Of the Holy Scripture
I. 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 makes the Holy Scripture to be most necessary; those former ways of God's revealing his Will unto His people being now ceased.
II. 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:
All which are given by the inspiration of God to be the rule of faith and life.
III. 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.
IV. 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 it self) the Author thereof: and therefore it is to be received, because it is the Word of God.
V. We may be 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 it self 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.
VI. 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 humane 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.
VII. 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.
VIII. 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 authentic; 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 in to 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.
IX. 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.
X. 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 id finally resolved.
I. 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.
II. God hath all life, glory, goodness, blessedness, in, and of Himself; and is alone, in, and unto Himself, all-sufficient, nor standing in need of any creatures which He has 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 hath 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.
III. In the unity of the Godhead 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.
I. 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.
II. Although God knows 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.
III. By the decree of God for the manifestation of His glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.
IV. 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.
V. 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.
VI. As God hath appointed the elect unto glory, so hath He, 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.
VII. 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 dishonor and wrath for their sin, to the praised of His glorious justice.
VIII. 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.
I. 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.
II. 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. Beside 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.
I. God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things from the greatest even unto 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.
II. 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.
III. God, in His ordinary providence, maketh use of means, yet is free to work without, above, and against them, at His pleasure.
IV. 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 of them, 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.
V. 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.
VI. 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 uses for the softening of others.
VII. 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.
I. 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 subtilty and temptation of Satan did wilfully transgress the Law of their Creation, and break the Covenant in eating the forbidden fruit.
II. 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.
III. 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.
IV. 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.
V. 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.
VI. 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.
I. The distance between God and the creature is go 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.
II. 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.
III. 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 eternal life His Holy Spirit, to make them willing, and able to believe.
IV. This covenant of grace is frequently set forth in scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.
V. 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 psiritual and saving ends, it is one and the same; upon the account of which various dispensations, it is called the Old and New Testament.
I. 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 Savior 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.
II. The Son of God, the second person of the Trinity, being very and eternal God, of one substance and equal with the Father, 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 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.
III. 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 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.
IV. 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 born 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 siteth at the right hand of His Father, making intercession, and shall return, to judge men and angels, at the end of the world.
V. 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 those whom the Father hath given unto Him.
VI. 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 forever.
VII. Christ, in the work of mediation, acteth according to both natures, by each nature doing that which is proper in 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.
VIII. To all those for whom Christ hath 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, in such manner, and ways, as are most consonant to His wonderful and unsearchable dispensation.
I. 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.
II. 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.
III. 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.
IV. 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, or only, will that which is good, but doth also will that which is evil.
V. The will of man is made perfectly and immutably free to do good alone in the state of glory only.
III. 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.
IV. 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 laws of that religion they do profess. And to assert and maintain that they may, is very pernicious, and to be detested.
I. 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 any thing 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.
II. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.
III. 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.
IV. 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 due time, actually apply Christ unto them.
V. God doth continue to forgive the sins of those that are justified; and although they can never fall from the sate 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.
VI. 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.
I. They that are united to Christ, effectually called, and regenerated, having a new heart, and a new spirit created in them, 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.
II. 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.
III. 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.
I. 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.
II. 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.
III. 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.
I. Such of the elect as are converted at riper years, having sometimes lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them Repentance unto life.
II. 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.
III. 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-abhorrency, praying for pardon and strength of Grace, with a purpose, and endeavor by supplies of the Spirit, to walk before God unto all well-pleasing in all things.
IV. 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.
V. 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.
I. 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 pretense of good intention.
II. 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.
III. Their ability to do good worketh is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, beside 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 special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.
IV. They who, in their obedience, attain to the greatest height which is possibly 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.
V. 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 judgments.
VI. 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 unblamable 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.
VII. Worketh 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 an 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.
I. They, whom God hath accepted in His Beloved, effectually 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.
II. 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.
III. And though they may, through the temptations 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.
I. Although temporary believers and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor 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, endeavoring 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.
II. 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.
III. 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 their 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.
IV. 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 so 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 mean time, they are supported from utter despair.
I. 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.
II. 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 on Mount Sinai, in ten commandments, and written in two tables: the first four commandments containing our duty towards God; and the other six, our duty to man.
III. Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worshiping, 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.
IV. To them also He gave sundry judicial laws, which expired together with the State of that people; not obliging under any now by virtue of that institution, their general equity only being still of moral use.
V. The moral law doth forever 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.
VI. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it 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 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.
VII. 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.
I. 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.
II. 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.
III. 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 straightening of it, in great variety, according to the counsel of the will of God.
IV. 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.
I. The liberty which Christ hath purchased for believers under the Gospel consists in their freedom from the guilt of sin, and condemning wrath of God, the rigor 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, but a child-like 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 greater 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.
II. 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.
III. They who, upon pretense of Christian liberty, do practice 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.
I. 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 with all the soul, and with all the might. But the acceptable way of worshiping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.
II. 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.
III. 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.
IV. 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.
V. The reading of the Scriptures, Preaching, and hearing of the Word, singing of psalms; as also, the administration 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 thanksgiving upon special occasions, are in their several times and seasons, to be used in a holy and religious manner.
VI. 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 worshiped 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.
VII. As it is 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, from the beginning of the world to the resurrection of Christ, was the last day of the week: and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord's Day, and is to be continued to the end of the world, as the Christian Sabbath, the observance of the last day of the week being abolished.
VIII. This Sabbath is to be 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.
I. A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness and judgement, solemnly calleth God to witness what he asserteth, or promiseth, and to judge him according to the truth or falsehood of what he sweareth.
II. 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.
III. Whosoever takes 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.
IV. 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.
V. A vow, which is not to be made to any Creature, but to God alone, is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.
VI. 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.
I. God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that do good, and for the punishment of evil doers.
II. 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.
III. They who upon pretense of Christian liberty shall oppose any lawful power, or the lawful exercises of it, resist the Ordinance of God, and for their publishing of such opinions, and maintaining of such practices as are contrary to the Light of Nature, or to the known Principles of Christianity, whether concerning faith, worship, or conversation, or to the power of godliness, or such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the Church, they may lawfully be called to account, and proceeded against by the censures of the Church, and by the power of the civil Magistrate; 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, and duly observing the Rules of peace and order, there is no warrant for the Magistrate to abridge them of their liberty.
IV. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, doth not make void the magistrates' 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 pretense whatsoever.
I. 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.
II. 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 uncleanness.
III. 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 heresy.
IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden by 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.
I. 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 the spouse, the body, the fulness of Him that filleth all and in all.
II. The whole body of men throughout the world, professing the faith of the Gospel and obedience unto God by Christ according unto it, not destroying their own profession by any Errors, everting the foundation, or unholiness of conversation, they and their children with them, are and may be called the visible Catholic Church of Christ, although as such it is not entrusted with and Officers to rule or govern over the whole Body.
III.. 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.
IV. 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 it is that Antichrist, that man of sin, and son of perdition, 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.
V. As the Lord in his care and love toward 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 later 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.
I. 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 grace, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other's gifts and 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.
II. 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.
I. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by Christ, to represent Him and His benefits; and to confirm our interest in Him, and solemnly to engage us to the service of God in Christ, according to His Word.
II. There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other.
III. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.
IV. There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, Baptism, and the Lord¡¯s Supper: neither of which may be dispensed by any, but by a minister of the Word lawfully called.
V. The sacraments of the Old Testament in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the new.
I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, to be unto the party baptized 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.
II. The outward element to be used in this Ordinance is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the Gospel, lawfully called thereunto.
III. Dipping of the person into the water is not necessary; but Baptism is rightly administered by pouring, or sprinkling water upon the person.
IV. 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 baptized, and those only.
V. Although it be a great sin to contemn 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 baptized are undoubtedly regenerated.
VI. The efficacy of Baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in His appointed time.
VII. Baptism is but once to be administered unto any person.
I. Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His body and blood, called the Lord's Supper, to be observed in His Churches, unto 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.
II. In this sacrament, 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, by 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.
III. The Lord Jesus hath, in this ordinance, appointed His ministers to declare His word of instruction to the people, 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.
IV. Private masses, or receiving the sacrament by a priest, or any other alone; as likewise, the denial of the cup to the people, worshiping 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.
V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.
VI. That 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; yes, of gross idolatries.
VII. Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive and feed upon, Christ crucified, and all benefits of His death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread or wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.
VIII. All ignorant and ungoldy 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, whilest 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 Judgement to themselves.
I. 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. Beside these two places, for souls separated from their bodies, the Scripture acknowledges none.
II. 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 selfsame bodies, and none other (although with different qualities), which shall be united again to their souls forever.
III. The bodies of the unjust shall, by the power of Christ, be raised to dishonor: the bodies of the just, by His Spirit, unto honor; and be made conformable to His own glorious body.
I. 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.
II. 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.
III. 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 know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.
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