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Christ Church is a "confessional" church. That means
we "confess" to believe an historic doctrinal statement
called a "confession" that many other churches have
subscribed to for hundreds of years. Our confession of faith
is the Westminster 1646, which we hold to with a few exceptions.
Because we live in a postmodern age where truth is thought to
be malleable and definitions elastic, we have further taken
certain positions, along with our denomination, which are called
"memorials."
These memorials are intended to make our position known on contemporary
hot topics like education, creation, the interrelationship between
government and the church, as well as others. |
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- 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
- 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:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua,
Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles,
Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes,
Song of Songs, Isaiah, Jeremiah, Ezekiel, Daniel; Hosea,
Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah,
Haggai, Zechariah, Malachi.
The Gospel according to Matthew, Mark, Luke, and John; the
Acts of the Apostles, Letter of Paul to the Romans; 1 and
2 Corinthians, Galatians, Ephesians, Philippians, Colossians,
1 and 2 Thessalonians; 1 and 2 Timothy; Titus, Philemon,
Epistle to the Hebrews, James; 1and 2 Peter, 1,2,3 John,
Jude, and the Revelation of the apostle John.
All which are given by 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 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 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 both 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 the 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 the writing of it was most generally
known to the nations), being immediately inspired by God,
and by his singular care and providence kept pure in all
ages, are therefore 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 language of every people 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 may 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 Spirit speaking in the Scripture.
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- 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 won
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 foundation
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 he is
pleased to require of them.
- 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 eternal begotten
of the Father; the Holy Ghost eternally proceeding from
the Father and the Son.
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- God from all eternity did by the most 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, 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 foreordained to everlasting death.
- These angels and men, thus predestinated and foreordained,
are particularly and unchangeably designed; and their number
is so certain and definite that it can not 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 free grace and love alone,
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 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, 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 dishonor 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
to the will og 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.
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- 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 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 fulfill 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 were happy in their communion with God, and had dominion
over the creatures.
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- 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,
that it extendeth itself even to the first Fall, and all
other sins of angels and men, and that not by a bare permission,
but such as hath joined with it a most wise and powerful
bounding, and otherwise ordering and governing of them,
in a manifold dispensation, to his own 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
their hearts; but sometimes also withdraweth the gifts which
they had; and exposeth them to such objects as their corruption
makes occasion of sin; and withal, gives them over to their
own lusts, the temptatoins 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.
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- Our first parents, begin seduced by the subtilty and temptations
of Satan, sinned in eating the forbidden fruit. This their
sin God was pleased, according to his wise and holy counsel,
to permit, having purposed to order it to his own glory.
- By this sin they fell from their 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 of mankind, the guilt of this sin
was imputed, and the same death in sin and corrupted nature
conveyed to all their posterity, descending from them by
original 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.
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- 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 any fruition
of him, as their blessedness and reward, but by some voluntary
condescencion 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
offered 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
death of Jesus Christ, the testator, and to the everlasting
inheritance, with all things belonging to it, therein bequeathed.
- This covenant was differently administered in the time
of the law, and in the time of the gospel: under the law
it was administered by promises, prophecies, sacrifices,
circumcision, the paschal lamb, and other types and ordinances
delivered to the people of the Jews, all fore-signifying
Christ to come, which were for that time sufficient and
efficacious, through the operation of the Spirit, to instruct
and build up the elect in faith in the promised Messiah,
by whom they had full remission of sins, and eternal salvation,
and is called the Old Testament.
- Under the gospel, when Christ the substance was exhibited,
the ordinances in which this covenant is dispensed, are
the preaching of the Word, and the administration of the
sacraments of Baptism and the Lord's Supper; which, though
fewer in number, and administered with more simplicity and
less outward glory, yet in them it is held forth in more
fulness, evidence, and spiritual efficacy, to all nations,
both Jews and Gentiles; and is called the New Testament.
There are not, therefore, two covenants of grace differing
in substance, but one and the same under various dispensations.
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- It pleased God, in his eternal purpose, to choose and
ordain the Lord Jesus, his only-begotten Son, to be the
Mediator between God and men, the prophet, priest, and king;
the head and Savior of the Church, the heir or 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 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 he 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, 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 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 fulfill it; endured most grievous torments
immediately 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 his Father;
and purchased not only reconciliation, but an everlasting
inheritance in the kingdom of heaven, for all those whom
the Father hath 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 into 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 serpant'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 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 wisdon, in such manner
and ways as are most consonant to his wonderful and unsearchable
dispensation.
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- God hath endued the will of man with that natural liberty,
that is neither forced, nor by any absolute necessity of
nature determined to good or evil.
- Man, in his state of innocency, had freedom and power
to will and to do that which is 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 immutable free to
good alone, in the state of glory only.
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- 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 infance, are
regenerated and saved by Christ through the Spirit, 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 they never truly come
to Christ, and therefore can not 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 without warrant of the Word of God.
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- 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
alons; not by imputing faith itself, the act of believing,
or any other evangelical obedience to them, as their righteousness;
but by imputing the obedience and satisfaction of Christ
unto them, 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 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.
- Christ, by his obedience and death, did
fully discharge the debt of all those that are thus justified,
and did make a proper, real, and full satisfaction o his
Father's justice in their behalf. Yet inasmuch as he was
given by the Father for them, and his obedience and satisfaction
accepted in their stead, and both freely, not for 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 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 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 Fatherly displeasure, and not have
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 respect, one and the
same with the justification of believers under the New Testament.
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- 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 his as by a father; yet never
cast off, but sealed to the day of redemption, and inherit
the promises, as heirs of everlasting salvation.
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- They who are effectually called and regenerated, having
a new heart and a new spirit created in them, are further
sanctified, really and personally, through the virtue of
Christ's death and resurrection, 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 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 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.
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- 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 sacraments, and prayer, it is increased and strengthened.
- By this faith, a Christian believeth to be true whatesoever
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 principle 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 is different in degrees, weak or strong; may
be often and many ways assailed and weakened, but 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.
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- Repentance unto life is an evangelical grace, the doctrine
whereof is to be preached by every minister of the gospel,
as well as that of faith in Christ.
- By it a sinner, out of the sight and sense, not only of
the danger, but also of the filthiness and odiousness of
his sins, as contrary to the holy nature and righteous law
of God, and upon the apprehension of his mercy in Christ
to such as are penitent, so grieves for, and hates his sins,
as to turn from them all unto God, purposing and endeavoring
to walk with him in all the ways of his commandments.
- Although repentance be not to be rested in as any satisfaction
for sin, or any cause of the pardon thereof, which is the
act of God's free grace in Christ; yet is it of such necessity
to all sinners, that none may expect pardon without it.
- As there is no sin so small but it deserves damnation;
so there is no sin so great that it can bring damnation
upon those who truly repent.
- Men ought not to content themselves with a general repentance,
but it is every man's duty to endeavor to repent of his
particular sins, particularly.
- As every man is bound to make private confession of his
sins to God, praying for the pardon thereof, upon which,
and the forsaking of them, he shall find mercy: so he that
scandelizeth his brother, or the Church of Christ, ought
to be willing, by a private or public confession and sorrow
for his sin, to declare his repentance to those that are
offended; who are thereupon to be reconciled to him, and
in love to receive him.
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- 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.
- 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 special 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, that they fall short of much which in duty
they are bound to do.
- We can not, by our best works, merit
pardon of sin, or eternal life, at the hand of God, because
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
can not 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
unblamable and unreprovable in God's sight; but that he,
looking upon them in his Son, is pleased to accept and reward
that which is sincere, although accompanied with many weaknesses
and imperfections.
- Works done by unregenerate men, although
for the matter of them they may be things which God commands,
and of good use both to themselves and others; yet, because
they proceed not from a heart purified by faith; nor are
done in a right manner, according to the Word; nor to a
right end, the glory of God; they are therefore sinful and
can not please God, or make a man meet to receive grace
from God. And yet their neglect of them is more sinful,
and displeasing unto God.
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- 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.
- This perseverance of the saints depends,
not upon their own free-will, but upon the immutability
of the decree of election, flowing from the free and unchangeable
love of God the Father; upon the efficacy of the merit and
intercession of Jesus Christ; the abiding of the 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.
- Nevertheless they may, through the temptations
of Satan and of the world, the prevelancy of corruption
remaining in them, and the neglect of the means of their
perseverance, fall into grievous sins; ad for a time continue
therein: whereby they incur God's displeasure, and grieve
his Holy Spirit; come to be deprived of some measure of
their graces and comforts; have their hearts hardened, and
their consciences wounded; hurt and scandalize others, and
bring temporal judgments upon theselves.
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- Although hypocrites, and other unregenerate
men, may vainly deceive themselves with false hopes and
carnal presumptions: of being in the favor of God and estate
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 a 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 probably persuasion, grounded upon a fallible hope;
but an infallible assurance of faith, founded upon the divine
truth of the promises of salvation, the inward evidence
of those graces unto which these promises are made, the
testimony of the Spirit of adoption witnessing with our
spirits that we are the children of God; which Spirit is
the earnest of our inheritance, whereby we are sealed to
the day of redemption.
- 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
everyone 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 grievth
the Spirit; by some sudden or vehement temptation; by God's
withdrawing the light of his countenance and suffering even
such as fear him to walk in darkness and to have no light:
yet are they never 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.
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- God gave to Adam a law, 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, after his Fall, continued to
be a perfect rule of righteousness; and, as such, was delivered
by God upon mount Sinai in ten commandments, and written
in two tables; the first four commandments containing our
duty toward God, and the other six our duty to man.
- 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 worship, prefiguring Christ, his graces, actions,
sufferings, and benefits; and partly holding forth divers
instructions of moral duties. All which ceremonial laws
are now abrogated under the New Testament.
- To them also, as a body politic, he gave
sundry judicial laws, which expired together with the state
of that people, not obliging any other, now, further than
the general equity thereof may require.
- 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.
- 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.
- 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, requireth to be done.
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- 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
curse of the moral law; and in their being delivered from
thos present evil world, bondage to Satan, and dominion
of sin, from the evil of afflictions, the 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 childlike love,
and a willing mind. All which were common also to believers
under the law; but under the New Testament the liberty of
Christians is further enlarged in their freedom from the
yoke of the ceremonial law, 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.
- 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 beside
it in matters of faith on worship. So that to believe such
doctrines, or to obey such commandments out of conscience,
is ts betray true liberty of conscience; and the requiring
an implicit faith, and an absolute and blind obedience,
is to destroy liberty of conscience, and reason also.
- They who, upon pretense of Christian
liberty, do practice any sin, or cherish any lust, do thereby
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.
- And because the powers which God hath
ordained, and the liberty which Christ hath purchased, are
not intended by God to destroy, but mutually to uphold and
preserve one another; they who, upon pretense of Christian
liberty, shall oppose any lawful power, or the lawful exercise
of it, whether it be civil or ecclesiastical, resist the
ordinance of God. And for their publishing of such opinions,
or 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 be lawfully called to account, and proceeded against
by the censures of the Church, and by the power of the Civil
Magistrate.
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- The light of nature showeth that there
is a God, who hath lordship and sovereignty over all; is
good, and doeth good unto all; and is therefore to be feared,
loved, praised, called upon, trusted in, and served with
all the hearth, and with 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 representation 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 creature: 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 religious worship, is by God required of all men;
and that it may be accepted, it is to be made in the name
of the Son, by the help of his Holy Spirit, according to
his will, with understanding, reverence, humility, fervency,
faith, love, and perseverance; and, if vocal, 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 with godly
fear; the sound preaching, and conscionable hearing of the
Word, in obedience unto God with understanding, faith, and
reverence; singing of psalms with grace in the heart; as,
also, the due administration and worthy receiving of the
sacraments instituted by Christ; are all parts of the ordinary
religious worship of God: besides religious oaths, and vows,
solemn fastings, and thanksgivings upon special occasion;
which are, in their several times and seasons, to be used
in an 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 to, 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 or willfully 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 due proportion of time be set apart for the
worship of God; so, in his Word, by 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.
- This Sabbath is to be kept holy unto
the Lord when men, after a due preparing of their hearts,
and ordering of their common affairs beforehand, do not
only observe an holy rest all the day from their own works,
words, and thoughts about their wordly 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.
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- A lawful oath is a part of religious
worship, wherein upon just occasion, the person swearing
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 and 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 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 imposed by lawful authority.
- An oath is to be taken in the plain and
common sense of the words, without equivocation or mental
reservation. It can not 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 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.
- It is not to be made to any creature,
but to God alone: and that it may be accepted, it is to
be made voluntarily, out of faith and conscience of duty,
in way of thankfulness for mercy received, or for obtaining
of what we want; whereby we more strictly bind ourselves
to necessary duties, or to other things, so far and so long
as they may fitly conduce thereunto.
- No man may vow to do any thing forbidden
in the Word of God, or what would hinder any duty therein
commanded, or which is not in his own power, and for the
performance of which he hath no promise or ability from
God. In which respects, 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.
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- God, the Supreme Lord and King of all
the world, hath ordained civil magistrates to be under him
over the people, for his own glory and the public good;
and to this end, hath armed them with the power of the sword,
for the defense and encouragement of them that are good,
and for the punishment of evil-doers.
- It is lawful for Christians to accept
and execute the office of a magistrate when called thereunto;
in the managing whereof, as they ought especially
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