedience, and what blessings they may expect upon the
performance thereof, although not as due to them by the law, as a covenant
of works; so as a mans 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.
- Neither are the forementioned uses of the law
contrary to the grace of the gospel, but do sweetly comply with it; the
Spirit of Christ subduing and enabling the will of man to do that freely
and cheerfully, which the will of God revealed in the law required to be
done.
Chapter 20
Of the Gospel, and of the Extent of the Grace Thereof
Of the Gospel, and of the Extent of the Grace Thereof
- The covenant of works being broken by sin, and
made unprofitable unto life, God was pleased to give unto the elect the
promise of Christ, the seed of the woman, as the means of calling them,
and begetting in them faith and repentance: in this promise the gospel, as
to the substance of it, was revealed, and was therein effectual for the
conversion and salvation of sinners.
- This promise of Christ, and salvation by him,
is revealed only in and 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.
- 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 so do. And therefore in all
ages the preaching of the gospel hath 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.
- 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,
irresistible work of the Holy Ghost upon the whole soul, for the producing
in them a new spiritual life, without which no other means are sufficient
for their conversion unto God.
Chapter 21
Of Christian Liberty, and Liberty of Conscience
Of Christian Liberty, and Liberty of Conscience
- The liberty which Christ hath purchased for
believers under the gospel, consists in their freedom from the guilt of
sin, the condemning wrath of God, the rigour and curse of the law; and in
their being delivered from this present evil world, bondage to Satan, and
dominion of sin, from the evil of afflictions, the fear and sting of
death, the victory of the grave, and everlasting damnation; as also in
their free access to God, and their yielding obedience unto him, not out
of slavish fear, hut a childlike love and willing mind. All which were
common also to believers under the law, for the substance of them; but
under the New Testament the liberty of Christians is further enlarged in
their freedom from the yoke of the ceremonial law, the whole legal
administration of the covenant of grace, to which the Jewish church was
subjected; and in oreater boldness of access to the throne of grace, and in
fuller communications of the free Spirit of God, than believers under the
law did ordinarily partake of.
- God alone is lord of the conscience, and hath
left it free from the doctrines and commandments of men which are in any
thing contrary to his Word, or not contained in it; so that to believe
such doctrines, or to obey such commands out of conscience, is to betray
true liberty of conscience; and the requiring of an implicit faith, and an
absolute and blind obedience, is to destroy liberty of conscience, and
reason also.
- They who upon pretence of Christian liberty do
practise any sin, or cherish any lust, as they do thereby pervert the main
design of the grace of the gospel to their own destruction; so they wholly
destroy the end of Christian liberty, which is, that being delivered out
of the hands of our enemies, we might serve the Lord without fear, in
holiness and righteousness before him all the days of our life.
Chapter 22
Of Religious Worship, and the Sabbath-Day
Of Religious Worship, and the Sabbath-Day
- The light of nature showeth that there is a
God, who hath lordship and sovereignty over all, is just, good, and doth
good unto all, and is therefore to be feared, loved, praised, called upon,
trusted in, and served with all the heart, and all the soul, and with all
the might. But the acceptable way of worshipping the true God is
instituted by himself, and so limited by his own revealed will, that he
may not be worshipped according to the imaginations and devices of men, or
the suggestions of Satan, under any visible representations, or any other
way not prescribed in the holy Scripture.
- Religious worship is to be given to God the
Father, Son, and Holy Ghost, and to him alone; not to angels, saints, or
any other creatures; and since the fall, not without a Mediator, nor in
the mediation of any other but of Christ alone.
- Prayer, with thanksgiving, being one special
part of natural worship, is by God required of all men; but that it may be
accepted, it is to be made in the name of the Son by the help of his
Spirit, according to his will, with understanding, reverence, humility,
fervency, faith, love, and perseverance; and when with others in a known
tongue.
- Prayer is to be made for things lawful, and
for all sorts of men living, or that shall live hereafter; but not for the
dead, nor for those of whom it may be known that they have sinned the sin
unto death.
- The reading of the Scriptures, preaching, and
hearing the Word of God, singing of psalms; as also the administration of
baptism and the Lord's Supper, are all parts of religious worship of God,
to be performed in obedience unto God with understanding, faith,
reverence, and godly fear. Solemn humiliations, with fastings and
thanksgivings upon special occasions, are in their several times and
seasons to be used in a holy and religious manner.
- Neither prayer, nor any other part of
religious worship, is now under the gospel either tied unto, or made more
acceptable by any place in which it is performed, or towards which it is
directed; but God is to be worshipped everywhere in spirit and in truth, as
in private families daily, and in secret each one by himself, so more
solemnly in the public assemblies, which are not carelessly nor wilfully
to be neglected, or forsaken, when God by his Word or providence calleth
thereunto.
- As it is of the law of nature, that in general
a proportion of time by God's appointment be set apart for the worship of
God; so by his Word in a positive, moral, and perpetual commandment,
binding all men in all ages, he hath particularly appointed one day in
seven for a Sabbath to be kept holy unto him; which is the last day of the
week and is to be continued to the end of the world as the Christian
Sabbath.
- This Sabbath is then kept holy unto the Lord,
when men after a due preparing of their hearts, and ordering their common
affairs beforehand, do not only observe an holy rest all the day from
their own works, words, and thoughts about their worldly employments and
recreations; but also are taken up the whole time in the public and
private exercises of his worship, and in the duties of necessity and
mercy.
Chapter 23
Of Lawful oaths and Vows
Of Lawful oaths and Vows
- A lawful oath is a part of religious worship,
wherein the person swearing in truth, righteousness and judgment, solemnly
calleth God to witness what he asserteth or promiseth, and to judge him
according to the truth or falsehood of what he sweareth.
- The name of God only is that by which men
ought to swear, and therein it is to be used with all holy fear and
reverence. Therefore to swear vainly, or rashly, by that glorious or
dreadful name, or to swear at all by any other thing, is sinful and to be
abhorred. Yet as in matters of weight and moment an oath is warranted by
the Word of God under the New Testament, as well as under the Old; so a
lawful oath, being imposed by lawful authority in such matters, ought to
be taken.
- Whosoever taketh an oath, warranted by the
Word of God, ought duly to consider the weightiness of so solemn an act,
and therein to avouch nothing but what he is fully persuaded is the truth:
neither may any man bind himself by oath to any thing, but what is good
and just, and what he believeth so to be, and what he is able and resolved
to perform. Yet it is a sin to refuse an oath touching any thing that is
good and just, being lawfully imposed by authority.
- An oath is to be taken in the plain and common
sense of the words, without equivocation or mental reservation. It cannot
oblige to sin, but in any thing not sinful, being taken it binds to
performance, although to a man's own hurt; nor is it to be violated,
although made to heretics or infidels.
- A vow, which is not to be made to any
creature, but God alone, is of the like nature with a promissory oath, and
ought to be made with the ]ike religious care, and to be performed with
the like faithfulness.
- Popish monastical vows of perpetual single
life, professed poverty, and regular obedience, are so far from being
degrees of higher perfection, that they are superstitious and sinful
snares, in which no Christian may entangle himself.
- God the supreme Lord and King of all the
world, hath ordained civil magistrates to be under him, over the people
for his own glory and the public good; and to this end hath armed them
with the power of the sword, for the defence and encouragement of them
that do good, and for the punishment of evil-doers.
- It is lawful for Christians to accept and
execute the office of a magistrate, when called thereunto: in the
management whereof, as they ought specially to maintain justice and peace,
according to the wholesome laws of each commonwealth; so for that end they
may lawfully now under the New Testament wage war upon just and necessary
occasion.
- Although the magistrate is bound to encourage,
promote, and protect the professors and profession of the gospel, and to
manage and order civil administrations in a due subserviency to the
interest of Christ in the world, and to that end to take care that men of
corrupt minds and conversations do not licentiously publish and divulge
blasphemy and errors, in their own nature subverting the faith and
inevitably destroying the souls of them that receive them: yet in such
differences about the doctrines of the gospel, or ways of the worship of
God, as may befall men exercising a good conscience, manifesting it in
their conversation, and holding the foundation, not disturbing others in
their ways or worship that differ from them; there is no warrant for the
magistrate under the gospel to abridge them of their liberty.
- It is the duty of people to pray for
magistrates, to honour their persons, to pay them tribute and other dues,
to obey their ]awful commands, and to be subject to their authority for
conscience sake. Infidelity, or difference in religion, doth not make void
the magistrate's just and legal authority, nor free the people from their obedience
to him: from which ecclesiastical persons are not exempted, much less hath
the Pope any power or jurisdiction over them in their dominions, or over
any of their people, and least of all to deprive them of their dominions
or lives, if he shall judge them to be heretics, or upon any other
pretence whatsoever.
Chapter 25
Of Marriage
Of Marriage
- Marriage is to be between one man and one
woman: neither is it lawful for any man to have more than one wife, nor
for any woman to have more than one husband at the same time.
- Marriage was ordained for the mutual help of
husband and wife; for the increase of mankind with a legitimate issue, and
of the Church with an holy seed, and for preventing of uncleanness.
- It is lawful for all sorts of people to marry,
who are able with judgment to give their consent. Yet it is the duty of
Christians to marry in the Lord; and therefore such as profess the true
reformed religion, should not marry with infidels, Papists, or other
idolaters: neither should such as are godly, be unequally yoked by
marrying with such as are wicked in their life, or maintain damnable
heresies.
- Marriage ought not to be within the degrees of
consanguity or affinity forbidden in the Word; nor can such incestuous
marriages ever be made lawful by any law of man, or consent of parties, so
as those persons may live together as man and wife.
- The catholic or universal church, which is
invisible, consists of the whole number of the elect, that have been, are,
or shall be gathered into one under Christ, the Head thereof, and is the
Spouse, the Body, the fulness of him that filleth all in all.
- The whole body of men throughout the world,
professing the faith of the gospel and obedience unto God by Christ
according to it, not destroying their own profession by any errors
everting the foundation, or unholiness of conversation, are, and may be
called the visible catholic church of Christ; although as such it is not
entrusted with the administration of any ordinances, or have any officers
to rule or govern in, or over the whole body.
- The purest churches under heaven are subject
both to mixture and error, and some have so degenerated as to become no
churches of Christ, but synagogues of Satan: nevertheless Christ always
hath had, and ever shall have, a visible kingdom in this world, to the end
thereof, of such as believe in him, and make profession of his name.
- There is no other Head of the Church but the
Lord Jesus Christ; nor can the Pope of Rome in any sense be head thereof;
but is that antichrist, that man of sin, and son of Iperdition, that
exalteth himself in the Church against Christ, and all that is called God,
whom the Lord shall destroy with the brightness of his coming.
- As the Lord in his care and love towards his
Church, hath in his infinite wise providence exercised it with great
variety in all ages, for the good of them that love him, and his own
glory; so according to his promise, we expect that in the latter days,
antichrist being destroyed, the Jews called, and the adversaries of the kingdom
of his dear Son broken, the churches of Christ being enlarged, and edified
through a free and plentiful communication of light and grace, shall enjoy
in this world a more quiet, peaceable and glorious condition than they
have enjoyed.
- All Saints that are united to Jesus Christ
their Head, by his Spirit and faith, although they are not made thereby
one person with him, have fellowship in his graces, sufferings, death,
resurrection and glory: and being united to one another in love, they have
communion in each others gifts nd graces, and are obliged to the
performance of such duties, public and private, as do conduce to their
mutual good, both in the inward and outward man.
- All Saints are bound to maintain an holy fellowship
and communion in the worship of God, and in performing such other
spiritual services as tend to their mutual edification; as also in
relieving each other in outward things, according to their several
abilities and necessities: which communion, though especially to be
exercised by them in the relations wherein they stand, whether in families
or churches, yet as God offereth opportunity, is to be extended unto all
those who in every place call upon the Name of the Lord Jesus.
- There be only two ordinances ordained by
Christ our Lord in the gospel, that is to say, Baptism and the Lord's
Supper.
- The Ordinances of the Old Testament in regard
of the spiritual things thereby signified and exhibited, were for
substance the same with those of the New.
- Baptism is a ordinance of the New Testament,
ordained by Jesus Christ to be unto the party baptised a sign and seal of
the covenant of grace, of his ingrafting into Christ, of regeneration, of
remission of sins, and of his giving up unto God through Jesus Christ to
walk in newness of life; which ordinance is by Christ's own appointment to
be continued in his Church until the end of the world.
- The outward element to be used in this
ordinance, is water, wherewith the party is to be baptised in the name of
the Father, and of the Son, and of the Holy Ghost.
- Dipping of the person into the water is not
necessary; but baptism is rightly administered by pouring or sprinkling
water upon the person.
- Not only those that do actually profess faith
in and obedience unto Christ, but also the infants of one or both
believing parents are to be baptised, and those only.
- Although it be a great sin to conterin or
neglect this ordinance, yet grace and salvation are not so inseparably
annexed unto it, as that no person can be regenerated or saved without it;
or that all that are baptised are undoubtedly regenerated.
- Baptism is but once to be administered to any
person
- Our Lord Jesus in the night wherein he was betrayed,
instituted the ordinance of his body and blood, called the Lord's Supper,
to be observed in his churches to the end of the world, for the perpetual
remembrance, and showing forth of the sacrifice of himself in his death,
the sealing of all benefits thereof unto true believers, their spiritual
nourishment, and growth in him, their further engagement in and to all
duties which they owe unto him, and to be a bond and pledge of their
communion with him, and with each other.
- In this ordinance Christ is not offered up to
his Father, nor any real sacrifice made at all for remission of sin of the
quick or dead, but only a memorial of that one offering up of himself upon
the cross once for all, and a spiritual oblation of all possible praise
unto God for the same; so that the Popish sacrifice of the mass (as they
call it) is most abominable, injurious to Christ's own only sacrifice, the
alone propitiation for all the sins of the elect.
- The Lord Jesus hath in this ordinance
appointed his ministers to pray and bless the elements of bread and wine,
and thereby to set them apart from a common to an holy use; and to take
and break the bread, to take the cup, and (they communicating also
themselves) to give both to the communicants; but to none who are not then
present in the congregation.
- Private masses, or receiving the ordinance by
a priest, or any other, alone; as likewise the denial of the cup to the
people; worshipping the elements, the lifting them up, or carrying them
about for adoration, and the reserving them for any pretended religious use;
are contrary to the nature of this sacrament, and to the institution of
Christ.
- The doctrine which maintains a change of the
substance of bread and wine into the substance of Christ's body and blood
(commonly called Transubstantiation) by consecration of a priest, or by
any other way, is repugnant not to Scripture alone, but even to common
sense and reason; overthroweth the nature of the sacrament; and hath been
and is the cause of manifold superstitions, yea, of gross idolatries.
- All ignorant and ungodly persons, as they are
unfit to enjoy communion with Christ, so are they unworthy of the Lord's
table, and cannot without great sin against him, while they remain such,
partake of these holy mysteries, or be admitted thereunto; yea, whosoever
shall receive unworthily, are guilty of the body and blood of the Lord,
eating and drinking judgment to themselves.
- The bodies of men after death return to dust,
and see corruption; but their souls (which neither die nor sleep) having
an immortal subsistence, immediately return to God who gave them. The
souls of the righteous being then made perfect in holiness, are received
into the highest heavens, where they behold the face of God in light and
glory, waiting -for the full redemption of their bodies: and the souls of
the wicked are cast into hell, where they remain in torment and utter
darkness, reserved to the judgment of the great day: Besides these two
places for souls separated from their bodies, the Scripture acknowledgeth
none.
- At the last day such as are found alive shall
not die, but be changed; and all the dead shall be raised up with the
self-same bodies, and none other, although with different qualities, which
shall be united again to their souls for ever.
- The bodies of the unjust shall by the power of
Christ be raised to dishonour; the bodies of the just, by his Spirit unto
honour, and to be made conformable to his own glorious body.
- God hath appointed a day wherein he will judge
the world in righteousness by Jesus Christ, to whom all power and judgment
is given of the Father. In which day, not only the apostate angels shall
be judged, but likewise all persons that have lived upon earth shall appear
before the tribunal of Christ, to give an account of their thoughts, words
and deeds, and to receive according to what they have done in the body,
whether good or evil.
- The end of God's appointing this day is for
the manifestation of the glory of his mercy in the eternal salvation of
the elect, and of his justice in the damnation of the reprobate, who are
wicked and disobedient. For then shall the righteous go into everlasting
life, and receive that fulness of joy and glory, with everlasting reward in
the presence of the Lord; but the wicked who know not God, and obey not
the gospel of Jesus Christ, shall be cast into eternal torments, and be
punished with everlasting destruction from the presence of the Lord, and
from the glory of his power.
- As Christ would have us to be certainly
persuaded that there shall be a judgment, both to deter all men from sin,
and for the greater consolation of the godly in their adversity; so will
he have that day unknown to men, that they may shake off all carnal
security, and be always watchful, because they Imow not at what hour the
Lord will come, and may be ever prepared to say, Come Lord Jesus, come
quickly, Amen.
The Institution of Churches, and the
Order Appointed in Them by Jesus Christ
Order Appointed in Them by Jesus Christ
- By the appointment of the Father all power for
the calling, institution, order, or government of the Church, is invested
in a supreme and sovereign manner in the Lord Jesus Christ, as King and
Head thereof.
- In the execution of this power wherewith he is
so entrusted, the Lord Jesus calleth out of the world unto communion with
himself, those that are given unto him by his Father, that they may walk
before him in all the ways of obedience, which he prescribeth to them in
his Word.
- Those thus called (through the ministry of the
Word by his Spirit) he commandeth to walk together in particular societies
or churches, for their mutual edification, and the due performance of that
public worship, which he requireth of them in this world.
- To each of these churches thus gathered,
according to his mind declared in his Word, he hath given all that power
and authority, which is any way needful for their carrying on that order
in worship and discipline, which he hath instituted for them to observe,
with commands and rules for the due and right exerting and executing of
that power.
- These particular churches thus appointed by
the authority of Christ, and entrusted with power from him for the ends
before expressed, are each of them as unto those ends, the seat of that
power which he is pleased to communicate to his saints or subjects in this
world, so that as such they receive it immediately from himself.
- Besides these particular churches, there is
not instituted by Christ any church more extensive or catholic entrusted
with power for the administration of his ordinances, or the execution of
any authority in his name.
- A particular church gathered and completed
according to the mind of Christ, consists of officers and members. The
Lord Christ having given to his called ones (united according to his
appointment in church-order) liberty and power to choose persons fitted by
the Holy Ghost for that purpose, to be over them, and to minister to them
in the Lord.
- The members of these churches are saints by
calling, visibly manifesting and evidencing (in and by their profession
and walking) their obedience unto that call of Christ; who, being further
known to each other by their confession of the faith wrought in them by
the power of God, declared by themselves or otherwise manifested, do
willingly consent to walk together according to the appointment of Christ;
giving up themselves to the Lord, and to one another by the will of God in
professed subjection to the ordinances of the gospel.
- The officers appointed by Christ, to be chosen
and set apart by the church so called, and gathered for the peculiar
administration of ordinances, and execution of power and duty which he
entrusts them with, or calls them to, to be continued to the end of the
world, are pastors, teachers, elders and deacons.
- Churches thus gathered and assembling for the
worship of God, are thereby visible and public, and their assemblies (in
whatever place they are, according as they have liberty or opportunity)
are therefore church or public assemblies.
- The way appointed by Christ for the calling of
any person, fitted and gifted by the Holy Ghost, unto the office of
pastor, teacher or elder in a church, is, that he be chosen thereunto by
the common suffrage of the church itself, and solemnly set apart by
fasting and prayer, with imposition of hands of the eldership of that
church, if there be any before constituted therein. And of a deacon, that
he be chosen by the like suffrage, and set apart by prayer, and the like
imposition of hands.
- The essence of this call of a pastor, teacher
or elder unto office, consists in the election of the church, together
with his acceptation of it, and separation by fasting and prayer. And
those who are so chosen, though not set apart by imposition of hands, are
rightly constituted ministers of Jesus Christ, in whose name and authority
they exercise the ministry to them so committed. The calling of deacons
consisteth in the like election and acceptation with separation by prayer.
- Although it be incumbent on the pastors and
teachers of the churches to be instant in preaching the Word, by way of
office; yet tlie work of preaching the Word is not so peculiarly confined
to them, but that others also gifted and fitted by the Holy Ghost for it,
and approved (being by lawful ways and means in the providence of God
called thereunto) may publicly, ordinarily and constantly perform it; so
that they give themselves up thereunto.
- However, they who are engaged in the work of
public preaching, and enjoy the public maintenance upon that account, are
not thereby obliged to dispense the seals to any other than such as (being
saints by calling, and gathered according to the order of the gospel) they
stand related to, as pastors or teachers. Yet ought they not to neglect
others living within their parochial bounds, but besides their constant
public preaching to them, they ought to enquire after their profiting by
the Word, instructing them in, and pressing upon them (whether young or
old) the great doctrines of the gospel, even personally and particularly,
so far as their strength and time will admit.
- Ordination alone without the election or
precedent consent of the church, by those who formerly have been ordained
by virtue of that power they have received by their ordination, doth not
constitute any person a church-officer, or communicate office-power to
him.
- A church fumished with officers (according to
the mind of Christ) hath full power to administer all his ordinances; and
where there is want of any one or more officers required, that officer, or
those which are in the church, may administer all the ordinances proper to
their particular duty and offices; but where there are no teaching
officers, none may administer the seals, nor can the church authorise any
so to do.
- In the carrying on of church-administrations,
no person ought to be added to the church, but by the consent of the
church itself; that so love (without dissimulation) may be preserved
between all the members thereof.
- Whereas the Lord Jesus Christ hath appointed
and instituted as a means of edification, that those who walk not
according to the rules and laws appointed by him (in respect of faith and
life, so that just offence doth arise to the church thereby) be censured
in his name and authority. Every church hath power in itself to exercise
and execute all those censures appointed by him in the way and order
prescribed in the gospel.
- The censures so appointed by Christ, are
admonition and excommunication. And whereas some offences are or may be
known only to some, it is appointed by Christ, that those to whom they are
so known, do first admonish the offender in private: in public offences
where any sin, before all. Or in case of non-amendment upon private
admonition, the offence being related to the church, and the offender not
manifesting his repentance, he is to be duly admonished in the name of
Christ by the whole church, by the ministry of the elders of the church;
and if this censure prevail not for his repentance, then he is to be cast
out by excommunication with the consent of the church.
- As all believers are bound to join themselves
to particular churches, when and where they have opportunity so to do, so
none are to be admitted unto the privileges of the churches, who do not
submit themselves to the rule of Christ in the censures for the government
of them.
- This being the way prescribed by Christ in
case of offence, no church-members upon any offences taken by them, having
performed their duty required of them in this matter, ought to disturb any
church-order, or absent themselves from the public assemblies, or the
administration of any ordinances upon that pretence, but to wait upon
Christ in the further proceeding of the church.
- The power of censures being seated by Christ
in a particular church, is to be exercised only towards particular members
of each church respectively as such; and there is no power given by him
unto any synods or ecclesiastical assemblies to excommunicate, or by their
public edicts to threaten excommunication, or other church-censures against
churches, magistrates, or their people upon any account, no man being
obnoxious to that censure, but upon his personal miscarriage, as a member
of a particular church.
- Although the church is a society of men,
assembling for the celebration of the ordinances according to the
appointment of Christ, yet every society assembling for that end or
purpose, upon the account of cohabitation within any civil precincts and
bounds, is not thereby constituted a church, seeing there may be wanting
among them, what is essentially required thereunto; and therefore a
believer living with others in such a precinct, may join himself with any
church for his edification.
- For the avoiding of differences that may
otherwise arise, for the greater solemnity in the celebration of the
ordinances of Christ, and the opening a way for the larger usefulness of
the gifts and graces of the Holy Ghost; saints living in one city or town,
or within such distances as that they may conveniently assemble for divine
worship, ought rather to join in one church for their mutual strengthening
and edification, than to set up many distinct societies.
- As all churches and all the members of them
are bound to pray continually for the good or prosperity of all the
churches of Christ in all places, and upon all occasions to further it;
(every one within the bounds of their places and callings, in the exercise
of their gifts and graces). So the churches themselves (when planted by
the providence of God, so as they may have opportunity and advantage for
it) ought to hold communion amongst themselves for their peace, increase
of love, and mutual edification.
- In cases of difficulties or differences,
either in point of doctrine or in administrations, wherein either the
churches in general are concerned, or any one church in their peace,
union, and edification, or any member or members of any church are injured
in, or by any proceeding in censures, not agreeable to truth and order: it
is according to the mind of Christ, that many churches holding communion
together. do by their messengers meet in a synod or council, to consider
and give their advice in, or about that matter in difference, to be
reported to all the churches concerned. Howbeit, these synods so assembled
are not entrusted with any church-power, properly so called, or with any
jurisdiction over the churches themselves, to exercise any censures,
either over any churches or persons, or to impose their determinations on
the churches or officers.
- Besides these occasional synods or councils,
there are not instituted by Christ any stated synods in a fixed
combination of churches, or their officers in lesser or greater
assemblies; nor are there any synods appointed by Christ in a way of
subordination to one another.
- Persons that are joined in church-fellowship, ought
not lightly or without just cause to withdraw themselves from the
communion of the church whereunto they are so joined. Nevertheless, where
any person cannot continue in any church without his sin, either for want
of the administration of any ordinances instituted by Christ, or by his
being deprived of his due privileges, or compelled to anything in practice
not warranted by the Word, or in case of persecution, or upon the account
of conveniency of habitation; he consulting with the church, or the officer
or officers thereof, may peaceably depart from the communion of the
church, wherewith he hath so walked, to join himself with some other
church, where he may enjoy the ordinances in the purity of the same, for
his edification and consolation.
- Such reforming churches as consist of persons
sound in the faith and of conversation becoming the gospel, ought not to
refuse the communion of each other, so far as may consist with their own
principles respectively, though they walk not in all things according to
the same rules of church-order.
- Churches gathered and walking according to the
mind of Christ, judging other churches (though less pure) to be true
churches, may receive unto occasional communion with them, such members of
those churches as are credibly testified to be godly, and live without
offence.
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