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FIRST PRESBYTERIAN
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Sabbath School Library
ANN ARBOR, MICH.
No.384
RULES.
1. Books not to be retained longer than two weeks,
without the consent of the Librarian.
2. Scholars are not allowed more than one book
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Tappan Presbyterian Association
LIBRARY.
Presented by 1 # Preb SS. Library
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Ann Arbort
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Presbyterian Church

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23
Ann Arbor.
AN
EXPOSITION
OF THE
CONFESSION OF FAITH
OF THE
WESTMINSTER ASSEMBLY OF DIVINES
BY THE
REV. ROBERT SHAW, que hi thin
REVISED BY THE COMMITTEE OF PUBLICATION.
Un
PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION.
Entered according to the Act of Congress, in the year 1846, by
Alexander W. Mitchell, M. D., in the office of the Clerk of the
District Court, of the Eastern District of Pennsylvania.
yar
Tappan Presb, Ass..
1-8-1932
ADVERTISEMENT TO THE AMERICAN EDITION
PREFACE
Of the Holy Scripture
CONTENTS.
Of Creation.
Of God, and of the Holy Trinity
Of Providence.
CHAPTER I.
Of God's Eternal Decree
CHAPTER II.
Of Free-will..
CHAPTER III.
Of Christ the Mediator
CHAPTER IV.
CHAPTER V.
Of God's Covenant with Man
CHAPTER VI.
Of the Fall of Man, of Sin, and of the Punishment thereof.
CHAPTER VII.
CHAPTER VIII.
CHAPTER IX.
3
1
7
. 11
. 13
36
. 57
76
81
89
101
1 113
135
4
Of Effectual Calling
Of Justification..
Of Adoption..
Of Sanctification
Of Saving Faith
Of Good Works
CONTENTS.
CHAPTER X.
Of the Law of God
CHAPTER XI.
CHAPTER XII.
CHAPTER XIII.
CHAPTER XIV.
Of Repentance unto Life .
CHAPTER XV.
CHAPTER XVI.
CHAPTER XVII.
Of the Perseverance of the Saints.
CHAPTER XVIII.
Of Assurance of Grace and Salvation
CHAPTER XIX.
Of the Civil Magistrate
CHAPTER XX.
Of Christian Liberty, and Liberty of Conscience
CHAPTER XXI.
Of Religious Worship, and the Sabbath-day
CHAPTER XXII.
Of Lawful Oaths and Vows
CHAPTER XXIII.
. 139
. 146
. 160
. 164
. 169
. 178
. 187
. 197
. 208
. 219
• 228
238
. 262
. 268
CONTENTS.
5
LO
Of the Church . .
Of Marriage and Divorce. .
Of the Sacraments
Of Baptism
Of the Lord's Supper
Of the Communion of Saints
CHAPTER XXIV.
Of Church Censures.
CHAPTER XXV.
CHAPTER XXVI.
CHAPTER XXVII.
CHAPTER XXVIII.
•
Of the Last Judgment
INDEX
CHAPTER XXIX.
Of Synods and Councils
CHAPTER XXX.
CHAPTER XXXI.
CHAPTER XXXIII.
•
. 278
• 283
295
304
308
CHAPTER XXXII.
Of the State of Men after Death, and of the Resurrection of
the Dead.
338
. 319
329
334
. 346
353
1 *
ADVERTISEMENT
TO THE
AMERICAN EDITION.
THE Westminster Assembly of Divines who were
employed in the preparation of the Confession of
Faith, which forms a material part of the Constitu-
tion of the Presbyterian Church in this country, were
men alike distinguished for their piety and erudition.
In every part of the work the evidences of their ex-
treme caution and wisdom are apparent. All the
doctrines admitted into it were subjected to the severe
test of the only infallible rule of faith, and the phrase-
ology in which they were clothed was chosen with the
nicest discrimination. While the matter is remark-
ably condensed, the style is so lucid as seldom to justify
controversy as to its true meaning and intent. Its
chief excellence, however, is that it presents a scheme
of doctrine which is admirably perfect and consistent
with itself, while in each particular it confidently ap-
peals to the word of God for its confirmation.
It may be desirable, however, to have some ex-
7
8
ADVERTISEMENT.
planation of the references and allusions to then
existing errors, and an amplification and enforcement
of the system of truth which it inculcates, and these
objects are accomplished in the present Exposition, it
is believed, in a manner at once explicit and lumi-
nous. In its publication a desideratum will be sup-
plied.
A literal reprint would not have suited the circum-
stances of the Presbyterian Church in this country,
and hence certain liberties have been taken with the
original, of which the reader is here advertised.
In no one instance have exceptions been taken to
what may be termed the strictly theological views of
the author, as these were found to coincide with the
generally received doctrines of orthodox Presbyte-
rians in this country; but in reference to the right of
the civil magistrate to interpose in the government of
the Church, it was found necessary to modify the
original. The Westminster Divines had so far im-
bibed the spirit of the age in which they lived, as to
obscure their views of the true independence of the
Church, although they had made great advances
towards the right doctrine on this subject. The Con-
fession of Faith, as it proceeded from their hands, is
still retained by the Presbyterians of Great Britain.
When, however, the Constitution of the Presbyterian
Church in this country was adopted, those features
relating to the civil magistracy were modified to suit
ADVERTISEMENT.
9
the genius of our republican principles. It hence
became indispensable that the Exposition should under-
go a change correspondent with these amendments in
the text.
The principal change made by our General Assem-
bly, is in Chapter XXIII., Section 3, and there ac-
cordingly an original exposition has been inserted to
suit this change.
For a like reason, the paragraph inserted under
Chapter XXXI., Section 1, has been substituted for
that found in the original.
In Chapter XXV., Sections 1, 2 and 3, a passage
is substituted for one which maintains, agreeably to
the customs of the Scotch Presbyterian Church, but
contrary to that of our own Church, that Church
Sessions have no authority for inquiring into the
evidences of the spiritual regeneration of applicants
for sealing ordinances. The passages substituted are
enclosed in brackets.
Section 2 of Chapter XXXI., recognizing the right
of the civil magistrate to convene Synods, has no place
in our Constitution, and accordingly has been omitted,
together with the exposition.
These are the material changes; but besides these,
some passages have been omitted which contained
local allusions, or which incidentally alluded to the
subject of civil magistracy.
The European edition is introduced by an Essay
10
-ADVERTISEMENT.
f
from the pen of the Rev. Mr. Hetherington, already
favourably known in this country as the historian of
the Westminster Assembly, which embraces much
excellent matter, but it was found to be so intimately
blended with the peculiar circumstances of the Presby-
terian Church in Scotland, that it could not be adapted
without injuring it as a composition. It has therefore
been omitted entirely.
With these explanations the work is submitted in
the hope that it may prove at once popular and
useful.
PREFACE.
In preparing the following Exposition of the Confession of
Faith, framed by the Westminster Assembly of Divines, it
has been the object of the author to state the truths embraced
in each section, to explain the terms employed wherever it
seemed necessary, and to illustrate and confirm the doctrines.
To avoid swelling the volume to an undue size, the argu.
ments have been stated with the utmost possible brevity; in
the illustrations, conciseness, combined with perspicuity, has
been studied, and numerous passages of Scripture, which
elucidate the subjects treated of, have been merely referred
to, without being quoted at large. It is hoped that the atten-
tive reader will here find the substance of larger works com-
pressed within a small space; that materials for reflection
will be suggested; and that an examination of the texts of
Scripture marked, will throw much light upon the points to
which they refer.
The Westminster Confession of Faith contains a simple
exhibition of the truth, based upon the word of God; but its
several propositions are laid in opposition to the heresies and
errors which had been disseminated in various ages. It has,
therefore, been a prominent object of the author of the Ex-
position to point out the numerous errors against which the
statements in the Confession are directed. The reader will
thus find the testimony of the Westminster Assembly of
Divines upon the various errors by which the truth has been
corrupted in former times, and will be guarded against mo-
11
12
PREFACE.
dern errors, which are generally only a revival of those that
had previously disturbed the Church, and that had been long
ago refuted.
To render the work more accessible for reference, a Table
of Contents has been prefixed, and a copious Index added,
which will show, at a glance, the various subjects discussed
in the course of the work.
To have transcribed the proofs from Scripture annexed to
each proposition by the Westminster Assembly of Divines,
would have extended this volume to an inconvenient size,
but the texts have been inserted after each section; and the
additional labour of those who will take the trouble of turning
to these proofs in their Bibles will be amply compensated.
Their scriptural knowledge will be enlarged, and they will
be satisfied that every truth set down in the Confession is
"most agreeable to the word of God." Of this the author
of the Exposition is so completely convinced, that he has
not found it necessary to differ from the compilers of the
Confession in any one point of doctrine. The language, in
some cases, might admit of improvement; but "as to the
truth of the matter," he cordially concurs in the judgment of
the General Assembly of the Church of Scotland in 1647,
that it is "most orthodox, and grounded upon the word of
God." And if the Confession, two hundred years ago, con-
tained a faithful exhibition of the truth, it must do so still;
for scriptural truth is, like its divine Author, "the same
yesterday, to-day, and for ever."
WHITBURN, May 12, 1845.
CONFESSION OF FAITH.
CHAPTER I.
OF THE HOLY SCRIPTURE.
SECTION 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 they are not sufficient to give
that knowledge of God, and of his will, which is ne-
cessary unto salvation: therefore it pleased the Lord,
at sundry times, and in divers manners, to reveal him-
self, and to declare that his will unto his Church;3
and afterwards, for the better preserving and propa-
gating of the truth, and for the more sure establish-
ment and comfort of the Church against the corrup-
tion of the flesh, and the malice of Satan and of the
world, to commit the same wholly unto writing;*
which maketh the Holy Scripture to be most neces-
sary; those former ways of God's revealing his will
unto his people being now ceased.*
1 Rom. ii. 14, 15; i. 19, 20. Ps. xix. 1-3.
Rom. i. 32; ii. 1.
21 Cor. i. 21; ii. 13, 14.
• Hebrews i. 1.
4 Prov. xxii. 19-21. Luke i. 3, 4. Rom.
xv. 4. Matt. iv. 4, 7, 10. Isa. viii.
19, 20.
$ 2 Tim. iii. 15. 2 Pet. i. 19.
6 Hebrews i. 1, 2.
EXPOSITION.
THERE are few doctrines of supernatural revelation that
have not, in one period or another, been denied or contro-
verted; and it is a peculiar excellence of the Westminster
Confession of Faith, that its compilers have stated the seve-
ral articles in terms the best calculated, not only to convey
an accurate idea of sacred truths. but to guard against con-
2
13
14
CONFESSION OF FAITH.
[CHAP. I.
trary errors. In opposition, on the one hand, to those who
deny the existence of natural religion, and, on the other
hand, in opposition to Deists, who maintain the sufficiency
of the light of nature to guide men to eternal happiness, this
section asserts,
1. That a knowledge of the existence of God, and a num
ber of his perfections, is attainable by the light of nature,
and the works of creation and providence.
2. That the light of nature is insufficient to give fallen man
that knowledge of God, and of his will, which is necessary
unto salvation.
3. That God has been pleased to grant to his Church a
supernatural revelation of his will.
4. That this revelation has been committed to writing,
and that the Holy Scripture is most necessary, the ancient
modes of God's revealing his will unto his people being now
ceased.
First, That there is a God is the first principle of all re-
ligion, whether natural or revealed, and we are here taught
that the being of God and a number of his perfections may
be discovered by the light of nature. By the word God
is meant a Being of infinite perfection; self-existent and in-
dependent; the Creator, Preserver, and Lord of all things.
"It is true, indeed, that to give a perfect definition of God
is impossible, neither can our finite reason hold any propor-
tion with infinity; but yet a sense of this Divinity we have,
and the first and common notion of it consists in these three
particulars—that it is a Being of itself, and independent
on any other; that it is that upon which all things that
are made depend; that it governs all things."*
When we
affirm that the being of God may be discovered by the light
of nature, we mean, that the senses and the reasoning powers,
which belong to the nature of man, are able to give him so
much light as to manifest that there is a God. By our senses
we are acquainted with his works, and by his works our
reason may be led to trace out that more excellent Being
who made them. This the Scripture explicitly asserts,
Rom. i. 19, 20: "That which may be known of God is
manifest in them (i. e., in men,) for God hath showed it unto
them. For the invisible things of him from the creation of
the world are clearly seen, being understood by the things
* Pearson on the Creed, Art. i.
THE HOLY SCRIPTURE.
15
that are made, even his eternal power and Godhead.” The
existence of God is not less indubitable than our own exist-
ence. Every man knows, with absolute certainty, that he
himself exists. He knows also that he had a beginning,
and that he derived his being from a succession of creatures
like himself. However far back he supposes this succession
to be carried, it does not afford a satisfactory account of the
cause of his existence. His ancestors were no more able
to make themselves than he was; he must, therefore, ascend
to some original Being, who had no beginning, but had life
in himself from all eternity, and who gives life and being to
all other creatures. This is the Being whom we call God.
But "we are not only conscious of our own existence; we
also know that there exists a great variety of other things,
both material and spiritual. It is equally inconceivable that
these things should have existed from all eternity in their
present state, or that they should have fallen into this state
by chance; and, consequently, as there was a time when
they did not exist, and as it was impossible for them to pro-
duce themselves, it follows that there was some exterior
agent or creator to whom the world owed its beginning and
form: that agent or creator we call God.' The amazing
works of providence, the regular and unerring motions of
the heavenly luminaries for so many thousand years, the
never failing return of summer and winter, seed-time and
narvest, day and night, and innumerable other wonders,
clearly manifest the existence of a supreme Being, who
upholds and governs all things. In the works of creation
and providence, too, we see the clearest characters of infi-
nite power, wisdom, and goodness. "The more that we
know of these works, we are the more sensible that in na-
ture there is not only an exertion of power, but an adjust-
ment of means to an end, which is what we call wisdom,
and an adjustment of means to the end of distributing happi-
ness to all the creatures, which is the highest conception that
we can form of goodness."+
"*
As the marks of a Deity are so clearly impressed upon
all the works of creation, so we learn from the history of
former times, and from the observation of modern travellers,
that in every country, and at every period, some idea of a
* Pretyman's Elements of Christian Theology, vol. ii.
† Hill's Lectures, vol. i. p. 9.
p. 62.
16
CONFESSION OF FAITII.
[CHAP. I.
superior Being, and some species of divine worship, have
prevailed. The persuasion of a God is universal, and the
most ancient records do not conduct us to a period in the his-
tory of any people when it did not exist. That truth must cer-
tainly be a dictate of nature, to which all nations have con-
sented. There is much practical atheism in the world, but
it may be questioned whether any have been able entirely to
erase from there mind the impression of a supreme Being. It
is, indeed, affirmed, Ps. xiv. 1, “The fool hath said in his
heart, There is no God;" but it is rather the wish of the un-
sanctified affections, than the proper determination of the deli-
berate judgment, which these words express. Though some
may in words disavow the being of God, yet the terrors
which they feel in their own breasts, especially upon the
commission of some daring wickedness, force upon them
the conviction, that there is a supreme Being, who will
judge and punish the transgressors of his law. Conscience,
indeed, is in the place of a thousand witnesses to this truth.
The apostle Paul, who tells us that "there is a law written
in the hearts of men," adds that "their conscience bears
witness, and their thoughts accuse, or else excuse one an-
other." Rom. ii. 15. Conscience reproves, condemns, and
scourges a man for his wicked deeds, and anticipates the ac-
count which he must give of all his actions, and thus demon-
strates that there is a God. The Scriptures, accordingly, take
the being of God for granted, and instead of first proving that
there is a God, begin with telling us what God did.
the beginning God created the heavens and the earth.”
Gen. i. 1.
66 In
This knowledge of God which is attainable by the light
of nature, serves various useful purposes. It is a testimony
of the goodness of God towards all his creatures. Acts
xiv. 17. As it shows men their duty, and convinces them
of sin, in many points; so it has had some influence on man-
kind, at least by the fear of punishment, in restraining them
from extreme degrees of wickedness. Rom. ii. 14, 15. It
excites men to seek after a clearer revelation of God, and
prepares the way for their receiving the gospel of his grace.
Acts xvii. 27. It serves to vindicate the conduct of God
as a righteous governor, in his severe dealing with obstinate
sinners, both here and hereafter. This will leave them with-
out excuse in the great day, when God shall judge the secrets
of all hearts. Rom. i. 20, 21, and ii. 15, 16. But the
THE HOLY SCRIPTURE.
17
knowledge of God by the light of nature being obscure and
defective,
The second proposition asserts the insufficiency of the
light of nature to give fallen man that knowledge of God,
and of his will, which is necessary unto salvation. The ex-
tent of knowledge, in regard to the things of God, which
man is capable of attaining, cannot be ascertained from the
writings of modern Deists, who, how much soever they affect
to despise supernatural revelation, have derived the greater
part of their sentiments respecting God, and moral obli-
gation, from that source. The history of past times and
ancient nations shows, that the greater part of mankind, in
every country destitute of supernatural revelation, knew but
little of the true God, or of their duty towards him.
"The
world by wisdom knew not God;" even the learned Athe-
nians were so ignorant of the true God that they dedicated
an altar "To the unknown God." The heathen world was
sunk in the most abominable idolatry and gross superstition.
Not only were the heavenly luminaries deified, but almost
every creature on earth was worshipped as a god, and innu-
merable imaginary beings had divine honours paid them.
Though some heathen philosophers attained some consider-
able knowledge of the nature of God, and inculcated upon
their followers several moral virtues, this did not prevent
them from complying with the idolatry of their country, or
deter them from the commission of the most gross and un-
natural crimes. Rom. i. 21-28. From the light of nature
we may learn that there is evil both moral and penal in the
world; but as to the question how sin entered into the world,
and how deliverance from it may be obtained, the light of
nature is entirely silent. It shows men their sin and misery,
but it discovers not the plain and certain way of salvation.
The Scriptures assure us, that there is no salvation for sin-
ful men in any other name but that of Jesus Christ; that
there is no salvation through him but by faith, and that there
can be no faith nor knowledge of Christ but by revelation.
Acts iv. 12; Mark xvi. 16; Rom. x. 14–17. The Scrip-
ture affirms, in terms the most express, that "where uere
is no vision,” or revelation, “the people perish;" and it de-
scribes those who are destitute of divine revelation, as
"having no hope, and without God in the world." Prov. xxix.
18; Eph. ii. 12. God does nothing in vain; and were the
light of nature sufficient to guide men to eternal happiness,
2*
18
CONFESSION OF FAITH.
[CHAP. I.
it cannot be supposed that a divine revelation would have
been given. But,
The third proposition asserts, that God has been pleased
to grant to his Church a supernatural revelation of his will.
It cannot be considered as a thing incredible that God should
make a revelation of his mind and will to men. Has he
framed men so as that they should be capable of making
known their mind one to another, by speech and by writing?
And shall it be deemed a thing incredible that he should
communicate his mind to them in a similar way? "It was,
indeed, out of infinite love, mercy, and compassion, that
God would at all reveal his mind and will unto sinners.
He might for ever have locked up the treasures of his
wisdom and prudence, wherein he abounds towards us in his
word, in his own eternal breast. He might have left all
the sons of men unto that woful darkness, whereinto by sin
they had cast themselves, and kept them, with the angels
who sinned before them, under the chains and power of it,
unto the judgment of the great day. But from infinite love
he condescended to reveal himself and his will unto us. ""*
The mind of God was not revealed to the Church all at
once, but by several parts and degrees, as in his infinite
wisdom he saw meet. He spake unto the fathers by the
prophets "at sundry times, and in divers manners." Heb.
i. 1. The "
The "sundry times" may be understood “as refer-
ing to the matter of ancient revelation, given in different
parts, and at different times, thus conveying the idea of the
gradual development of truth in different ages, and by dif
ferent persons;" and the "divers manners" may be under-
stood "as indicating the various ways in which these revela-
tions were communicated-i. e., by dreams, visions, symbols,
Urim and Thummim, prophetic ecstacy, &c." Under the
new dispensation, God has completed the whole revelation
of his will by his Son, and no new revelation is to be ex-
pected to the end of the world.
The fourth proposition asserts, that this revelation has
been committed to writing. Until the time of Moses, or for
a period of two thousand five hundred years, no part of the
sacred books was written. God then communicated his will
to the Church by immediate revelation; and the long lives
* Owen on the Hebrews, i. 1.
Stuart's Commentary on the Hebrews, i. 1.
THE HOLY SCRIPTURE.
19
of the patriarchs enabled them to preserve uncorrupted what
was so revealed, and to transmit it from generation to gene-
ration. Two persons might have conveyed it down from
Adam to Abraham; for Methuselah lived above three hun-
dred years while Adam was yet alive, and Shem lived
almost a hundred years with Methuselah, and above a hun-
dred years with Abraham. But after the lives of men were
shortened, and revelation was greatly enlarged, it pleased
God that the whole of his revealed will should be committed
to writing, that the Church might have a standing rule of
faith and practice, by which all doctrines might be examined,
and all actions regulated; that sacred truth might be pre-
served uncorrupted and entire; that it might be propagated
throughout the several nations of the earth, and might be
conveyed down to all succeeding generations. Though, in
the infancy of the Church, God taught his people without
the written word, yet now that his former ways of revealing
his will to his people have ceased, the Holy Scripture, or
written word, is most necessary. Without this the Church
would be left to the uncertainty of tradition and oral teach-
ing; but the written word is a sure test of doctrines, and a
light in a dark place, both of which are most necessary.
Isa. viii. 20; 2 Pet. i. 19.
SECTION II.-Under the name of Holy Scripture,
or the word of God written, are now contained all the
books of the Old and New Testaments, which are
these:-
OF THE OLD TESTAMENT.
Ecclesiastes.
Amos.
The Song of Solo- Obadiah.
mon.
LEFE
I. Kings.
II. Kings.
I. Chronicles.
II. Chronicles.
Ezra.
Nehemiah.
Esther.
Job.
Psalms.
Proverbs.
Isaiah.
Jeremiah.
Lamentations.
Ezekiel.
Jonah.
Micah.
Nahum.
Habakkuk.
Zephaniah.
Haggai.
Zechariah.
Malachi.
Daniel.
Hosea.
Joei.
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy.
Joshua.
Judges.
Ruth.
I. Samuel.
II. Samuel.
OF THE NEW TESTAMENT.
Matthew.
Mark.
I. Corinthians.
II. Corinthians.
Galatians.
Luke.
John.
Ephesians.
Acts of the Apos- Philippians.
Colossians.
tles.
Epistle to the Ro- I. Thessalonians.
mans.
II. Thessalonians.
I. Timothy.
II. Timothy.
Titus.
Philemon.
Epistle to the
brews.
Epistle of James.
I. Peter.
II. Peter.
I. John.
II. John.
He-III. John.
Jude.
Book of the Reve.
lations.
20
CONFESSION OF FAITH.
[CHAP. I.
All which are given by inspiration of God, to be the
rule of faith and life."
SECTION III.-The Books commonly called Apo-
crypha, 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 other-
wise approved or made use of, than other human
writings.Ⓡ
Luke xvi. 29, 31. Eph. ii. 20. Rev. 8 Luke xxiv. 27, 44. Romans iii. 2.
xxii. 18, 19. 2 Tim. iii..16.
2 Pet. i. 21.
EXPOSITION.
These sections relate to the true canon, and the divine
inspiration of the Holy Scriptures. In opposition to the
Romish Church, which reckons the apocryphal books of
equal authority with the Scriptures, it is asserted that these
books are no part of the canon of the Scriptures; and in
opposition to the Deists, who deny that the Scriptures of the
Old and New Testaments are the word of God, it is affirm-
ed that all the sacred books are given by inspiration of God.
The term Scriptures signifies writings in general, but is
appropriated to the word of God, which is also, by way of
eminency, called the Bible or book, because it is incom-
parably the best of all books. The sacred books are
divided into the Old Testament and the New Testament.
The former includes those books which were written under
the old dispensation of the covenant of grace, or prior to
the incarnation of the Son of God; the latter includes those
books which were written after the commencement of the
new dispensation, or posterior to the advent of Christ. The
apostle Paul lays a foundation for this distinction; for he
uses the phrases Old Testament and New Testament, and
in one instance designates the writings of Moses, and the
prophets by the former title. 2 Cor. iii. 14. The word
canon literally signifies a rule, and was early used to desig
nate the inspired Scriptures, which form a perfect rule of
faith and life.
The sacred Scriptures are now collected into one volume,
but that volume contains a considerable number of separate
books, written by different persons, and in different ages.
How, then, do we ascertain the authenticity and genuine-
ness of each of these books, and why do we receive them
THE HOLY SCRIPTURE.
21
as canonical, to the exclusion of all others? In determining
a question of this kind, we must employ the same method
which we follow when the genuineness of any other book
is the subject of investigation. How do we know that the
books which bear the names of Homer, Horace, Tacitus,
and Livy were really composed by them, but by the uni-
form testimony of all succeeding ages? In the same way
do we ascertain that the writings of the Apostles and Evan-
gelists are genuine; we have the testimony of their contem-
poraries and immediate successors, who are the most com-
petent witnesses in this case. The task of searching the
records of antiquity has been undertaken by learned men,
and executed with great industry and zeal. The result
of their inquiries is, that the books now included in the
New Testament were received as inspired by the primitive
Church, and numerous passages were quoted from them by
the earliest Christian writers; that catalogues of these books,
which coincide with ours, are inserted in the works of dif-
ferent authors who flourished in the third and fourth centu-
ries; and that these books were publicly read in Christian
congregations, and were continually appealed to by Chris-
tian writers, as the standard of faith, and the supreme judge
of controversies. The canon of the Old Testament is ascer-
tained by a short process; we know that the Jews arranged
their sacred books into three classes, the Law, the Prophets,
and the Hagiographa, or holy writings. Now, our Lord,
just before his ascension, thus addressed his disciples-
"These are the words which I spake unto you, while I was
yet with you, that all things must be fulfilled which were
written in the law of Moses, and in the prophets, and in the
Psalms concerning me." Luke xxiv. 44. The Psalms are
here put for the Hagiographa, probably because they were
the principal book, or occupied the first place in that divi-
sion. Our Lord, by adopting this common division of the
sacred books, which comprehended all the Hebrew Scrip-
tures, ratified the canon of the Old Testament, as it was re-
ceived by the Jews. This, however, does not determine
what particular books were then included in the sacred
volume; but on this point we have the testimony of the
Jewish historian, Josephus, who indeed does not name the
books of the Old Testament, but he numbers them, and so
describes them that there is scarcely room for any mistake.
His testimony is corroborated by that of several of the early
22
CONFESSION OF FAITH.
[CHAP. I.
Christian fathers, who have furnished us with catalogues of
the books of the Old Testament, from which it appears, that
the canon then existing was the same as that which we now
possess. Besides, a Greek translation of the Old Testament,
known by the name of The Septuagint, was made two hun-
dred and seventy years before the Christian era, in which are
the same books that are at present found in the Hebrew copies.
The books commonly called Apocrypha, were never ad-
mitted into the list of canonical books, until the council of
Trent, at its fourth session, 1546, placed them in the same
rank with the inspired writings. They are rejected by the
Protestant churches for the following reasons:-The Jews,
to whom the oracles of God were committed, and who were
never blamed for unfaithfulness to their trust, never ac-
knowledged these books to be of divine authority. They
were not written in the Hebrew, but in the Greek language,
and the authors of them were posterior to Malachi, in whom,
according to the universal testimony of the Jews, the spirit
of prophecy ceased. No part of these books is quoted by
Christ or his apostles, nor a single word found in all the New
Testament from which it can be inferred that such books
were in existence. These books contain many things erro-
neous, superstitious, and immoral; and some of the writers,
instead of advancing a claim to inspiration, acknowledge
their own weakness, and apologize for their defects. The
Church of England, though she does not receive the apocry-
phal books as canonical Scripture, and therefore does not
"apply them to establish any doctrine," yet directs certain
portions of them to be read in the church, "for example
of life, and instruction of manners." Now, as these por-
tions are read promiscuously with the lessons taken from
the canonical books, and no notice is given to the people
that they are selected from the Apocrypha, they are in reality
undistinguished from the inspired writings; and however
good and instructive these apocryphal lessons may be, it
never can be justified that they should thus be put on a level
with the word of God.
The Holy Scripture is called the word of God, because
it is given by inspiration of God. "The possibility of inspi-
ration seems to be granted by all who profess to be Christians,
though there is a great diversity of opinion with respect to
its nature and degrees, as applied to the Scriptures. Some
are of opinion that the inspiration of the Scriptures amounted
THE HOLY SCRIPTURE.
23
to nothing more than a mere superintendence over the minds
of the sacred writers, so as to prevent them from publishing
gross errors.
Others go a little further, and maintain that,
besides superintendence, the understandings of the several
writers were enlarged; that their conceptions were elevated
above the measure of ordinary men; and that with their
minds thus elevated, they were left to their own judgment
both as to matter and words. The advocates of plenary in-
spiration, again, maintain that the Holy Spirit suggested to
the minds of the persons inspired not only the matter to be
communicated, but also the words in which the communi-
cation was to be made. A fourth party are for taking in
all these supposed kinds of inspiration now mentioned; and
they maintain that the sacred writers sometimes wrote under
mere superintendence, sometimes under superintendence ac-
companied with a high elevation of conception, and at other
times under a divine suggestion, or what is called plenary
inspiration, according to the nature of the subject on which
they wrote."*
At no remote period, the plenary and verbal inspiration
of the Scriptures was very generally abandoned. Events,
however, have occurred of late years, which have occa-
sioned a more thorough investigation of the subject; and the
most eminent writers who have treated of it more lately,
maintain the plenary inspiration of the sacred books in op-
position to those who hold that it was merely partial and
occasional; and their verbal inspiration, in opposition to
those who hold that only the sentiments or matter, and not
the words, are inspired. "We are humbly of opinion,"
says Dr. Stevenson, "that inspiration, as employed in com-
municating the sacred oracles to men, is only of one kind,
and that is the inspiration of suggestion, according to which
not only the matter, but the words also, were communicated
to the minds of the sacred writers. 1. The Scriptures them-
selves take notice of only one kind of inspiration, and re-
present it as extending to all the parts of Scripture-to
those which are historical and moral, as well as to those
which are prophetical and doctrinal. 2 Tim. iii. 16, 17;
2 Pet. i. 21. 2. There must have been more than an
enlargement of the understanding, and an elevation of con-
ception in inspiration, since a great many of the things were
such as could not have entered into the hearts of men or of
* Stevenson on the Offices of Christ, p. 50, 51.
24
CONFESSION OF FAITH.
[CHAP. I.
angels, had they not been suggested to the mind by the
Divine Spirit. Of this description were the events foretold
by the sacred writers many years before they took place,
and the whole of the doctrines that relate to the supernatu-
ral plan of man's redemption. 1 Cor. ii. 9, 10.˚ 3. For
similiar reasons we must insist for the suggestion not only of
the ideas, but also of the words of Scripture. To us it is
altogether inconceivable how the sacred writers, who, like
other men, were accustomed to think in words, could have
the ideas suggested to their own minds, except in words; or
how they could have written intelligibly about future events,
with which they could have had no previous acquaintance,
and on doctrinal subjects, far above their comprehension,
had not the language, as well as the matter, been furnished
to them by Divine suggestion. 1 Cor. ii. 13. 4. If what
has been called the inspiration of superintendence and eleva-
tion, could in any case be deemed to have been sufficient, it
must have been in cases where the sacred writers may be
supposed to have had a prior acquaintance, from other
sources, with the subjects on which they were called to
write; such as subjects of morality and history. But even
in these cases, plenary inspiration seems to have been ab-
solutely necessary. With regard to moral subjects, it may
be observed, that although the remains of the law of nature
furnish man with certain moral sentiments, yet, in his fallen
state, his views of right and wrong are so dark and con-
fused, that there is not, perhaps, any case in which plenary
inspiration was more necessary than this, in order that man
might be furnished with a perfect rule of duty.
With re-
spect to history, where the facts recorded may be supposed
to have been known by the sacred writers from their own
observation, or from other authentic sources, it may be ob-
served, in general, that sacred history differs, in the main
ends proposed by it, from profane history." While profane
history has for its object only the civil and political benefit
of individuals and nations, the inspired historians propose a
much higher aim-the advancement of salvation in subser-
viency to the glory of God in Christ—an aim which requires
a manner of thinking and writing peculiar to itself. "Neither
does the variety of style found throughout the Scriptures
form, in our apprehension, any valid objection to the doctrine
of plenary inspiration. Though the inspired penmen were
under infallible direction, both in regard to the sentiments
THE HOLY SCRIPTURE.
25
to be communicated by them, and the phraseology best
adapted to express these sentiments; yet the Holy Spirit,
for wise reasons, seems to have accommodated his sugges-
tions, so far as relates to mere style, to the age in which
they wrote, and their respective talents for composition.
6. We observe further, in support of plenary inspiration,
that unless it be admitted, the Bible has no valid claim to
be called the word of God. The Scriptures frequently lay
claim to a divine origin in support of their supreme author-
ity as a rule of faith and manners; but if the sacred writers
were only under what is called superintendence, we cannot
see the justness of that claim. It would be a gross perversion
of words, to call a man the author of a book, who had no
hand in its composition further than merely guarding its real
author from falling into gross error. The designation, the
word of God, must suggest to every unprejudiced mind,
that the Bible is from God, both in respect of sentiment and
expression. Nor does it render the matter any better to tell
us, that though some parts of the Bible were written under
the mere superintendence of the Spirit, yet others were writ-
ten by the inspiration of suggestion; for this throws a suspi-
cion over the whole, since it is impossible for us to determine
what parts were dictated by plenary inspiration, and what
parts were not. The safe way is to hold by the doctrine of
the Bible itself, that inspiration is one in kind; that it is not
a partial, but a full or plenary inspiration; and that this ap-
plies to the whole of the sacred volume. All Scripture is
given by inspiration of God.'"*
'
M
SECTION IV. The authority of the Holy Scripture,
for which it ought to be believed and obeyed, depend-
eth not upon the testimony of any man or church, but
wholly upon God (who is truth itself,) the author
thereof; and, therefore, is to be received, because it is
the word of God."
SECTION. V. We may be moved and induced by
the testimony of the Church to an high and reverend
esteem of the Holy Scripture," and the heavenliness
92 Pet. i. 1, 21. 2 Tim. in. 16. 1 John
v. 9. 1 Thess. ii. 13.
10 1 Tim. iii. 15.
10 19
* Stevenson on the Offices of Christ, pp. 51-57. See also the
admirable work of Professor Gaussen, on "The Plenary Inspira-
tion of the Holy Scriptures," which must set this question at rest.
3
26
CONFESSION OF FAITH.
[CHAP. I
of the matter, the efficacy of the doctrine, the majesty
of the style, the consent of all the parts, the scope of
the whole, (which is to give all glory to God,) the full
discovery it makes of the only way of man's salvation,
the many other incomparable excellencies, and the
entire perfection thereof, are arguments whereby it
doth abundantly evidence itself to be the word of God;
yet notwithstanding, our full persuasion and assurance
of the infallible truth, and Divine authority thereof, is
from the inward work of the Holy Spirit, bearing wit
ness by and with the word in our hearts."
11 1 John ii. 20, 27. John xvi. 13, 14. 1 Cor. ii. 10-12. Isa. lix. 21.
EXPOSITION.
These sections teach us, that the authority of the Scripture
depends not upon any man or church, but wholly upon God,
the Author thereof, and then point out the evidences that
the Scripture is the word of God. The first of these heads
is stated in opposition to the Papists, who maintain that the
authority of the Scriptures is derived from the church. The
absurdity of this idea is easily evinced. The true church
of Christ is founded on the Scriptures, and therefore the
authority of the Scriptures cannot depend on the church.
Eph. ii. 20.
That the Holy Scripture is the word of God, is proved
both by external and internal evidences. 1. The external
evidences are such as these:-The character of the sacred
penmen; the miracles wrought by them, for the declared
purpose of attesting their divine mission and inspiration;
the exact accomplishment of numerous prophecies recorded
in Scripture; the antiquity of the Scriptures, taken in con-
nexion with their wonderful preservation to this day; the
effects produced by the Scriptures, effects which could never
have been accomplished by the lessons of philosophy, nor
the force of human laws; and the influence which the Scrip-
tures have had in civilizing the most barbarous nations, and
in meliorating the condition of society at large, wherever the
knowledge of them has been disseminated. 2. The internal
evidences are such as these:-The incomparable sublinity
of the doctrines contained in the Scriptures, and their reveal-
ing many truths which could not be discovered by nature or
THE HOLY SCRIPTURE,
27
reason; the extent and purity of their precepts; the 1epre-
sentation which they give of the character and moral admin-
istration of God; the exact adaptation of the revelation they
contain to the state and wants of man; the entire harmony
of their several parts, though written by different persons,
and in different ages; the majesty of their style; and the
scope and tendency of the whole to advance the glory of
God, and secure the salvation of men. Such arguments as
these may produce a rational conviction that the Scriptures
are the word of God; but it is only the Holy Spirit's effec-
tual application of them to the heart, in their self-evidencing
light and power, that can produce a cordial and saving per-
suasion of it. "He that believeth hath the witness in him-
self." Though many who believe are not qualified to de-
monstrate the inspiration of the Scriptures by rational argu-
ments, yet, by the experience they have of their power and
efficacy on their own hearts, they are infallibly assured that
they are the word of God; and they can no more be con-
vinced, by the reasonings and objections of infidels, that the
Scriptures are the production of men, than they can be per-
suaded that men created the sun, whose light they behold,
and by whose beams they are cheered.
SECTION VI.-The whole counsel of God, concern
ing all things necessary for his own glory, man's sal-
vation, faith, and life, is either expressly set down in
Scripture, or by good and necessary consequence may
be deduced from Scripture: unto which nothing at any
time is to be added, whether by new revelations of
the Spirit, or traditions of men. Nevertheless, we
acknowledge the inward illumination of the Spirit of
God to be necessary for the saving understanding of
such things as are revealed in the word; and that
there are some circumstances concerning the worship
of God, and government of the church, common to
human actions and societies, which are to be ordered
by the light of nature and Christian prudence, accord-
ing to the general rules of the word, which are always
to be observed.'*
:
SECTION VII-All things in Scripture are not alike
13 John vi. 45. 1 Cor. ii. 9-12.
12 2 Tim. iii. 15-17. Gal. i. 8, 9. 2 Thess.
ii. 2.
14 1 Cor. xi. 13, 14. 1 Cor. xiv. 26, 40.
28
CONFESSION OF FAITH.
[CHAP. I.
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 un-
derstanding of them.1
15 2 Pet. iii. 16.
EXPOSITION.
16 Psal. CXIX. 105, 130.
These sections relate to the perfection and perspicuity of
the Scriptures.
1. In regard to the perfection, or sufficiency of the Scrip-
tures, it is acknowledged that there are some circumstances
concerning the worship of God, and government of the
church, in regard to which no express injunctions are given
in Scripture, and which are to be ordered by the light of
nature and Christian prudence, according to the general rules
of the word. The apostolic rule in such cases is--“Let
all things be done decently and in order," 1 Cor. xiv. 40;
but this general rule does not authorize the introduction into
the church of rites and ceremonies of human invention, in
order to set off the worship of God. This cannot be justi-
fied by any plea of expediency, with a view of rendering
the services of the church more attractive, and conciliating
those that are without. "And it may be here remarked,
that it was one of the first and greatest mistakes into
which the church fell, after inspiration ceased, to make too
free a use of this doctrine of expediency. The abuses which
have crept in under this specious disguise were not foreseen.
The fathers saw no harm in an indifferent ceremony, to
which, perhaps, their new converts were attached from long
custom. By adopting things of this kind, the church, which
was at first simple, and unencumbered with rites, became
strangely metamorphosed; and in place of her simple robe
of white, assumed a gorgeous dress, tricked off with gaudy
ornaments and various colours. And this practice of in-
venting new ceremonies, went on increasing, until, in pro-
cess of time, the burdensome ritual of the Levitical law was
not comparable to the liturgy of the Christian church. Who
that now attends a Romish chapel on some 'high day,' would
THE HOLY SCRIPTURE.
29
suppose that the service performed was connected with the
religion of the New Testament ?”*
In maintaining the perfection of the Scriptures, we do not
insist that every article of religion is contained in Scripture
in so many words; but we hold that conclusions fairly de-
duced from the declarations of the word of God are as
truly parts of divine revelation, as if they were expressly
taught in the sacred volume. That good and necessary
consequences deduced from Scripture are to be received as
part of the rule of our faith and practice, is evident from
the example of our Saviour in proving the doctrine of the
resurrection against the Sadducees, Matt. xxii. 31, 32; and
from the example of Paul, who proved that Jesus of Naza-
reth is the Christ, by reasoning with the Jews out of the
Old Testament Scriptures. Acts xvii. 2, 3.
"All Scrip-
ture" is declared to be "profitable for doctrine, for reproof,
for correction, for instruction in righteousness;" but all these
ends cannot be obtained, unless by the deduction of conse-
quences. Legitimate consequences, indeed, only bring out
the full meaning of the words of Scripture; and as we are
endued with the faculty of reason, and commanded to search
the Scriptures, it was manifestly intended that we should
draw conclusions from what is therein set down in express
words.
By the perfection of Scripture, then, we mean, that the
Scripture, including necessary consequences, as well as the
express words, contains a complete revelation of the will of
God, concerning all things necessary for his own glory,
man's salvation, faith, and life. The Scripture is represented
as perfect, fitted to answer every necessary end—Ps. xix.
8, 9; it is sufficient to make "the man of God perfect," and
able to make private Christians "wise unto salvation, through
faith which is in Christ Jesus." 2 Tim. iii. 15-17. So
complete is the Scripture, that its Author has peremptorily
prohibited either to add to, or to diminish ought from it.
Deut. iv. 2; Rev. xxii. 18, 19.
The perfection of the Scripture is to be maintained in
opposition to those enthusiasts who pretend to new revela-
tions of the Spirit, and in opposition to the Church of Rome,
which "receives traditions with the same veneration that
they do the Scriptures." No new revelations are to be added
* Alexander on the Canon of the Scriptures.
3*
30
CONFESSION OF FAITH.
[CHAP. I.
to the oracles of God, for Christ and his apostles have fore-
told the rise of false prophets, and warned us not to give
heed to their pretended revelations. Matt. xxiv. 11, 24.
The apostle Paul denounces a curse upon all who preach
any other gospel than that which is contained in the Scrip-
tures. Gal. i. 8, 9. The uncertainty of private revelations
furnishes another argument against them. Such is the de-
ceitfulness of the heart, that men are apt to mistake their
own fancies and imaginations for revelations of the Spirit,
and such is the subtlety of Satan, that he sometimes trans-
forms himself into an angel of light. Private revelations,
therefore, must be very uncertain to ourselves, and much
more so to others. And it may be observed, that none plead
for the authority of private revelations but such as, by the
contrariety of their opinions and practices to the Scriptures,
manifest themselves to be led by a spirit of delusion.
Neither are the traditions of men to be added to the word
of God. Traditions have been a fertile source of corruption
in religion, both among Jews and Christians. The Jews
pretended that besides what Moses committed to writing, he
received from God a variety of revelations, which he com-
municated verbally to Aaron, and which were orally trans-
mitted from generation to generation. These traditions mul-
tiplied exceedingly, especially after the Spirit of prophecy
was withdrawn from the church; and when Christ appeared
on earth, he found the Jews so far degenerated, that their
religion consisted almost entirely in the observance of such
traditions. Hence we find him declaring, "Ye have made
the commandment of God of none effect by your tradition.”
"In vain they do worship me, teaching for doctrines the
commandments of men." Matt. xv. 6, 9. In the same way
have a multitude of the corruptions in the doctrine and wor-
ship of the Romish church sprung up. They, after the ex-
ample of the Jews, pretend that Christ and his apostles de-
livered many things which are not found in the Scriptures,
and which have come down to us by tradition. But, how
can it be shown that those articles of religion, or institutions
of worship, which they say have come down by tradition,
were really received from the mouth of Christ, or from the
teaching of his apostles? Or, supposing that they were de-
rived from this source, how can it be ascertained that they
have been conveyed down to us without alteration or corrup-
tion? The fact is, many of these traditions, which are called
-
THE HOLY SCRIPTURE.
31
apostolical, can be traced to their commencement, at a period
much later than that of the apostles. To admit unwritten
traditions would open a door for all the innovations and cor-
ruptions which the fancies of men may devise, and would
make void the law of God. But as our Lord strongly con-
demned the Jewish traditions, so we justly reject the mass
of traditions received by the Romish church.
2. The Scriptures are clear and perspicuous in all things
necessary to salvation. We allow that there are doctrines
revealed in the Scriptures which surpass the comprehension
of created beings, such as the doctrine of the Trinity, the
eternal generation and the incarnation of the Son of God.
These are mysteries which we cannot comprehend, but the
doctrines themselves are plainly taught in the Scriptures,
and we must receive them on the divine testimony. We also
admit that in the Scriptures there are some things obscure
and "hard to be understood." But this obscurity is chiefly
in history and prophecies, which do not so nearly concern
our salvation. As in nature every thing necessary for the
support of life occurs almost every where, and may be found
on the most easy search, while other things less necessary,
such as its gems and gold, lie concealed in certain places,
and can only be discovered and obtained by great exertions
and unwearied industry; so there are things in the Scrip-
tures, ignorance of which will not endanger the salvation of
the soul, that are abstruse and difficult to be understood,
even by those who possess acute minds and great learning.
But we maintain, that all those things which are necessary
to be known, believed, and observed, for salvation, are so
clearly revealed in some place of Scripture or other, that
every serious inquirer, in the due use of ordinary means,
may understand them. This may be inferred from the fact
that their Author is God. If he intended them to be a rule
of faith and life to men, surely he has adapted them to the
understandings of men. There are numerous injunctions to
read and search the Scriptures, but these necessarily imply
that they are perspicuous and intelligible. Christians are
also commended for searching the Scriptures, and trying
by the written word the doctrines delivered to them. Acts
xvii. 11. If the Scriptures were unintelligible to common
Christians, and the interpretation of the church were neces-
sary to discover their meaning, then such Christians would
have no foundation upon which a divine faith could rest
32
CONFESSION OF FAITH.
[CHAP. I.
Their faith must be ultimately resolved into the testimony of
men; but human testimony, being fallible, cannot be the
ground of an infallible persuasion.
Notwithstanding the subjective perspicuity of the Scrip-
tures, we acknowledge the inward illumination of the Spirit
of God to be necessary for the saving understanding of such
things as are revealed in them. This arises from the blind-
ness and perversity of the human understanding as now
corrupted and depraved. 1 Cor. ii. 14. If the enlightening
influences of the Holy Spirit were unnecessary, then the
greatest adepts in human literature would be best acquainted
with the Scriptures; this, however, is not the case. Matt.
xi. 25. In the promises of God, and in the prayers of the
saints, the special illumination of the Spirit is represented as
necessary to enable us savingly to understand the things of
God. John xiv. 26; Ps. cxix. 18, &c.
SECTION 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 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.'8 But because these original
tongues are not known to all the people of God, who
have right unto and interest in the Scriptures, and
are commanded in the fear of God, to read and search
them," therefore they are to be translated into the
vulgar language of every nation unto which they
come," that the word of God dwelling plentifully in
all, they may worship him in an acceptable manner,"
and, through patience and comfort of the Scriptures,
may have hope.22
SECTION 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
17 Mait. v. 18.
18 Isa viii. 20. Acts xv. 15. John v.
39, 46.
19 John v. 39.
20 1 Cor. xiv 6, 9, 11, 12, 24, 27, 28.
21 Col. iii. 16.
22 Bom. xv. 4.
THE HOLY SCRIPTURE.
33
one,) it inust be searched and known by other places
that speak more clearly."3
23
SECTION X.-The supreme Judge, by which all
controversies of religion are to be determined, and all
decrees of councils, opinions of ancient writers, doc-
trines 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.**
23 2 Pet. i. 20, 21. Acts xv. 15, 16. 24 Matt. xxii. 29, 31. Eph. ii. 20. Acts
xxviii. 25.
EXPOSITION.
First,
There are four heads embraced in these sections.
That the Scriptures, in the original languages, have come
down to us uncorrupted, and are, therefore, authentical.
Secondly, That the Scriptures are to be translated into the
vulgar language of every nation into which they come.
Thirdly, That the infallible rule of the interpretation of
Scripture is the Scripture itself. Fourthly, That the Scrip-
tures are the supreme standard of religious truth, and that
the supreme Judge, by which all controversies in religion are
to be determined, is the Holy Spirit speaking to us in the
Scriptures.
1. The Old Testament, except a few passages which were
written in Chaldee, was originally written in Hebrew, the
language of the Jews, to whom the prophetical oracles were
committed. The passages which were written in Chaldee,
are the eleventh verse of the tenth chapter of the Prophecies
of Jeremiah; from the second verse of the fourth chapter of
Daniel, to the end of the seventh chapter; and the fourth,
fifth, and sixth chapters of Ezra. The New Testament was
originally written in Greek, the language which, at the time
of writing it, was most universally known. The original
language of the Gospel according to Matthew, is indeed a
subject of controversy. The ancients, with one voice, affirm
that it was written in Hebrew, and this opinion is supported
by many modern critics; others, equally learned, maintain
that it was originally composed in Greek. Several of the
latest writers on this subject have adopted the opinion that
there were two originals, Hebrew and Greek, both written
by Matthew himself the one for the use of the Jews, the
other for the use of the Gentiles. Though the autographs
34
CONFESSION OF FAITH.
[CHAP. I.
of the inspired writings have long since disappeared, yet
there is ample evidence that, by the singular care and pro-
vidence of God, they have been preserved pure in all ages,
and that the copies which we now possess generally coin-
cide with the originals. The purity of the Old Testament
Scriptures is confirmed by the general coincidence of the
present Hebrew copies with all the early translations, and
particularly with the Septuagint version. It may also be
observed, that although our Lord frequently reproved the
rulers and teachers of the Jews for their erroneous and false
doctrines, yet he never accused them of any corruption in
their sacred books; and the apostle Paul reckons it among
the privileges of the Jews, that to them, "were committed
the oracles of God," without ever insinuating that they had
been unfaithful to their trust. The animosity which has
ever since prevailed betwixt Jews and Christians has ren-
dered it impossible for either of them to vitiate these sacred
writings without immediate detection. The corruption of
the books of the New Testament is altogether incredible.
Had any party entertained a wish to alter them, it would
have been impossible for them to succeed. Copies were
speedily multiplied; they were early translated into the dif-
ferent languages of the several nations among which the
gospel was planted; the Christian fathers embodied nume-
rous quotations from them in their writings; various sects
soon arose, keenly opposed to each other, but all receiving
the same sacred books, and these became a check upon
each other, and rendered corruptions and interpolations im-
practicable. Every succeeding age increased the difficulty;
and though the comparison of a multitude of ancient manu-
scripts and copies has discovered a vast number of various
readings, occasioned by the inadvertency and inaccuracy of
transcribers, yet none of these differences affect any one
article of the faith and comfort of Christians.
2. As the Scriptures were originally written in the lan-
guages which, at the time of writing them, were most gene-
rally understood, God has hereby intimated his will, that
they should be translated into the vernacular language of
different nations, that every one may read and understand
them. T'as we maintain in opposition to the Church of
Rome, which forbids the translation of the Scriptures into
the vulgar languages, and declares the indiscriminate read-
ing of them to be highly dangerous. Though the free use
THE HOLY SCRIPTURE.
35
of the Scriptures be prohibited by that church, they were
certainly intended by God for all ranks and classes of man-
kind. All are enjoined to read the Scriptures (John v. 39;)
and the laity are commended not only for searching them,
but for trying the doctrines of their public teachers by them.
Acts xvii. 11. It is, therefore, necessary that the Scrip-
tures should be translated into the language of every nation;
and the use of translations is sanctioned by the apostles, who
frequently quoted passages of the Old Testament from the
Septuagint.
3. The best and only infallible rule of interpretation of
Scripture, is the Scripture itself. Some things that are
briefly and obscurely handled in one place, are more fully
and clearly explained in other places; and, therefore, when
we would find out the true sense of Scripture, we must com-
pare one passage with another, that they may illustrate one
another; and we must never affix a sense to any particular
text, but such as is agreeable to "the analogy of faith,” or
the general scheme of divine truth. The compilers of the
Confession affirm, that the sense of Scripture is not mani-
fold, but one. No doubt, many passages of Scripture have
a complex meaning, as some prophecies have several steps
of fulfilment, in the Jewish nation, the Christian church,
and the heavenly state, and some passages have one thing
that is typical of another. Yet these only make up that
one and entire sense intended by the Holy Ghost. No
Scripture can have two or more meanings properly different,
and nowise subordinate one to another, because of the unity
of truth, and because of the perspicuity of the Scripture.
4. That the Scriptures are the supreme standard of reli-
gious truth, is asserted in opposition to the Socinians, who
maintain that reason is the standard by which we are to
judge of the doctrines of revelation, and that we are bound
to receive nothing as true which reason does not compre-
hend. There is, no doubt, much use for the exercise of rea-
son in matters of religion; but, it may be remarked, “ that
the office of reason, in reference to a revelation, is not to dis-
cuss its contents, to try them by its own standard, and to
approve, or disapprove, as they agree or disagree with it;
for this would be to treat it as if it were not a revelation, at
the moment when we acknowledge it to be such; or to in-
sinuate that the word of God, although known to be his
word, is not entitled to credit, unless it be supported by in-
36
CONFESSION OF FAITH.
[CHAP. II.
dependent proof. The sole province of reason is to examine
the evidence exhibited to show that it is his word, and to
investigate its meaning by rules which are used in determin-
ing the sense of any other book. These preliminaries being
settled, the state of mind which a revelation demands is
faith, implicit faith, to the exclusion of doubts and objections;
the subjection of our understanding to the authority of God-
entire submission to the dictates of infinite wisdom. The
reason is, that his testimony supplies the place of all other
evidence."*
That the Supreme Judge, by which all controversies in
religion are to be determined, is no other but the Holy Spirit
speaking in the Scripture, is asserted in opposition to the
Papists, who maintain that the church is an infallible judge
in religious controversies; though they do not agree among
themselves whether this infallible authority resides in the
Pope, or in a council, or in both together. Now, the Scrip-
ture never mentions such an infallible judge on earth. Neither
Pope, nor councils, possess the properties requisite to con-
stitute a supreme judge in controversies of religion; for they
are fallible, and have often erred, and contradicted one an-
other. Although the church or her ministers are the official
guardians of the Scripture, and although it belongs to them
to explain and enforce the doctrines and laws contained in
the word of God, yet their authority is only ministerial,
and their interpretations and decisions are binding on the
conscience only in so far as they accord with the mind of
the Spirit in the Scriptures. By this test, the decisions of
councils, the opinions of ancient writers, and the doctrines
of men at the present time, are to be tried, and by this rule
all controversies in religion must be determined. Isa. viii.
20; Matt. xxii. 29.
CHAPTER II.
OF GOD AND OF THE HOLY TRINITY.
SECTION I.-There is but one only' living and true
God, who is infinite in being and perfection,³ a most
2
1 Deut. vi. 4. 1 Cor. viii. 4, 6.
2 1 Thess. i. 9.
Jer. x. 10.
* Dick's Lectures on Theology, vol. ii., p. 5
3 Job xi. 7-9; xxvi. 14.
| ༔J
OF GOD AND OF THE HOLY TRINITY.
37
4
6
8
:8
21
24
25
pure spirit, invisible," without body, parts, or pas-
sions, immutable, immense," eternal," incomprehen-
sible," 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;20 the
rewarder of them that diligently seek him ;" and withal
most just and terrible in his judgments;22 hating all
sin,23 and who will by no means clear the guilty."
SECTION II-God hath all life, glory, goodness,27
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," not 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, in-
fallible, 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.37
30
32
4 John iv. 24.
6 Deut. iv. 15, 16.
xxiv. 39.
10
2
5 1 Tim. i. 17.
John iv. 24. Luke
Acts xiv. 11, 15.
8 James i. 17. Mal. iii. 6.
9 1 Kings viii. 27. Jer. xxiii. 23, 24.
10 Ps. xc. 2. 1 Tim. i. 17. ·
11 Ps. cxlv. 3.
12 Gen. xvii. 1. Rev. iv. 8.
13 Rom. xvi. 27.
14 Isa. vi. 3.
15 Ps. cxv. 3.
16 Exod. iii. 14.
17 Eph. i. 11.
18 Prov. xvi. 4. Rom. xi. 36.
19 1 John iv. 8, 16.
Rev. iv. 8.
20 Exod. xxxiv. 6, 7.
22 Neh. ix. 32, 33.
26
35
21 Heb. xi. 6.
23 Ps. v. 5, 6
24 Neh. i. 2, 3. Exod. xxxiv. 7.
25 John v. 26.
27 Ps. cxix. 68.
28 1 Tim. vi. 15. Rom. ix. 5.
29 Acts xvii. 24, 25.
30 Job xxii. 2, 3.
31 Rom. xi. 36.
Acts vii. 2
32 Rev. iv. 11. 1 Tim. vi. 15. Dan. iv.
25, 35.
33 Heb. iv. 13.
34 Rom. xi. 33, 34.
35 Acts xv. 18.
36 Ps. cxlv. 17.
37 Rev. v. 12, 14
Ps. cxlvii. 5.
Ezek. xi. 5.
Rom. vii. 12.
4
38
[CHAP. II.
CONFESSION OF FAITH.
EXPOSITION.
We are here taught-First, That there is out one God.
Secondly, That he is the only living and true God. Thirdly,
That he is a most pure Spirit. Fourthly, That he is pos-
sessed of all possible perfections.
1. The assertion that there is but one God, does not mean
that there is but one divine person, for it is afterwards stated
that "in the unity of the Godhead there are three persons;"
but it means that the Divine Being is numerically one in
nature or essence. This is affirmed in opposition to the
Polytheism of heathen nations, and to the heresy of the
Tritheists, who hold that there are three distinct Godheads,
or that one Godhead is divided into three distinct parts. The
unity of the Divine Being might be discovered by the light
of nature, for the same process of reasoning which leads to
the idea of a God, leads also to the conclusion, that there can
be no more Gods than one. There can be but one first
cause, one self-existent, independent, omnipotent, infinite,
and supreme Being; it is a contradiction to suppose other-
wise. Hence, though the rude unthinking multitude among
the pagans adored gods many, and lords many, yet the
wiser of their philosophers had their one supreme god; and
their poets sung of one sovereign deity, whom they called
the Father of gods and men. It is unquestionable, however,
that the heathen world received a multiplicity of gods, and
the philosophers contented themselves with empty specula-
tions about the nature of the Deity; and, instead of instruct-
ing the vulgar in the unity of God, confirmed them in their
error, by practically complying with the customs of their
country. But divine revelation has firmly established the
doctrine of God's unity. Jehovah solemnly declares, I,
even I, am he, and there is no god with me." Deut. xxxii.
39. "Before me there was no god formed, neither shall
there be after me.” Isa. xliii. 10. The inspired writers of
the Old Testament have said of him, "The Lord he is God;
there is none else besides him,” (Deut. iv. 35 ;) and, “Hear,
O Israel: the Lord our God is one Lord." Deut. vi. 4. Jesus
adds his testimony to this great truth; he told the scribe
that came to question him about his religion, "The first of
all the commandments is, Hear, O Israel: the Lord our God
is one Lord;" and he spoke with high approbation of the
answer returned to this, in which "the scribe said unto him,
OF GOD AND OF THE HOLY TRINITY.
39
Well, Master, thou hast said the truth: for there is one
God; and there is none other but he." Mark xii. 29, 32.
The apostle Paul often inculcates the same truth: "We know
that an idol is nothing in the world, and that there is none
other God but one." 1 Cor. viii. 4. "There is one God,
and one mediator between God and men, the man Christ
Jesus." 1 Tim. ii. 5.
2. It is asserted, that this God is the only living and true
God. The name of God is, indeed, given in Scripture to
various other beings, on account of some resemblance which,
in some particular respect, they bear to God. Angels are
called gods, on account of the excellence of their nature.
Ps. xcvii. 7. Magistrates are called gods, because, in the
execution of their office, they act in God's name, and be-
cause we are bound to obey them. Exod. xxii. 28. Moses
was a god to Pharaoh, and Aaron was his prophet, because
Aaron received the divine messages, which he carried to
Pharaoh immediately from Moses; whereas other prophets
received their messages to the people immediately from God
himself. Exod. vii. 1. Idols are called gods, because idola-
ters account them gods, and honour them as such. And
Satan is called "the god of this world," because he rules over
the greater part of the world, and they are his servants, and
do his works. 2 Cor. iv. 4. But, "though there be that are
called gods, whether in heaven or in earth, yet to us there
is but one God," who is the only living and true God. He
is styled the living God, in order to distinguish him from
idols, which are altogether destitute of life. The opposition
between the living God and dead idols the Psalmist states
and illustrates in a manner the most convincing. Ps. cxv.
3-7. He is styled the true God, in opposition to imaginary
and fictitious gods. The heathen, besides worshipping dead
idols, worshipped also living creatures. Deut. xxxii. 17.
These were only gods in their vain imagination, not in real-
ity. They were called gods, but they were not gods by na-
ture. Gal. iv. 8. Between the true God and all rival gods
there is an infinite disparity.
3. It is asserted that this God is a most pure Spirit, that
is, he is an incorporeal, immaterial, invisible, and immortal
Being, without bodily parts or passions. "No man hath
seen God at any time." He "dwelleth in light, which no
man can approach unto, whom no man hath seen or can
see." He is described as "invisible, incorruptible, and im-
40
CONFESSION OF FAITH,
[CHAP. II.
mortal." The Confession affirms that God is a pure Spirit,
according to the Scriptures, and in opposition to an ancient.
sect of heretics, who, understanding every thing spoken of
God in a literal sense, held that God has bodily parts and a
human form. These heretics are called Anthropomorphites;
a name compounded of two Greek words, the one signify-
ing human, and the other, shape or form. That corporeal
parts and bodily members, such as eyes, ears, hands, and
face, are ascribed to God in the Scriptures is certain; but
such language is used in accommodation to our capacities,
and must be understood in a way suitable to a pure spirit.
Were the great God to speak of his essence and perfections
as he is in himself, instead of being informed, we would be
confounded. He, therefore, employs human properties and
actions as emblems of his own spiritual perfections and acts.
We become acquainted with persons and things by seeing
them or hearing of them; and to intimate the perfect know-
ledge which God has of his creatures, eyes and ears are as-
cribed to him. It is chiefly by our hands that we exert our
bodily strength; and hands are ascribed to God to denote
his irresistible power. We look with an air of complacency
and satisfaction on those whom we love; and God's face
denotes the manifestation of his favour. In the same man-
ner must we explain the several passions that are ascribed
to God, such as anger, fury, jealousy, revenge, bowels of
mercy, &c.
"Passion produces a vehemence of action;
so when there is, in the providences of God, such a vehe-
mence as, according to the manner of men, would import a
passion, then that passion is ascribed to God. When he
punishes men for sin, he is said to be angry; when he does
that by severe and redoubled strokes, he is said to be full of
fury and revenge; when he punishes for idolatry, or any
dishonour done to himself, he is said to be jealous; when he
changes the course of his proceedings, he is said to repent;
when his dispensations of providence are very gentle, and
his judgments come slowly from him, he is said to have
bowels. And thus all the varieties of providence come to be
expressed by all that variety of passions which, among men,
might give occasion to such a variety of proceeding."*
4. It is asserted that this God is possessed of all possible
perfections. The perfections of God are called his attri
* Burnet on the Thirty-Nine Articles, Art. i.
OF GOD AND OF THE HOLY TRINITY.
41
butes, because they are ascribed to him as the essential pro-
perties of his nature. These attributes are variously, though
imperfectly distinguished, in our ways of thinking about
them. They have been called natural and moral, incom
municable and communicable attributes; the latter is the
most common distinction. Those attributes are called in-
communicable, of which there is not the least resemblance
to be found among creatures; and those are called commu-
nicable, of which there is some faint, though very imperfect
resemblance to be found among creatures.
Without attempt-
ing to class the divine perfections under these two heads, we
shall arrange the several parts of the description of God, con-
tained in the two sections now before us, under the following
particulars:
1. God is infinite. To be infinite according to the literal
signification of the word, is to be unbounded, unlimited.
As applied to the other attributes of God, this term denotes
their absolute perfection. He is infinite in his wisdom,
power, holiness, &c. As these perfections must be con-
sidered afterwards, we only notice, at present, that God is
infinite in his being, or essence. From this results his
incomprehensibility, or that supereminent perfection which
can be comprehended by none but himself. A perfect
knowledge of God is competent to none but himself, whose
understanding is infinite." Canst thou by searching find
out God? canst thou find out the Almighty unto perfec-
tion?" Job xi. 7. His infinity, as applied to his being, also
includes his immensity and his omnipresence. Between these
a distinction may be drawn. His omnipresence has a rela-
tion to creatures actually existing, with every one of which
he is intimately present; but his immensity extends infi-
nitely beyond the boundaries of all created substance. God
fills all places at once, heaven, and earth, and hell, with
his essential presence.
"Am I a God at hand, saith the
Lord, and not a God afar off? Can any hide himself in
secret places, that I shall not see him? saith the Lord. Do
not I fill heaven and earth? saith the Lord." Jer. xxiii.
23, 24.
2. God is self-existent and independent. He has all life,
glory, and blessedness, in and of himself. His existence is
necessary and underived; for his name is, "I am that I
am.” Exod. iii. 14. His glory and blessedness are like-
wise underived. His glory necessarily results from, or
4*
42
CONFESSION OF FAITH.
[CHAP. II.
rather consists in, the absolute perfection of his own, nature,
and his blessedness is all summed up in the possession and
enjoyment of his own infinite excellencies. Being thus all-
sufficient in and unto himself, he must be independent of
any other being. He stands not in need of any creatures
which he has made, nor can he derive any glory from them.
Every other being receives its all from him, but he receives
no advantage from any. "For his pleasure all things are
and were created; but none can be profitable to God, as he
that is wise may be profitable to himself; nor is it any gain
to him that they make their ways perfect." Rev. iv. 11;
Job xxii. 2, 3.
3. God is the fountain of all being. As he has life in
and of himself, so he is the author of that life which is in
every living creature. "In him we live, and move, and
have our being." All the life of the vegetable, animal, and
rational world, the life of grace here, and the life of glory
hereafter, are of him, and derived from him. "With him
is the fountain of life," of all sorts of life. “Of him, and
through him, and to him, are all things." Rom. xi. 36.
From this it follows, that God has most sovereign dominion
over all his creatures, to do by them, for them, or upon
them, whatsoever himself pleaseth. He who is the first
cause of all things, must also be the last end. As he gave
being to all creatures, so he must have an absolute right to
rule over them, and to dispose of them for the ends of his own
glory. Hence we are told, that "his kingdom ruleth over
all," and that "he doeth according to his will in the army of
heaven, and among the inhabitants of the earth: and none
can stay his hand, or say unto him, What doest thou?" Ps.
ciii. 19; Dan. iv. 35. But God has not only a right to exer-
cise sovereign dominion over his creatures, he has also an
indisputable claim to their service and obedience. This claim
is likewise founded upon his giving them their being. They
are not their own, but the Lord's; him, therefore, they are
bound to serve. Hence the Confession, with great propriety,
affirms, that to God "is due from angels and men, and every
other creature, whatsoever worship, service, or obedience, he
is pleased to require of them."
4. God is eternal. The word eternal is sometimes used,
both in Scripture and in common language, in a restricted
sense, for a long time, or for a period whose termination is
to us unknown. Sometimes it denotes a duration which,
OF GOD AND OF THE HOLY TRINITY.
43
though not without beginning, is without end. Thus angels
and the souls of men are eternal; for though they had a
beginning, they will have no end. But eternity, in the strict
and proper sense of the word, signifies a duration without
beginning, without end, and without succession; and in this
sense it is peculiar to the great God. The supposition, that
there was a period at which God began to be, is equally re-
pugnant to reason and to revelation. He that created all
things must have existed before any of them began to be;
and his existence being underived, he can never cease to
exist. The Scripture plainly declares, that he is without
beginning: "Before the mountains were brought forth, or
ever thou hadst formed the earth and the world, even from
everlasting to everlasting, thou art God.” Ps. xc. 2. It no
less plainly declares that he is without end: "The Lord
shall endure for ever." Ps. ix. 7. That he is without succes-
sion is no less explicitly declared: “One day is with the
Lord as a thousand years, and a thousand years as one
day." 2 Pet. iii. 8. There is one passage in which an un-
beginning, unending, and unsuccessive duration, is ascribed
to God. Ps. cii. 25-27. One of his glorious titles is, "The
high and lofty. One that inhabiteth eternity ;" and he is styled
"The everlasting God, the Father of eternity, the First and
the Last."
5. God is immutable. "With him is no variableness,
neither shadow of turning." To this important truth reason
and revelation give their united testimony. His immutability
necessarily results from his absolute perfection. If he were
to change, it must be either to the better or to the worse.
He cannot change to the better, for that would imply past
imperfection; he cannot change to the worse, for then he
would cease to be perfect. He must, therefore, remain in-
variably the same. To the absolute immutability of God
the Scripture gives numerous testimonies. Numb. xxiii. 19;
Ps. xxxiii. 11; Mal. iii. 6.
God is unchangeable in his being. "I am that I am,”
“I is
the name by which he made himself known to Moses, a name
which conveys the idca not only of self-existence and inde-
pendence, but also of immutability. He is unchangeable in
his glory. Though the manifestation of his glory may vary
yet he is, and ever was, infinitely glorious in himself; for
his essential glory is neither capable of increase nor suscept-
ible of diminution. He is unchangeable in his blessedness;
44
CONFESSION OF FAITH.
[CHAP. II.
for as it consists in the enjoyment of himself, so it can neither
be increased nor diminished by anything that creatures
can do for or against him. Job xxxv. 5-7. He is unchange-
able in his purposes and counsels. He proclaims with di-
vine majesty, "My counsel shall stand, and I will do all my
pleasure I have spoken it, I will also bring it to pass; I
have purposed it, I will also do it.” Isa. xlvi. 10, 11. He
is unchangeable in his covenant, love, and promises to his
people. Isa. liv. 10. When, therefore, we read in Scrip-
ture of God's repenting, we must understand such language
of an alteration of the outward dispensations of his provi-
dence. We are by no means to attribute to him any change
of mind; for, in this respect, it is impossible for God to
change. "He is in one mind, and who can turn him?”
Job xxiii. 13.
6. God is all-knowing. In his sight all things are open
and manifest. He has a perfect knowledge of himself, and
he only knows himself perfectly. He knows all things be-
sides himself, whether they be past, present or to come, in
our way of measuring them by time. He knows all crea-
tures from the greatest to the least; he knows all the actions
of his creatures, whether secret or open; all their words,
thoughts, and intentions. Hence the Scripture declares,
"The eyes of the Lord are in every place, beholding the
evil and the good." Prov. xv. 3. "He is acquainted with
all our ways: there is not a word in our tongue but he know-
eth it altogether, and he understandeth our thought afar off."
Ps. cxxxix. 2-4. "Known unto God are all his works
from the beginning of the world." Acts xv. 18. Yea, he
knows the most contingent events: the actions of free agents,
and all events concerned in them, were always known with
certainty to him; so that, though they be contingent in their
own nature, or ever so uncertain as to us, yet, in reality,
nothing is to him contingent or uncertain. We cannot doubt
this, when we consider the numerous prophecies, relating to
things of this kind, that have received a most exact and cir-
cumstantial accomplishment, many ages after the prophecies
were announced. It may be remarked, that God knows
things, not by information, nor by reasoning and deduction,
nor by succession of ideas, but by a single intuitive glance;
and he knows them comprehensively, and infallibly.
7. God is most free and most absolute. "He worketh
all things after the counsel of his own will." Eph. i. 11.
OF GOD AND OF THE HOLY TRINITY.
45
His will is infinitely free, and "he doth according to his will
in the army of heaven, and among the inhabitants of the
carth.” He has an absolute right to do whatsoever he
pleaseth, and "none can stay his hand, or say unto him,
What doest thou?" Dan. iv. 35.
8. God is infinitely wise. The wisdom of God is that
perfection of his nature by which he directs all things to
their proper end, the end for which he gave them being;
and this is his own glory: for as he is the most excellent
Being, nothing can be so excellent an end as his own glory.
How admirably is the wisdom of God displayed in creation!
Whether we look upward to the heavens, or downward to
the earth; whether we survey the mineral, the vegetable, or
the animal world, can we forbear to exclaim with the devout
Psalmist, “O Lord, how manifold are thy works! in wisdom
thou hast made them all." Ps. civ. 24. When we consider
the vast variety of creatures and things which God has pro-
duced from the same original matter, the fitness of every
thing for its intended purpose, the subserviency of one thing
to another, and the conspiring of all to a common end,
how conspicuous is his wisdom! Nor is the wisdom of God
less apparent in the government of the world, especially in
effecting the most grand and glorious designs by weak and
feeble means, and even by the bad dispositions of men;
making even the wrath of man to praise him, and restrain-
ing the remainder thereof." "O the depth of the riches both
of the wisdom and knowledge of God!" Rom. xi. 33. But
this perfection of God shines forth with the brightest lustre
in the method of our redemption by Jesus Christ. Nothing
less than wisdom truly divine could have devised a plan
whereby "mercy and truth should meet together, and right-
eousness and peace should embrace each other." Here is
"the hidden wisdom of God." Here "he has abounded
toward us in all wisdom and prudence ;" and hence the pub-
lication of this contrivance is spoken of as a discovery of
“the manifold wisdom of God.” Eph. iii. 10.
66
9. God is infinitely powerful, or almighty. The power
of God is that perfection whereby he is able to effect all
things that do not imply a contradiction, either to his own
perfections, or to the nature of things themselves. "With
God nothing shall be impossible," said the angel to the Vir-
gin Mary. “With God all things are possible," said Jesus
to his disciples. How great must be that power which pro-
46
CONFESSION OF FAITH.
[CHAP. II
duced the beautiful fabric of the universe out of nothing!
"By the word of the Lord were the heavens. made, and all
the host of them by the breath of his mouth.” "For he
spake, and it was done; he commanded, and it stood fast."
Ps. xxxiii. 6–9. His power is still exerted in the preserva-
tion of the world; for he upholds all creatures in their being
and operations by the word of his power. It appears con-
spicuously in the moral government of the world, especially
in restraining wicked men from their purposes; for "he
stilleth the noise of the waves, and the raging of the people."
But it is most eminently displayed in the work of redemption
by Jesus Christ; in the formation of his human nature in
the womb of the Virgin; in supporting his human nature
under that load of wrath which was due to us for our trans-
gressions; and in raising him from the dead. It is also dis-
played in the production of that wonderful change which
takes place in the conversion of a sinner, which in Scripture
is termed a new creation; in the preservation of believers
in a state of grace; in enabling them to resist and overcome
strong temptations, to perform arduous duties, and to bear
heavy trials with patience and joyfulness; and it will be
signally manifested in raising up their bodies, glorious and
immortal, at the last day.
It may be observed, that although there are some things
which God cannot do, yet this implies no imperfection in his
power. He cannot do what involves a contradiction for
instance, he cannot make a thing to be, and not to be, at the
same time; he cannot do what is repugnant to his nature,
or his essential perfections; he cannot deny himself, he
cannot lie, he cannot look upon sin, he cannot sleep, or suffer,
or cease to exist. This, however, argues no defect of power,
but arises from his absolute perfection.
10. God is infinitely holy. The holiness of God is the
perfect rectitude of his nature, whereby he is absolutely free.
from all moral impurity, and, in all that he does, acts like
himself, and for the advancement of his own honour; de-
lighting in what accords with, and abhorring what is con-
trary to, his nature and will. Holiness is, as it were, the
lustre and glory of all the divine perfections; hence God is
styled "glorious in holiness." It is that perfection which
those exalted spirits, who are best acquainted with the glories
of the divine nature, dwell most upon in their songs of praise ;
hence, the seraphim cry one to another, "Holy, holy, holy,
OF GOD AND OF THE HOLY TRINITY.
47.
is the Lord of hosts.” Isa. vi. 3. God himself puts peculiar
honour upon his holiness; for he singles it out as that attri-
bute by which he swears that he will accomplish whatever
he hath spoken. Ps. lxxxix. 35. The holiness of God is
manifest from the original condition of all rational creatures;
for, when formed by him, they were perfectly holy. It has
been awfully displayed in the judgments which God has exe-
cuted upon sinners. The expulsion of the rebel angels
from heaven, the exclusion of man from paradise, as soon
as he became a sinner, the destruction of the old world by
water, the overthrow of Sodom and Gomorrah; these, and
innumerable other instances, the Scripture records of God's
awful displeasure against sin. But nothing affords such a
striking demonstration of God's hatred of sin as the suffer-
ings and death of his own Son. God must be of purer eyes
than to behold iniquity, since, when our guilt was transfer-
red to his own Son, he spared him not. Could he have
overlooked sin in any case, he would certainly have done it
in the case of his dear Son. But, although he was the object
of his Father's ineffable delight, and though he was person-
ally innocent, yet, when he stood charged with the sins of
his people, he could not be excused from suffering and dying.
"It pleased the Lord to bruise him, he hath put him to
grief.” Isa. liii. 10.
11. God is infinitely just. The justice of God is that
perfection of his nature according to which he is infinitely
righteous in himself, and just and equal in all his proceed-
ings with regard to his creatures. "A God of truth, and
without iniquity, just and right is he." Deut. xxxii. 4. God
is just to himself, by acting in all things agreeably to his
nature and perfections, and by maintaining his own rights
and prerogatives. He is just to his creatures, by governing
them in a way agreeably to their nature, according to a law
which he has given them. God's justice has been variously
distinguished, according to the various ways in which it is
exercised. His legislative justice, is his giving righteous
laws to his creatures, suited to their original abilities, com-
manding or forbidding such things as are fit for them to do
or forbear. Hence, his law is said to be "holy, and just,
and good." Rom. vii. 12. His distributive justice is his
rendering to every one his due, according to law, without
respect of persons. This, again, is distinguished by various
names. There is remunerative justice, whereby God re-
48
CONFESSION OF FAITH.
[CHAP. II.
66
wards the sincere, though imperfect obedience of those who
are accepted in his sight as righteous, through the righteous-
ness of Jesus Christ imputed to them, and received by faith.
Verily, there is a reward for the righteous." "God is not
unrighteous, to forget their work and labour of love.” Ps.
lviii. 11; Heb. vi. 10. But this reward is entirely of free
grace, and not of debt. There is punitive justice, whereby
God renders to the sinner the punishment due to his crimes.
This is nothing else than God's distributive justice, as it re-
gards punishment. It is sometimes called vindicatory jus-
tice, and sometimes avenging justice. This, we hold in
opposition to Socinians, is not an arbitrary effect of the will
of God, but an essential perfection of his nature; and, there-
fore, upon the entrance of sin, its exercise was indispensably
necessary. God must inflict the punishment due to sin,
either upon the transgressor himself, or upon another as his
surety. This appears from the holiness of God, which re-
quires that he should demonstrate his aversion to sin by
punishing it according to its demerit. It appears from the
threatening of the law, taken in connexion with the truth of
God. "In the day thou eatest thereof, thou shalt surely
die," was the penalty annexed to the law, and the faithful-
ness of God is pledged for the execution of the sentence
upon transgressors. This is confirmed by the testimony of
conscience in all men, apprehending that punishment will
overtake the transgressor; hence, both barbarous and civil-
ized nations have had recourse to sacrifices to appease the
anger of the Deity. This appears, further, from God's in-
flicting remarkable judgments, even in this life, on sinning
nations and individuals; and especially from his executing
punishment upon his own Son, as the surety of sinners.
Christ having substituted himself in the place of sinners, jus-
tice exacted of him full satisfaction, And never did justice
appear in such terrible majesty, as when God gave it the
commission to awake, and smite the man that was his fellow.
Zech. xiii. 7. Then it was seen that God "can by no
means clear the guilty," or allow sin to pass with impunity.
Several writers, of late, have attributed to God what they
call public justice; that is, justice which respects the great
general end of government, the public good. But, we ap-
prehend, there is no foundation, either in Scripture or rea-
son, for supposing that this kind of justice has any place in
the moral government of God. Such an idea
Such an idea proceeds upon
OF GOD AND OF THE HOLY TRINITY.
49
the supposition that the divine government, so far as punish-
ment is concerned, is completely analogous to human go-
vernments. There is, however, a wide and obvious distinc-
tion between the procedure of human governments and the
procedure of the Most High.
12. God is infinitely good. Though all the perfections
of God are his glory, yet this is particularly so called; for
when Moses earnestly desired to behold the glory of Jeho-
vah, the Lord said, "I will make all my goodness pass be-
fore thee, and I will proclaim the name of the Lord before
thee." "And the Lord passed by before him, and pro-
claimed, The LORD, the LORD God, merciful and gracious,
long-suffering, and abundant in goodness and truth." &c.
Exod. xxxiii. 18, 19, and xxxiv. 6. The goodness of God is
distinguished by different names, according to the different
aspects in which it is viewed, or the different objects about
which it is exercised. When it relieves the miserable, it is
called mercy; when it confers favours on the undeserving,
or on those who deserve nothing but what is evil, it is called
grace; when it supplies the wants of indigent beings, it is
called bounty; when it forbears to execute punishment upon
provoking rebels, it is called patience or long-suffering.
The goodness of God is, therefore, a very comprehensive
term; it includes all the forms of his kindness toward men,
whether considered as creatures, as sinners, or as saints.
But we may describe it generally as that property of the
divine Being which disposes him to communicate happiness
to his creatures, as far as is consistent with his other per-
fections.
Innumerable are the instances in which God has mani-
fested his goodness. What but goodness could prompt him.
to give being to so many creatures, when he stood in no
need of them, being infinitely happy in the enjoyment of
himself? What goodness does he display in unpholding in-
numerable creatures in existence, and in making ample pro-
vision for their wants! But the most astonishing display of
this, as well as of all the other perfections of Deity, is in
the redemption of sinners. In the contrivance of the plan,
and in the execution of it from first to last, God appears
good in a manner and to a degree that astonishes the in-
habitants both of earth and of heaven. The goodness of
God, as manifested in this work, is usually expressed by the
5
50
CONFESSION OF FAITH.
[CHAP. II.
term love; and the love herein displayed surpasses know-
ledge. John iii. 16.
The goodness of God may be considered as absolute and
relative, as it is in himself, and as it is exercised towards
his creatures. Ps. cxix. 68. It may also be considered as
common and special. Of his goodness, in the former view,
his creatures promiscuously are partakers. Ps. xxxii. 5,
cxlv. 9. Of his goodness, in the latter view, his chosen
people are partakers. Ps. cvi. 5.
13. God is infinitely true and faithful. The truth of God
is that perfection of his nature whereby it is impossible for
him not to fulfil whatever he hath spoken. He is "a God
of truth, and without iniquity, just and right is he." What-
ever God hath spoken, whether in a way of promise or of
threatening, he will, sooner or later, infallibly accomplish.
"It is impossible for God to lie." No difficulties can arise
to render a performance of his word impracticable; and he
is not liable to a change of mind. Numb. xxiii. 19. We
may, therefore, be confidently assured, that "there shall
not fail one good word of all that the Lord our God hath
spoken."
How blessed are they, who upon good grounds can call
this all-perfect Being their Father and their God! How mis-
erable those who live "without God in the world!" and
what a
“fearful thing” must it be to "fall into the hands of
the living God!" That we may escape this misery, and pos-
sess the happiness of those "whose God is the Lord," let us
unreservedly yield ourselves to God, through Christ, and take
him to be our portion for ever. May the unfeigned language
of every reader be, "Whom have I in heaven but thee? and
there is none upon earth that I desire besides thee."
SECTION 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.40
38
39
39 John i. 14, 18.
38 1 John v. 7. Matt. iii. 16, 17; xxviii.
19. 2 Cor. xiii. 14.
10 John xv. 26. Gal. iv. 6.
We are here taught-First, That in the one Godhead
OF COD AND OF THE HOLY TRINITY.
51
there are three persons, the Father, the Son, and the Holy
Ghost. Secondly, That these three are distinguished by
their personal properties. Thirdly, That each of these per-
sons is truly God.
1. That in the one Godhead there are three persons, is
affirmed in opposition to the Anti-trinitarians, who maintain
that God is one in respect of personality as well as of es-
sence. The term which has been chosen to express the
doctrine now under consideration is Trinity. This word is
not to be found in Scripture, but it is a very appropriate and
happy term to express this profound mystery. It is a com-
pound Latin word, signifying three in unity; that is, three
distinct persons in one undivided Godhead. The adversa-
ries of this doctrine now call themselves Unitarians, by
which they mean to intimate their belief of only one God,
and insinuate that those who believe the doctrine of the Tri-
nity must admit more than one God. But we maintain, as
strongly as they, that there is only one God, and we think
it perfectly consistent with this belief, to acknowledge three
persons in the Godhead. This, indeed, is a mystery, but
there is nothing in it absurd, or contradictory to reason.
We do not say that three are one in the same sense and in
the same respect in which they are three; that would, no
doubt, be a plain contradiction in terms. But we say, they
are three in one respect, one in another respect;—three in
person, one in essence; and there is no absurdity in that at
all. It surpasses our reason, indeed, fully to understand it;
and so do a thousand things besides, which yet we know
are true and real. But, if it be a doctrine clearly revealed
in the sacred Scriptures, we are bound to believe it, however
incapable we may be of comprehending it.
·
Before proceeding to establish the doctrine, we must ex-
plain the terms employed. The word Godhead signifies the
divine nature. This is a scriptural term. Rom. i. 20; Col.
ii. 9. In the Scriptures, and agreeably to them, in our Con-
fession, Godhead denotes that infinite, eternal, and unchange-
able nature, or essence, which is not peculiar to the Father,
or the Son, or the Holy Ghost, but common to all the three.
The distinction in the Godhead is characterized by the word
person. This term, in the common acceptation, denotes “a
separate and independent being, whose existence and actions
have no necessary connexion with the existence and actions
of any other being. It has been defined to be a thinking
52
CONFESSION OF FAITH.
[CHAP. II.
substance, which can act by itself, or an intelligent agent,
who is neither a part of, nor sustained by another." But this
term, when applied to the Sacred Three, is not to be under-
stood in exactly the same sense as when applied to crea-
tures. The cases are totally dissimilar. "Three human
persons have the same specific nature, but three divine per-
sons have the same numerical nature. Anti-trinitarians
affirm, that, by holding three divine persons, we necessarily
make three Gods, because they most unfairly maintain, in
the face of our solemn protestations, that we affix the same
idea to the word person which it bears when used in refer-
ence to men. But we deny that it has this meaning. We
do not teach there are three distinct essences mysteriously
conjoined; that the Father, the Son, and the Spirit possess,
each of them separately from the others, a divine nature and
divine perfections. What we believe is this, that there is a
distinction in the Godhead, to which there is nothing simi-
lar in creatures, whe are one in every sense of the term;
and we employ the word person to express that distinction.
It may be objectionable, because, being applied to other
beings, it is apt to suggest an idea which is inconsistent with
the unity of God; but this is the unavoidable consequence
of the imperfection of human language; and we endeavor
to guard against the abuse by declaring that, in this applica-
tion, it must be qualified so as to exclude a separate exist-
ence. When we say that there are three persons in the
Godhead, the word person signifies a distinction which we
do not pretend to explain, but which does not intrench upon
the unity of essence.”*
The doctrine of the Trinity is not discoverable by the
light of nature, or by unassisted reason. It can only be
known by divine revelation, and it is amply confirmed by
the Holy Scriptures. There are many passages in the Old
Testament which prove a plurality of persons in the God-
head; such as those passages in which one divine person is
introduced as speaking of or to another. To these we can
only refer. Gen. i. 26, iii. 22, xi. 7; Ps. xlv. 6, 7, cx. 1;
Isa. vi. 8. All these texts plainly point out a plurality of
persons in the Godhead. But it is evident from Scripture,
not only that there is a plurality, but also that there is a
Trinity, or only three persons in the Godhead. This is plain
* Dick's Lectures on Theology, vol. ii. pp. 64, 65.
OF GOD AND OF THE HOLY TRINITY.
53
from Isa. lxi. 1, where our Divine Redeemer thus speaks:
"The Spirit of the Lord God is upon me; because the Lora
hath anointed me," &c. Here one divine person is the
speaker; he speaks of another divine person, whom he styles
the Spirit; and of a third divine person, whom he calls the
Lord God. The work of creation is ascribed to the agency
of three distinct persons, Ps. xxxiii. 6: "By the word of the
Lord were the heavens made, and all the host of them by the
breath of his mouth." Here three are distinctly pointed out,
the Father; the Word, or the Son of God; and the Breath
of his mouth, which can be no other than the Holy Spirit.
But in the New Testament this doctrine is still more explicit-
ly revealed. In the history of our Lord's baptism we have a
plain intimation of the mystery of the Trinity. Matt. iii. 16,
17. The Father, by an audible voice from heaven, bears
testimony to the incarnate Redeemer; the Son, in human
nature, is baptized by John; and the Holy Spirit descends
upon him in a visible manner. Hence the primitive Christians
used to say to any who doubted the truth of this doctrine,
"Go to Jordan, and there you will see the Trinity." Plainer
still is this truth from the form of words appointed to be used
in Christian baptism: "Baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost." Matt. xxviii.
19. To baptize in the name of one, is to baptize by his au-
thority, and dedicate to his service. This is competent only
to a divine person. Now, if the Father, in whose name we
are baptized, be a person, so must the Son and the Holy
Ghost, for we are baptized in their name, as well as in the
name of the Father. The apostolical benediction furnishes
another proof of a Trinity; "The grace of our Lord Jesus
Christ, the love of God, and the communion of the Holy
Ghost, be with you all." 2 Cor. xiii. 14. “This is evidently
a prayer, which it would be impiety and idolatry to address
to any other but God. Yet three persons are distinctly ad-
dressed, and consequently are recognized as possessed of
divine perfections; as knowing our wants, and hearing our
requests, and able to do what we ask; as the fountain of all
the blessedness implied in the terms, grace, love, and com-
munion." We have a most explicit testimony to this doc-
trine, 1 John v. 7, “There are three that bear record in
heaven, the Father, the Word, and the Holy Ghost, and these
three are one." The genuineness of this text has been much
5*
54
CONFESSION OF FAITH.
[CHAP. II.
disputed; but the truth of the doctrine does not rest on a
single text, as has been already shown.
Nor is the doctrine of the Trinity a mere speculation.
On the contrary, to use the language of Dr. Dick, "without
the knowledge of this doctrine it is impossible to understand
the grandest of the works of God-redemption, in which
the three persons act distinct and conspicuous parts. We
are called to contemplate the love of the Father, the conde-
scension of the Son, and the gracious operations of the Spirit.
Redemption is not the work of a solitary agent, but of three,
all concurring in the salvation of our perishing race. Hence
we owe gratitude to each of the persons of the Godhead dis-
tinctly, and are bound to give to each the glory to which he
is entitled. We are baptized in their name, and consecra-
ted to their service; and our prayers are addressed not to
God absolutely considered, but to the Father, through the
Son, and by the assistance of the Holy Ghost. It appears,
therefore, that the Christian system of duty is founded upon
this doctrine, and that without the belief of it there can be
no acceptable religion. So far is it from being useless, that
it is the very foundation of practical piety.
II. The Sacred Three are distinguished from each other
by their personal properties. It is the personal property of
the Father to beget the Son. Ps. ii. 7. It is the personal
property of the Son to be eternally begotten of the Father.
John i. 14. It is the personal property of the Holy Ghost
to proceed eternally from the Father and the Son. John xv.
26; Gal. iv. 6. These are called personal properties, to
distinguish them from the essential perfections of Deity.
Essential perfections are common to the Father, the Son
and the Holy Spirit, but a personal property is something
peculiar to each, something which may be affirmed of one,
but cannot be affirmed of the other two. Paternity is pecu-
iar to the first person, filiation to the second, and proces-
sion to the third. We pretend not to explain these personal
properties; here, if in any thing, it is safest to abide by the
language of Scripture.
III. Each of the Sacred Three is truly God. That the
Father is God is admitted on all hands; it is, therefore, un-
necessary to prove what no one denies. But the Deity of
the Son was controverted and denied at an early period of
the Christian church. The Arians, who arose in the begin
ning of the fourth century, held that the Son had a begin-
OF GOD AND OF THE HOLY TRINITY.
55
ning, and is a creature, though in antiquity and excellency
superior to all other creatures. The Socinians, who sprung
up towards the close of the sixteenth century, went further
than the Arians. They held that the second person had no
existence till he was formed in the womb of the Virgin, and
that he is called the Son of God because God employed him
to propagate divine truth by his ministry, and to confirm it
by his death, and advanced him, after his resurrection, to
the government of the universe. The modern Socinians,
who call themselves Unitarians, the disciples of Dr. Priestley,
have gone still further in degrading the Son of God. They
maintain that Christ is a mere man, that he was the human
offspring of Joseph and Mary, that he is no proper object of
religious worship, but only the most excellent of human cha-
racters; the most eminent of all the prophets of God. They
go along with the old Socinians in maintaining that Jesus
had no existence prior to his birth, but they disclaim the
notions of Socinus, that, since his resurrection, he has been
advanced to the government of the universe; and contend
that, as he differed in no respect from other men in his mode
of coming into the world, so he can have no dominion or
superiority over men in the world of spirits. In opposition
to adversaries, earlier and later, our Confession asserts that
the Son is God, of one substance, power, and eternity, with
the Father. This might be evinced by a great variety of
arguments, which we can only indicate in a very summary
manner.
1. Divine names are applied to him. He is expressly call-
ed God, John i. 1; Rom. ix. 5; he is called the mighty God,
Isa. ix. 6; the true God, 1 John v. 20; the great God, Tit.
ii. 13. The Lord, or Jehovah, the incommunicable name
of God, is frequently applied to the Son, Isa. vi. 1 ; applied to
Christ, John xii. 41; Isa. xl. 3, applied to Christ, John i. 93;
Numb. xxi. 6-7; applied to Christ, 1 Cor. x. 9.
2. Divine attributes are ascribed to the Son no less than
to the Father. Eternity is ascribed to him, Mic. v. 2 ; Rev.
i. 8; omniscience, John ii. 24, xxi. 17; omnipresence, Matt
xxviii. 20; omnipotence, Rev. i. 8; Phil. iii. 21; immuta-
bility, Ps. cii. 25-27, compared with Heb. i. 10-12, and
xiii. 8.
3. Divine works are ascribed to him. The production of
all things out of nothing, John i. 3; the preservation and
government of all things, Col. i. 17; Heb. i. 3; John v. 17,
.56
CONFESSION OF FAITH,
[CHAP. II
27; the purchasing of eternal redemption, Heb. ix. 12; the
forgiveness of sins, Mark ii. 5; the raising of the dead at the
last day, John v. 28, 29; the judging of the world. Rom.
xiv. 10.
4. We are commanded to give the same divine worship
to the Son that is due to the Father. The established law
of worship is, "Thou shalt worship the Lord thy God, and
him unly shalt thou serve." But divine worship is expressly
commanded to be rendered to the Son. John v. 23. Angels,
the highest of created beings, are enjoined to worship him,
Heb. i. 6; and we have numerous instances of divine wor-
ship being given to him. Acts vii. 59; 2 Cor. xii. 8;
2 Thess. ii. 16.
5. As an additional proof that the Son, no less than the
Father, is the supreme God, it may be observed, that he is
expressly affirmed to be equal with the Father. He claimed
equality with God, and for so doing was accused of blas-
phemy by the Jews; yet he never charged them with mis-
construing his words, but appealed to his works in proof of
his claim. John v. 18, x. 30, 38. He thought
He thought it no rob-
bery to be equal with God, Phil. ii. 6; and his eternal
Father acknowledges him to be his fellow and equal. Zech.
xiii. 7.
We may here observe, that when Christ saith that "his
Father is greater than he" (John xiv. 28,) he does not mean
that he is greater with respect to his nature, but with respect
to his office as Mediator; in which respect Christ sustains the
character of the Father's servant, and acts in virtue of a com-
mission from him. Isa. xlii. 1. But as the second person in
the undivided Trinity, he is in all respects equal to his divine
Father.
The divinity of the Holy Spirit is also denied by Soci-
nians; but it may be evinced by the same arguments which
prove the Deity of the Son.
1. Divine names are ascribed to the Spirit equally with
the Father and the Son. He is called God. In Acts v. 3,
Ananias is said to "lie unto the Holy Ghost;" and in
verse 4, he is said to "lie unto God." True Christians are
said to be temples of God, inasmuch as "the Spirit of God
dwelleth in them." 1 Cor. iii. 16. The name Jehovah is
also given to him. isa vi. 8, 9, compared with Acts xxviii.
25.
2. Divine attributes are ascribed to the Spirit. Eternity
OF GOD'S ETERNAL DECREE.
57
is ascribed to him, Gen. i. 1, 2; omnipresence, Ps. cxxxix.
7; omniscience, 1 Cor. ii. 10, 11. In fine, the apostle attri
butes to the Spirit the most sovereign will and omnipotent
power. 1 Cor. xii. 11.
3. Divine works are ascribed to the Spirit. Creation is
ascribed to him, in reference to the world in general, and to
man in particular. Gen. i. 2; Job xxxiii. 4. The preserva-
tion of all things is as much the work of the Spirit as of the
Father and the Son. Ps. civ. 30. The application of re-
demption is peculiarly ascribed to the Spirit. Tit. iii. 5;
1 Cor. vi. 11.
4. Divine worship is ascribed to him. Prayer, one of the
most solemn parts of worship, is addressed to him. Rev. i.
4, 5. By the seven spirits, in this passage, are not intended
any created spirits, but the third person of the Godhead,
who is so called on account of the variety and perfection of
his gifts and graces. Baptism is administered in the name
of the Holy Ghost, as well as in the name of the Father and
the Son; and the apostolical benediction is pronounced in his
name. 2 Cor. xiii. 14.
The same glory, then, is due to the undivided Three; to
the Son no less than to the Father, and to the Holy Spirit
equally with the Father and the Son.
CHAPTER III.
OF GOD'S ETERNAL DECREE.
2
SECTION I.-God from all eternity did, by the most
wise and holy counsel of his own will, freely and un-
changeably 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."
1 Eph. i. 11. Rom. xi. 33. Heb. vi. 17.
Rom. ix. 15, 18.
2 James i. 13, 17. 1 John i. 5.
Acts ii. 23. Matt. xvii. 12. Acts iv.
27, 28. John xix. 11. Prov. xvi.
33.
58
CONFESSION OF FAITH.
[CHAP. III.
SECTION II-Although God knows whatsoever
may or can come to pass upon all supposed condi-
tions;* yet hath he not decreed any thing because he
foresaw it as future, or as that which would come to
pass upon such conditions."
4 Acts xv. 18. 1 Sam. xxiii. 11, 12. Matt.
xi. 21, 23.
5 Rom. ix. 11, 13, 16, 18.
|
EXPOSITION.
By the decree of God is meant his purpose or determi-
nation with respect to future things; or, more fully, his
determinate counsel, whereby, from all eternity, he fore-
ordained whatever he should do, or would permit to be done,
in time.
This subject is one of the most abstruse and intricate in
theology, and it has been the fruitful source of a variety of
controversies in the Christian Church. But whatever diver-
sity of opinion may obtain respecting the details of the doc-
trine, “
no man will deny that there are divine decrees, who
believes that God is an intelligent being, and considers what
this character implies. An intelligent being is one who
knows and judges, who purposes ends and devises means,
who acts from design, conceives a plan, and then proceeds
to execute it. Fortune was worshipped as a goddess by the
ancient heathens, and was represented as blind, to signify
that she was guided by no fixed rule, and distributed her
favours at random. Surely no person of common sense,
not to say piety, will impute procedure so irrational to the
Lord of universal nature. As he knew all things which his
power could accomplish, there were, undoubtedly, reasons
which determined him to do one thing, and not to do an-
other; and his choice, which was founded upon those reasons,
was his decree.”*
That God must have decreed all future things, is a con-
clusion which necessarily flows from his foreknowledge, in-
dependence, and immutability. "The foreknowledge of God
will necessarily infer a decree; for God could not foreknow
that things would be, unless he had decreed they should be ;
and that, because things would not be future, unless he had
decreed they should be." If God would be an independent.
*Dick's Lectures on Theology, vol. ii. p. 167.
+ Edwards' Miscellaneous Observations, p. 114
OF GOD'S ETERNAL DECREE.
59
being, all creatures must have an entire dependence upon
him; but this dependence proves undeniably that all their
acts must be regulated by his sovereign will. If God be of
one mind, which none can change, he must have unalterably
fixed every thing in his purpose which he effects in his pro-
vidence.
This doctrine is plainly revealed in the Scriptures. They
speak of God's foreknowledge, his purpose, his will, the de-
terminate counsel of his will, and his predestination. “Whom
he did foreknow, he also did predestinate." Rom. viii. 29.
"He hath made known unto us the mystery of his will, ac-
cording to his good pleasure, which he hath purposed in him-
self." "He worketh all things after the counsel of his own
will." Eph. i. 9, 11. "Christ," says an apostle, "was de-
livered by the determinate counsel and foreknowledge of
God." Acts ii. 23.
"The decrees of God relate to all future things, without
ecxeption; whatever is done in time was fore-ordained be-
fore the beginning of time. His purpose was concerned
with every thing, whether great or small, whether good or
evil; although, in reference to the latter, it may be necessary
to distinguish between appointment and permission. It was
concerned with things necessary, free, and contingent; with
the movements of matter, which are necessary; with the
volitions and actions of intelligent creatures, which are free;
and with such things as we call accidents, because they take
place undesignedly on our part, and without any cause which
we could discover. It was concerned about our life and
our death; about our state in time and our state in eter-
nity. In short the decrees of God are as comprehensive as
his government, which extends to all creatures, and to all
events."*
The decrees of God are free. He was not impelled to de-
cree from any exigence of the divine nature; this would be
to deny his self-sufficiency. Neither was he ander any ex-
ternal constraint; this would be destructive of his indepen-
dence. His decrees, therefore, must be the sovereign and
free act of his will. By this it is not meant to insinuate that
they are arbitrary decisions; but merely that, in making his
decrees he was under no control, and acted according to his
own sovereignty.
The decrees of God are most wise. They are called “the
* Dick's Lecture on Theology, vol. ii., p. 170.
60
CONFESSION OF FAITH.
[CHAP. III.
counsel of his will," to show that, though his will be free, yet
he always acts in a manner consummately wise. He needs
not to deliberate, or take counsel with others, but all his de-
crees are the result of unerring wisdom. "O the depth of
the riches both of the wisdom and knowledge of God! how
unsearchable are his judgments, and his ways past finding
out !"
"Wisdom is discovered in the selection of the most
proper ends, and of the fittest means of accomplishing them.
That this character belongs to the decrees of God is evident
from what we know of them. They are disclosed to us by
their execution; and every proof of wisdom in the works of
God is a proof of the wisdom of the plan in conformity to
which they are performed.
""
The decrees of God are eternal. This our Confession ex-
plicitly affirms: “God, from all eternity, did ordain what-
soever comes to pass." This is asserted in opposition to the
Socinians, who hold that some, at least, of the decrees of
God are temporary. Those decrees which relate to things
dependent on the free agency of man, they maintain, are
made in time. But what saith the Scripture? It expressly
declares, that every thing which has happened, and every
thing which is to happen, was known to God from everlast-
ing. "Known unto God are all works, from the beginning
of the world." Acts xv. 18. To suppose any of the divine
decrees to be made in time, is to suppose the knowledge of
the Deity to be limited. If from eternity he knew all things
that come to pass, then from eternity he must have ordained
them; for if they had not been determined upon, they could
not have been foreknown as certain.
The decrees of God are absolute and unconditional. He
has not decreed anything, because he foresaw it as future,
and the execution of his decrees is not suspended upon any
condition which may or may not be performed.
This is
the explicit doctrine of our Confession, and it is this prin-
ciple which chiefly distinguishes Calvinists from Arminians,
who maintain that God's decrees are not absolute but condi-
tional.
“It is granted, that some of the decrees of God are condi-
tional, in this sense, that something is supposed to go before
the event which is the object of the decree, and that, this
order being established, the one will not take place without
the other. He decreed, for example, to save Paul and the
companions of his voyage to Italy; but he decreed to save
OF GOD'S ETERNAL DECREE.
61
them only on condition that the sailors should remain in the
ship. Acts xxvii. He has decreed to save many from the
wrath to come; but he has decreed to save them only if
they believe in Christ, and turn by him from the error of
their ways. But these decrees are conditional only in ap
pearance. They merely state the order in which the events
should be accomplished; they establish a connexion between
the means and the end, but do not leave the means uncer-
tain. When God decreed to save Paul and his companions,
he decreed that the sailors should be prevented from leaving
the ship; and accordingly Paul gave previous notice of the
preservation of every person on board. When he decreed
to save those who should believe, he decreed to give them
faith; and, accordingly, we are informed, that those whom
he predestinated, he also calls into the fellowship of his Son.
Rom. viii. 30. That any decree is conditional in the sense"
of Arminians, "that it depends upon the will of man, of
which he is sovereign master, so that he may will or not will
as he pleases, we deny. 'My counsel,' says God, ‘shall
stand, and I will do all my pleasure.' Isa. xlvi. 10. But he
could not speak so, if his counsel depended upon a condition
which might not be performed."* Conditional decrees are
inconsistent with the infinite wisdom of God, and are in men
the effects of weakness. They are also inconsistent with the
independence of God, making them to depend upon the free
will or agency of his creatures. The accomplishment of
them, too, would be altogether uncertain; but the Scripture
assures us, that "the counsel of the Lord standeth for ever,
and the thoughts of his heart to all generations." Ps. xxxiii.
11. All his purposes are unalterably determined, and their
execution infallibly certain. "There are many devices in
a man's heart,” which he is unable to accomplish;
،، never-
theless the counsel of the Lord, that shall stand." Prov.
xix. 21.
It has been often objected to the doctrine respecting the
divine decrees taught in our Confession, that it represents
God as the author of sin. But the Confession expressly
guards against this inference, by declaring that God has so
ordained whatsoever comes to pass, as that he is not thereby
the author of sin. The decree of God is either effective or
permissive. His effective decree respects all the good that
* Dick's Lectures on Theology, vol. ii. pp. 175, 176, &c.
6
62
CONFESSION OF FAITH.
[CHAP. III.
comes to pass; his permissive decree respects the evil that
is in sinful actions. We must also distinguish between an
action purely as such, and the sinfulness of the action. The
decree of God is effective with respect to the action abstractly
considered; it is permissive with respect to the sinfulness of
the action as a moral evil.
66
66
It has also been objected, that if God has foreordained
whatsoever comes to pass, human liberty is taken away.
To this it has been commonly replied, that it is sufficient to
human liberty, that a man acts without any constraint, and
according to his own free choice; that the divine decree is
extrinsic to the human mind; and, while it secures the futuri-
tion of events, it leaves rational agents to act as freely as if
there had been no decree. This answer, it must be ac-
knowledged, merely amounts to an assertion that, notwith-
standing the decree of God, man retains his liberty of action.
We still wish to know how the divine pre-ordination of the
event is consistent with human liberty. Upon such a sub-
ject," says Dr. Dick, no man should be ashamed to ac-
knowledge his ignorance. We are not required to reconcile
the divine decrees and human liberty. It is enough to know
that God has decreed all things which come to pass, and that
men are answerable for their actions. Of both these truths
we are assured by the Scriptures; and the latter is confirm-
ed by the testimony of conscience. We feel that, although
not independent upon God, we are free; so that we excuse
ourselves when we have done our duty, and accuse ourselves
when we have neglected it. Sentiments of approbation and
disapprobation, in reference to our own conduct or that of
other men, would have no existence in our minds, if we be-
lieved that men are necessary agents. But the tie which con
nects the divine decrees and human liberty is invisible
'Such knowledge is too wonderful for us; it is high, we
cannot attain unto it."" Ps. cxxxix. 6.
It may be further observed, that, although God has un-
changeably ordained whatsoever comes to pass, yet this does
not take away the contingency of second causes, either in
themselves or as to us. Nothing can be more contingent
than the decision of the lot; yet "the lot is cast into the
lap; but the whole disposing thereof is of the Lord."
Prov. xvi. 33.
SECTION III. By the decree of God, for the mani-
OF GOD'S ETERNAL DECREE.
63
festation of his glory, some men and angels are pre-
destinated unto everlasting life, and others fore-
ordained to everlasting death."
SECTION IV.-These angels and men, thus predesti-
nated and foreordained, are particularly and un-
changeably designed, and their number is so certain
and definite, that it cannot be either increased or di-
minished.Ⓡ
SECTION V.-Those of mankind that are predesti-
nated unto life, God, before the foundation of the
world was laid, according to his eternal and immu-
table purpose, and the secret counsel and good plea-
sure 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;10 and
all to the praise of his glorious grace."
6 1 Tim. v. 21. Matt. xxv. 41.
Rom. ix. 22, 23. Eph. i. 5, 6; Prov.
xvi. 4.
• 2 Tim. ii. 19. John xiii. 18.
Eph. i. 4, 9, 11. Rom. viii. 30. 2 Tim.
i. 9. 1 Thess. v. 9.
10 Rom. ix. 11, 13, 16. Eph. i. 4, 9.
11 Eph. i. 6, 12.
EXPOSITION.
The decree of God, with respect to the everlasting state
of angels and men, is known by the name of predestina-
tion;
and this consists of two branches, generally distin-
guished by the names of election and reprobation.
That part of the angels were elected is inferred from that
passage of Scripture in which the elect angels are men-
tioned. 1 Tim. v. 21. Of the fallen angels two apostles
make express mention. 2 Pet. ii. 4; Jude 6. Thus the
election of a part of the angels is explicitly taught in Scrip-
ture, and the non-election of others is necessarily implied;
for election is a relative term, and necessarily involves the
idea of rejection.
Of the decree of election as it relates to men, the above
sections contain a full statement, and a subsequent section
states the doctrine of Scripture respecting what is usually
termed the decree of reprobation. That there is such a
thing as election, in some sense or other, must be admitted
by all who believe the Scriptures; but many who retain the
64
CONFESSION OF FAITH.
[CHAP. III.
word, completely explain away the doctrine which the Bible
teaches upon the subject.
Some will allow of no election but that of nations, or of
whole churches, in their collective capacity. That the
Scripture speaks of such a general election is admitted; but
this is not inconsistent with a particular and personal elec-
tion. The Jews were a chosen generation, separated from
among the other nations of the world, to be, in a peculiar
manner, the people of God; but our Lord intimates that
among them there was a remnant chosen in a superior sense.
Matt. xxiv. 22. The apostle Paul also saith, "Even at this
present time there is a remnant according to the election of
grace. "Rom. xi. 5. That it is of the Jews, the chosen na-
tion, the apostle speaks, and that he distinguishes a remnant
from the great body of them, is sufficiently manifest; and
he plainly intimates that the former were chosen in such a
sense as the latter were not.
Some allow only of an election to external privileges.
Holding that the Scripture speaks solely of an election of
communities, they maintain that they are only chosen to
the enjoyment of the external means of salvation. But we
are assured from Scripture, that they who believe “ were
ordained to eternal life," and that they were "chosen to sal-
vation." Acts xiii. 48; 2 Thess. ii. 13.
Some, by election, understand no more than a separation
of persons from the world, made in time, and thus identify
it with their calling, or conversion. But in Scripture, elec-
tion and calling are clearly distinguished; and the latter is
represented as the effect of the former. Persons are said to
be "called according to God's purpose," and "whom he did
predestinate, them he also called." Rom. viii, 28-30. Now,
predestination and the purpose of God must be very differ-
ent from calling, which proceeds from it, unless the cause
and the effect are the same thing. To put such interpreta-
tions upon the word election, is to wrest the language of
Scripture, and to impose upon it a sense contrary to its obvi-
ous meaning.
It would be tedious, and would serve no good purpose, to
enumerate the multifarious opinions which have been held
on this subject. It will be sufficient to mention he opinion
of the Socinians, and of the Arminians. The Socinians deny
the certain prescience of future contingencies, such as the
determinations of free agents; and, therefore, the only de-
OF GOD'S ETERNAL DECREE.
65
cree respecting the salvation of men which they will admi
to have been made from eternity, and to be unchangeable
is a general conditional decree, that such as believe and obey
the gospel shall be saved; and, according to them, a special
decree concerning particular persons, is only made in time,
when persons perform the condition contained in the general
decree. The Arminians, or Remonstrants, as they are also
called, are distinguished from the Socinians, by admitting
that contingent events, such as the determinations and ac-
tions of men, are foreseen by God; but they also deny abso-
lute and unconditional election, and maintain, that whatever
God has decreed respecting men, is founded on the foresight
of their conduct. Having foreseen, without any decree, that
Adam would involve himself and his posterity in sin and its
consequences, he purposed to send his Son to die for them
all, and to give them sufficient grace to improve the means
of salvation; and knowing beforehand who would believe
and persevere to the end, and who would not, he chose the
former to eternal life, and left the latter in a state of con-
demnation. There is, however, a diversity of opinion among
the holders of this general system; and some of them coin-
cide with Socinians, in maintaining, that the decrees of God
respecting men are not eternal, but are made in time; that
men are elected to eternal life, after they have believed, and
that, if they fall into a state of unbelief and impenitence, the
sentence or decree is reversed.
In opposition to these systems, our Confession teaches that
God made choice of, and predestinated a certain and definite
number of individuals to everlasting life; that he predesti-
nated them unto life before the foundation of the world was
laid; that in so doing, he acted according to his sovereign
will, and was not influenced by the foresight of their faith or
good works, or perseverance in either of them; and that this
purpose is immutable, it being impossible that any of the
elect should perish. That these doctrines are in accordance
with Scripture may be easily evinced.
1. God made choice of, and predestinated, a certain and
definite number of individuals to everlasting life. Accord-
ing to the Socinians, God predestinated to eternal life, not
any particular individuals of mankind, but a certain sort or
description of men; not persons, but characters. The Scrip-
turc, however, clearly teaches that God made choice of a
certain determinate number of persons from among the rest
6*
66
CONFESSION OF FAITH.
[CHAP. III.
of the human race and ordained them to eternal life. It is
said, "The Lord knoweth them that are his." 2 Tim. ii. 19.
He perfectly knows how many, and who in particular, his
elect are.
Hence their names are said to be enrolled in a
book, called the Book of Life; for it is the book in which
are registered the names of all the individuals of mankind
who were chosen to everlasting life. A person's name is
that whereby he is known and distinguished from others;
when, therefore, their names are said to be written in a book,
it intimates that God has an exact knowledge of all the in-
dividuals whom he has chosen.
2. God predestinated these individuals to life from eter-
nity. According to Socinians, and some Arminians, as has
been already noticed, special election only takes place in
time, when persons actually believe and obey the gospel.
But an election in time is at direct variance with the doctrine
of Scripture. It is said (Eph. i. 4,) “God hath chosen us
in him before the foundation of the world;" and this em-
phatical phrase is evidently expressive of eternity. Thus
Paul addresses the Thessalonian Christians, "God hath
from the beginning chosen you to salvation.” 2 Thess. ii.
13. That the phrase "from the beginning" denotes eter-
nity, is evident from Prov. viii. 23, where Christ is introduced
saying, “I was set up from everlasting, from the beginning,
ere ever the earth was.” That the phrase "from the be-
ginning," is here equivalent to the phrase "from everlast-
ing," is manifest. Indeed we cannot conceive any new
determinations arising in the divine mind, without supposing
the divine Being defective in knowledge, or mutable in his
perfections; suppositions utterly incompatible with the nature
of that Being, whose name is JEHOVAH.
3. In making this choice, God acted from his own sove-
reign will, and was not influenced by any foresight of their
faith or other qualifications. According to Arminians, God's
decree respecting the salvation of men is founded upon their
forescen faith and good works. Thus, "the decree of God,
although prior in time, is posterior in order to the actions of
men, and is dependent upon the determination of their will.
But to this opinion, so derogatory to the supreme dominion
and absolute authority of God, the doctrine of Scripture is
directly opposed. Election is ascribed to grace, to the ex-
clusion of works; and these two causes are represented as
incompatible and mutually destructive. Even so then at
OF GOD'S ETERNAL DECREE.
67
this present time, there is a remnant according to the elec-
tion of grace. And if by grace, then is it no more of works;
otherwise grace is no more grace. But if it be of works,
then it is no more grace; otherwise work is no more work.'
Rom. xi. 5, 6. How is it possible to reconcile with these
words the opinion that the foresight of men's good works
was the cause of their election? Besides, it is worthy of
particular attention, that faith and holiness which the advo-
cates of conditional decrees make the causes of election, are
expressly said in Scripture to be the effects of it. 2 Thess.
ii. 13; Eph. i. 4. In Rom. ix. 10-13, Paul produces the
case of Jacob and Esau as an illustration of the subject, and
traces the predestination of individuals to happiness or misery
to the sovereignty of God, without any consideration of their
works. As the lot of the two sons of Isaac was settled prior
to their personal conduct, so the apostle signifies, that the
appointment of particular persons to salvation, depends solely
upon the good pleasure of God.”* That election is founded
on the good pleasure of God, and not on anything in its ob-
jects, is clearly stated, verse 16 of the same chapter :
"It is
not of him that willeth, nor of him that runneth, but of God
that showeth mercy:” and also in verse 18: "Therefore he
hath mercy on whom he will," &c. Were it otherwise, there
would be no shadow of objection to the doctrine. "How
could men say it was unjust, if God chose one and rejected
another according to their works? And how could any one
object, as in verse 19, 'that as the will of God could not be
resisted, men were not to be blamed,' if the decision in ques-
tion did not depend on the will of God, but on that of men?
How easy for the apostle to have answered the objector,
'You are mistaken, the choice is not of God, he does not
choose whom he wills, but who he sees will choose him!
It is not his will, but man's that decides the point.' Paul
does not so answer, but vindicates the doctrine of the divine
sovereignty. The fact, therefore, that Paul had to answer
the same objections which are now constantly urged against
the doctrine of election, goes far to show that that doctrine
was his."+
4. The purpose of God respecting his elect is immutable.
As Arminians hold that saints may fall from a state of
* Dick's Lectures on Theology, vol. ii. pp. 189, 190.
+ Hodge's Commentary on the Romans.
68
CONFESSION OF FAITH.
[CHAP. III.
grace, so they maintain that a person who is one of the
elect to-day, may become one of the reprobate to-morrow.
They affirm that "men may make their election void ;" that
66
as they change themselves from believers to unbelievers,
so the divine determination concerning them changes." But
the Scripture expressly declares, that "the counsel of the
Lord standeth for ever; the thoughts of his heart to all gene.
rations." Ps. xxxiii. 11. Besides this general assurance of
the immutability of his counsel, it is affirmed that "the
foundation of God standeth sure, having this seal, The Lord
knoweth them that are his." 2 Tim. ii. 19. The purpose
of God, according to election, shall stand; so that the num
ber of the elect can neither be increased nor diminished.
There is one circumstance connected with election that
remains to be noticed. The elect are stated to have been
"chosen in Christ," which, indeed, is the express language
of Scripture. Eph. i. 4. This cannot mean that the media-
tory work of Christ was the cause of their election; for, as
has been already shown, election proceeds from the mere
sovereign will of God; and the Scripture represents the
mission of our Saviour as the effect of the love of God.
John iii. 16. The mediation of Christ was necessary, in
order that the effects of electing love might be bestowed
upon God's chosen, in a consistency with the rights and
honour of his justice; but election itself originated in divine
sovereignty, and had no other cause than the good pleasure
of God's will. Eph. i. 5. The divine purpose is one, em-
bracing the means as well as the end; but according to our
conceptions of the operations of the divine mind, the end is
first in intention, and then the means are appointed by
which it is to be carried into effect. The phrase, “chosen
'n Christ,” signifies therefore, we apprehend, that God had
a respect to the mediation of Christ, not as the cause of their
election, but as the means by which the purpose of election
was to be executed.
SECTION VI.-As God hath appointed the elect
unto glory, so hath he, by the eternal and most free
Durpose of his will, foreordained all the means there-
unto.12 Wherefore they who are elected being fallen
in Adam, are redeemed by Christ; are effectually
13
13 1 Thess. v. 9, 10. Tit. ii. 14.
12 1 Pet. i. 2. Ephesians i. 4, 5; ii. 10.
:
2 Thess. ii. 13.
OF GOD'S ETERNAL DEcree.
69
15
called unto faith in Christ by his Spirit working in
due season; are justified, adopted, sanctified," and
kept by his power though faith unto salvation.
Neither are any other redeemed by Christ, effectually
called, justified, adopted, sanctified, and saved, but the
elect only.¹
14 Rom. viii. 30. Eph. i. 5. 2 Thess. ii.
13.
151 Pet. i. 5.
16 John xvii. 9. Rom. viii. 28. John vi
64, 65; viii. 47; x. 26. 1 John ii.
19.
EXPOSITION.
In this section we have, first, a general statement, that, in
the divine purpose, the means and the end are inseparably
connected. As God appointed the elect to glory, so he ap-
pointed them to obtain that glory in and through Christ, and
on account of his merits alone. 1 Thess. v. 9. He likewise
appointed them to all those means which are indispensably
necessary to the enjoyment of that glory; such as faith and
sanctification, and perseverance therein to the end. 2 Thess.
ii. 13. Thus, though the mediation of Christ was not the
cause of their election, yet his obedience and death were the
grand means appointed for the execution of that gracious
purpose; and though the Almighty chose no man to glory
because of his future faith and holiness, yet provision was
made in the eternal purpose of God for the faith and sancti-
fication of all his chosen, prior to their enjoyment of bliss.
It is, therefore, a gross abuse of the doctrine of election, for
persons to expect that they shall attain the end, while they
neglect to use the appointed means. No man acts in this
manner in regard to the common affairs of life, and to do so
in matters of infinitely higher importance would be the high-
est presumption and folly.
This section next states more particularly the means by
which the elect are brought to glory. They are redeemed
by Christ, and his redemption is effectually applied to them
by the working of his Spirit. In order to determine the im-
port of the phrase "redeemed by Christ," it is necessary to
ascertain in what sense the word redeemed is here used.
The term redemption in Scripture frequently signifies actual
deliverance from sin and all its penal consequences; but
primarily and properly it means a deliverance effected by
the payment of a ransom. Hence, theologians have usually

70
CONFESSION OF FAITH.
[CHAP. III.
distinguished between redemption by price, and redemption.
by power; the latter coincides with actual deliverance; the
former denotes the payment of the price, by which Christ
meritoriously procured the deliverance of his people. When
the Westminster Confession was compiled, the term redemp-
tion was generally used as almost exactly equivalent to the
modern term atonement; and, of course, what was then
called general and particular redemption, corresponds to the
modern phrases, general and limited atonement. Some have
contended that in this section the term redemption is equiva-
lent, not to the payment of a price, but to the deliverance
obtained through the payment of a price; or, that the word
redeemed is used as equivalent to saved. But the section
clearly distinguishes between the elect being redeemed, and
their being saved; and it represents their redemption by
Christ as being effected and completed previous to their
being effectually called unto faith in Christ. Their justifi-
cation, adoption, sanctification, and final salvation, are just
the blessings which constitute the deliverance obtained for
them through the death of Christ; and, therefore, their re-
demption by Christ must signify, not the deliverance itself,
but the payment of the price which procured their deliver-
ance. Their redemption by Christ is already complete; it
was finished by Christ on the cross; but their actual de-
liverance is to be effected in due season; namely, when
they are united to Christ by faith.
In this section, then, we are taught, 1. That Christ by his
death, did not merely render the salvation of all men possi-
ble, or bring them into a salvable state, but purchased and
secured a certain salvation to all for whom he died. John
xvii. 4; Heb. iv. 12. 2. That Christ died exclusively for
the elect, and purchased redemption for them alone; in other
words, that Christ made atonement only for the elect, and
that in no sense did he die for the rest of the race. Our Con-
fession first asserts, positively, that the elect are redeemed by
Christ; and then, negatively, that none other are redeemed
by Christ but the elect only. If this does not affirm the
doctrine of particular redemption, or of a limited atonement,
we know not what language could express that doctrine
more explicitly. It is diametrically opposed to the system
of the Arminians, who hold, "that Jesus Christ, by his
death and sufferings, made an atonement for the sins of all
mankind in general, and of every individual in particular.”
OF GOD'S ETERNAL DECREE.
71
It is not less opposed to the doctrine maintained by many,
that though the death of Christ had a special reference to the
elect, and, in connexion with the divine purpose, infallibly
secures their salvation, yet that it has also a general refer-
ence, and made an equal atonement for all men. The cele-
brated Richard Baxter, who favoured general redemption,
makes the following remark upon this and another section of
our Confession: "Chap. iii. sec. 6, and chap. viii. sec. 8,
which speak against universal redemption, I understand not
of all redemption, and particularly not of the mere bearing
the punishment of man's sins, and satisfying God's justice,
but of that special redemption proper to the elect, which
was accompanied with an intention of actual application of
the saving benefits in time. If I may not be allowed this
interpretation, I must herein dissent."* The language of the
Confession, in my opinion, will not admit of this interpreta-
tion; and, what is more, the Bible is silent about this gene-
ral redemption, or the general reference of the death of
Christ. The Saviour himself declares, "I lay down my
life for the sheep ;" and he affirms that the sheep for whom
he laid down his life are the definite number chosen by God,
and given to him in the eternal covenant, and to whom he
will eventually give eternal life. John x. 15, 28, 29.
"It is
true, the Christian religion being to be distinguished from
the Jewish in this main point, that whereas the Jewish
was restrained to Abraham's posterity, and confined with-
in one race and nation, the Christian was to be preached
to every creature, universal words are used concerning the
death of Christ; but as the words, 'preaching to every crea-
ture,' and to all the world,' are not to be understood in the
utmost extent, for then they have never been verified, since
the gospel has never yet, for aught that appears to us, been
preached to every nation under heaven, but are only to be
explained generally of a commission not limited to one or
more nations, none being excluded from it; the apostles
were to execute it, in going from city to city, as they should
be inwardly moved to it by the Holy Ghost; so 'Calvinists'
think, that those large words that are applied to the death of
Christ, are to be understood in the same qualified manner;
that no nation, or sort of men, are excluded from it, and
that some of all kinds and sorts shall be saved by him.
6
* Baxter's Confession of his Faith, p. 21.
72
CONFESSION OF FAITH.
[CHAP. III.
And this is to be carried no further, without an imputation or
the justice of God; for if he has received a sufficient obla-
tion and satisfaction for the sins of the whole world, it is not
reconcilable to justice, that all should not be saved by it, or
should not at least have the offer and promulgation of it made
them; that so a trial may be made, whether they will accept
of it or not."*
3. We are further taught, that salvation shall be effec-
tually applied by the Holy Spirit, to all those who were
chosen of God, and redeemed by Christ; and that it shall
be effectually applied to them alone. The elect are all in
due time, by the power of the Spirit, effectually called unto
faith in Christ. "All that the Father giveth me shall come
to me." John vi. 37. "As many as were ordained to eter-
nal life believed." Acts xiii. 48. They are all justified,
adopted, sanctified, and shall be enabled to persevere in
grace, and at length their salvation shall be consummated in
glory. "Whom he did predestinate, them he also called;
and whom he called, them he also justified; and whom he
justified, them he also glorified." Rom. viii. 30.
Thus our Confession, agreeably to Scripture, represents
each of the divine persons as acting a distinct part in the
glorious work of human redemption, and as entirely concur-
ring in counsel and operation. The Father chose a definite
number of mankind sinners to eternal life; the Son laid
down his life for those who were chosen in him before the
foundation of the world, and obtained for them eternal
redemption; and the Holy Spirit applies the purchased re-
demption to them in due season. Here all is perfect har-
mony. The Son fulfils the will of the Father, and the
Spirit's work is in entire accordance with the purpose of the
Father and the mediation of the Son. But according to the
scheme of general redemption, or of universal atonement,
this harmony is utterly destroyed. The Son sheds his
blood for multitudes whom the Father never purposed to
save, and the Spirit does not put forth the influence neces-
sary to secure the application of salvation to all for whom
Christ died!
SECTION VII.-The rest of mankind, God was
pleased, according to the unsearchable counsel of his
* Burnet on the Thirty-Nine Articles, Art. 17.
OF GOD'S ETERNAL DECREE.
73
own will, whereby he extendeth or withholdeth mercy
as he pleaseth, for the glory of his sovereign power
over his creatures, to pass by, and to ordain them to
dishonour and wrath for their sin, to the praise of his
glorious justice."
17 Matt. xi. 25, 26. Rom. ix. 17, 18, 21, 22. 2 Tim. ii. 19, 20. Jude 4. 1 Pet. ii. 8.
EXPOSITION.
This section describes what is usually called the decree
of reprobation. This term is not used in the Confession, and
when it occurs in Scripture, bears a different sense from the
theological; but for the sake of convenience, it is used to
express that act of God's will by which, when he viewed all
mankind as involved in guilt and misery, he rejected some,
while he chose others. Some who allow of personal and
eternal election, deny any such thing as reprobation. But
the one unavoidably follows from the other; for the choice
of some must necessarily imply the rejection of others.
"Election and rejection are correlative terms; and men im-
pose upon themselves, and imagine that they conceive what
it is impossible to conceive, when they admit election and
deny reprobation. . There are many passages of Scrip-
ture in which this doctrine is taught. We read of some
whose names are not written,' and who, consequently, are
opposed to those whose names are written, in the book of
life;' who are vessels of wrath fitted to destruction;' who
were before of old ordained to condemnation ;' who 'stum-
ble at the word, being disobedient, whereunto also they were
appointed;' of persons whom God is said to hate, while
others he loves. Let any man carefully and dispassionately
read the 9th and 11th chapters of the Epistle to the Romans,
and he will entertain no more doubt that some are ordained
to death, than that others are ordained to life.”*
6
،
Our Confession speaks of God's passing by some, and also
ordaining them to wrath; and we apprehend there is an
important distinction between the two. If the reason be in-
quired why God passed by some of mankind sinners, while
he elected others to life, it must be resolved into the counsel
of his own will, whereby he extends or withholds mercy as
he pleases. No doubt those whom God passed by were con-
sidered as fallen and guilty creatures; but if there was sin
* Dick's Lectures on Theology, vol. ii. pp. 197, 198.
7
74
CONFESSION OF FAITH.
[CHAP. III.
in them, there was sin also in those who were chosen to
salvation; we must, therefore, resolve their opposite allot-
ment into the will of God. He hath mercy upon whom
he will have mercy, and whom he will he hardeneth.” Rom.
ix. 18. As it would have been just in God to pass by the
whole of our race, and to deal with them as he did with the
angels who sinned, it must be manifest that, in electing some
to life, he did no injustice to the non-elect, whose case would
have been just as bad as it is, even supposing the others had
not been chosen at all. But if the reason be inquired why
God ordained to dishonour and wrath those whom he pass-
ed by, this must be resolved into their own sin. In this act
God appears as a judge, fixing beforehand the punishment
of the guilty; and his decree is only a purpose of acting to-
wards them according to the natural course of justice. Their
own sin is the procuring cause of their final ruin, and there-
fore God does them no wrong. The salvation of the elect
is wholly "to the praise of his glorious grace,” and the con-
demnation of the non-elect is "to the praise of his glorious
justice."
SECTION VIII. The doctrine of this high mystery
of predestination is to be handled with special pru-
dence and care,18 that men attending the will of God
revealed in his word, and yielding obedience there-
unto, may, from the certainty of their effectual voca-
tion, be assured of their eternal election." So shall
this doctrine afford matter of praise, reverence, and
admiration of God,20 and of humility, diligence, and
abundant consolation, to all that sincerely obey the
gospel."¹
18 Romans ix. 20; xi. 33. Deut. xxix.
29.
19 2 Pet. i. 10.
20 Eph. i. 6. Rom. xi. 33.
21 Rom. xi. 5, 6, 20. 2 Pet. i. 10. Rom.
viii. 33. Luke x. 20.
EXPOSITION.
The doctrine of predestination is, indeed, a high mystery;
one of the deep things of God, which our feeble intellects
cannot fully comprehend. In our inquiries about it, we
ought to repress a vain curiosity, and not attempt to be wise
above what is written. But, since the doctrine is revealed
by God in his word, it is a proper subject for sober investi-
gation, and ought to be published from the pulpit and the
OF CCD's ETERNAL DEcree.
775
press. Calvin justly remarks, "That those things which the
Lord hath laid up in secret, we may not search; those things
which he hath brought openly abroad, we may not neglect;
lest either on the one part we be condemned of vain curi-
osity, or on the other part, of unthankfulness." Were this
doctrine either dangerous or useless, God would not have
revealed it; and for men to attempt to suppress it, is to
arraign the wisdom of God, as though he foresaw not the
danger which they would arrogantly interpose to prevent.
"Whosoever,” adds Calvin, "laboureth to bring the doctrine
of predestination into misliking, he openly saith evil of God;
as though somewhat had unadvisedly slipped from him which
is hurtful to the church."* This doctrine, however, ought to
be handled with special judgment and prudence, avoiding
human speculations, and adhering to what is plainly reveal-
ed in the Scriptures. When prudently discussed, it will
neither lead to licentiousness nor to despair; but will emi-
nently conduce to the knowledge, establishment, and com-
fort of Christians.
It ought ever to be remembered, that no maṇ can know
his election prior to his conversion. Wherefore, instead of
prying into the secret purpose of God, we ought to attend to
his revealed will, that by making sure our vocation, we may
ascertain our election. The order and method in which this
knowledge may be attained is pointed out by the apostle
Peter, when he exhorts Christians to "give all diligence to
make their calling and election sure.” 2 Pet. i. 10. Their
eternal election must remain a profound secret until it be dis-
covered to them by their effectual calling in time; but when
they have ascertained their calling, they may thence in-
fallibly conclude that they were elected from eternity. Elec-
tion, then, gives no discouragement to any man in reference
to obeying the calls and embracing the offers of the gospel.
The invitations of the gospel are not addressed to men as
elect, but as sinners ready to perish; all are under the same
obligation to comply with these invitations, and the en-
couragement from Christ is the same to all—” Him that
cometh to me, I will in no wise cast out.” And the doctrine
of election must have a sanctifying and consoling influence
on all who sincerely obey the gospel. It is calculated to in-
soire them with sentiments of reverence and gratitude to
* Calvin's Institutions, book iii., ch. 21 sec. 4.
· 76
CONFESSION OF FAITH.
[CHAP. IV.
wards God; to humble their souls in the dust before the
eternal Sovereign; to excite them to diligence in the dis-
charge of duty; to afford them strong consolation under the
temptations and trials of life; and to animate them with a
lively hope of eternal glory.
CHAPTER IV.
OF CREATION.
SECTION 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 begin-
ning, 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.³
3
1 Heb. i. 2. John i. 2, 3. Gen. i. 2. Job | 2 Rom. i. 20. Jer. x. 12. Ps. civ. 24;
xxvi. 13; xxxiii. 4.
xxxiii. 5, 6.
* Gen. i. 1. to end. Heb. xi. 3. Col. i. 16. Acts xvii. 24.
EXPOSITION.
By the word creation we are to understand the production
and formation of all things. I use two words, because crea-
tion is two-fold, primary and secondary, or immediate and
mediate. By the former is meant the production of some-
thing out of nothing; by the latter, the formation of things
out of pre-existing matter, but matter naturally indisposed
for such productions, and which never could by any power
of second causes have been brought into such a form. This
section teaches us :
1. That the world had a beginning. This will now be
considered one of the most obvious truths that can be stated,
but it is one that required to be confirmed by divine revela-
tion. That the world existed from eternity was generally
maintained by the ancient heathen philosophers. Some of
them held, that not only the matter of which the world is
framed existed from eternity, but that it subsisted in that
beautiful form in which we behold it. Others admitted that
OF CREATION.
77
the heavens and the earth had a beginning in respect of their
present form, but maintained the eternity of the matter of
which they are composed. That the world had a beginning
is the uniform doctrine of the Scriptures. Gen. i. 1; Ps.
xc. 2. This is implied in the phrases, "before the founda-
tion of the world," "before the world began." Eph. i. 4;
2 Tim. i. 9.
According to the generally received chronology, the Mosaic
creation took place 4004 years before the birth of Christ.
If, indeed, the accounts of the Egyptians, Hindoos, and
Chinese were to be credited, we should believe that the
universe has existed, in its present form, for many millions
of years; but these accounts have been satisfactorily proved
to be false. And as a strong presumption that the world
has not yet existed 6000 years, it has been often remarked
that the invention of arts, and the erection of the earliest em-
pires, are of no great antiquity, and can be traced back to
their origin.
2. That creation is the work of God. Often does God
claim this work as one of the peculiar glories of his Deity, to
the exclusion of all others. Isa. xliv. 24; xlv. 12. The work
of creation, however, is common to all the three persons of
the Trinity. It is ascribed to the Father, 1 Cor. viii. 6; to
the Son, John i. 3; to the Holy Ghost, Gen. i. 2; Job xxvi.
13. All the three persons are one God. We must not,
therefore, suppose that in creation the Father is the principal
agent, and the Son and the Holy Ghost inferior agents, or
mere instruments. In all external works of Deity, all the
persons of the Godhead equally concur.
"God made the
CC
3. That creation extends to "the world, and all things
therein, whether visible or invisible."
This is expressly
declared in many passages of Scripture:
world, and all things therein." Acts xvii. 24.
By him
were all things created that are in heaven, and that are in
earth, visible and invisible." Col. i. 16. This certainly in-
cludes angels. We have no reason to think that their
creation preceded the period of the Mosaic creation; and
they are generally supposed to have been created on the first
day.
4. That the world, and all things therein, were created
"in the space of six days." This, also, is the express lan-
guage of Scripture : "For in six days the Lord made heaven
and earth, the sea, and all that in them is." Ex. xx. 11.
7*
78
CONFESSION OF FAITH.
[CHAP. IV
The modern discoveries of geologists have led them to assign
an earlier origin to the materials of which our globe is com-
posed than the period of the six days, commonly known by
the name of the Mosaic creation; and various theories have
been adopted in order to reconcile the geological and Mosaic
records. Some have held that all the changes which have
taken place in the materials of the earth, occurred either
during the six days of the Mosaic creation, or since that
period; but, it is urged, that the facts which geology estab-
lishes prove this view to be utterly untenable. Others have
held that a day of creation was not a natural day, composed
of twenty-four hours, but a period of an indefinite length.
To this it has been objected, that the sacred historian, as if
to guard against such a latitude of interpretation, distinctly
and pointedly declares of all the days, that each of them had
its "evening and morning;" thus, it should seem, expressly
excluding any interpretation which does not imply a natural
day. Others hold that the materials of our globe were in
existence, and under the active operation of creative powers,
for an indefinite period before the creation of man; and that
the inspired record, while it gives us no information respect-
ing the pre-existing condition of the earth, leaves ample
room for a belief that it did pre-exist, if from any other
source traces of this should be discovered by human research.
The first verse of the 1st chapter of Genesis, in their opinion,
merely asserts that the matter of which the universe is com-
posed was produced out of nothing by the power of the
Almighty, but leaves the time altogether indefinite. The
subsequent verses of that chapter give an account of the
successive process by which the Eternal, in the space of six
days, reduced the pre-existing matter to its present form,
and gave being to the plants and animals now in existence.
This explanation, which leaves room for a long succession
of geological events before the creation of the existing races,
seems now to be the generally received mode of reconcil-
ing geological discoveries with the Mosaic account of the
creation.*
5. That all things were created very good. Every thing
was good; for it was agreeable to the model which the great
Architect had formerd in his infinite mind from everlasting;
*The geological opinions of M. Agassiz are consistent with this
explanation. See also Candlish on Genesis i. 20, and Dr. Duncan's
(of Ruthwell) Geological Lecture to Young Men. Glasgow, 1842.
OF CREATION.
79
it answered exactly the end of its creation, and was adapted
to the purpose for which it was designed.
6. That God made all things for the manifestation of his
own glory. "The Lord hath made all things for himself,"
for the manifestation of his infinite perfections; and all his
works proclaim his almighty power, his unbounded goodness,
and his unsearchable wisdom. His glory shines in every
part of the material universe; but it would have shined in
vain, if there had been no creature to contemplate it with an
eye of intelligence, and celebrate the praises of the omnipo-
tent Creator. Man, therefore, was introduced into the habi-
tation which had been prepared for him, and of his creation
the next section gives an account.
5
SECTION II.-After God had made all other crea-
tures, he created man, male and female, with reason-
able 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 trans-
gressing, being left to the liberty of their own will,
which was subject unto change. Besides this law
written in their hearts, they received a command not
to eat of the tree of the knowledge of good and
evil; which while they kept, they were happy in
their communion with God, and had dominion over
the creatures."
10
4 Gen. i. 27.
• Gen. ii. 7. Eccl. xii. 7. Luke xxiii.
43. Matt. x. 28.
• Gen. i. 26. Col. iii. 10. Eph. iv. 24.
7 Rom. ii. 14, 15.
ຄ
s Eccl. vii. 29.
9 Gen. iii. 6. Eccl. vii. 29.
10 Gen. ii. 17; iii. 8-11, 23.
11 Gen. i. 26, 28.
EXPOSITION.
Man was formed after God had made all other creatures,
and this strongly marks the dignity of his character, and the
exuberant bounty of his Creator. Before he was brought
inte existence, the earth, which was designed for his tempo-
rary residence, was completely prepared, and amply fur
nished for his reception. God created man, male and fe-
male; one man and one woman; man out of the dust of the
ground, and woman out of a rib taken from man's side. It
should seem that of the rest of the creatures God made
80
CONFESSION OF FAITH.
[CHAP. IV.
many couples, but of men he made only one; and from this
Christ brings an argument against divorce. Mal. ii. 15;
Matt. xix. 4, 5. Man is a compound existence made up
of two great parts, a soul and a body. His body, though
formed of mean materials, is a piece of exquisite workman-
ship; but his soul is the noblest part of his nature. By his
soul he is allied to God and angels; by his body, to the
beasts that perish, and to the dust under his feet.
Man was originally created after the image of God. This
could not consist in a participation of the divine essence;
for that is incommunicable to any creature. Neither did it
consist in his external form; for God, having no bodily
parts, could not be represented by any material resem-
blance. The image of God consisted partly in the spiritu-
ality of the soul of man. God is a spirit, an immaterial and
immortal being. The soul of man also is a spirit, though
infinitely inferior to the Father of spirits. Thus, in imma-
teriality and immortality the soul of man bears a resem-
blance to God. The image of God in man likewise con-
sisted in the dominion assigned to him over the creatures, in
respect of which he was the representative and vicegerent of
God upon earth. God is the blessed and only potentate,
and he gave to man delegated sovereignty over the infe-
rior creatures. He was constituted the ruler of this lower
world, and all the creatures were inspired with respect for
him, and submitted to his government. But the image of
God in man principally consisted in his conformity to the
moral perfections of God, or in the complete rectitude of his
nature. From two passages in the New Testament, it ap-
pears that the image of God, after which man was at first
created, and to which he is restored by the Holy Spirit, con-
sists in knowledge, righteousness, and holiness. Eph. iv. 24;
Col. iii. 10. Man had knowledge in his understanding,
righteousness in his will, and holiness in his affections. His
understanding was illuminated with all necessary knowledge.
He knew God and his will; he knew himself, his relations
to God, his duty to him, and his dependence upon him.
That he had also an extensive and accurate knowledge of
natural objects, may be inferred from his giving distinctive
names to the inferior creatures when they passed in review
before him. His will was in conformity to the will of God
As he knew his duty, so he was fully disposed to the per-
formance of it. And his affections were holy and pure;
OF PROVIDENCE.
81
they were placed upon proper objects, and exercised in a
regular manner. There was then no need that the moral
law should be written on tables of stone, for it was engraven
on the heart of man in fair and legible characters. He had
likewise sufficient ability to fulfil it; but his will was en-
tirely free to act according to his original light and holy in-
clinations, or to turn aside to evil. Besides the natural law
written on the hearts of our first parents, they received a
command not to eat of the tree of the knowledge of good and
evil. This prohibition, with the penalty annexed, will come
under our notice in a subsequent chapter; and at present
we only remark, that while our first parents retained their
original integrity, and obeyed the positive command which
God had imposed upon them, they were supremely happy.
The garden in which they were placed furnished them with
every external comfort; they were called to engage in easy
and delightful employments; they were exempted from the
least degree of languor and of pain; they knew no guilt;
they felt no shame; they were strangers to fear; and no
angry passions disturbed their souls. But their happiness
chiefly consisted in the favour of God, and in the intimate
fellowship with him to which they were admitted. What
an illustrious creature was man when he came from the
hand of his Maker! but how sadly changed now!
"God
made man upright; but they have sought out many inven-
tions."
CHAPTER V.
OF PROVIDENCE.
SECTION I.-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, accord-
ing to his infallible foreknowledge, and the free and
3
1 Heb. i. 3.
2 Dan. iv. 34, 35. Ps. cxxxv. 6. Acts
xvii. 25, 26, 28. Job xxxviii., xxxix.,
xl., xli.
5
3 Matt. x. 29–31.
4 Prov. xv. 3. Ps. civ. 24; cxlv. 17.
5 Acts xv. 18. Ps. xciv. 8-11.
82
CONFESSION OF FAITH.
[CHAP. V.
immutable counsel of his own will," to the praise of
the glory of his wisdom, power, justice, goodness, and
mercy.'
6 Eph. i. 11. Ps. xxxiii. 10, 11.
Is. lxiii. 14. Eph. iii. 10. Rom. ix. 17.
Gen. xlv. 7. Psalm cxlv. 7.
EXPOSITION.
In opposition to Fatalists and others, who maintain that,
in the original constitution of the universe, God gave to the
material creation physical, and to the intelligent creation,
moral laws, by which they are sustained and governed, in-
dependently of his continued influence, this section teaches
that there is a providence, by which God, the great Creator
of all things, upholds and governs them all; and that this
providence extends to all creatures, actions, and things, from
the greatest even to the least.
1. That there is a providence may be inferred from the
nature and perfections of God; from the dependent nature of
the creatures; from the continued order and harmony visible
in all parts of the universe; from the remarkable judgments
that have been inflicted on wicked men, and the signal de-
liverances that have been granted to the Church and people
of God; and from the predictions of future events, and their
exact fulfilment. In the Bible, the providence of God is
everywhere asserted. "His kingdom ruleth over all," and
he "worketh all things after the counsel of his own will."
Ps. ciii. 19; Eph. i. 11.
Two things are included in the notion of providence, the
preservation and the government of all things.
God pre-
serves all things by continuing or upholding them in exist-
ence. The Scripture explicitly asserts, that "he upholds
all things by the word of his power," and that "by him all
things consist." Heb. i. 3; Col. i. 17. He preserves the
different species of creatures, and sustains the several crea-
tures in their individual beings; hence he is called "the Pre-
server of man and beast." Job vii. 20; Ps. xxxvi. 6. God
governs all things by directing and disposing them to the
end for which he designed them. "Our God is in the hea-
vens, he hath done whatsoever he pleased." Ps. cxv. 3.
"He doeth according to his will in the army of heaven, and
among the inhabitants of the earth: and none can stay his
hand, or say unto him, What doest thou?" Dan. iv. 35.
•
OF PROVIDENCE.
83
The government of God may be considered in a twofold
view, natural and moral. This twofold view of his govern-
ment arises from the two general classes of creatures which
are the objects of it. The irrational and inanimate creatures
are the subjects of his natural government. The rational
part of the creation, or those creatures who are the fit sub-
jects of moral law, as angels and men, are the subjects of
his moral government.
2. The providence of God extends to all creatures, actions,
and things, from the greatest even to the least.
"Some,"
says Dr. Dick, “maintain only a general providence, which
consists in upholding certain general laws, and exclaim
against the idea of a particular providence which takes a
concern in individuals and their affairs. It is strange that
the latter opinion should be adopted by any person who pro-
fesses to bow to the authority of Scripture, which declares
that a sparrow does not fall to the ground without the know-
ledge of our heavenly Father, and that the hairs of our head
are all numbered, or by any man who has calmly listened
to the dictates of reason. If God has certain designs to ac-
complish with respect to, or by means of, his intelligent
creatures, I should wish to know how his intention can be
fulfilled without particular attention to their circumstances,
their movements, and all the events of their life?
►
""
How can a whole be taken care of without taking care of its
parts; or a species be preserved if the individuals are neg-
lected ?"
The providence of God extends to the inanimate creation.
He who fixed the laws of nature, still continues or suspends
their operation according to his pleasure; they are dependent
on his continued influence, and subject to his control; and
to assert the contrary would be to assign to the laws of nature
that independence which belongs to God alone. Ps. cxix. 91,
civ. 14; Job xxxviii. 31–38. The providence of God like-
wise reaches to the whole animal creation. "The beasts of
the forest are his, and the cattle upon a thousand hills.”
They are all his creatures, and the objects of his providence.
Ps. civ. 27, 28. Angels, too, are the subjects of God's pro-
vidence. The good angels are ever ready to obey his will,
and are employed by him in ministering, in various ways to
the saints on earth. Heb. i. 14. The evil angels are subject
to his control, and can do no mischief without his permis-
sion. Job i. 12. The providence of God also extends to all
84
CONFESSION OF FAITH.
[CHAP. V.
:
human affairs; the affairs of nations are under his guidance
and control. "He increaseth the nations, and destroyeth
them he enlargeth the nations, and straiteneth them again.
He leadeth princes away spoiled, and overthroweth the
mighty." Job xii. 19, 23. This the humbled monarch of
Babylon was taught by painful experience, and was con
strained to acknowledge "that the Most High ruleth in the
kingdom of men, and giveth it to whomsoever he will.'
Dan. iv. 25. The providence of God is also to be recog-
nized in the affairs of families. "God setteth the solitary in
families".
"he setteth the poor on high from affliction, and
maketh him families like a flock; again they are minished
and brought low, through oppression, affliction, and sorrow."
Ps. lxviii. 6; cvii. 39, 41. The providence of God likewise
extends to individuals, and to their minutest concerns. The
birth of each individual, the length of his days, and all the
events of his life, are regulated and superintended by the
most wise and holy providence of God. Acts xvii. 28; Job
xiv. 5.
"As the doctrine of a particular providence is agreeable
both to Scripture and to reason, so it is recommended by its
obvious tendency to promote the piety and the consolation
of mankind. To a God who governed the world solely by
general laws, we might have looked up with reverence, but
not with the confidence, and gratitude, and hope, which arise
from the belief that he superintends its minutest affairs. The
thought that he 'compasses our paths and is acquainted
with all our ways;' that he watches our steps, and orders
all the events in our lot; guides and protects us, and supplies
our wants, as it were, with his own hand; this thought
awakens a train of sentiments and feelings highly favourable
to devotion, and sheds a cheering light upon the path of life.
We consider him as our Guardian and our Father; and re-
posing upon his care, we are assured that, if we trust in him,
no evil shall befall us, and no real blessing shall be with-
held."*
SECTION II.-Although, in relation to the foreknow-
ledge and decree of God, the first cause, all things
come to pass immutably and infallibly; yet, by the
8
8 Acts ii. 23.
*Dick's Lecture on Theology, vol. ii., p. 302.
SECT. 2, 3.]
85
OF PROVIDENCE.
same providence, he ordereth them to fall out accord-
ing to the nature of second causes, either necessarily,
freely, or contingently."
Gen. viii. 22. Jer. xxxi 35. Exod. xxi. 13. Deut. xix. 5. 1 Kings xxii. 28, 34.
Isa. x. 6, 7.
EXPOSITION.
Since all things were known to God from the beginning
of the world, and come to pass according to the immutable
counsel of his will, it necessarily follows, that, in respect of
the foreknowledge and decree of God, all things come to
pass infallibly. But, by his providence, he orders them to
fall out according to the nature of second causes. Every part
of the material world has an immediate dependence on the
will and power of God, in respect of every motion and ope-
ration, as well as in respect of continued existence; but he
governs the material world by certain physical laws, com-
monly called the laws of nature, and in Scripture the ordi-
nances of heaven; and agreeably to these laws, so far as re-
lates to second causes, certain effects uniformly and neces-
sarily follow certain causes. The providence of God is also
concerned about the volitions and actions of intelligent crea-
tures; but his providential influence is not destructive of their
rational liberty, for they are under no compulsion, but act
freely; and all the liberty which can belong to rational crea-
tures, is that of acting according to their inclinations.
Though there is no event contingent with respect to God,
"who declareth the end from the beginning, and from an-
cient times the things which are not yet done, saying, My
counsel shall stand, and I will do all my pleasure;" yet
many events are contingent or accidental with regard to us,
and also with respect to second causes.
SECTION III.-God in his ordinary providence maketh
use of means," yet is free to work without," above,"
and against them, at his pleasure.
13
10 Acts xxvii. 31, 44. Isa. lv. 10, 11.
Hosea ii. 21, 22.
l
13 2 Kings vi. 6. Dan. iii. 27.
11 Hos. i. 7. Matt. iv. 4. Job xxxiv. 10.
12 Rom. iv. 19-21.
EXPOSITION.
The providence of God is either ordinary or miraculous.
In his ordinary providence God works by means, and ac-
8
86
CONFESSION OF FAITH.
[CHAP. V.
cording to the general laws established by his own wisdom:
we are, therefore, bound to use the means which he has ap-
pointed, and if we neglect these, we cannot expect to obtain
the end. But though God generally acts according to estab-
lished laws, yet he may suspend or modify these aws at
pleasure. And when, by his immediate agencv, an effect is
produced above or beside the ordinary course of nature, this
we denominate a miracle. The possibility of miracles will
be denied by none but Atheists. To maintain that the laws
of nature are so absolutely fixed, that they can in no case
be deviated from, would be to exclude God from the govern-
ment of the world, to represent the universe as a vast ma-
chine, whose movements are regulated by certain laws which
even the great Architect cannot control.
SECTION IV. 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.18
16
17
14 Rom. xi. 32-34. 2 Samuel xxiv. 1. | 16 Ps. lxxvi. 10. 2 Kings xix. 28.
1 Chron. xxi. 1. 1 Kings xxii. 22, 23.
17 Gen. i. 20. Isa. x. 6, 7, 12.
1 Chron. x. 4, 13, 14. 2 Sam. xvi.
10. Acts ii. 23; iv. 27, 28.
15 Acts xiv. 16.
18 James i. 13, 14, 17. 1 John ii. 16.
Ps. 1. 21.
EXPOSITION.
That the providence of God is concerned about the sinful
actions of creatures must be admitted. Joseph's brethren
committed a most wicked and unnatural action in selling
him to the Midianites; but Joseph thus addressed his bre-
thren: "Be not grieved, nor angry with yourselves, that ye
sold me hither for God sent me before you to preserve
life." Gen. xlv. 5. The most atrocious crime ever perpe-
trated by human hands was the crucifixion of the Lord of
glory; yet it is expressly affirmed that God delivered him
SECT. 4, 5, 6.]
87
OF PROVIDENCE.
into those wicked hands which were imbrued in his sacred
blood: "Him, being delivered by the determinate counsel
and foreknowledge of God, ye have taken, and by wicked
hands have crucified and slain." Acts ii. 23. At the same
time, it is indisputable that God cannot be the author nor
approver of sin. To solve the difficulty connected with this
point, theologians distinguish between an action and its
quality. The action, abstractly considered, is from God,
for no action can be performed without the concurrence of
Providence ; but the sinfulness of the action proceeds en-
tirely from the creature. As to the manner in which the
providence of God is concerned about the sinful actions of
creatures, it is usually stated, that God permits them, that
he limits them, and that he overrules them for the accom-
plishment of his own holy ends. But the full elucidation of
this abstruse subject, so as to remove every difficulty, sur-
passes the human faculties. We are certain that God is
concerned in all the actions of his creatures; we are equally
certain that God cannot be the author of sin; and here we
ought to rest.
•
SECTION V.-The most wise, righteous, and graci-
ous 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 him-
self, and to make them more watchful against all fu-
ture occasions of sin, and for sundry other just and
holy ends.20
SECTION VI.-As for those wicked and ungodly
men whoin God, as a righteous judge, for former sins
doth blind and harden," from them he not only with-
holdeth his grace, whereby they might have been en-
lightened in their understandings, and wrought upon
in their hearts,22 but sometimes also withdraweth the
gifts which they had," and exposeth them to such ob-
19 2 Chron. xxxii. 25, 26, 31. 2 Samuel | 21 Rom. i. 24, 26, 28; xi. 7, 8:
xxiv. 1.
22 Deut. xxix. 4.
23 Matt. xiii. 12; xxv. 29.
50 2 Cor. xii. 7-9. Ps. lxxiii; lxxvii. 1,
10, 12. Mark xiv. 66, to end. John
xxi. 15, 17.
88
CONFESSION OF FAITH.
[CHAP. V.
25
jects as their corruption makes occasion of sin,** and
withal, gives them over to their own lusts, the temp-
tations of the world, and the power of Satan; where-
by it comes to pass that they harden themselves, even
under those means which God useth for the softening
of others.20
24 Deut. ii. 30. 2 Kings viii. 12, 13.
25 Ps. lxxxi. 11, 12. 2 Thess. ii. 10-12.
26 Ex. vii. 3; viii. 15, 32. 2 Cor. ii. 15, 16,
Isa. viii. 14. 1 Pet. ii. 7, 8. Isa. vi.
9, 10. Acts xxviii. 26, 27.
EXPOSITION.
God cannot possibly solicit or seduce any man to sin; for
this is inconsistent with the purity of his nature. James i.
13, 14. But, in righteous judgment, God sometimes permits
persons to fall into one sin for the punishment of another.
He deals in this way even with his own dear, but undutiful,
children. Sometimes he leaves them for a season to temp-
tations, and to the lusts of their own hearts, for their trial,
or to discover to themselves the latent corruptions of their
hearts, to humble them, and to excite them to more fervent
prayer and unremitting watchfulness. Thus, God leſt Heze-
kiah to try him, that he might know, or make known, all
that was in his heart. 2 Chron. xxxii. 31. Sometimes God
deals in this manner with his own children to chastise them
for their former sins. Thus, "The anger of the Lord was
kindled against Israel, and he moved David against them
to say, Go number Israel and Judah." 2 Sam. xxiv. 1. In
Scripture, God is frequently said to harden wicked men for
their former sins. This he does, not by infusing any wick-
edness into their hearts, or by any direct and positive in-
fluence on their souls in rendering them obdurate, but by
withholding his grace, which is necessary to soften their
hearts, and which he is free to give or withhold as he
pleases; by giving them over to their own hearts' lusts, to
the temptations of the world, and the power of Satan; and
by providentially placing them in such circumstances, or
presenting such objects before them, as their corruption
makes an occasion of hardening themselves.
SECTION 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."
27 1 Tim. iv. 10. Amos ix. 8, 9. Rom. viii. 28. Isa. xliii. 3–5, 14.
SECT. 1.]
89
OF THE FALL OF MAN.
EXPOSITION.
The providence of God may be considered as general and
as special. His general providence is exercised about all
his creatures; his special providence is exercised, in a par-
ticular manner, about his Church and people.
"The eyes
of the Lord run to and fro throughout the whole earth, to
show himself strong in behalf of them whose heart is per-
fect towards him." 2 Chron. xvi. 9. God has the interests
of his own people ever in view; he knows what is most
conducive to their happiness; and he will make all things,
whether prosperous or adverse to co-operate in promoting
their good. Rom. viii. 28. In all past ages, God has watch-
ed over his Church with peculiar and unremitting care;
he has sometimes permitted her to be reduced to a very low
condition, but he has also wrought surprising deliverances.
in her behalf. The very means which her enemies intended
for her destruction and ruin have, by an overruling Provi
dence, been rendered subservient to her edification and en-
largement. Acts viii. 4. The preservation of the Church,
in spite of the craft and malice of hell, and of all the perni-
cious errors and bloody persecutions which have threatened
her ruin, is no less wonderful than the spectacle which Moses
beheld, a bush burning but not consumed. And let us still
confide and rejoice in the promise of Christ, that the gates of
hell shall never prevail against his Church.
CHAPTER VI.
OF THE FALL OF MAN, OF SIN, AND OF THE PUNISHMENT
THEREOF.
SECTION I-Our first parents being seduced by the
subtilty and temptation of Satan, sinned in eating the
forbidden fruit.' This their sin God was pleased ac-
cording to his wise and holy counsel to permit, having
purposed to order it to his own glory."
1 Gen. iii. 13. 2 Cor. xi. 3..
2 Rom. xi. 32.
8*
90
[CHAP. VI
CONFESSION OF FAITH.
EXPOSITION.
That man is now in a very corrupt and sinful state, un
versal experience and observation attest. That he was n
originally formed in this degraded state might be inferr d
from the character of his Maker; and the Scriptures expli
citly affirm that he was at first created in the image of God,
in a state of perfect rectitude. The question then arises,
How was moral evil introduced into the world? To this im-
portant question reason can give no satisfactory.nswer.
Pagan philosophers could not fail to observe the de¸eneracy
of human nature; mournful experience taught hem that
evil had come into the world; but to assign the source of
evil, was knowledge too wonderful for them numerous
were their conjectures, and all remote from the truth. Di-
vine revelation, however, sets this matter in a car and cer-
tain light; and our Confession, in accordance with the in-
spired record, traces the entrance of sin to the seduction and
disobedience of our first parents. They "sinned in eating
the forbidden fruit." This supposes that the fruit of a cer-
tain tree was prohibited. The moral law was impressed
upon the heart of man at his creation, and entire conformity
to it was his indispensable duty; but, besides this natural
law, God was pleased to give man a positive law, restrict-
ing him from the use of the fruit of a particular tree in the
garden." The Lord God commanded the man, saying, Of
every tree of the garden thou mayest freely eat: but of the
tree of the knowledge of good and evil, thou shalt not eat
of it." Gen. ii. 16, 17. Without loosening his obligation to
yield obedience to the whole moral law, God summed up the
duty of man in this single positive injunction, and consti-
tuted his abstaining from the fruit of a certain tree the test
of his obedience. The thing forbidden was in its own
nature quite indifferent, neither good nor evil; the prohibi-
tion was founded solely on the sovereign will of God; it
was, therefore, a most proper trial of man's obedience to the
divine authority.
The occasion of man's violating this express injunction of
his Sovereign, was the temptation of Satan. The inspired
historian, in the third chapter of Genesis, makes mention only
of the serpent as concerned in seducing our first parents;
but since we find Satan represented, in manifest allusion to
the transactions of the fall, as 66 a murderer from the
SECT. 1.]
OF THE FALL OF MAN.
91
beginning," and as "the old serpent and dragon" (John viii.
44; Rev. xii. 9, and xx. 2,) we are led to the conclusion
that Satan was the real tempter, and that he made use of
the literal serpent as his instrument in carrying on the temp-
tation. The various methods of fraud and cunning whereby
he conducted his plot are stated in the sacred history, and
have been illustrated by many eloquent writers.*
It was
not by force or compulsion, but only "through his subtlety
that the serpent beguiled Eve." Seduced by the tempter,
Eve "took of the fruit, and did eat, and gave also unto her
husband with her, and he did eat." Gen. iii. 6. Thus the
eating of the forbidden fruit was the first sin actually com-
mitted by man in our world. No doubt, our first parents
were guilty of sin in their hearts, before they committed it
with their hands; but the eating of the forbidden fruit was
the first sin that was finished. "When lust hath conceived,
it bringeth forth sin; and sin, when it is finished, bringeth
forth death." James i. 15.
To some the eating of a little fruit may appear a very trivial
matter, and often have attempts been made to turn this grave
subject into ridicule; but, in judging of this act of our first
parents, we must remember that they thereby transgressed
an express prohibition of the Most High. Their abstaining
from the tree of knowledge was the criterion by which their
fidelity was to be tried, and their eating of the fruit of that
tree was a violation of the whole law; for it was rebellion
against the Lawgiver, and a renunciation of his authority.
"This grand transgression," says a judicious author, "though
in its matter—to wit, eating a little fruit-it may be looked
upon as a most mean and insignificant action; yet, if we
consider it in its formal nature, as disobedience to an express
divine command, which precept was particularly chosen out
and enjoined as the test of man's pure love, just gratitude,
and absolute obedience to God, was certainly a most
heinous sin. For behold what monstrous infidelity, ingra-
titude, and diabolical pride, were all at once implied in the
same." "It was aggravated," says another, "by the Being
sinned against, a Benefactor so bountiful, a Master so indul-
gent; by the persons guilty of it, creatures fresh from God's
hand, untainted by sin, and laden with benefits; by the pre-
*Berry Street Sermons, Serm. 10; Dwight's Theology, Serm. 27.
Principal Blackwell's Sacred Scheme, p. 199.
92
[CHAP. VI.
CONFESSION OF FAITH.
cept violated, so plain and simple; by the piace where it
was committed, a place where every plant, every creature,
and every scene, displayed the bounty of the Lord, and pro-
claimed his goodness; and by its results, which were not
to be limited to themselves, but to extend to their descend-
ants, whom, for a momentary gratification, they ruined for
ever."*
Is it asked, How could upright man be seduced to commit
this great transgression? The answer is, Man, though per-
fectly holy, was mutable. He had power to stand, but was
liable to fall. God left him to the freedom of his own will,
and that freedom he abused. No doubt God could have pre-
vented his fall if he had pleased, by giving such influences
of his Spirit as would have been absolutely effectual to hin-
der it; but this he was under no obligation to do. He did
not withdraw from man that ability with which he had fur-
nished him for his duty, nor did he infuse any vicious in-
clinations into his heart; he only withheld that further grace
that would have infallibly prevented his fall. If it be in-
quired, why God permitted the fall of man to take place,
Probably the best answer ever given to this question in the
present world, is that which was given by Christ, concerning
one branch of the divine dispensations to mankind; Even
so, Father; for so it seemed good in thy sight.' It was a
dispensation, approved by infinite wisdom, and seen by the
omniscient eye to be necessary towards that good which God
proposed in creating the universe."+
•
(6
3
SECTION II.-By this sin they fell from their original
righteousness and communion with God, and so be-
came dead in sin, and wholly defiled in all the facul-
ties and parts of soul and body."
1
3 Gen. iii. 6-8. Eccl. xii. 29. Rom. iii. 5 Tit. i. 15. Gen. vi. 5. Jer. xvii. 9.
23.
Rom. iii. 10-18.
4 Gen. ii. 17. Eph. ii. 1.
EXPOSITION.
"fell from
This section points out the consequences of the sin of our
first parents, in regard to themselves. They
their original righteousness," and became wholly corrupted
* Belfrage's Exposition of the Shorter Catechism, vol. 1., p. 178.
† Dwight's Theology, Serm. 27.
SECT. 2, 3.]
93
OF THE FALL OF MAN.
in all the faculties of their souls, and members of their
bodies. The understanding, once a lamp of light, was now
overwhelmed in darkness. The will, once faithful for God,
and regulated by his will, now became perverse and rebel-
lious. The affections, once pure and regular, now became
vitiated and disordered. The body, too, was corrupted, and
its members became instruments of unrighteousness unto
sin. Our first parents likewise lost the happiness which
they had formerly possessed. They were expelled from
that pleasant and delightful abode in which God had placed
them, the ground was cursed with barrenness for their sake,
they were doomed to lead a life of toil and sorrow, and at
last to return to the earth from which they were taken. But
this was the least part of the misery into which they fell.
They lost communion with God, the chief good: they for-
feited his favour and incurred his righteous displeasure.
They became dead in sin, obnoxious to that death which is
the wages of sin, and which had been threatened as the
penalty of their disobedience. "In the day thou eatest
thereof," said God, “thou shalt surely die." This threaten-
ing included temporal death, consisting in the dissolution of
the union between the soul and the body; spiritual death,
consisting in the loss of the favour and the image of God,
and eternal death, consisting in the everlasting separation
of both soul and body from God. The very day in which
our first parents sinned, the sentence of death, though not
immediately executed in its fullest extent, began to lay hold
upon them. They became mortal, and were exposed to the
disorders of a vitiated constitution: the principle of spirit-
ual life was extinguished in their souls, and they were bound
over to eternal wrath; and, had not a Mediator been pro-
vided, not only would they have returned to the dust, but
they would have been "punished with everlasting destruc-
tion from the presence of the Lord, and from the glory of
his power."
G
SECTION III. They being the root of all mankind,
the guilt of this sin was imputed, and the same death
in sin and corrupted nature conveyed, to all their pos-
terity, descending from them by ordinary generation."
8 Gen. i. 27, 28; ii. 16, 17.
26. Rom. v. 12, 15-19.
21, 22, 45, 49.
Acts xvii. * Ps. li. 5. Gen. v. 3. Job xiv. 1;
1 Cor. xv.
xv. 14.
94
CONFESSION OF FAITH.
[CHAP. VI.
SECTION IV.—From this original corruption, where-
by we are utterly indisposed, disabled, and made op-
posite to all good," and wholly inclined to all evil,' do
proceed all actual transgressions.
10
8 Rom. v. 6; viii. 7; vii. 18. Col. i. 10 James i. 14, 15. Eph. ii. 2, 3. Matt.
21.
I'
xv. 19.
8 Gen. vi. 5; viii. 21; Rom. iii. 10-12.
EXPOSITION,
These sections point out the consequences of the sin of
our first parents in regard to their posterity. These conse-
quences are restricted to those "descending from them by
ordinary generation." This restriction is obviously intro-
duced in order to exclude our Lord Jesus Christ, who, as
man, was one of the posterity of Adam, but did not descend
from him by ordinary generation. The genealogy of Christ
is traced up to Adam (Luke iii. 38,) but his human nature
was supernaturally framed in the womb of the Virgin, by
the power of the Holy Ghost. Luke i. 35. In his birth,
therefore, as well as in his life, he was "holy, harmless,
undefiled, and separated from sinners." But the effects of
Adam's first transgression extend to all his natural poste-
rity; and, according to our Confession, the guilt of this sin
is imputed, and a corrupt nature is conveyed, to them.
This is what is commonly called ORIGINAL SIN. Though
that phrase is often restricted to the corruption of nature de-
rived to us from Adam, yet, in its proper latitude, it includes
also the imputation of guilt.
The doctrine of original sin was universally received by
the Church of God until the beginning of the fifth century,
when it was denied by Pelagius. He maintained" that the
sins of our first parents were imputed to them alone, and not
to their posterity: that we derive no corruption from their
fall, but are born as pure and unspotted as Adam came out
of the forming hand of his Creator."* This opinion was
adopted by Socinus in the sixteenth century, and is held by
the modern Socinians. The Arminians, who derive their
name from Arminius, a divine of the seventeenth century,
may not speak in the same unqualified terms of the purity
of the descendants of Adam, but they do not admit that
their nature is wholly vitiated, or that they have entirely
* Mosheim's Church History, cent. v., p. 2, ch. 5.
SECT. 4.]
95
OF THE FALL OF MAN.
lost their power to do good. In opposition to such tenets
our Confession teaches, that a corrupt nature is conveyed to
all the posterity of Adam; and that, by this original corrup-
tion, "we are utterly indisposed, disabled, and made oppo-
site to all good, and wholly inclined to all evil.”
It may be proper to remark, that it is not the doctrine of
the Scriptures nor of our standards that the corruption of na-
ture of which they speak is any depravation of the soul, or
any essential attribute, or the infusion of any positive evil.
'The Confessions of the Reformers teach "that original right-
eousness, as a punishment of Adam's sin, was lost, and by
that defect the tendency to sin, or corrupt disposition, or
corruption of nature, is occasioned. Though they speak of
original sin as being, first, negative-i. e., the loss of right-
eousness; and, secondly, positive, or corruption of nature,
yet by the latter, they state, is to be understood, not the in-
fusion of anything in itself sinful, but an actual tendency or
disposition to evil, resulting from the loss of righteousness."*
The universal corruption of mankind is amply confirmed by
the Scriptures: "The imagination of man's heart is evil
from his youth." Gen. viii. 21. "Behold, I was shapen in
iniquity and in sin did my mother conceive me.” Ps. li. 5.
"The wicked are estranged from the womb, they go astray
as soon as they be born, speaking lies." Ps. lviii. 3. "That
which is born of the flesh is flesh." John iii. 6.
"The car-
nal mind is enmity against God: for it is not subject to the
law of God, neither indeed can be." Rom. viii. 7. These,
with many other places of Scripture, fully show that all
mankind are infected with a corrupted nature. And the
Scriptures no less clearly ascribe this corruption to the
apostasy of Adam. The first man was created in the image
of God, but after his fall "he begat a son in his own like-
ness." Gen. v. 3. By one man sin entered into the world,
and death by sin." Rom. v. 12.
66
The corruption of human nature, which the Scriptures so
clearly teach, may also be inferred from the fact that men,
in all countries and in all varieties of situations, are sinners.
"The way we come by the idea of any such thing as dispo-
sition or tendency, is by observing what is constant or gene-
ral in event, especially under a great variety of circum-
stances." Now, it is a fact, "that all mankind come into
* Hodge on the Romans, p. 158.
96
CONFESSION OF FAITH.
[CHAP. VI.
the world in such a state as without fail comes to this issue,
namely, the universal commission of sin; or that every one
who comes to act in the world as a moral agent, is, in a
greater or less degree, guilty of sin." From this we infer
"that the mind of man has a natural tendency or propensity
to that event which so universally and infallibly takes place;
and that this is a corrupt or depraved propensity."* The
universal prevalence of sin cannot be accounted for, as Pela-
gians have alleged, by the influence of bad example; for, as
President Edwards has justly argued, "this is accounting
for the corruption of the world by the corruption of the
world." There are manifestations of moral depravity so
very early in childhood as to anticipate all capacity for ob
serving and following the example of others. There als
frequently appear in children propensities towards those
vices of which they have seen no examples. Besides, there
are many examples of eminent virtue in the world, which
yet are not so frequently or easily imitated as those of a
vicious nature, which plainly shows an innate tendency to-
wards vice.
Another branch of original sin is the imputation of the
guilt of Adam's first transgression. This is rejected by many
who admit original corruption.t By the imputation of
Adam's first sin, it is not intended that his personal trans-
gression becomes the personal transgression of his posterity:
but that the guilt of his transgression is reckoned to their
account. And
And it is only the guilt of his first sin, which was
committed by him as a public representative, that is imputed
to his posterity, and not the guilt of his future sins, after he
had ceased to act in that character. The grounds of this
imputation are, that Adam was both the natural root and
* Edwards on Original Sin, part i., sect. 1, 2. This argument,
so ably conducted by President Edwards, has been illustrated
with his usual eloquence, by Dr. Chalmers, in his Lectures on the
Romans, vol. i., pp. 367, 370.
+ In the seventeenth century, De la Place affirmed," that origi-
nal sin is indirectly, and not directly, imputed to mankind." (Mos-
heim's Church History, cent. xvii., sect. 2, p. 2, ch. 2.) By this is
meant, that the personal transgression of Adam is not imputed to
mankind, but that they derive from him a corrupted nature, and
that this corruption is imputed to them. Among recent authors,
we may mention Dr. Dwight, who denies the imputation of Adam's
first sin to his posterity, and limits the consequences of his fall, as
regards them, to the conveyance of moral depravity.-Serm. 32.
SECT. 4.]
OF THE FALL OF MAN,
97
the federal head or representative of all his posterity. The
former is the only ground mentioned in this section of the
Confession, probably, because the representative character
of Adam in the covenant of works has not yet been brought
into view; but in the succeeding chapter this is distinctly
recognised. And both in the Larger Catechism (Ques.
22,) and in the Shorter (Quest. 16,) the representative cha-
racter of Adam in the covenant made with him, is explicitly
assigned as the principal ground of the imputation of the guilt
of his first sin to all his posterity.
We do not see how the universal corruption of mankind
can be accounted for, without admitting that they are invol-
ved in the guilt of his first transgression. It must be some
sin which God punishes with the deprivation of original
righteousness; and that can be no other than the first sin of
Adam. The doctrine of imputation is clearly taught in
Scripture; particulary in Rom. v., it is so plainly stated, so
often repeated, and so formally proved, that it must be aċ-
knowledged to be the doctrine of the apostle. In support of
this doctrine, we might appeal to the universality of the ef
fects of sin; especially to the death of infants. The apostle
affirms, in the most express terms, that death is the effect of
sin (Rom. v. 12;) and experience as well as Scripture shows
that death passes upon all men. It passes even upon those
who are incapable of committing actual sin; for "death
reigned from Adam to Moses, even over them that had not
sinned after the similitude of Adam's transgression." Rom.
v. 14. This is generally understood as referring to infants,
who are incapable of sinning personally and actually, as
Adam did; and since they have never in their own persons
violated any law, their exposure to death can only be ac-
counted for on the ground of the imputation to them of the
sin of Adam. This doctrine also derives confirmation from
the analogy between Adam and Christ, as stated by the
apostle in the same chapter. In verse 14, he affirms that
Adam "is the figure of him that was to come," and he traces
the analogy in the subsequent verses, particularly in verses
18, 19. Therefore, as by the offence of one judgment
came upon all men to condemnation; even so by the right-
eousness of one, the free gift came upon all men unto justi-
fication of life. For as by one man's disobedience many
were made sinners; so by the obedience of one shall
many be made righteous.' "These verses," says Dr.
>?
9
98
CONFESSION OF FAITH.
[CHAP. VI.
Chalmers, “contain the strength of the argument for the
imputation of Adam's sin. As the condemnation of Adam
comes to us, even so does the justification by Christ come to
us. Now we know that the merit of the Saviour is ascribed
to us, else no atonement for the past, and no renovation of
heart or of life that is ever exemplified in this world, for the
future, will suffice for our acceptance with God. Even so,
then, must the demerit of Adam have been ascribed to us.
The analogy affirmed in these verses leads irresistibly to
this conclusion. The judgment that we are guilty is trans-
ferred to us from the actual guilt of the one representative,
even as the judgment that we are righteous is transferred to
us from the actual righteousness of the other representative.
We are sinners in virtue of one man's disobedience, inde-
pendently of our own personal sins; and we are righteous
in the virtue of another's obedience, independently of our
own personal qualifications. We do not say, but that
through Adam we become personally sinful, inheriting as we
do his corrupt nature. Neither do we say, but that through
Christ we become personally holy, deriving out of his fulness
the very graces which adorned his own character. But, as
it is at best a tainted holiness that we have on this side of
death, we must have something more than it in which to ap-
pear before God; and the righteousness of Christ reckoned
unto us and rewarded in us, is that something. The some-
thing which corresponds to this in Adam, is his guilt reckon-
ed unto us and punished in us; so that to complete the
analogy, as from him we get the infusion of his depravity, so
from him also do we get the imputation of his demerit."*
"Adam is not merely the corrupt parent of a corrupt off-
spring, who sin because of the depravity wherewith he has
tainted all the families of the earth; but who have sinned in
him, to use the language of our old divines, as their federal
head, as the representative of a covenant which God made
with him, and through him with all his posterity."+
SECTION V. This corruption of nature, during this
life, doth remain in those that are regenerated," and
although it be through Christ pardoned and mortified,
11 1 John i. 8. 10. Rom. vii. 14, 17, 18, 23. Jas. iii. 2. Prov. xx. 9. Eccl. vii. 20.
* Chalmers' Lectures on the Romans, vol. ii., pp. 22, 23.
† Ibid., vol. i., p. 422.
SECT. 5.]
99
OF THE FALL OF MAN.
yet both itself, and all the motions thereof, are truly
and properly sin.¹2
12
12 Rom. vii. 5, 7, 8, 25. Gal. v. 17.
EXPOSITION.
This section teaches us, that corruption of nature remains
in those that are regenerated, and is commensurate with this
life. This condemns the tenet of Christian perfection; and
it is supported by the plainest declarations of Scripture. "If
we say that we have no sin, we deceive ourselves, and the
truth is not in us." 1 John i. 8. Paul himself says, “Sin
dwelleth in me," and affirms, that when he would do
good, evil was present with him. Rom. vii. 17-21. It has,
indeed, been disputed, whether Paul, in that chapter, de-
scribes his own feelings, or personates another. We have
no doubt that Paul speaks of himself as regenerated, and
describes his own state, and consequently the state of every
regenerated person; but we do not rest the doctrine upon
this single passage, for the conflict there described is repre-
sented in other places in language which, by common con-
sent, can only be applied to true Christians. We shall only
refer to Gal. v. 17: "The flesh lusteth against the spirit,
and the spirit against the flesh: and these are contrary the
one to the other; so that ye cannot do the things that ye
would."
This section also affirms that, even in the regenerated, this
corruption, and all the motions thereof, are truly and properly
sin. The guilt of it is, no doubt, removed by the blood of
Christ, and the power of it subdued by his Spirit and grace;
but, in itself, it retains the character of sin. This is affirmed
in opposition to a tenet of the Church of Rome. That uni-
versal propensity to sin, which we call the corruption of
nature, Roman Catholic writers denominate concupiscence;
and this, they maintain, is no part of original sin, and is not
in itself sinful. As they believe that original sin is taken
away by baptism, and nevertheless find that this corrupt dis-
position remains in the regenerated, they conclude that it is
no part of original sin, but that it is the natural state in
which Adam was made at first; only, that in us it is with-
out the restraint of supernatural assistance which was given
to him, and which, in consequence of his transgression, was
withdrawn from him and his posterity. In answer to this:
***.
100
CONFESSION OF FAITH.
[CHAP. VI.
it is argued that lust or concupiscence is, in several places
of the New Testament, spoken of as sin; particularly in Rom.
vii. 7, Paul declares that “he had not known sin but by the
law;" he then gives an instance of this—“ he had not known
lust, except the law had said, Thou shalt not covet." Here
he expressly asserts that lust is sin.*
SECTION VI.-Every sin, both original and actual,
being a transgression of the righteous law of God, and
contrary thereunto, 13 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, tempo-
ral,19 and eternal.20
18
13 1 John iii. 4.
14 Rom. ii. 15; iii. 9, 19.
15 Eph. ii. 3.
16 Gal. iii. 10.
17 Rom. vi. 23.
19 Rom. viii. 20.
20 Matt. xxv. 41.
EXPOSITION.
18 Eph. iv. 18.
Lam. iii. 39.
2 Thess. i. 9.
This section relates to the desert of sin. Being a trans-
gression of the law of God, it must, in its own nature, bring
guilt upon the sinner, or render him liable to punishment.
It exposes him to the wrath of God, for "the children of dis-
obedience” are also "children of wrath,” i. e., they deserve
and are obnoxious to the wrath of God. It subjects him to
the curse of the law, by which we may understand the con-
demnatory sentence of the broken law, which binds over the
guilty sinner to all the direful effects of the wrath of God.
It likewise subjects him to death, or the dissolution of the
mysterious union between the soul and the body. Pelagians
and Socinians hold that death is not the punishment of sin,
that Adam was mortal from the beginning; and for this
reason, those who are born of him must also be mortal.
Others, again, both in former and later times, have held that
temporal death was the only penalty threatened to Adam,
and that this is the only death which results from his sin.
Both these opinions are so plainly contradictory to the ex-
press declarations of the word of God, that they are unworthy
of serious refutation. In addition to this, our Confession
states, that sin exposes the sinner to numerous miseries, both
* Burnet on the Thirty-Nine Articles, Art. 9. Hill's Lectures
én Divinity, vol. ii. p. 16.
SECT. 6.] OF GOD'S COVENANT WITH MAN.
101
in this life, and in that which is to come. Among the spiri
tual or inward miseries to which it renders the sinner liable
in this world, the compilers of our Confession elsewhere
mention "blindness of mind, a reprobate sense, strong de-
lusions, hardness of heart, horror of conscience, and vile
affections ;" and among the temporal or outward miseries
they mention "the curse of God upon the creatures for our
sakes, and all other evils that befal us in our bodies, names,
relations, and employments.' And the miseries to which
sin exposes in the world to come, they sum up in "everlast-
ing separation from the comfortable presence of God, and
most grievous torments in soul and body, without intermission,
in hell-fire for ever."†
**
When we reflect on the loss which Adam sustained by
his fall, and on the guilty and corrupted state in which we
are thereby involved, and on the manifold miseries to which
we are liable, both here and hereafter, let us be deeply im-
pressed with a sense of the dreadful malignity and demerit
of sin, the source of all our woe. Let us not dare to repine
against God, or to impeach his goodness or equity, for per-
mitting sin to enter into the world, and making us respon-
sible for the transgression of the first Adam; but rather let
us admire the divine wisdom and grace displayed in provi-
ding the second Adam, by whose obedience we may be made
righteous, as by the disobedience of the first we were made
sinners. Let us cordially receive the Lord Jesus Christ, that,
being found in him, we may not only be acquitted from the
guilt of the first man's transgression, but may be brought,
through "the abundance of grace, and of the gift of right-
eousness, to reign in life by one," even by Jesus Christ, our
Lord.
CHAPTER VII.
OF GOD'S COVENANT WITH MAN.
SECTION 1. The distance between God and the
creature is so great, that although reasonable crea
† Ibid., Quest. 29.
* The Larger Catechism, Quest. 28.
9*
102
CONFESSION OF FAITH.
[CHAP. VII.
tures 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 con-
descension on God's part, which he hath been pleased
to express by way of covenant.'
SECTION 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."
3
2
1 Isa. xl. 13-17. Job ix. 32, 33. 1 Sam.
ii. 25. Ps. cxiii. 5, 6: c. 2, 3. Job
xxii. 2, 3; xxxv. 7, 8. Luke xvii. 10.
Acts xvii. 24, 25.
2 Gal. iii. 12.
3 Rom. x. 5; v. 12-20.
4 Gen. ii. 17. Gal. iii. 10.
EXPOSITION.
Man is naturally and necessarily under a law to God.
This results from the necessary and unalterable relation sub-
sisting between God and man, as the one is the Creator,
and the other his creature. God might, therefore, if he had
pleased, have demanded all possible obedience of man, without
making any promise securing his establishment in a state of
innocence and enjoyment, and his advancement to a state of
still higher felicity, as the reward of his obedience. And
though man had gone through a long course of obedience,
without a single failure, he could not have laid his Creator
under any obligation to him, or been entitled to any recom-
pense. But God graciously condescended to deal with man
by way of covenant, and thus gave him an opportunity to
secure his happiness by acquiring a right to it; a right
founded upon stipulation, or upon the promise.
“Man,'
says the celebrated Witsius, "upon his accepting the cove-
nant, and performing the condition, does acquire some right
to demand of God the promise; for God has, by his pro-
mises, made himself a debtor to man; or, to speak in a
manner more becoming God, he was pleased to make his
performing his promises a debt due to himself, to his good-
ness, justice, and veracity. And to man, in covenant, and
continuing steadfast to it, he granted the right of expecting
and requiring that God should satisfy the demands of his
goodness, justice, and truth, by the performance of the pro-
mises.***
""
* Witsius on the Economy of the Covenants, book i., ch. 1 sect. 14
SECT. 2.] OF GOD'S COVENANT WITH MAN.
.103
A covenant is generally defined to be an agreement be-
tween two parties, on certain terms. In every covenant
there must be two parties, and consequently two parts: a
conditionary and a promissory; the one to be performed by
the one party, and the other to be fulfilled by the other party.
If either of the parties be fallible, a penalty is often added;
but this is not essential to a covenant.
There are two important truths to which our attention is
here directed. First, That God entered into a covenant
with Adam, promising him life upon condition of his perfect
and personal obedience. Secondly, That this covenant was
made with Adam, not only for himself, but for all his natu-
ral posterity.
I. That God entered into a covenant with Adam in his
state of innocence, appears from Gen. ii. 16, 17: "The
Lord God commanded the man, saying, Of every tree of
the garden thou mayest freely eat: but of the tree of the
knowledge of good and evil, thou shalt not eat of it: for in
the day that thou eatest thereof, thou shalt surely die.” Here,
indeed, there is no express mention of a covenant; but we
find all the essential requisites of a proper covenant. In this
transaction there are two parties; the Lord God on the one
hand, and man on the other. There is a condition expressly
stated, in the positive precept respecting the tree of the know-
ledge of good and evil, which God was pleased to make the
test of man's obedience. There is a penalty subjoined: “In
the day thou eatest thereof, thou shalt surely die." There
is also a promise, not distinctly expressed, but implied in the
threatening; for, if death was to be the consequence of dis-
obedience, it clearly follows that life was to be the reward
of obedience. That a promise of life was annexed to man's
obedience, may also be inferred from the description which
Moses gives of the righteousness of the law: "The man that
doeth these things shall live by them," Rom. x. 5; from our
Lord's answer to the young man who inquired what he
should do to inherit eternal life: "If thou wilt enter into life,
keep the commandments," Matt. xix. 17; and from the de
claration of the apostle, that "the commandment was or
dained to life." Rom. vii. 10. We are, therefore, warranted
to call the transaction between God and Adam a covenant.
We may even allege, for the use of this term, the language
of Scripture. In Hos. vi. 7. (margin,) we read, "They, like
Adam, have transgressed the covenant." This necessarily
104
CONFESSION OF FAITH.
[CHAP. VII
implies that a covenant was made with Adam and that he
violated it.
II. That this covenant was made with Adam, not only for
himself, but also for all his natural posterity, is a doctrine
which has met with much opposition. It is denied by Pela.
gians and Socinians, who maintain that he acted for himself
alone, and that the effects of his fall terminated upon himself.
Arminians admit that the whole human race is injured by the
first sin, but at the same time controvert the proposition, that
Adam was their proper representative. This truth, however,
may be easily established. The Scripture represents Adam
as a figure or type of Christ, Rom. v. 14; and wherein
does the resemblance between them consist? Simply in this,
that as Christ was a federal head, representing all his spiri-
tual seed in the covenant of grace, so Adam was a federal
head representing all his natural seed in the covenant of
works. In 1 Cor. xv. 45, 47, the one is called the first
Adam the other, the last Adam; the one the first man, the
other the second man. Now, Christ was not the second
man in any other sense, but as being the federal head or
representative of his seed; and, therefore, the first man must
have sustained a similar character, as being the federal head
or representative of all his natural posterity. The extension
of the effects of Adam's first sin to all his descendants, is
another strong proof of his having represented them in the
covenant made with him. That he has transmitted sin and
death to all his posterity, is clearly taught in the 5th chapter
of the Epistle to the Romans; and unless his public charac-
ter, as a representative in the covenant, be admitted, no satis-
factory reason can be assigned why we are affected by his
first sin in a way that we are not affected by his subsequent
transgressions, or the transgressions of our more immc-
diate progenitors. We know that "the son shall not bear
the iniquity of the father" (Ezek. xviii. 20 ;) and had Adam
been merely a private person, his sin could have affected us
no more than that of our immediate parents. The conclu-
sion is inevitable, that, in the covenant of works, our first
parent not only acted for himself, but represented all hist
natural posterity.
Often has this part of the divine procedure been arraign-
ed by presumptuous man. The supposition that God called
Adam to represent us in a covenant, into which he entered
with him long before we had a being, and to the making of
SECT. 2, 3.] OF GOD'S COVENANT WITH MAN.
105
which we could not personally consent, is, it has been alleged,
inconsistent with the divine goodness, and contrary to moral
justice and equity. To this it might be sufficient to reply,
that this transaction being the proposal and deed of God,
must be fit and equitable. "Shall not the Judge of all the
earth do right?” "He is a God of truth, and without ini-
quity, just and right is he." But though we ought to ac-
quiesce in the propriety of this transaction, simply because
it was the will of God, yet it might be evinced, by various
considerations, that it was not only consistent with equity,
but manifested much of the divine goodness. If Adam had
fulfilled the condition of the covenant, and thus secured hap-
piness, not only to himself, but also to all his posterity, no
one, certainly, would have complained that Adam was con-
stituted his representative; and why should that transaction,
which, in this event, would have been deemed just, be pro-
nounced unjust on the contrary event? Adam, being made
after the image of God, was as capable of keeping the cove-
nant as any of his posterity could ever be supposed to be;
that he should fulfil it was as much his personal interest as
that of any of his descendants, his own felicity, no less than
theirs, being at stake; and he was intimately related to the
persons whom he represented, and had the strongest induce-
ment to take care of his numerous offspring, as well as of
himself. Adam having such peculiar advantages and in-
ducements to perform the demanded obedience, it may be
fairly presumed, that, had it been possible for us to be pre-
sent when the federal transaction was entered into, we would
have readily agreed that it was more eligible and safe for us
to have our everlasting felicity insured by the obedience of
our first parent, as our covenant head, than that it should
depend upon our own personal behaviour. And who would
complain of his being represented by Adam in the covenant
of works, since God has opened up a way for our recovery
from the consequences of the breach of that covenant, by
another and a superior covenant?
SECTION III.-Man, by his fall, having made him-
self incapable of life by that covenant, the Lord was
pleased to make a second, commonly called the cove-
nant of grace: whereby he freely offereth unto sinners
5
6 Gal. iii. 21. Rom. viii. 3; iii. 20, 21. Gen. iii. 15 Isa. xlii 6
106
CONFESSION OF FAITH.
[CHAP. VII.
life and salvation by Jesus Christ, requiring of them
faith in him, that they might be saved;" and promising
to give unto all those that are ordained unto life his
Holy Spirit, to make them willing and able to be-
lieve."
6 Mark xvi. 15, 16. John iii. 16. Rom. 7 Ezek. xxxvi. 26, 27. John vi. 44, 45.
x. 6, 9. Gal. iii. 11.
EXPOSITION.
In entering upon the exposition of this section, it is proper
to remark, that, at the period when our Confession was
framed, it was generally held by the most eminent divines,
that there are two covenants connected with the salvation of
men, which they called the covenant of redemption, and the
covenant of grace; the former made with Christ from ever-
lasting, the latter made with sinners in time; the righteous-
ness of Christ being the condition of the former, and faith
the condition of the latter covenant. This distinction, we
conceive, has no foundation in the sacred Scriptures, and
it has long since been abandoned by all evangelical divines.
The first Adam is said to have been a figure of Christ, who
is called the second Adam. Now, there was not one cove-
nant made with Adam, the condition of which he was to per-
form, and another made with his posterity, the condition of
which they were to fulfil; but one covenant included both
him and them. It was made with him as their representa-
tive, and with them as represented in and by him. In like
manner, one covenant includes Christ and his spiritual seed.
The Scriptures, accordingly, every where speak of it as one
covenant, and the blood of Christ is repeatedly called "the
blood of the covenant, not of the covenants, as we may
presume it would have been called, if it had been the condi-
tion of a covenant of redemption and the foundation of a
covenant of grace. Heb. x. 29; xiii. 20.
Heb. x. 29; xiii. 20. By the blood of
the same covenant Christ made satisfaction, and we obtain
deliverance. Zech. ix. 11. We hold, therefore, that there
is only one covenant for the salvation of fallen men, and
that this covenant was made with Christ before the founda-
tion of the world. The Scriptures, indeed, frequently speak
99
*The distinction between the covenant of redemption and the co-
venant of grace was maintained by Owen, Charnock, Flavel, and
many others. By them it was explained in a sense consistent with
SECT. 3.] OF GOD'S COVENANT WITH MAN.
107
of God making a covenant with believers, but this language
admits of an easy explication, in consistency with the unity
of the covenant. "The covenant of grace," says a judi-
cious writer, "was made with Christ in a strict and proper
sense, as he was the party-contractor in it, and undertook
to fulfil the condition of it. It is made with believers in an
improper sense, when they are taken into the bond of it, and
come actually to enjoy the benefit of it. How it is made
with them may be learned from the words of the apostle,
Acts xiii. 34: 'I will give you the sure mercies of David,'
which is a kind of paraphrase upon that passage, Isa. lv. 3:
'I will make an everlasting covenant with you, even the
sure mercies of David.' God makes the covenant with them,
not by requiring any thing of them in order to entitle them
or lay a foundation for their claim to the blessings of it, but
by making these over to them as a free gift, and putting them
in possession of them, as far as their present state will admit,
by a faith of his own operation."*
The supposition of two covenants for the salvation of
mankind sinners, is encumbered with various difficulties.
One is obvious. In every proper covenant, there are two
essential parts, a conditionary and a promissory. If, there-
fore, there be a covenant made with sinners, different from
the covenant made with Christ, it must have a condition
which they themselves must perform. But though our old
divines called faith the condition of the covenant made with
sinners, they did not assign any merit to faith, but simply
precedence. The truth is," as Dr. Dick has remarked,
"that what these divines call the covenant of grace, is
merely the administration of what they call the covenant of
redemption, for the purpose of communicating its blessings
to those for whom they were intended; and cannot be pro-
perly considered as a covenant, because it is not suspended
upon a proper condition." The Westminster Assembly, in
the perfections and grace of God. But by others, the covenant
of redemption has been represented as the foundation for God's
entering into another covenant with sinners, of which faith, repen-
tance, and sincere obedience, are made the terms. That the co-
venant made with Christ and with believers is one and the same
covenant, has been maintained by Boston, R. and E. Erskine,
Adam Gib, Hill of London, Brown of Haddington, Dick, Belfrage,
and, indeed, by all modern evangelical divines.
* Wilson's (of London) Sermons p. 72.
108
·
CONFESSION OF FAITH.
[CHAP. VII
this section, appear to describe what was then usually desig-
nated the covenant of grace, as distinguished from the cove-
nant of redemption. But, though they viewed the covenant
under a twofold consideration, as made with the Surety from
everlasting, and as made with sinners in time, they certainly
regarded it as one and the same covenant. "The covenant
of grace," say they, "was made with Christ as the second
Adam, and in him with all the elect as his seed."* The doc
trine of our standards on this deeply interesting subject, may
be summed up in the following propositions:
1. That a covenant was entered into between Jehovah the
Father and his co-eternal Son, respecting the salvation of
sinners of mankind. The reality of this federal transaction,
appears from Ps. lxxxix. 3: "I have made a covenant with
my chosen, I have sworn unto David my servant." The
speaker, in this passage, can be no other but the Lord, who
is mentioned in the beginning of the Psalm; and it cannot
reasonably be questioned, that the words spoken have their
ultimate and principal fulfilment in Jesus Christ, and assert
a covenant made with him, of which the covenant of royalty
made with David, king of Israel, was typical. In other
places of Scripture, though the word covenant does not
occur, we have a plain intimation of all the essential parts
of a proper covenant. In Isa. liii. 10, we have the two
great parts of the covenant, the conditionary and the pro-
missory; and the two glorious contracting parties, the one
undertaking for the performance of its arduous condition,
the other engaging for the fulfilment of its precious pro-
mises: "If his soul shall make a propitiatory sacrifice, he
shall see a seed which shall prolong their days; and the
gracious purpose of Jehovah shall prosper in his hands."
(Bishop Lowth's translation.)
2. That this covenant was made with Christ, as the head,
or representative, of his spiritual seed. This is confirmed
by the comparison between Christ and Adam, which is
stated by the apostle, Rom. v.; 1 Cor. xv. 45, 47; which
clearly establishes the truth, that Adam and Christ severally
sustained a public character, as the federal heads of their
respective seeds. Christ and his spiritual seed are called by
the same name (Isa. xlix. 3,) a plain evidence of God's
lealing with him as their representative in the covenant,
* The Larger Catechism, Quest. 31.
SECT. 3.] OF GOD'S COVENANT WITH MAN.
109
Christ is likewise called the Surety of the covenant (Heb.
vii. 22;) and the promises of the covenant were primarily
made to him. Gal. iii. 16; Tit. i. 2.
3. That this covenant originated in the free grace and
sovereign will of God. The Scriptures uniformly ascribe this
transaction to the good pleasure of Him who worketh all things
according to the counsel of his own will, and represent it as
conducing to the praise of the glory of his grace. Eph. i.
3-6. On this account this covenant is, with great propriety,
called the covenant of grace, because it originated in the free
grace of God, and conveys the blessings of salvation to sin-
ners in a manner the most gratuitous.
4. That this covenant was established from eternity. The
covenant of grace is called the second covenant, as distin-
guished from the covenant of works made with Adam; but
though the second, in respect of manifestation and execution,
yet, with respect either to the period or the order in which
it was made, it is the first covenant. The Head of this cove-
nant is introduced (Prov. viii. 23,) saying, "I was set up
from everlasting, from the beginning, ere ever the earth
was;" i. e., he was set apart to his mediatory office and
work, in other words, to be the head of his spiritual seed in
the covenant of grace, from everlasting. The promise of
eternal life is said to have been given us in Christ “before
the world began” (Tit. i. 2 ;) and the covenant is frequently
styled an everlasting covenant. Heb. xiii. 20.
5. In the administration of this covenant, God "freely
offereth unto sinners life and salvation by Jesus Christ, re-
quiring of them faith in him, that they may be saved."
Though Christ, in this covenant, represented only a definite
number of mankind, who were "chosen in him before the
foundation of the world," yet, in the administration of the
covenant, a free offer of salvation by Jesus Christ is address-
ed to sinners of mankind indefinitely and universally. John
vi. 32; Isa. lv. 1; Rev. xxii. 17. This offer is not restricted,
as Baxterians allege, to sensible sinners, or those who are
convinced of their sin, and their need of the Saviour; for it
is addressed to persons sunk in total insensibility as to their
own miseries and wants. Rev. iii. 17, 18. This offer is made
as really to those who eventually reject it, as it is to those
who eventually receive it; for, if this were not the case, the
former class of gospel-hearers, could not be condemned for
their unbelief. John iii. 18, 19.
10
110
CONFESSION OF FAITH.
[CHAP. VII.
That God "requires of sinners faith in Christ that they
may be saved," admits of no dispute. The part assigned to
faith, however, has been much controverted. Many excellen
divines, in consequence of the distinction which they made
between the covenant of redemption and the covenant of
grace, were led to speak of faith as the condition of the lat-
ter covenant. But the term, as used by them, signifies not a
meritorious or procuring cause, but simply something which
goes before, and without which the other cannot be obtained.
They consider faith merely as a condition of order or con-
nexion, as it has been styled, and as an instrument or means
of obtaining an interest in the salvation offered in the gospel.
This is very different from the meaning attached to the term
by Arminians and Neonomians, who represent faith as a con-
dition on the fulfilment of which the promise is suspended.*
The Westminster Assembly elsewhere affirms, that God re-
quires of sinners faith in Christ, "as the condition to interest
them in him." But this is very different from affirming
that faith is the condition of the covenant of grace. That
faith is indispensably necessary as the instrument by which
we are savingly interested in Christ, and personally instated
in the covenant, is a most important truth, and this is all that
is intended by the Westminster divines. They seem to have
used the term condition as synonymous with instrument; for,
while in one place they speak of faith as the condition to in-
terest sinners in the Mediator, in other places they affirm,
that "faith is the alone instrument of justification,”‡ and
teach, that "faith justifies a sinner in the sight of God, only
as it is an instrument by which he receiveth and applieth
Christ and his righteousness." As the word condition is
ambiguous, apt to be misunderstood, and is frequently em-
ployed in an unsound and dangerous sense, it is now disused
by evangelical divines.
6. That God promises his Holy Spirit to work in his elect
that faith by which they come to have a special interest in
the blessings of this covenant. This implies, that a certain
*The sentiments of different writers on this important point are
stated by Dr. Fraser, in his excellent notes on Witsius' Disserta-
tions on the Apostles' Creed, vol. i., note 44. To the writers
mentioned by him may be added, Boston (View of the Covenant
of Grace, head iii., sect. 1;) Wilson of London (Sermons, p. 71;)
and Dr. Dick (Lectures, vol. ii. p. 434.)
+ The Larger Catechism, Quest. 32.
† Confession, ch. xi. 2. § The Larger Catechism, Quest. 73
SECT. 3, 4, 5.] OF GOD'S COVENANT WITH MAN.
111
definite number were ordained to eternal life, and that all
these shall in due time be brought to believe in Christ.
Acts xiii. 48. It also implies, that they are in themselves
unwilling and unable to believe (John vi. 44 ;) but God pro-
mises to give them the Holy Spirit to make them willing and
able. Ezek. xxxvi. 26. Faith, therefore, instead of being
the condition of the covenant of grace, belongs to the pro-
missory part of the covenant. Rom. xv. 12. It is the gift
of God, who worketh in us both to will and to do of his good
pleasure. Eph. ii. 8; Phil. ii. 13.
SECTION IV. 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 be-
longing to it, therein bequeathed.³
• Heb. ix. 15–17; vii. 22. Luke xxii. 20. 1 Cor. xi. 25.
EXPOSITION.
In the authorized English version of the New Testament,
the covenant of grace is frequently designated a testament;
and it is generally admitted, that the original word signifies
both a covenant and a testament. There is, at least, one
passage in which it is most properly rendered testament,
namely, Heb. ix. 16, 17. Some learned critics, indeed, have
strenuously contended against the use of that term even in
this passage; but the great majority allow that the common
translation is unexceptionable.*
9
SECTION V. This covenant was differently admin-
istered in the time of the law, and in the time of the
gospel: under the law it was administered by pro-
mises, prophecies, sacrifices, circumcision, the paschal
lamb, and other types and ordinances delivered to
→ 2 Cor. iii. 6-9.
* The reader will find a summary of the views of critics on this
subject in a long and able article by Dr. Fraser, appended to his
Translation of Witsius' Dissertations on the Apostles' Creed, vol.
i., note 42. The learned Professor Stuart of Andover (in his Com-
mentary on the Hebrews) also mentions the commentators who
prefer the word covenant in the passage referred to, and declares
that "his difficulties in admitting it are insuperable."
112
CONFESSION OF FAITH.
[CHAP. VII
the people of the Jews, all fore-signifying Christ to
come,10 which were for that time sufficient and effica-
cious, through the operation of the Spirit, to instruct
and build up the elect in faith in the promised Mes-
siah," by whom they had full remission of sins, and
eternal salvation; and is called the Old Testament."
14
SECTION VI.-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 co-
venants of grace differing in substance, but one and
the same under various dispensations.18.
13
10 Heb. viii. ix. x. Rom. iv. 11. Col. ii.
11, 12. 1 Cor. v. 7.
11 1 Cor. x. 1-4. Heb. xi. 13. John viii.
56.
12 Gal. iii. 7-9, 14.
13 Col. ii. 17.
14 Matt. xxviii. 19, 20. 1 Cor. xi. 23-25.
15
1.4
15 Heb. xii. 22-27. Jer. xxxi. 33, 34.
16 Matt. xxviii. 19. Eph. ii. 15–19.
17 Luke xxii. 20.
EXPOSITION.
18 Gal. iii. 14, 16. Acts xv. 11. Rom. iii.
21-23, 30. Ps. xxxii. 1. Rom. iv. 3,
6, 16, 17, 23, 24. Heb. xiii. 8.
The doctrines laid down in these sections are the follow-
ing :
1. That there are not two covenants of grace differing in
substance, but that the Old and New Testament economies
are only two dispensations of the same covenant. The Jew-
ish and the Christian dispensation are meant by the first and
second, the old and new covenant. Heb. viii. 7, 13.
2. That believers who lived under the old dispensation, as
well as those who live under the gospel, were saved by faith
in Christ, and lived and died in the hope of a blessed immor-
tality.
3. That the New Testament dispensation of the covenant
of grace is, in many respects, superior to that which pre-
ceded the coming of Christ in the flesh. The present dis-
pensation exceeds the past, in the superior clearness of its
manifestations, in its substantial ratification by the death of
SECT. 6.]
113
OF CHRIST THE MEDIATOR.
Christ, in the more abundant outpouring of the Holy Spirit,
in the introduction of a more spiritual form of worship, and
in its extension to all nations.*
In concluding this chapter, let us reflect how admirably
adapted the covenant of grace is to the situation of those
who are ruined by the violation of the first covenant. Its
condition being fulfilled by the glorious Surety, a full salva-
tion is freely offered to the chief of sinners. But what will
it avail us that this gracious covenant has been revealed,
unless we obtain a personal interest in it, and are made par-
takers of its invaluable blessings? Let us, therefore, “take
hold of God's covenant," and let us labour after the fullest
evidence of our interest in this blessed covenant. Then,
amid all the troubles of life, we may "encourage ourselves
in the Lord our God ;" and, even when all other things fail
us, we may experience that strong consolation which David
enjoyed under his complicated trials, and in the immediate
prospect of dissolution; and to which he gave utterance in
these his last words: "Although my house be not so with
God, yet he hath made with me an everlasting covenant,
ordered in all things, and sure; this is all my salvation, and
all my desire.”
CHAPTER VIII.
OF CHRIST THE MEDIATOR.
SECTION I.-It pleased God, in his eternal purpose,
to choose and ordain the Lord Jesus, his only begot-
ten Son, to be the Mediator between God and man;'
the Prophet,² Priest, and King;* the Head and Sa-
3
Isa. xlii. 1 Pet. i. 19, 20. John iii. 16.
1 Tim. ii. 5.
Acts iii. 22.
* Heb. v. 5, 6.
Ps. ii. 6. Luke i. 33.
* The sameness of the covenant of grace under both dispensa-
tions, the blessings and defects of the Old Testament, and the
superior advantages of the New, are fully discussed by Calvin
(Institutes, book ii., ch. 9-11,) and by Witsius (Economy of the
Covenants book iv. ch. 11, 12, 13, 15.)
10*
114
CONFESSION OF FAITH.
[CHAP. VIII
viour of his Church; the Heir of all things;" and
Judge of the world unto whom he did from al
eternity give a people to be his seed, and to be by him
in time redeemed, called, justified, sanctified, and glori-
fied."
8
5 Eph. v. 23.
• Heb. i. 2.
• Acts xvii. 31.
B
8 John xvii. 6. Ps. xxii. 30. Isa. liii.
10.
9 1 Tim. ii. 6. Isa. lv. 4, 5. 1 Cor. i. 30.
EXPOSITION.
A mediator is one who interposes between two parties at
variance, to procure a reconciliation. Before the fall, there
was no need of a mediator between God and man; for,
though there was an infinite distance in nature, yet, there
was no variance between these parties. But upon the fall,
the case was altered; God was dishonoured, and highly
offended; man was alienated from God, and subjected to his
judicial displeasure; and as man was unable to satisfy the
claims of the divine law which he had violated, if he was to
be restored to the favour of his offended sovereign, the inter-
position of another person was requisite, to atone for his
guilt, and lay the foundation of peace. This is the office
and work assigned to Jesus Christ, the one mediator between
God and man; and the present section relates to his divine
appointment to this office, and the donation of a people to him
as his seed.
I. It pleased God, from all eternity, to choose and ordain
the Lord Jesus, his only begotten Son, to be the mediator be-
tween God and man. God being the party offended by the
sin of man, to him belonged the right of admitting satisfac-
tion by another in the room of the personal transgressors.
But he not only admitted of a vicarious satisfaction; he also,
in the exercise of boundless grace and unsolicited love, pro-
vided one equal to the arduous undertaking, in the appoint-
inent of his own Son to his mediatory office. Our Lord did
not engage in the work of mediation without a special call
and commission from his Father. From eternity he was
chosen and appointed to execute the office of mediator be-
tween God and man; hence he is said to be "set up from
everlasting," and "fore-ordained before the foundation of the
world." Prov. viii. 23; 1 Pet. i. 20. When he was on
earth he often declared, that what he did in accomplishing
SECT. 1, 2.] OF CHRIST THE MEDIATOR.
115
the work of our redemption, he did by a special commission
from the Father, and in obedience to his will. John vi. 38.
The divine appointment of Christ to his mediatory office
affords a striking proof of the love of the Father, who “sent
his only begotten Son to be the propitiation for our sins," and
lays a firm foundation for our trust in Christ. Without the
appointment of his Father, his work would not have been
valid in law for our redemption; but this appointment assures
us, that the whole work of his mediation is most acceptable
to God, and affords us the highest encouragement to rely
upon his finished work for our eternal salvation.
II. The Father, from all eternity, gave to Christ a people
to be his seed, and to be by him brought to glory. That a
definite number of mankind, who were chosen by God in the
exercise of rich and sovereign grace, were given to Christ, is
manifest from the distinction made between them and the
world. Christ designates them "the men that were given
him out of the world," and declares that he prayed "not for
the world, but for them whom the Father had given him."
John xvii. 6, 9. In these passages the world is opposed to
those that were given to Christ, and this must convince
every unprejudiced mind that the persons given to Christ are
a definite number, selected by God from the world of man-
kind. They were given to Christ to be his seed. It was not
left uncertain whether Christ, as the reward of his mediatory
work, would have a people to serve him; it was stipulated
that he should have a seed, in whom he would see the travail
of his soul. Isa. liii. 10, 11. They were given to him that
he might redeem them, and bring them to glory. He was
not merely to procure for them a possibility of salvation, but
to secure for them a full and final salvation; and none that
were given to him shall be lost. "This is the Father's will
which hath sent me," says Christ, "that of all which he hath
given me I should lose nothing, but should raise it up again
at the last day." John vi. 39.
SECTION II.-The Son of God, the second person in
the Trinity, being very and eternal God, of one sub-
stance, and equal with the Father, did, when the ful-
ness of time was come, take upon him man's nature,"
with all the essential properties and common infirmi-
10 Jolin i. 1, 14. 1 John v. 20. Phil. ii. 6. Gal. iv. 4.
116
CONFESSION OF FAITH.
[CHAP. VIII.
ties 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, with-
out conversion, composition, or confusion.¹³ Which
person is very God and very man, yet one Christ, the
only Mediator between God and man.'
11 Heb. ii. 14, 16, 17; iv. 15.
12 Luke i. 27, 31, 35. Gal. iv. 4.
13 Luke i. 35. Col. ii. 9. Rom. ix. 5.
1 Pet. iii. 18. 1 Tim. iii. 16.
14 Rom. i. 3, 4. 1 Tim. ii. 5.
EXPOSITION.
This section relates to the constitution of the person of the
Mediator. In opposition to Socinians and Unitarians, who
maintain that Christ was merely a man, and had no exist-
ence before he was born of Mary; and in opposition to
Arians, who, though they admit the pre-existence of Christ,
maintain that he is a creature, and existed prior to his incar-
nation only as a super-angelic spirit, our Confession teaches,
that Christ not only existed before his incarnation, but was
from all eternity the Son of God, of one substance, and equal
with the Father; and that, in the fulness of time, he assured
a complete human nature into union with the divine, so that
he is both very God and very man, having two distinct na-
tures, yet but one person.
I. Jesus Christ not only existed prior to his incarnation,
but is the eternal Son of God, of one substance and equal
with the Father. The pre-existence of Christ is confirmed
by numerous testimonies of Scripture. That he existed be-
fore John the Baptist, is affirmed by John himself, who "bare
witness of him," saying, "He that cometh after me is pre-
ferred before me: for he was before me." John i. 15. That
he existed before Abraham is affirmed by Christ himself, who
told the Jews, "Before Abraham was, I am." John viii. 58.
That he existed before the flood is evident from the words
of the apostle Peter, who affirms, that by the Spirit Christ.
"went and preached unto the spirits in prison; which some-
times were disobedient, when once the long suffering of God
waited in the days of Noah, while the ark was a-preparing."
1 Pet. iii. 19, 20. That he existed before the foundation of
the world is no less evident, for the Scripture teaches us
SECT. 2.]
117
OF CHRIST THE MEDIATOR.
that all things were created by him, and in his valedictory
prayer he thus expressed himself: "Now, O Father, glorify
thou me with thine own self with the glory which I had
with thee before the world was." John xvii. 5. Christ also
declares that he "came down from heaven," and speaks of
his "ascending up where he was before,” (John iii. 15; vi.
62;) which clearly imports that he had a residence in hea-
ven before he took our nature.*
We are not left to conjecture what that nature was in
which Christ subsisted prior to his incarnation. We are as-
sured that "he was in the form of God, and thought it not
robbery to be equal with God;" that "in the beginning was
the Word, and the Word was with God, and the Word was
God.” Phil. ii. 6; John i. 1. But the supreme Deity of
Christ has been established in a preceding chapter, and we
shall not now resume that subject. It will be proper, how-
ever, in this place, to offer a few remarks concerning the
Sonship of Christ. The title of sons of God is applied in
Scripture to various orders of beings, but Christ is styled the
Son of God in a sense altogether peculiar to himself; hence
he is called God's own Son, his proper Son, the only begot-
ten of the Father. His Sonship is not founded upon his mis-
sion, nor upon his miraculous conception, nor upon his resur-
rection, as is supposed by many; but he is the Son of God by
an eternal, necessary, and ineffable generation. This truth is
confirmed by many passages of Scripture, the application of
which to the eternal generation of the Son of God has been
vindicated by many learned divines.† We can only refer the
reader to Psa. ii. 7; Prov. viii. 24, 25; Mic. v. 2; John i. 14.
The denial of our Lord's eternal Sonship tends to subvert
the doctrine of the Trinity; it also throws a veil over the
glory of the work of redemption; for the grace of the second
person in becoming incarnate, obeying and suffering, the
love of the first in sending him, and delivering him up to suf-
ferings and death for us, and the infinite value of his atone-
ment, are all in Scripture made to turn upon his essential
dignity as the Son of God. We cannot pretend to explain
the manner of the eternal generation of the Son, but to deny
•
*The pre-existence of Christ is ably treated in Archbishop
Magee's celebrated work on Atonement, Illustrations, No. I;
Hill's Lectures, vol. i. p. 289; Wilson on the Person of Christ, ch. ii.
+ See Witsius on the Creed, Diss. 12; Gib's Contemplations,
pp. 207-227.
118
CONFESSION OF FAITH.
[CHAP. VIII.
it upon the ground that it is incomprehensible by us would
oe preposterous; for, upon the same ground, we might as
well deny the subsistence of three distinct persons in one
Godhead. Though the eternal generation of the Son be to
us an inconceivable mystery, yet of one thing we are certain
that it necessarily implies the Son's equality with the Father.
The Jews understood our Lord's claim to Sonship as a claim
to equality with the Father, and consequently to proper Deity;
and he sanctioned the interpretation which they put upon
his words, by declaring,. "I and my Father are one." John
x. 30, 33.
II. In the fulness of time, the Son of God assumed a com-
plete human nature into union with his divine person. This
article of our faith has been opposed by heretics of various
descriptions, and the statements of our Confession are intend-
ed to meet the heresies which have been broached in differ-
ent periods.
1. The Son of God took upon him man's nature, a real
and perfect humanity. In the primitive times of the Chris-
tian Church this was denied by various sects, called Docetæ,
who held that Christ had not a real, but a mere shadowy
body; while others, in later times, affirmed that Christ had
a body, but not a soul.* But the Scriptures declare that
"the Word was made flesh;" that "God sent forth his Son,
made of a woman;" and that, "forasmuch as the children are
partakers of flesh and blood, he himself likewise took part
of the same." It would be impossible to find language that
could more explicitly assert the reality of Christ's human
nature. His apostles, who were admitted to familiar con-
verse with him, were certain that it was not a mere phantom
which they beheld, and were as fully persuaded of the reality
of his body as of their own. "We have looked upon, and
our hands have handled the Word of life." 1 John i. 1.
That Christ had a human soul is equally unquestionable.
He "increased in wisdom and stature ;" the one in respect
of his body, the other in respect of his soul. In his agony,
* The Arians and Eunomians held that Christ had no part of
the human nature, except merely the flesh; but that the place of
the soul was supplied by the indwelling of the Word. The Apolli-
narians distinguished man into three parts-the body, the sensible
soul, and the rational soul; the latter they held Christ did not pos-
sess, but the Word was substituted in its place. Newland's
Analysis of the Thirty-Nine Articles, p. 57.
SECT. 2.]
119
OF CHRIST THE MEDIATOR.
he said, "My soul is exceeding sorrowful even unto death ;"
and on the cross, he committed it to his Father, saying,
Father, into thy hands I commit my spirit."
2. Christ was subject to the common infirmities of our
nature, but was altogether without sin. He was subject to
hunger and thirst, to weariness and pain, and other natural
infirmities. On this account, he is said to have been sent
into the world "in the likeness of sinful flesh." Rom. viii. 3.
But it was only the likeness of sinful flesh, for he had no sin
in reality; hence he is called "the holy one," "the holy
child Jesus," and "a lamb without blemish and without spot.
The perfect purity of our Lord's human nature was neces-
sary to qualify him for his mediatory work; for if he had
been himself a sinner, he could not have satisfied for the
sins of others. "Such an high priest became us, who is
holy, harmless, undefiled, and separate from sinners." Heb.
vii. 26.
""
3. The human nature of Christ was conceived by the
power of the Holy Ghost in the womb of the Virgin Mary,
and was formed of her substance. The body of Christ was
not created out of nothing, neither did it descend from hea-
ven, but was formed by the agency of the Holy Spirit of
the substance of the Virgin; hence Mary is called the mother
of Jesus, and he is called "the fruit of her womb,” and “the
seed of the woman."* Luke i. 42, 43; Gen. iii. 15.
son.
4. The Son of God assumed the human nature into union
with the divine, so that two distinct natures, the Godhead
and the manhood are inseparably joined together in one per-
This is asserted in opposition to certain errors which
were broached in the fifth century. The Nestorians held
that in Christ, "there were two persons, of which the one
was divine, even the eternal Word; and the other, which was
human, was the man Jesus." A strong aversion to this error
led the Eutychians into the opposite extreme. They taught
that in Christ" there was but one nature;" his human nature
being absorbed by the divine.† That the Godhead and the
manhood are united in the one person of Christ, is confirmed
by all those passages of Scripture which speak of two na-
* Besides_some ancient heretics, certain Anabaptists, who ap-
peared in England about the time of the Reformation, asserted
that Christ brought down his human nature from heaven, and that
it only passed through Mary, as the beams of the sun through glass.
+ Mosheim's Eccl. Hist., cent. v. p. 2. ch. 5.
20
CONFESSION OF FAITH.
[CHAP. VIII
tures as belonging to our Saviour. Isa. ix. 6; Rom. ix. 5,
Matt. i. 18. The human nature of Christ never had a sepa.
rate subsistence or personality of its own, but, from its first
formation, was united to, and subsisted in, the person of the
Son of God. This is called the hypostatical or personal union
Though this is an intimate union, yet the two natures are
not confounded, but each retains its own essential proper-
ties. But in consequence of this union, the attributes and
acts which are proper to one nature are ascribed to the
person of Christ. He could only obey and suffer in the
human nature, but his obedience and sufferings are predi-
cated of him as the Son of God, as the Lord of glory. Heb.
V. 8; 1 Cor. ii. 8. To represent our Saviour as having a
human person distinct from his Godhead, is to divest his
obedience and sufferings of their inherent value, and conse-
quently, to subvert the grand doctrine of the redemption of
the Church by his blood. It is, therefore, a most important
article of our faith, that our blessed Saviour is "
and very man, yet one Christ.”* To this it is subjoined, that
very God
he is "the one Mediator between God and man." The
Papists would associate saints and angels with Christ in the
work of mediation. They allow, indeed, that Christ is the
only mediator of redemption, but they allege that there are
other mediators of intercession. But the Scripture makes
no such distinction; on the contrary, it expressly asserts that
there is only one mediator, as there is only one God. 1 Tim.
ii. 5.
SECTION III.-The Lord Jesus, in his human na-
ture 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 fulness should
dwell" to the end, that being holy, harmless, unde-
filed, and full of grace and truth,' he might be thor-
oughly furnished to execute the office of a Mediator
and Surety." Which office he took not unto himself,
but was thereunto called by his Father;20 who put
15 Ps. xlv. 7. John iii. 34.
16 Col. ii. 3.
17 Col. i. 19.
18 Heb. vii. 26. John i. 14.
19 Acts x. 38. Heb. xii. 24; vii. 22.
20 Heb. v. 4, 5.
*On this subject the reader may consult Hurrion's Sermons,
vol. i.; Owen on the Person of Christ, chap. xviii.
SECT. 3, 4.] OF CHRIST THE MEDIATOR.
121
all power and judgment into his hand and gave him
commandment to execute the same."
21 John v. 22, 27. Matt. xxviii. 18. Acts ii. 36.
EXPOSITION.
This section relates to the qualification of Christ for his
mediatory work. The Father, who called him to this work,
furnished him with all requisite qualifications for its per-
formance. Not only did he "prepare a body for him,” that
he might be capable of suffering and dying; he also con-
ferred upon his human nature the gifts and graces of the
Holy Spirit in an immeasurable degree, that he might be
thoroughly furnished to execute his mediatorial office. "God
giveth not the Spirit by measure unto him." John iii. 34.
In his miraculous conception, his human nature was formed
by the Holy Spirit with initial grace in its highest degree of
perfection; and when about to enter upon his public ministry
in our nature, to seal his commission, and to qualify him in
that nature for his work, the Spirit descended upon him in a
bodily shape.* Luke iii. 21, 22.
23
24
25
SECTION 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 ;** 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.33
❤
22 Ps. xl. 7, 8. Heb. x. 5-10. John x. 18.
Phil. ii. 8.
Matt. xxvii. 46.
26 Matt. xxvi. xxvii.
27 Phil. ii. 8.
28 Acts ii. 23, 24, 27. Acts xiii 37.
Rom. vi. 9.
23 Gal. iv. 4.
29 1 Cor. xv. 3−5.
24 Matt. iii. 15; v. 17.
30 John xx. 25-27.
25 Matt. xxvi. 37, 38. Luke xxii. 44. 31 Mark xvi. 19.
28.
32 Rom. viii. 34. Heb. ix. 24; vii. 25.
33 Rom. xiv. 9, 10. Acts i. 11; x. 42.
Matt. xiii. 40-42. Jude 6. 2 Pet.
ii. 4.
* See Owen on the Holy Spirit, book ii., ch. 4.
11
122
[CHAP. VIII.
CONFESSION OF FAITH.
EXPOSITION.
We have already seen that Christ was called by the Father
to his mediatory office, and we are now told that he willingly
undertook this office. He could be under no cbligation to
discharge this office previous to his own consent; but in the
will of his Father he cheerfully acquiesced. He was under
no constraint, but that of his own love; and in undertaking
and executing his mediatory work, he displayed a love which
surpasses knowledge. Eph. iii. 19.
It demands our special attention, that Christ "engaged
his heart to approach unto God" as the surety of sinners;
not indeed, of mankind sinners universally, but only of those
whom the Father gave to him, and whom he received as his
spiritual seed. The present section is closely connected with
the preceding, and affirms that Christ willingly undertook
the office, not only of a mediator, but also of a surety. A
surety is one who engages to pay a debt, or to suffer a
penalty, incurred by another. Such a surety is our Lord
Jesus Christ. He undertook, in the everlasting covenant, to
be responsible to the law and justice of God for that boundless
debt which his elect were bound to pay. And having be-
come their surety, by his Father's appointment and his own
voluntary engagement, their guilt was legally transferred to
him, and all his obedience and sufferings in their nature were
vicarious, or in the room of those whom he represented be-
fore God. “Our Lord's suretiship is denied by the Soci-
nians, who maintain, that he did not suffer and die in our stead,
but only for our good; or to confirm his doctrine, and to leave
us an example of patience and resignation to the will of God
under our sufferings. His proper suretiship is also denied
by the Neonomians, who maintain, that he only satisfied
divine justice for sinners, in so far as it was necessary to
render it consistent with God's honour to enter into lower
terms of salvation with them.' And it is likewise denied by
all those who are opposed to the doctrine of the imputation
of our sins to Christ, and are the advocates of a general
and indefinite atonement.”* They may speak of Christ
as the substitute of sinners, and of his sufferings as vicari-
ous, but the doctrine of his proper suretiship, which neces-
sarily involves the imputation to him of the guilt of his
6
* Stevenson on the Offices of Christ, p. 140.
SECT. 4.]
OF CHRIST THE MEDIATOR.
123
people, and his endurance of the punishment which they
had incurred, can have no place in their system. In Scrip-
ture, however, the term surety is expressly applied to Christ.
Heb. vii. 22. That the sins of his people were imputed to
him, is plainly affirmed: "The Lord laid on him the iniquity
of us all." Isa. liii. 6. It is declared, that Christ suffered
for sins, for the unjust, for the transgressions of his people;
which necessarily supposes that he was charged with their
guilt. 1 Pet. iii. 18; Isa. liii. 8. All the sacrifices offered
by divine appointment, under the legal dispensation were
typical of the death of Christ: but all the legal sacrifices
were vicarious; the guilt of the offender was transferred to
the sin-offering, which was signified by laying his hands on
the head of the victim; and, to show that the type is realized
in our Lord's substitution in the room of his people, he is
said to have borne their sins in his body on the tree. 1 Pet.
ii. 24. It is impossible to account for the sufferings and
death of Christ, in consistency with the goodness and equity
of God, in any other way than by admitting the doctrine of
his suretiship; for, he had no sin of his own, and must,
therefore, have suffered in the stead of others, that he might
make a proper satisfaction to divine justice for their sins.
This alone lays a foundation for the imputation of Christ's
satisfaction to his people. He obeyed and suffered as their
surety; and, upon this ground, what he did and suffered is
placed to their account, and becomes effectual for their sal-
vation. 2 Cor. v. 21.
This section further states what Christ did in the dis-
charge of his mediatory office, and that, both in his humbled
and in his exalted state. In the former state
1. He was made under the law, and did perfectly fulfil it.
The law under which Christ was made was the moral law,
not as a rule of life, but under the form of a covenant, de-
manding perfect obedience as the condition of life, and full
satisfaction for man's transgression. Christ was not origi-
nally a debtor to the law, but he voluntarily came into a
state of subjection to it, as the surety of sinners; and he
both fulfilled its precept and endured its penalty. All his
obedience and sufferings, as the subject of law, were in no
respect for himself, but entirely in the stead of his people;
and by his service, the law was not merely fulfilled, but
magnified and made honourable. Isa. xlii. 21.
2. He suffered both in soul and in body. His sufferings
124
CONFESSION OF FAITH.
[CHAP. VIII.
66
were various in kind, and extreme in degree. Throughout
his life, he was a man of sorrows, and acquainted with
grief." He suffered much from men, not only from avowed
enemies, but also from pretended friends, and even from his
own disciples. He was also assailed by Satan's temptations.
But, besides what he endured by the agency of creatures, he
suffered from the more immediate hand of God himself as a
rectoral judge. "It pleased the Lord to bruise him, and to
put him to grief." As Socinians deny the penal nature of
our Lord's sufferings, so they limit them to what he endured
through the agency of creatures; but unless we admit that
he suffered in his soul from the immediate hand of God, as
an offended judge, exacting of him satisfaction for the sins of
those whose cause he had undertaken, we cannot account for
his dreadful agony in the garden of Gethsemane, and for his
bitter lamentation on the cross. He sustained, for a season,
the loss of the sensible manifestations of his Father's love,
and the awful pressure of God's judicial displeasure on ac-
count of sin. This it was that drew from him those doleful
complaints: "My soul is exceeding sorrowful, even unto
death;” “My God, my God, why hast thou forsaken me?”
Well might he adopt the language of his suffering Church,
with an emphasis altogether peculiar to himself: "Behold,
and see, if there be any sorrow like unto my sorrow, which
is done unto me, wherewith the Lord hath afflicted me in the
day of his fierce anger." Lam. i. 12.
3. He was crucified, and died. Death was the penalty of
the law, and the just wages of sin; death, therefore, behoved
to be endured by the surety of sinners. Though Christ had
obeyed the precept of the law, and endured the most exquisite
sufferings in the course of his life, yet had he not submitted
to death, all had been unavailing for our redemption. But,
"he became obedient unto death;" and the death to which
he was subjected was, of all others, the most lingering, the
most painful, and the most ignominious, "even the death of
the cross."
It was also an accursed death; for it was writ-
ten in the Jewish law, "He that is hanged is accursed of
God." Deut. xxi. 23. A curse seems to have been annexed
to this mode of execution, in order to signify beforehand the
curse under which Christ lay when he underwent this kind
of death. Gal. iii. 10. His death was violent, in respect of
the instrumentality of men, who "slew him with wicked
hands;" but, on his own part, it was voluntary. John x. 18.
SECT. 4.]
OF CHRIST THE MEDIATOR.
125
And, let us never forget, that his death was vicarious; for,
if it had not possessed this character, we could have derived
no higher benefit from his death than from that of prophets,
apostles, and martyrs. "Christ died for our sins, according
to the Scriptures." 1 Cor. xv. 3.
4. He was buried, and remained under the power of death
for a time. Had he revived as soon as he was taken down
from the cross, his enemies might have pretended that he
was not really dead, and his friends would not have had
sufficient evidence that he was actually dead. Therefore, to
prove the reality of his death, upon which the hopes and
happiness of his people depend, he was laid in a sepulchre,
and continued under the power of death for three days. He
was buried, also, to sanctify the grave to his followers, that
it might be to them a place of repose, where their bodies may
rest till the resurrection.
Let us think of the dreadful malignity and awful desert
of sin, which was the procuring cause of the sufferings and
death of our Saviour. Let us admire "the grace of our
Lord Jesus Christ, who, though he was rich, yet for our
sakes became poor, that we through his poverty might be
rich." And though it was only in the human nature that
he was capable of suffering and dying, let us never forget
the dignity of his person. He who was crucified on Cal-
vary, was "the Lord of glory," and when he lay in
Joseph's tomb, he was still "the Lord." 1 Cor. ii. 8; Matt.
xxviii. 6.
The Spirit of Christ in the Old Testament prophets, testi-
fied beforehand the sufferings of Christ, and the glory that
should follow; his humiliation was, accordingly, succeeded
by a glorious exaltation, both that he might receive incon-
ceivable glory for himself, as the reward of his work on
earth, and also that he might continue to exercise all his
mediatory offices for the good of his Church. The several
steps of his exaltation are here enumerated, on each of which
we shall offer a few brief remarks.
1. He rose from the dead on the third day. The resur-
rection of Christ was necessary, that ancient predictions
might be fulfilled, and ancient types realized; and, also,
that we might be assured of the perfection of that satisfac-
tion and righteousness which he finished upon the cross.
His resurrection is a well attested fact. The number of the
witnesses was amply sufficient; they could not be them-
11 *
126
CONFESSION OF FAITH.
[CHAP. VIII
selves deceived, and it is equally incredible that they could
intend to deceive others; they gave the best proof men could
give that they firmly believed what they testified; for they
published the fact at the hazard of their lives, and many of
them sealed their testimony with their blood. Christ rose
with the same body that had been crucified and laid in the
grave; this was evinced by its bearing the marks of the
wounds which he received by the nails and the spear. John
xx. 20. The disciples were glad when they saw the Lord,
and his resurrection is a source of unspeakable joy to his fol-
lowers in every age. His supreme Deity was thereby vin-
dicated; his divine mission and the truth of the doctrine
which he taught were fully confirmed; the sufficiency and
acceptableness of the sacrifice which he offered up was
attested; incontestable evidence was given of his decisive
victory over death and the grave; and believers have now a
certain pledge and infallible assurance of their joyful resur-
rection to eternal life.
2. He ascended into heaven. After his resurrection, he
continued forty days on earth, that he might afford his dis-
ciples infallible proofs of his being alive after his passion,
and that he might instruct them in the things pertaining to
the kingdom of God. He then ascended from the mount
called Olivet, in the presence of his disciples, attended by a
glorious retinue of angels, by a local translation of his hu-
man nature from earth to heaven, into which he was wel-
comed by the shouts and acclamations of its inhabitants.
Ps. xlvii. 5. He ascended on high, that he might take pos-
session of the glory which he had so justly merited; that he
might send down the Holy Spirit in his miraculous gifts and
sanctifying influences upon his Church and people; that he
might rule, govern, and defend his people, as their exalted
king; that he might make powerful intercession for them;
and that he might prepare a place for them, and take posses-
sion of the heavenly inheritance in their name.
3. He sitteth at the right hand of God. This phrase
must obviously be understood in a figurative sense; for God,
being a spirit, has no bodily parts. Among men, the right
hand is the place of honour and respect, and Christ is repre-
sented as set down at the right hand of God, to denote the
inconceivable dignity and glory to which, as God-man, he is
now advanced, and the sovereign authority and dominion
with which he is invested. Eph. i. 20, 22. His sitting at
SECT. 4.]
127
OF CHRIST THE MEDIATOR.
the right hand of God, implies the perfection of his rest, his
security from all adversaries, and the everlasting continuance
of his glorious state. Heb. x. 12.
Is Christ so highly exalted? Then we have no reason to
be ashamed of the cross of Christ; for he who "endured
the cross is now set down at the right hand of the throne of
God." We may be assured of the preservation of his
Church on earth, and that all the plots of his and her ene
mies must prove vain devices. Ps. ii. 1-4. And, as Christ
ascended and sat down at the right hand of God, as the
head and representative of his people, in his exaltation they
may behold the pledge and pattern of their own exaltation.
Eph. ii. 6.
4. He is now making intercession for his people. His in-
tercession consists in his appearing before God in the nature
and name of his people, presenting the merit of his atoning
sacrifice as the ground of his pleadings in their behalf, and
intimating his desire to the Father, in a manner suited to
his exalted state, that the blessings which he has purchased
for them may be enjoyed by them. He intercedes, “not for
the world, but for them which the Father hath given him;"
and he pleads for every one of them particularly, in a suit-
ableness to their diversified circumstances. John xvii. 9; Luke
xxii. 32. His intercession is as extensive as the promises
of the new covenant, and the blessings which he hath pur-
chased by his death. Particularly, he prays that those who
are not yet converted may be brought to the knowledge of
the truth; that the converted may be preserved in a state of
grace, and upheld in the hour of temptation; that their per-
sons and services may be accepted with God; that they may
be progressively sanctified; and that they may, in due time,
be glorified. John xvii. His intercession is ever prevalent
and successful. Ps. xxi. 2; John xi. 42. The prevalent effi-
cacy of his intercession may be inferred from the dignity
of his person, and the endearing relation in which he stands
to the Father. Not only is the advocate dear to the Father,
but the clients for whom he pleads are also the objects of the
Father's special love. John xvi. 27. Christ's pleadings in
their behalf are always conformable to his Father's will;
they are founded upon the sacrifice which he offered up
with which the Father has declared himself well pleased. The
Father has also bound himself by promise to grant unte
Christ all his requests, and his covenant shall stand fast
128
CONFESSION OF FAITH.
[CHAP. VIII.
with him, and his faithfulness shall not fa.l. This should,
engage us to love Christ with a supreme affection; it should
attract our hearts from earth to heaven, and fix our affec-
tions and desires on things above; it should encourage us
to " come boldly to the throne of grace;" and it should con-
strain us to live to Christ, to plead his cause, and promote
his interests on earth.
5. He shall return to judge men and angels at the end of
the world. This is a truth clearly revealed, and fully at-
tested in the sacred records. Enoch, the seventh from
Adam, foretold it in solemn language. Jude 14. The Old
Testament Scriptures abound with promises of the second
as well as of the first coming of Christ. Ps. 1. 3; xcvi. 13;
xcviii. 9. The apostles with one voice, proclaim this truth.
Thess. iv. 16; 2 Thess. i. 7-9. Angels bear witness to
the same truth. Acts i. 11. It is confirmed by the infalli-
ble testimony of Christ himself. Matt. xxvi. 64; Rev. xxii.
7, 12, 20. He will come personally and visibly, with great
power and glory. The time of his coming, though fixed in
the counsels of heaven, is to us unknown; but it will be
sudden and unexpected, and should be regarded by us as
near at hand. Matt. xxv. 13; James v. 8, 9. The great end
of his coming is to judge the world, when he will pronounce
the final doom of angels and men, and will consummate the
salvation of his people. Heb. ix. 28.
We should accustom ourselves to frequent and serious
thoughts about the coming of our Lord; for it is an event in
which we are deeply interested, since "we must all appear
before the judgment seat of Christ; that every one may re-
ceive the things done in his body, according to that he hath
done, whether it be good or bad." We should occupy our
talents till our Lord come, that we may receive from him
that best of plaudits-" Well done, good and faithful ser-
vant, enter thou into the joy of thy Lord." Let us endea-
vour to maintain the Christian graces in lively and vigorous
exercise, and to be always in a posture of preparation for
the coming of Christ. Luke xii. 35, 36. And, let us
"abide
in him, that when he shall appear, we may have confidence,
and not be ashamed before him at his coming." 1 John ii. 28.*
SECTION V.-The Lord Jesus, by his perfect obe-
dience and sacrifice of himself, which he through the
* See Hurrion's Sermons, vol. ii.
SECT. 5.]
OF CHRIST THE MEDIATOR.
129
.34
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.35
84 Rom. v. 19. Hebrews ix. 14, 16; x. 14.
Eph. v. 2. Rom. iii. 25, 26.
35 Dan. ix. 24, 26. Col. i. 19, 20. Eph.
i. 11, 14. John xvii. 2. Heb. ix.
12, 15.
EXPOSITION.
This section relates to the ends gained, or the effects ac-
complished, by the obedience and sacrifice of Christ. It is
affirmed:
1. That he hath fully satisfied the justice of his Father.
Retributive justice is essential to God, as a moral governor;
and the exercise of it, upon the entrance of sin, was indis-
pensably necessary. Christ, as the surety of those whom
the Father had given unto him, made a true and proper satis-
faction to divine justice, by enduring in their stead the very
punishment which their sins deserved. "He put away sin
by the sacrifice of himself.” “He finished transgression,
made an end of sins, and made reconciliation for iniquity.
"He hath redeemed us from the curse of the law, being made
a curse for us." Heb. ix. 26; Dan. ix. 24; Gal. iii. 13.
"Our Lord's sufferings, as our surety, possessed every
thing requisite to a true and proper satisfaction for sin; he
suffered by the appointment of God, who alone had a right
to admit of the death of a surety in the room of transgres-
sors; he suffered in the same nature that had sinned; his
sufferings were voluntary and obediential, and therefore pos-
sessed a moral fitness for making reparation to the injured
honours of the divine law; he was Lord of his own life, and
had a right to lay it down in the room of others; and his
sufferings were, from the dignity of his person, of infinite
value for the expiation of our sins."
That the sacrifice of Christ was fully satisfactory to divine
justice, cannot be questioned. An apostle testifies, that the
sacrifice which he offered up was "for a sweet-smelling
savour unto God." Eph. v. 2. Christ himself announced
that the satisfaction was complete, when, on the cross, he
proclaimed, "It is finished." And we have a most deci-
sive proof of the satisfactory nature of his sacrifice, in his
در
130
CONFESSION OF FAITH.
[CHAP. VIII.
resurrection from the dead, and his glorious exaltation in
heaven.
2. He purchased reconciliation for his people. This ne-
cessarily flows from the former; for if justice is fully satis-
fied, God's judicial displeasure must be turned away. It is
sin which separates between God and sinners; and, there-
fore, Christ made reconciliation by satisfying divine justice
for sin, the cause of the separation. God was not merely
rendered reconcilable, but fully reconciled, by the death of
Christ. If God were only reconcilable, then some acts of
our own must be the proper ground of our reconciliation.
But such a sentiment is subversive of the gospel, which
everywhere declares, that Christ made reconciliation by his
death. Rom. v. 10. From this, however, it will by no
means follow, that the elect are in a state of actual recon-
ciliation, either from the time of Christ's death, or from the
first moment of their own existence. The Scripture repre-
sents them as being "by nature children of wrath, even as
others." A sure foundation for their reconciliation was laid
by the death of Christ; but they are only actually recon-
ciled to God when, by that faith which is of divine opera-
tion, they accept of pardon and peace as obtained by Christ,
and freely exhibited to them in the gospel. "We joy in
God," says an apostle, “through our Lord Jesus Christ, by
whom we have now received the atonement," or rather the
reconciliation. Rom. v. 11.
3. He purchased for his elect an everlasting inheritance
in the kingdom of heaven. Christ not only sustained the
full infliction of the penalty of the law, to obtain for his peo-
ple deliverance from condemnation, but also perfectly fulfill-
ed its precept, to procure for them a title to the eternal in-
heritance. Indeed, his endurance of the penalty, and his
obedience to the precept of the law, though they may be dis-
tinguished, cannot be separated, and constitute that one right-
eousness which is meritorious of their complete salvation.
"Grace reigns through righteousness unto eternal life, by
Jesus Christ our Lord." Rom. v. 21. "By Christ's satis-
faction," says the accurate Witsius, "deliverance from sin,
and all the happy effects of that immunity, were purchased
at once for all the elect in general.”*
* Witsius on the Economy of the Covenants, book ii., ch. 7.
See also the excellent Dissertations of Turretine, vol. iv.-De
Satisfactione Christi.
SECT. 6, 7.] OF CHRIST THE MEDIATOR.
131
SECTION VI. Although the work of redemption
was not actually wrought by Christ till after his in-
carnation, yet the virtue, efficacy, and benefits thereof,
were communicated unto the elect in all ages succes-
sively 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 to-day the same, and for ever.30
36 Gal. iv. 4, 5. Gen. iii. 15. Rev. xiii. 8. Heb. xiii. 8.
EXPOSITION.
This section asserts the efficacy of the death of Christ for
the salvation of sinners before, as well as since, he actually
laid down his life. Though four thousand years elapsed be-
fore he actually appeared in the flesh, and put away sin by the
sacrifice of himself, yet he was exhibited, from the beginning
of the world, in promises, predictions, and types; and be-
lievers under the Old Testament were saved by the merit of
his sacrifice, as well as those under the New. Abraham
rejoiced to see his day," and was justified by faith in him.
"His death is not more efficacious now, nor will be to eter-
nity, than it was before; for he is the same in point of virtue
yesterday, in the ages past, as he is to-day, at present, and
will be in the ages to come. "* Heb. xiii. 8. Let us rejoice
that his death still possesses the same virtue and efficacy
that ever it had; nothing more is required but the applica-
tion of faith for the communication to us of its fruits and
effects.
(6
SECTION VII.-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 de-
nominated by the other nature.
38
37 Heb. ix. 14. 1 Pet. iii. 18
139 Acts.
39 Acts xx. 28. John iii. 13. 1 John iii.
16.
* Charnock's Works vol. ii., p. 563.
132
[CHAP. VIII
CONFESSION OF FAITH.
EXPOSITION.
In opposition to Roman Catholics, who maintain that Christ
is mediator only as man, this section asserts that Christ, as
mediator, acteth according to both natures. The Scriptures
teach us that he acted as mediator prior to his assumption of
human nature. It is a mediatorial act, the act of a pro-
phet, to reveal the will of God; and it cannot be questioned
that Christ was the author of revelation under the old as
well as the new dispensation. It is a mediatorial act to in-
tercede for the Church; but this Christ did long before his
incarnation. Zech. i. 12. And since his incarnation the
mediator acts as God-man, and the works peculiar to each
nature are ascribed to the person of Christ, in which both
natures are united. The human nature alone could suffer
and die; yet it is said, "The Lord of glory was crucified ;”
and, "God purchased the Church with his own blood.” 1 Cor.
ii. 8; Acts xx. 28. This claims our special attention; for
upon the communion of the two natures in the person of
Christ, in all mediatory acts, especially as a surety, the in-
herent value of his work principally depends.
SECTION VIII.-To all those for whom Christ hath
purchased redemption, he doth certainly and effectual-
ly apply and communicate the same; making inter-
cession for them;" and revealing unto them, in and by
the word, the mysteries of salvation; effectually per-
suading them by his Spirit to believe and obey; and
governing their hearts by his word and Spirit;*² over-
coming all their enemies by his almighty power and
wisdom, in such manner and ways are most con-
sonant to his wonderful and unsearchable dispensa-
tion. ¹³
29 John vi. 37, 39; x. 15, 16.
40 1 John ii. 1, 2. Rom. viii. 34.
41 John xv. 13, 15. Eph. i. 7-9. John
xvii. 6.
42 John xiv. 16. Heb. xii. 2. 2 Cor. iv.
13. Rom. viii. 9, 14; xv. 18, 19.
John xvii. 17.
43 Psa. cx. 1. 1 Cor. xv. 25, 26. Mal. iv.
2, 3. Col. ii. 15.
EXPOSITION.
This section relates to the extent of Christ's death with
respect to its objects, and in opposition to the Arminian
tenet, that Christ died for all men, for those who shall
SECT. 8.]
133
OF CHRIST THE MEDIATOR.
finally perish, as well as for those who shall be eventually
saved; it affirms that the purchase and application of redemp-
tion are exactly of the same extent. In the fifth section we
were taught that Christ purchased redemption only for "those
whom the Father hath given unto him ;" and here it is as-
serted, that “to all those for whom Christ hath purchased
redemption, he doth certainly and effectually apply and com-
municate the same." It was formerly remarked, that, at
the period when the Confession was framed, the phrase to
purchase redemption was nearly synonymous with the phrase
to make atonement for sin. What language, then, could
affirm more explicitly than that here employed, that the
atonement of Christ is specific and limited, that it is neither
universal nor indefinite, but restricted to the elect, who shall
be saved from wrath through him?
The sacrifice of Christ derived infinite value from the
dignity of his person; it must, therefore, have been intrinsi-
cally sufficient to expiate the sins of the whole human race
had it been so intended; but, in the designation of the Father,
and in the intention of Christ himself, it was limited to a
definite number, who shall ultimately obtain salvation. This
important truth may be confirmed by the following argu-
-
ments:
1. Restrictive terms are frequently employed in Scripture
to express the objects of the death of Christ: "He bare the
sin of many,
"He gave his life a ransom for many."
Isa. liii. 12; Matt. xx. 28. Does not this intimate that Christ
died, not for all men, but only for many?
""
2. Those for whom Christ died are distinguished from
others by discriminating characters. They are called the
sheep, John x. 15; the church, Eph. v. 25; God's elect,
Rom. viii. 33; the children of God, John xi. 52.
3. Those whom Christ redeemed by his blood are said to
be "redeemed from among men," (Rev. xiv. 4;) which, if
Christ has redeemed all men, would be an unmeaning and
inconsistent phrase. They are also said to be "redeemed out
of every kindred," &c. (Rev. v. 9,) which certainly implies
that only some of every kindred are redeemed.
4. The redemption obtained by Christ is restricted to
those who were "chosen in him," and whom the Father
gave to him to redeem by his death. Eph. i. 4, 7; John
xvii. 2.
5. Christ died in the character of a surety, and therefore
12
134
CONFESSION OF FAITH.
[CHAP. VIII.
he laid down his life only for those whom he represented, or
for his spiritual seed. Isa. liii. 10.
6. The intention of Christ in laying down his life was,
not merely to obtain for those for whom he died a possi-
bility of salvation, but actually to save them, to bring them
to the real possession and enjoyment of eternal salvation.
Eph. v. 25, 26; Tit. ii. 14; 1 Pet. iii. 18; 1 Thess. v. 10.
From this, it inevitably follows, that Christ died only for
those who shall be saved in him with an everlasting salva-
tion.
7. The intercession of Christ proceeds upon the ground of
his atoning sacrifice; they must, therefore, be of the same
extent with regard to their objects; but he does not pray for
the world, but only for those who were given him out of the
world; his sacrifice must, therefore, be restricted to that
definite number. 1 John ii. 1, 2; John xvii. 9.
8. An apostle infers from the greatness of God's love in
delivering up his Son to death for sinners, that he will not
withhold from them any of the blessings of salvation; we
must, therefore, conclude that Christ did not die for all man-
kind. Rom. viii. 32.
9. The same apostle infers the certainty of our salvation
by the life of Christ, from our reconciliation to God by his
death; now, since all are not saved by his life, we must
conclude that all were not reconciled by his death. Rom. v.
10.
10. Christ, by his death, procured for his people not only
salvation, but all the means leading to the enjoyment of it,
consequently, his intention in dying must be limited to those
who do repent and believe, and not extend to the whole
human race.
11. The doctrine that Christ died for all men leads to
many absurd consequences, such as-That Christ shed his
blood for many in vain, since all are not saved; that he
laid down his life in absolute uncertainty whether any of
the human race would eventually be saved; that he shed
his blood for millions who, at the very moment of his death,
were consigned to the pit of everlasting destruction; that he
died for those for whom he does not intercede; that he died
for those to whom he never sent the means of salvation,
yea, to some of whom he even forbade his gospel to be
preached. Matt. x. 5; Rom. x. 14; and that God acts un-
justly in inflicting everlasting punishment upon men for
SECT. 1.]
135
OF FREE WILL.
those very transgressions for which he has already received
full satisfaction by the death of Christ. To affirm any of
these things, would be blasphemous in the highest degree;
and, therefore, that doctrine which involves such conse.
quences must be unscriptural.
Universal terms are sometimes used in Scripture in refer-
ence to the death of Christ; but reason and common sense
demand that general phrases be explained and defined by
those that are special, and which can only admit of one in-
terpretation. The meaning in each case may usually be as-
certained from the context; and one obvious reason for the
use of indefinite and universal terms in relation to the death
of Christ is, to intimate that the saving effects of his death
extend to some of all nations; to Gentiles as well as Jews;
to all classes and descriptions of men.
*
CHAPTER IX.
OF FREE WILL.
SECTION L-God hath endued the will of man with
that natural liberty that it is neither forced, nor by
any absolute necessity of nature determined, to good
or evil.¹
Matt. xvii. 12. James i. 14. Deut. xxx. 19.
EXPOSITION.
The decision of most of the points in controversy between
Calvinists and Arminians, as President Edwards has ob-
served, depends on the determination of the question-
Wherein consists that freedom of will which is requisite
to moral agency? According to Arminians three things be-
long to the freedom of the will:-1. That the will has a
self-determining power, or a certain sovereignty over itself,
and its own acts, whereby it determines its own volitions.
* On this topic numerous publications have lately appeared;
among the earlier productions, we would refer to Hurrion's Four
Sermons in the Lime-street Lectures, and especially to Dr. Owen's
Treatis, Salus Electorum, Sanguis Jesu, which, in fact, exhausts
the subject.
136
CONFESSION OF FAITH.
[CHAP. IX.
2. A state of indifference, or that equilibrium, whereby the
will is without all antecedent bias, and left entirely free
from any prepossessing inclination to one side or the other.
3. That the volitions, or acts of the will, are contingent,
not only as opposed to all constraint, but to all necessity, or
any fixed and certain connexion with some previous ground
or reason of their existence. Calvinists, on the other hand,
contend that a power in the will to determine its own deter-
minations, is either unmeaning, or supposes, contrary to the
first principles of philosophy, something to arise without a
cause; that the idea of the soul exerting an act of choice or
preference, while, at the same time, the will is in a perfect
equilibrium, or state of indifference, is full of absurdity and
self-contradiction; and that, as nothing can ever come to
pass without a cause, the acts of the will are never contin-
gent, or without necessity; understanding by necessity a
necessity of consequence, or an infallible connexion with
something foregoing. According to Calvinists, the liberty
of a moral agent consists in the power of acting according
to his choice; and those actions are free which are performed
without any external compulsion or restraint, in consequence
of the determinations of his own mind. “The necessity of
man's willing and acting in conformity to his apprehensions
and disposition, is, in their opinion, fully consistent with all
the liberty, which can belong to a rational nature. The in-
finite Being necessarily wills and acts according to the ab-
solute perfection of his nature, yet with the highest liberty.
Angels necessarily will and act according to the perfection
of their natures, yet with full liberty; for this sort of neces-
sity is so far from interfering with liberty of will, that the
perfection of the will's liberty lies in such a necessity. The
very essence of its liberty lies in acting consciously, choosing
or refusing without any external compulsion or constraint,
but according to inward principles of rational apprehension
and natural disposition.†
SECTION II.-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.³
2
2 Eccl. vii. 29. Gen. i. 26.
1
3 Gen. ii. 16, 17; iii. 6.
* See Edwards's Inquiry into the Freedom of the Will.
† Adam Gib on Liberty and Necessity; Contemplations, p. 484.
SECT. 2-5.]
137
OF FREE WILL.
SECTION 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 him-
self, or to prepare himself thereunto."
8
SECTION 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 nor only
will that which is good, but doth also will that which
is evil.¹0
SECTION V.-The will of man is made perfectly and
immutably free to do good alone, in the state of glory
only."
• Rom. v. 6; viii. 7. John xv. 5.
Rom. iii. 10, 12.
* Eph. ii. 1, 5. Col. ii. 13.
John vi. 44, 65. Eph. ii. 2-5. 1 Cor.
ii. 14. Tit. iii. 3-5.
8 Col. i. 13. John viii. 34, 36.
Phil. ii. 13. Rom. vi. 18, 22.
10 Gal. v. 17. Rom. vii. 15, 18, 19, 21, 23.
11 Eph. iv. 13. Heb. xii. 23. 1 John iii.
2. Jude 24.
EXPOSITION.
The human will is not a distinct agent, but only a power
of the rational soul. It is essential to a soul to have a moral
disposition, good or bad, or a mixture of both; and, accord-
ing to what is the prevailing moral disposition of the soul,
must be the moral actings of the will. Hence there is a
great difference in regard to the freedom of the will in the
different states of man. In the state of innocence, the na-
tural inclination of man's will was only to good; but it was
liable to change through the power of temptation, and there-
fore free to choose evil. In his natural corrupt state, man
freely chooses evil, without any compulsion or constraint on
his will; and he cannot do otherwise, being under the bon-
dage of sin. In the state of grace, he has a free will partly
to good and partly to evil. In this state there is a mixture
of two opposite moral dispositions, and as sometimes the
cne, and sometimes the other, prevails, so the will sometimes
12*
138
CONFESSION OF FAITH.
[CHAP. IX
chooses that which is good, and sometimes that which is
evil. In the state of glory, the blessed freely choose what
is good; and, being confirmed in a state of perfect holiness,
they can only will what is good.
The important truth laid down in the third section con-
cerning man's inability, in his fallen state, to will or do that
which is spiritually good, claims some further notice. It
has been opposed by various sects. The Pelagians main-
tained "that mankind are capable of repentance and amend-
ment, and of arriving to the highest degrees of piety and
virtue, by the use of their natural faculties and powers."
The Semi-Pelagians, though they allowed that assisting
grace is necessary to enable a man to continue in a course
of religious duties, yet held "that inward preventing grace
was not necessary to form in the soul the first begin-
nings of true repentance and amendment; that every man
was capable of producing these by the mere power of his
natural faculties; as also of exercising faith in Christ, and
forming the purposes of a holy and sincere obedience.”*
The Arminians, in words, ascribe the conversion of the sin-
ner to the grace of God; yet they ultimately resolve it into
the free-will of man. In opposition to these various forms
of error, our Confession asserts that man, in his natural
corrupt state, "has lost all ability of will to any spiritual
good accompanying salvation," and that "a natural man is
not able, by his own strength, to convert himself, or to pre-
pare himself thereunto." This may be confirmed—1. By
the representations given in Scripture of the natural condi-
tion of mankind sinners. They are said to be "dead in
trespasses and sins;" to be not only blind, but "darkness"
itself; to be “the servants of sin ;” to be “enemies of God,”
who are not, and cannot be, subject to his law. Eph. ii. 1;
v. 8; Rom. vi. 17; Col. i. 21; Rom. viii. 7.
Rom. viii. 7. 2. The
Scripture contains explicit declarations of man's inability to
exercise faith in Christ, or to do anything spiritually good.
John vi. 44; xv. 5. 3. God claims the conversion of sinners
as his own work, which he promises to accomplish. Ezek.
xi. 19, 20; xxxvi. 26, 27; Jer. xxxi. 33. 4. The conver-
sion of sinners is uniformly ascribed to the efficacy of divine
grace. Acts xvi. 14; 1 Thess. i. 5. 5. The conversion of
the soul is described in Scripture by such figurative terms as
* Mosheim, cent. v., p. 2, ch. 5.
SECT. 1, 2.] OF EFFECTUAL CALLING.
139
imply that it is a divine work. It is called a creation, Eph.
ii. 10; a resurrection, John v. 21; a new birth, John i. 13.
6. If the sinner could convert himself, then he would have
something of which he might boast; something which he
had not received. 1 Cor. i. 29, 30; iv. 7. 7. The increase
of Christians in faith and holiness is spoken of as the work
of God; which must more strongly imply that the first
beginning of it is to be ascribed to him, Phil. i. 6; ii. 13;
Heb. xiii. 20, 21. We only add, that man's incapacity of
willing or doing that which is spiritually good being a moral
inability, is not inconsistent with his responsibility.
CHAPTER X.
OF EFFECTUAL CALLING.
SECTION I-All those whom God hath predesti-
nated 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 sal-
vation by Jesus Christ; enlightening their minds spiri-
tually 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.
0
SECTION II.This effectual call is of God's free
and special grace alone, not from anything at all fore-
1 Rom. viii. 30; xi. 7. Eph. i. 10, 11.
a 2 Thess. ii. 13, 14. 2 Cor. iii. 3, 6.
* Rom. viii. 2. Eph. ii. 1-5. 2 Tim. i.
9, 10.
• Acts xxvi. 18. 1 Cor. ii. 10, 12. Eph.
i. 17, 18.
• Ezek. xxxvi. 26.
6 Ezek. xi. 19. Phil. ii. 13. Deut. xxx.
6. Ezek. xxxvi. 27.
Eph. i. 19. John vi. 44, 45.
Cant. i. 4. Ps. cx. 3. John vi. 37. Rom.
vi. 16-18.
140
CONFESSION OF FAITH.
[CHAP. X
seen 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 em-
brace the grace offered and conveyed in it."
⁹ 2 Tim. i. 9.
4, 5, 8, 9.
1 Cor. ii. 14.
Tit. iii. 4, 5. Eph. ii. 11 John vi. 37. Ezek. xxxvi. 27. John v.
Rom. ix. 11.
25.
Rom. viii. 7. Eph. ii. 5.
EXPOSITION.
There is an external call of the gospel, whereby all who
hear it are called to the fellowship of Christ, and to receive
a full salvation in him, without money and without price.
Isa. lv. 1. This call is not confined to the elect, nor re-
stricted to those who are sensible of their sins, and feel their
need of a Saviour, or who possess some good qualifications
to distinguish them from others; but it is addressed to man-
kind sinners as such, without distinction, and without excep.
tion. All who come under the general denomination of men,
whatever be their character and state, have this call directed
to them: "To you, O men, I call, and my voice is to the
sons of men." Prov. viii. 4. "Look unto me, and be ye
saved, all the ends of the earth "-sinners of every nation,
of every rank, and condition. Isa. xlv. 22. To reconcile
the unlimited call of the gospel with the doctrines of particu-
lar election and a definite atonement, seems to exceed the
efforts of the human mind. But though we cannot discover
the principle which reconciles them, the doctrines them-
selves are clearly taught in the word of God; and are, there-
fore, to be received with unhesitating confidence. That the
call of the gospel is indefinite and universal, that God is
sincere in addressing this call to all to whom the gospel
comes, and that none who comply with the call shall be dis-
appointed; these are unquestionable truths. But the out-
ward call by the word is of itself ineffectual. Though all
without exception are thus called, yet multitudes refuse to
hearken, and in this respect "many are called, but few are
chosen ;" that is, few are determined effectually to embrace
the call. But there is also an internal call, in which the
Holy Spirit accompanies the external call with power and
efficacy upon the soul; and this call is always effectual.
This effectual work of the Spirit is termed a CALLING, be-
cause men are naturally at a distance from Christ, and are
SECT. 2.]
OF EFFECTUAL CALLING.
:141
hereby brought into fellowship with him. They are called
"out of that state of sin and death in which they are by
nature, to grace and salvation by Jesus Christ;" out of
darkness into marvellous light; out of the world that lieth in
wickedness into the family of God; from a state of bondage
into a state of glorious liberty; from a state of sin unto holi-
ness, and from a state of wrath unto the hope of eternal glory.
Concerning this calling we are here taught,
1. That the elect alone are partakers of it: "All those
whom God hath predestinated unto life, and those only, he
is pleased effectually to call." The subjects of this work
are said to be "called according to God's purpose," and
“whom he did predestinate, them he also called.” Rom. viii.
28, 30; 2 Tim. i. 9. Those who dispense the word know
not who are included in "the election of grace," and must,
therefore, address the calls and invitations of the gospel to
men indiscriminately. They draw the bow at a venture,
but the Lord, who "knoweth them that are his," directs the
arrow, so as to cause it to strike home to the hearts of those
whom he "hath chosen in Christ before the foundation of
the world."
2. That this calling is under the direction of the sovereign
will and pleasure of God as to the time of it. He is pleased
to call his elect "in his appointed and accepted time.” Some
are called into the vineyard at the third hour, some at the
sixth, some at the ninth, and some even at the eleventh hour
of the day. Some, like good Obadiah, have feared the Lord
from their youth; others, like Saul of Tarsus, have been
born, as it were, out of due time. There is also a diversity
with respect to the manner of this calling. Some, like Lydia,
have been secretly and sweetly allured to the Saviour, and
could hardly declare the time or manner in which the happy
change began; others, like the Philippian jailer, have for a
season suffered the terrors of the Lord, and been made to cry
out, trembling and astonished, "What shall I do to be saved?"
Acts xvi.
3. That this calling is effected by the word and Spirit.
The word is usually the outward means employed, and the
Holy Spirit is always the efficient agent, in calling men into
the kingdom of grace. If, in any instance, the call of the
gospel proves successful, it is not owing to the piety or per-
suasive eloquence of those who dispense the gospel (1 Cor.
iii. 7;) neither is it on account of one making a better use
142
'CONFESSION OF FAITH.
[CHAP. X.
than another of his own free will (Rom. ix. 16.) It is solely
to be ascribed to the power of the Divine Spirit accompany-
ing the outward call of the word. 1 Thess. i. 5. By means
of the law, the Spirit convinces them of their sinfulness,
shows them the danger to which they are exposed, and dis-
covers to them the utter insufficiency of their own works of
righteousness as the ground of their hope and trust for ac-
ceptance before God. By means of the gospel, he enlightens
their minds in the knowledge of Christ, discovers to them
the glory of his person, the perfection of his righteousness,
the suitableness of his offices, and the fulness of his grace;
shows them his ability to save to the uttermost, his suitable-
ness to their condition, and his willingness to receive all that
come to him. He also takes away their heart of stone, and
gives unto them an heart of flesh, renews their wills, and
effectually determines and enables them to embrace Christ as
their own Saviour.
66
4. That in this calling no violence is offered to the will.
While the Spirit effectually draws sinners to Christ, he deals
with them in a way agreeable to their rational nature, SO
as they come most freely, being made willing by his grace."
The liberty of the will is not invaded, for that would destroy
its very nature; but its obstinacy is overcome, its perverse-
ness taken away, and the whole soul powerfully, yet sweet-
ly, attracted to the Saviour. The compliance of the soul is
voluntary, while the energy of the Spirit is efficient and
almighty: "Thy people shall be willing in the day of thy
power." Ps. cx. 3.
5. That in this calling the operations of the Holy Spirit
are invincible. As Arminians and others maintain that God
gives sufficient grace to all men, upon the due improvement
of which they may be saved, if it is not their own fault, so
they also hold that there are no operations of the Spirit in
conversion which do not leave the sinner in such a state as
that he may either comply with them or not. It is obvious
that this opinion makes the success of the Spirit's work to
depend on the sinner's free will, so that those who do ac-
tually obey the call of the gospel are not more indebted to
God than those who reject it, but may take praise to them-
selves for having made a better use of their power, in direct
opposition to Scripture, which declares that "it is not of him
that willeth, but of God that showeth mercy." We admit
that there are common operations of the Spirit which do not
SECT. 2, 3.] OF EFFECTUAL CALLING.
143
issue in the conversion of the sinner; but we maintain that
the special operations of the Spirit overcome all opposition,
and effectually determine the sinner to embrace Jesus Christ
as he is offered in the gospel. If the special operations of
the Spirit were not invincible, but might be effectually re-
sisted, then it would be uncertain whether any would believe
or not, and consequently possible that all which Christ had
done and suffered in the work of redemption might have been
done and suffered in vain.
6. That this calling proceeds from the free grace of God.
The term grace is sometimes used to denote the influence of
the Holy Spirit on the heart, and sometimes to denote the
free favour of God, as opposed to all merit on the part of
his creatures. It is to be understood in the latter sense
when this effectual call is said to be "of God's free and
special grace alone, not from any thing at all foreseen in
man." Previous to their vocation, men can perform no work
that is spiritually good; and, after their conversion, their best
works are imperfect, and cannot entitle them to any reward.
God is not, therefore, influenced to call them on account of
any good works which they have already done, nor from
the foresight of any thing to be afterwards done by them.
2 Tim. i. 9; Tit. iii. 5. To manifest that this call is entirely
owing to the free grace of God, and to display the exceeding
riches of his grace, God is sometimes pleased to call the very
chief of sinners.
7. That in this calling the sinner is altogether passive,
until he is quickened and renewed by the Holy Spirit. Here
it is proper to distinguish between regeneration and conversion;
in the former the sinner is passive, in the latter he is active,
or co-operates with the grace of God. In regeneration a
principle of grace is implanted in the soul, and previous to
this the sinner is incapable of moral activity; for, in the
language of inspiration, he is “dead in trespasses and sins."
In conversion the soul turns to God, which imports activity;
but still the sinner only acts as he is acted upon by God, who
"worketh in him both to will and to do."
SECTION III.-Elect infants, dying in infancy, are
regenerated and saved by Christ through the Spirit,"
who worketh when, and where, and how he pleas
12 Luke xviii. 15, 16. Acts ii. 38, 39. John iii. 3, 5. 1 John v. 12. Rom. viii. 9.
144
CONFESSION OF FAITH.
[CHAP. X.
eth.¹³
So also are all other elect persons, who are in-
capable of being outwardly called by the ministry of
the word.¹4
13 John iii. 8.
I
14 1 John v. 12. Acts iv. 12.
EXPOSITION.
The Holy Spirit usually works by means; and the word
read or preached, is the ordinary means which he renders
effectual to the salvation of sinners. But he has immediate
access to the hearts of men, and can produce a saving change
in them without the use of ordinary means. "As infants
are not fit subjects of instruction, their regeneration must be
effected without means, by the immediate agency of the Holy
Spirit on their souls. There are adult persons, too, to whom
the use of reason has been denied. It would be harsh and
unwarrantable to suppose that they are, on this account,
excluded from salvation; and to such of them as God has
chosen, it may be applied in the same manner as to infants."*
15 Matt. xxii. 14.
16 Matt. vii. 22; xiii. 20, 21. Heb. vi.
4, 5.
17 John vi. 64-66; viii. 24.
SECTION IV. Others not elected, although they
may be called by the ministry of the word," and may
have some common operations of the Spirit;¹º yet
they never truly come unto Christ, and therefore can-
not be saved;" much less can men not professing the
Christian religion be saved in any other way whatso-
ever, be they ever so diligent to frame their lives ac-
cording to the light of nature and the law of that reli-
gion they do profess; and to assert and maintain that
they may, is very pernicious, and to be detested."
18
18 Acts iv. 12. John xiv. 6. Eph. ii. 12
John iv. 22; xvii. 3.
19 2 John 9-11. 1 Cor. xvi. 22. Gal. i.
6-8.
EXPOSITION.
The doctrines stated in this section are the following:
1. That though those who are not elected have the exter-
nal call of the gospel addressed to them, in common with
* Dick's Lectures on Theology, vol. iii., p. 265.
SECT. 4.]
145
OF EFFECTUAL CALLING.
those who are elected, yet "they never truly come to
Christ, and therefore cannot be saved."
2. That there are "common operations of the Spirit,"
which produce convictions of sin, by means of the law in the
conscience; and joyous emotions, by means of the gospel, in
the affections of men in their natural state; which do not
issue in conversion.
3. That those cannot be saved who are totally destitute
of revelation. 66
Though the invitation which nature gives
to seek God be sufficient to render them without excuse who
do not comply with it (Rom. i. 20,) yet it is not sufficient,
even objectively, for salvation; for it does not afford that
lively hope which maketh not ashamed, for this is only re-
vealed by the gospel; whence the gentiles are said to have
been without hope in the world. Eph. ii. 12. It does not
show the true way to the enjoyment of God, which is no
other than faith in Christ. It does not sufficiently instruct
us about the manner in which we ought to worship and
please God, and do what is acceptable to him. In short,
this call by nature never did, nor is it even possible that it
ever can, bring any to the saving knowledge of God: the
gospel alone is the power of God unto salvation, to every
one that believeth. Rom. i. 16. We are persuaded there is
no salvation without Christ, (Acts iv. 12;) no communion
of adult persons with Christ, but by faith in him, (Eph. iii.
17;) no faith in Christ without the knowledge of him, (John
xvii. 3;) no knowledge but by the preaching of the gospel,
(Rom. x. 14;) no preaching of the gospel in the works of
nature; for it is that mystery which was kept secret since
the world began." Rom. xvi. 25.*
Let us be thankful that we are favoured with the revela-
tion and free offer of Christ in the gospel. Let us give all
diligence to make sure our election, by making sure our
calling; and if we have, indeed, been made "partakers of
the heavenly calling," let us "walk worthy of the vocation
wherewith we are called," and "worthy of God, who hath
called us into his kingdom and glory.”
* Witsius's Economy of the Covenants, book iii., ch. 5, sect. 13, 14.
13
146
[CHAP. XI.
CONFESSION OF FAITH.
CHAPTER XI.
OF JUSTIFICATION.
SECTION 1.-Those whom God effectually calleth
he also freely justifieth;' not by infusing righteous-
ness 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; not by imputing faith
itself, the act of believing, or any other evangelical
obedience, to them as their righteousness; but by im.
puting the obedience and satisfaction of Christ unto
them, they receiving and resting on him and his right-
eousness by faith: which faith they have not of them-
selves; it is the gift of God.³
4
SECTION 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 justi-
fied, but is ever accompanied with all other saving
graces, and is no dead faith, but worketh by love."
1 Rom. viii. 30; iii. 24.
2 Rom. iv. 5-8. 2 Cor. v. 19, 21. Rom.
iii. 22, 24, 25, 27, 28. Titus iii. 5, 7.
Eph. i. 7. Jer. xxiii. 6. 1 Cor. i.
30, 31. Rom. v. 17-19.
3 Acts x. 44. Gal. ii. 16. Phil. iii. 9.
Acts xiii. 38, 39. Eph. ii. 7, 8.
4 Johu i. 12. Rom. iii. 28; v. 1.
5 James ii. 17, 22, 26. Gal. v. 6.
EXPOSITION.
The doctrine of justification by faith holds a most im-
portant place in the Christian system. It was justly termed
by Luther, articulus stantis vel cadentis ecclesice-the test
of a standing or of a falling church. In the Church of
Rome this doctrine was most grossly corrupted; and it was
eminently through the preaching of the scriptural doctrine
of justification that the reformation from Popery was effect-
ed. Even in the Protestant churches, however, pernicious
errors in regard to this subject have been widely dissemina-
ted, and at different periods have produced much acrimonious
controversy. In our Confession, the scriptural doctrine of
justification is accurately discriminated from the various
SECT. 1, 2.]
OF JUSTIFICATION.
147
forms of error; and in the progress of our exposition, we
shall point out the errors to which the statements of the
Confession are opposed.
I. Justification is a judicial act of God, and is not a
change of nature, but a change of the sinner's state in rela-
tion to the law. The Church of Rome confounds justification
with sanctification, and represents justification as a physical
act, consisting in the infusion of righteousness into the souls
of men, making them internally and personally just. But
though justification and sanctification are inseparably con-
nected, yet they are totally distinct, and the blending of them
together perverts both the law and the gospel. Justification,
according to the use of the word in Scripture, must be under-
stood forensically; it is a law term, derived from human
courts of judicature, and signifies, not the making of a person.
righteous, but the holding and declaring him to be righteous
in law. The forensic sense of the word is manifest from its
being frequently opposed to condemnation. Deut. xxv. 1;
Prov. xvii. 15; Rom. v. 16; viii. 33, 34.
Condemnation lies not in infusing wickedness into a crimi-
nal, or in making him guilty, but in judicially pronouncing
sentence upon him according to his transgression of the
law; so justification does not lie in infusing righteousness
into a person, but in declaring him to be righteous on legal
grounds; and, like the sentence of a judge, it is completed at
once.
Socinians, and some others, represent justification as con-
sisting only in the pardon of sin. In opposition to this, our
Confession declares that God justifies those whom he effect
ually calls, not only "by pardoning their sins," but also “by
accounting and accepting their persons as righteous." The
pardon of sin is unquestionably one important part of justi-
fication. It consists in the removal of guilt, or the absolu-
tion of the sinner from the obligation to punishment which
he lay under by virtue of the sentence of the violated law.
The pardon which God bestows is full and complete. It in-
cludes all sins, be they ever so numerous, and extends to all
their aggravations, be they ever so enormous. Thus saith
the Lord, "I will pardon all their iniquities whereby they
have sinned, and whereby they have transgressed against
me." Jer. xxxiii. 8. All the sins of the believer are at once
pardoned in his justification; his past sins are formally for
given, and his future sins will not be imputed, so that he
$
148
CONFESSION OF FAITH.
[CHAP. XI
cannot come into condemnation. Ps. xxxii. 1, 2; John v. 24.
But the pardon of sin alone would only restore the believer
to such a state of probation as that from which Adam fell;
he would be under no legal charge of guilt, but still he would
have no legal title to eternal life. But when God justifies a
sinner, he does not merely absolve him from guilt, or from a
liableness to eternal death; he also pronounces him right-
eous, and, as such, entitled to eternal life. Hence, it is call-
ed "the justification of life;" and they who "receive the
gift of righteousness, shall reign in life by one, Jesus Christ."
Rom. v. 17, 18.
II. No man can be justified before God, in whole or in
part on the ground of a personal righteousness of any kind.
Romanists, Socinians, and Pelagians, maintain that we are
justified either by a personal inherent righteousness, or by
our own works.* In opposition to this, our Confession teaches
that persons are not justified "for anything wrought in them,
or done by them, but for Christ's sake alone."
That we
cannot be justified by an inherent righteousness, is manifest,
1. Because we can only be justified on the ground of a per-
fect righteousness, and our inherent righteousness is imper-
fect; for the Scripture saith, "There is no man that sinneth
not."
1 Kings viii. 46. 2. Because the righteousness by
which we are justified is not our own. Phil. iii. 9. 3. Re-
cause the sentence of justification must, in the order of na-
ture, though not of time, precede the implantation of inherent
holiness. 4. Because, if we were justified by an inherent
righteousness, it could not be said that God "justifieth the
ungodly." Rom. iv. 5.
That we cannot be justified by our own works is no less
manifest.-1. Because our personal obedience falls far short
of the requirements of the law. The law demands obedience
in all respects perfect; but "in many things we offend all."
James iii. 2. 2. Because our obedience, though it were com-
mensurate to the high demands of the law, could not satisfy
for our past transgressions. The law requires not only the
*The Church of Rome pleads for a double justification. The
first consisting in the remission of sin and renovation of the in-
ward man, is said to be by faith, in a sense, however, which
does not exclude merit and predisposing qualifications; the second,
whereby we are adjudged to everlasting life, is said to be by in-
herent righteousness and by works, performed by the aid of that
grace which was infused in the first. Concil. Trident., sess. vi.,
De Justificatione.
SECT. 2.]
149
OF JUSTIFICATION.
fulfilment of its precept, but also the endurance of its penalty:
"Without shedding of blood there is no remission." Heb.
ix. 22. 3. Because we are freely justified by grace, and
grace and works are diametrically opposed. Rom. iii. 24;
xi. 6. 4. Because justification by works not only makes
void the grace of God, but also renders the death of Christ
useless, and of no effect. Gal. ii. 21.* 5. Because we are
justified in such a way as excludes all boasting. Rom. iii.
27. 6. Because justification by works is in direct contra-
diction to the uniform testimony of Scripture. The apostle
Paul fully discusses the subject of justification in his Epistles
to the Romans and to the Galatians; and in both of these
Epistles he explicitly declares, that "by the deeds of the
law there shall no flesh be justified in the sight of God."
Rom. iii. 20; Gal. ii. 16. In answer to this argument, it has
been often urged, that the works which the apostle excludes
from the grounds of the sinner's justification before God, are
only works of the ceremonial, not of the moral, law. This
witty shift," Calvin says, the "wrangling disputants" of
his time borrowed from Origen and some of the old writers;
and he declares it is "very foolish and absurd,” and calls
upon his readers to "maintain this for a certain truth, that the
whole law is spoken of, when the power of justifying is taken
away from the law."+ “The reference,” says Mr. Haldane,
"is to every law that God has given to man, whether ex-
pressed in words or imprinted in the heart. It is that law
which the Gentiles have transgressed, which they have
naturally inscribed in their hearts. It is that law which the
Jews have violated, when they committed theft, adulteries,
and sacrileges, which convicted them of impiety, of evil
speaking, of calumny, of murder, of injustice. In one word,
it is that law which shuts the mouth of the whole world, as
had been said in the preceding verse, and brings in all men
guilty before God.”‡
66
Others have contended that the works which the apostle
excludes from any share in our justification are merely
works not performed in faith. This allegation is equally
* See the excellent Sermons of Robert Traill on this text.
+ Calvin's Instit., book iii., ch. 11, sect. 19.
Haldane on the Romans, vol. i., p. 261. On this point see also
Owen on Justification, ch. 14; Jonathan Edwards's Sermons, pp.
33--52; Rawlin on Justification, p. 39; and Chalmers on the Ro-
mans, pp. 193-199.
13*
150
CONFESSION OF FAITH.
[CHAP. XI.
groundless; for the apostle excludes works in general
works of every sort, without distinction or exception, (Eph.
ii. 9, 10;) and the most eminent saints disclaim all depend
ence upon their own works, and deprecate being dealt with
according to their best performances. Ps. cxliii. 2; Phil. iii.
9, 9.
66
""
Arminians maintain that faith itself, or the act of believ
ing, is accepted as our justifying righteousness. In opposi
tion to this our Confession teaches, that God does not justify
us by imputing faith itself, the act of believing, as our
righteousness. And in confirmation of this, we observe
that faith, as an act performed by us, is as much a work of
obedience to the law as any other; and, therefore, to be jus-
tified by the act of faith, would be to be justified by a work.
But this is contrary to the express declarations of Scripture,
which exclude all sorts of works from the affair of justifi-
cation. Gal. ii. 16. Besides, faith is plainly distinguished
from that righteousness by which we are justified. We read
of "the righteousness of God which is by faith of Jesus
Christ," and of "the righteousness which is of God by faith.”
Rom. iii. 22; Phil. iii. 9. No language could more clearly
show that righteousness and faith are two different things.
Nothing," says Mr. Haldane, “can be a greater corruption
of the truth than to represent faith itself as accepted instead
· of righteousness, or to be the righteousness that saves the
sinner. Faith is not righteousness. Righteousness is the
fulfilling of the law.”*
66
•
Neonomians allege, that though we cannot fulfil that per-
fect obedience which the law of works demanded, yet God
has been graciously pleased for Christ's sake, to give us a
new law; according to which, sincere obedience, or faith, re-
pentance, and sincere obedience, are accepted as our justify-
ing righteousness. It may be here remarked, that the Scrip-
ture nowhere gives the slightest intimation that a new and
milder law has been substituted in place of the law of works
originally given to man. Christ came "not to destroy the
law, but to fulfil it." The gospel was never designed to
teach sinners that God will now accept of a sincere instead
of a perfect obedience, but to direct them to Jesus Christ as
'the end of the law for righteousness to every one that be-
lieveth." The idea of a new law, adapted to the present
* Haldane on the Romans, vol. i. p. 350.
SECT. 2.]
151
OF JUSTIFICATION.
condition of human nature, reflects the greatest dishonour
both upon the law and the Lawgiver; for it assumes that the
Lawgiver is mutable, and that the law first given to man de-
manded too much.
III. The righteousness of Jesus Christ is the sole ground
of a sinner's justification before God. It is not his essential
righteousness as God that we intend,* for that is incom-
municable; but his mediatory or surety-righteousness, which,
according to our Confession, consists of his "obedience and
satisfaction." That sinners are justified only on this ground
might be demonstrated by a multiplicity of proofs. None
can be justified without a perfect righteousness; for the de-
mands of the law cannot be set aside or relaxed. The judg-
ment of God in pronouncing the sinner righteous, would not
be according to truth, unless the sentence were founded upon
a righteousness adequate to the requirements of the law. In
the Old Testament, the Messiah is mentioned under this en-
dearing name, "The Lord our Righteousness," (Jer. xxiii, 6;)
and it is predicted that he should "bring in everlasting
righteousness." Dan. ix. 21. In the New Testament, Christ is
said to be "made unto us righteousness ;" and we are said to
be "made the righteousness of God in him." 1 Cor. i. 30;
2 Cor. v. 21. It is declared that "by the obedience of one
shall many be made righteous," and that, " by the righteous-
ness of one, the free gift comes upon all men unto justifica-
tion of life." Rom. v. 18, 19.
IV. Sinners obtain an interest in the righteousness of
Christ, for their justification, by God imputing it to them,
and their receiving it by faith. The doctrine of the im-
putation of Christ's righteousness is rejected, not only by
Romanists and Socinians, but by several authors of widely
different sentiments.† Let it be observed, that we plead for
the imputation of the righteousness of Christ itself, and not
merely of its effects. "To say that the righteousness of
Christ, that is, his obedience and sufferings, are imputed to
us only as to their effects, is to say, that we have the benefit
of them, and no more; but imputation itself is denied. So
This was the opinion of Osiander, a learned man, who appear-
ed in Germany in the beginning of the Reformation, and who gave
Luther and Melancthon much annoyance with his notions. See
Mosheim, cent. xvi., sect. 3, p. 2, ch. i., c. 35.
† Among the authors here referred to, Dr. Dwight and Pro
fessor Stuart may be mentioned.
152
CONFESSION OF FAITH.
[CHAP. XI.
say the Socinians; but they know well enough, and in-
genuously grant, that they overthrow all true, real imputation
thereby."*
The effects of Christ's righteousness are com-
municated to us upon the ground of the imputation of his
righteousness itself; but they are really imparted, and not
imputed to us. Many, we apprehend, oppose the doctrine of
imputation, owing to their misconception of its proper nature.
It does not signify the infusion of holy dispositions, or the
actual transference of the righteousness of Christ to believ-
ers, so that it becomes inherently and subjectively theirs;
that is impossible, in the nature of things; but the meaning
is, that God reckons the righteousness of Christ to their ac-
count, and, in consideration of it, treats them as if they were
righteous. God does not reckon that they performed it them-
selves, for that would be a judgment not according to
truth; but he accounts it to them for their justification.
“There are certain technical terms in theology," says Dr.
Chalmers, "which are used so currently, that they fail to
impress their own meaning on the thinking principle. The
term 'impute' is one of them. It may hold forth a revela-
tion of its plain sense to you, when it is barely mentioned
that the term impute in the 6th verse (Rom. iv.,) is the same
in the original with what is employed in that verse of Phile-
mon where Paul says, 'If he hath wronged thee, or oweth
thee ought, put that on mine account.' To impute righteous-
ness to a man without works, is simply to put righteousness
down to his account, though he has not performed the works
of righteousness."+
The doctrine of the imputation of Christ's righteousness
is clearly taught in Scripture. We are represented as being
constituted righteous by the obedience of Christ, as we are
constituted sinners by the disobedience of Adam; and this
can only be by imputation. Rom. v. 19. We are also said
to be made the righteousness of God in Christ, as he was
made sin for us, and this, likewise, could only be by imputa-
tion. 2 Cor. v. 21. We are expressly told that God im-
puteth righteousness without works. Rom. iv. 6. This im-
putation proceeds upon the grounds of the believer's federal
union with Christ from eternity, and of his vital union with
him in time. Christ, as the surety of his spiritual seed, en-
gaged from everlasting to fulfil this righteousness for them;
* Owen on Justification, ch. 7.
+ Chalmers's Lectures on the Romans, vol. i., p. 208.
SECT. 2.]
OF JUSTIFICATION.
153
he fulfilled it in their nature, and in their room; and when
they become vitally united to him by the Spirit and by faith,
God graciously accounts his righteousness to them for their
justification.
V. Faith is the alone instrument of the sinner's justifica-
tion. That we are justified by faith is so frequently and ex-
pressly declared in the Scriptures, that no one who professes
to receive the word of God as the rule of his faith can ven-
ture to deny it. There are very different opinions, however,
in regard to the office of faith in the justification of a sinner.
Some say that a sinner is justified by faith, as it is an act
performed by him; as if faith came in the room of perfect
obedience, required by the law. This we have already dis-
proved; and "it is well known," says Witsius, "that the
Reformed churches condemned Arminius and his followers
for saying that faith comes to be considered, in the matter
of justification, as a work or act of ours. Some have said,
that faith is to be considered as the condition of our justifi-
cation. The "condition" of any thing usually signifies tnat
which, being done, gives us a right and title to it, because
it possesses either intrinsic or conventional merit. To call
faith, in this sense, the condition of our justification, would
introduce human merit, to the dishonour of divine grace, and
would entirely subvert the gospel. Some worthy divines
have called faith a condition, who were far from being of
opinion that it is a condition properly so called, on the per-
formance of which men should, according to the gracious
covenant of God, have a right to justification as their reward.
They merely intended, that without faith we cannot be justi-
fied; that faith must precede justification in the order of tine
or of nature. But as the term "condition" is very ambi-
guous, and calculated to mislead the ignorant, it should be
avoided. Others have said that faith justifies, as it is in-
formed and animated by charity. This is the language of
the Romanists; and here we may fitly use the words of the
heroic champion of the Reformation. Commenting on Gai.
ii. 16, he says: “This is the true means of becoming a Chris-
tian, even to be justified by faith in Jesus Christ, and not by
the works of the law. Here we must stand, not upon the
wicked gloss of the schoolmen, which say, that faith justi
fieth when charity and good works are joined withal. With
*Witsius on the Economy of the Covenants, book viii., ch. 3
sec. 51.
י,
154
CONFESSION OF FAITH.
[CHAP. XI.
this pestilent gloss, the sophisters have darkened and cor-
rupted this and other like sentences in Paul, wherein he mani-
festly attributeth justification to faith only in Christ. But
when a man heareth that he ought to believe in Christ, and
yet, notwithstanding, faith justifieth not, except it be formed
and furnished with charity, by and by he falleth from faith,
and thus he thinketh: If faith without charity justifieth not,
then is faith in vain and unprofitable, and charity alone jus-
tifieth; for except faith be formed with charity it is nothing.
Wherefore we must avoid this gloss as a most deadly
and devilish poison, and conclude with Paul, 'that we are
justified, not by faith furnished with charity, but by faith
only and alone.'"*
In opposition to these various views of the relation which
faith bears to justification, our Confession teaches that "faith,
receiving and resting on Christ and his righteousness, is the
alone instrument of justification." Some have misrepresented
this expression, as if it meant that faith is the instrument
wherewith God justifies. But it was
But it was never intended that
faith is an instrument on the part of God, but on our part.
Some have also inaccurately spoken of faith as the instru-
ment by which we receive justification. Faith is more pro-
perly the instrument by which we receive Christ and his
righteousness. Our Confession clearly teaches, that faith
IS "the instrument of justification," only as it "receives and
rests on Christ and his righteousness." This according to
Mr. Traill, is "the plain old Protestant doctrine, That the
place of faith is only that of a hand or instrument receiving
the righteousness of Christ, for which only we are justified."
The language of modern evangelical divines entirely accords.
with this "old Protestant doctrine." "Faith," says Mr. Hal-
dane, "does not justify as an act of righteousness, but as
the instrument by which we receive Christ and his right-
eousness."§ “When we read that we are justified by faith,'
says Dr. Chalmers, “one should understand that faith is
simply the instrument by which we lay hold of this great
privilege." "As the hand is said to nourish," says Dr.
"A book," says
*Luther's Commentary on the Galatians.
Mr. Traill, "that hath more plain sound gospel, than many vo-
lumes of some other divines."
† See President Edwards's Sermons, p. 13.
Traill's Works, vol. i., p. 298,
Haldane on the Romans, vol. i, p. 333.
Chalmers on the Romans, vol. i., p. 272.
SECT. 2, 3.]
OF JUSTIFICATION,
155
Colquhoun, "because it is the instrument of applying food
to the body; so faith justifies, as the hand or instrument of
applying the Redeemer's righteousness to the soul.”*
It is to be carefully observed, that our Confession not
merely describes faith as the instrument, but as the alone in-
strument of justification. This is directed against an error
of the Romanists, who hold that hope, and love, and repen-
tance, are included in faith as justifying, and concur with
faith, strictly so called, to justification. That we are justi-
fied by faith alone, is proved by such arguments as these:
We are justified by faith, in opposition to works (Rom. iv.
2, 3;) faith alone receives and applies the righteousness of
Christ; we are justified freely by grace, and therefore by
faith alone, because this alone is consistent with its being by
grace (Rom. iii. 24; iv. 16;) Abraham obtained the blessing
of justification by faith alone, and he was designed as a pat-
tern of the way in which all others, in succeeding ages,
were to be justified. Gal. iii. 6-9.
The advocates of the doctrine of justification by faith
alone were grossly calumniated, as if they had denied the
necessity of good works. To guard against this injurious
misrepresentation, our Confession teaches, that though "faith
is the alone instrument of justification, yet it is not alone in
the person justified." The faith that justifies is a living and
active principle, which works by love, purifies the heart, and
excites to universal obedience. It is accompanied with every
Christian grace, and productive of good works.
Works,'
says Luther, “are not taken into consideration when the
question respects justification. But true faith will no more
fail to produce them, than the sun can cease to give light."
This suggests a distinction, which enables us to remove the
apparent discrepancy between the Apostles Paul and James;
but we forbear entering on that subject.†
66
19
SECTION III.-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 satis
* Colquhoun's Sermons, p. 147.
† See Owen on Justification, ch. xx.; Dick's Lectures, vol. iii.,
pp. 380-385; Hill's Lectures, vol. ii., pp. 284, 285; Turrettin's
Inst. Theo., 1, 16, q. 8; also Turrettin's Exerc. Theo. text-De
Concord. Paul. et jac.
156
CONFESSION OF FAITH.
[CHAP. XI
Yet,
6
faction, to his Father's justice in their behalf.
inasmuch as he was given by the Father for them,"
and his obedience and satisfaction accepted in their
stead, and both freely, not for anything in them, their
justification is only of free grace;" that both the exact
justice and rich grace of God might be glorified in the
justification of sinners.¹
6 Rom. v. 8-10, 19. 1 Tim. ii. 5, 6. Heb.
x. 10, 14. Dan. ix. 24, 26. Isa. liii.
4-6, 10-12.
Rom. viii. 32.
8 2 Cor. v. 21. Matt. iii. 17. Eph. v. 2.
9 Rom. iii. 24. Eph. i. 7.
10 Rom. iii. 26. Eph. ii. 7.
EXPOSITION.
Socinians deny that Christ made any real and proper satis-
faction to divine justice in behalf of his people: and their
grand objection to this doctrine is, that it leaves no room for
the exercise of grace in the salvation of sinners. Many
modern writers, of a different class, deny that Christ satis-
fied retributive justice, and insist that he only satisfied public
justice; consequently, they must maintain, that he neither
discharged the debt of those who are justified, nor made a
proper satisfaction in their behalf. Indeed, they hold that a
debt of obedience or a debt of punishment, is, in its nature,
intransferable; of course, neither was transferred to Christ,
and neither was paid by him. The demands of the law, in
respect both of obedience and satisfaction, instead of being
exacted by Jehovah, and fulfilled by Christ, are, in their
opinion, by an act of divine sovereignty, "suspended, super-
seded, overruled." And the chief argument which they
urge against the doctrine of "a proper, real, and full satisfac-
tion" to divine justice is, "its excluding anything of the na
ture of grace from every part of the process of a sinner's
salvation, excepting the original appointment of the Surety."
The statement of our Confession, in this section, is directly
opposed to these views; and in confirmation of it, we need
only refer to the explicit testimony of the Scriptures. "By
the obedience of one shall many be made righteous." Rom.
v. 19. What stronger proof could we desire that Christ
discharged the debt of obedience due by those who are jus-
tified? "By his knowledge shall my righteous servant jus-
tify many; for he shall bear their iniquities." Isa. liii. 11.
Christ hath redeemed us from the curse of the law, being
·
SECT. 3, 4.]
157
OF JUSTIFICATION.
made a curse for us." Gal. iii. 13. What words could more
clearly convey the sentiment, that Christ endured the very
penalty of the broken law, and thereby made "a prope
real, and full satisfaction to his Father's justice," in behalf
of all whom he represented? But the justification of sin-
ners, “through the redemption that is in Christ Jesus,” in-
stead of excluding or obscuring, serves rather to illustrate the
glory of the grace displayed in it. Grace shines in God's
condescending to accept of the righteousness of a surety;
still more in his providing the surety; above all, in giving
his only begotten Son to be the propitiation for our sins.
Besides, that faith by which we receive the righteousness of
Christ is the gift of God. Eph. ii. 8. "The glory of the
gospel is, that grace reigns through righteousness. Salva-
tion is of grace; but this grace comes to us in a way of
righteousness. It is grace to us; but it was brought about
in such a way that all our debt was paid. This exhibits God
just as well as merciful: just, in requiring full compensa-
tion to justice; and merciful, because it was he, and not the
sinner, who provided the ransom. **
SECTION IV. God did, from all eternity, decree to
justify all the elect;" and Christ did, in the fulness of
time, die for their sins, and rise again for their justifi-
cation: nevertheless, they are not justified, until the
Holy Spirit doth in due time actually apply Christ unto
them.13
12
Gal. iii. 8. 1 Pet. i. 2, 19, 20. Rom. 13 Col. i. 21, 22. Gal. ii. 16. Tit. iii.
viii. 30.
4-7.
12 Gal. iv. 4. 1 Tim. ii. 6. Rom. iv. 25.
EXPOSITION.
This section is directed against the Antinomian error, that
the elect were justified from eternity, or when the price of
their redemption was paid by Christ. It is readily admitted
that God from eternity, decreed to justify the elect; but till
the period of effectual calling they are in a state of wrath
and condemnation. Eph. ii. 3; John iii. 18. The right-
eousness by which they are justified was perfected in
Christ's death, and the perfection of it was declared by his
resurrection, and they may be said to have been virtually
* Haldane on the Romans, vol. i., p. 320.
$
14
158
CONFESSION OF FAITH.
[CHAP. XI
justified when Christ was acquitted and discharged as their
head and representative; nevertheless, they are not actually
and formally justified until they are vitally united to Christ
by faith.
SECTION V. 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 displea-
sure, and not have the light of his countenance re-
stored unto them, until they humble themselves, con-
fess their sins, beg pardon, and renew their faith and
repentance."
1ª Matt. vi. 12. 1 John i. 7, 9 ; ii. 1, 2.
15 Luke xxii. 32. John x. 23. Heb. x.
14.
16 Ps. lxxxix. 31-33; li. 7-12; xxxii. 5.
Matt. xxvi. 75. 1 Cor. xi. 30, 32.
Luke i. 20.
EXPOSITION.
As justification is an act completed at once, so those who
are justified cannot come into condemnation: “There is
now no condemnation to them that are in Christ Jesus."
Rom. viii. 1. The sins which they afterwards commit
cannot revoke the pardon which God has graciously given
them; but they may subject them to his fatherly displea-
sure, and to temporary chastisements. Ps. lxxxix. 30-33.
Here we must advert to the well-known distinction between
judicial and fatherly forgiveness. Though God, in the
capacity of a judge, pardons all the sins of believers, in the
most free and unconditional manner, in the day of their justi-
fication, yet that forgiveness which, as a father, he bestows
upon his justified and adopted children, is not, in general,
vouchsafed without suitable preparation on their part for
receiving and improving the privilege. They ought, there-
fore, to humble themselves before God, make ingenuous
confession of their offences, renew their faith and repentance,
and earnestly supplicate the removal of his fatherly displea-
sure, and the restoration of his paternal smiles.
SECTION 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.¹7
17
17 Gal. iii. 9, 13, 14. Rom. iv. 22-24. Heb. xiii. 8.
SECT. 6.]
159
OF JUSTIFICATION.
EXPOSITION.
The reverse of this is maintained by Socinians. We shall
only observe, that though "the righteousness of God” is now
more clearly manifested by the gospel, yet it was "witnessed
by the law and the prophets." Rom. iii. 21. And those, under
the Old Testament, who laid hold upon that righteousness
by faith, were as really and fully justified as believers under
the New Testament. Paul, accordingly, adduces the justi-
fication of Abraham as an example of the method in which
believers in all ages must be justified. Rom. iv. 3. Though
the everlasting righteousness was not actually brought in
until Christ" became obedient unto death," yet the efficacy
of his death extended to believers under the former as well
as under the present dispensation.
What an invaluable and transcendently glorious privilege
is justification! How unspeakably blessed is the man to
whom God imputeth righteousness without works! Deli-
vered from the awful curse of the broken law, and intro-
duced into a state of acceptance and favour with God, all
penal evil is extracted out of the cup of his affliction, death
itself is divested of its sting, and all things work together
for his good. Adorned with the glorious robe of the Re-
deemer's righteousness, he shall stand before the judgment-
seat undismayed, while the exalted Saviour and Judge shall
bid him welcome to that state of final and everlasting blessed-
ness which God hath prepared for him, saying, “Come, ye
blessed of my Father, inherit the kingdom prepared for you
from the foundation of the world." But where will the
sinner and the ungodly appear in that day when the Son of
man shall sit upon the throne of his glory, and summon
them before his august tribunal to receive their final doom?
How will the impenitent and unbelieving, all who have not
submitted to the righteousness of God, then "call to the
mountains and rocks to fall upon them and hide them from
the face of Him that sitteth on the throne, and from the wrath
of the Lamb!" Let those who have hitherto been labouring
to establish their own righteousness cease from the vain
attempt; let them receive the gift of righteousness which is
presented for their acceptance in the offer of the gospel; and
let them plead this perfect and glorious righteousness, and
improve it by faith, as the sole ground of all their expecta
160
CONFESSION OF FAITH,
[CHAP. XII.
tions from a God of grace either in time or through eternity.
Renouncing all dependence on their own works of righteous-
ness, let them, like Paul, desire to "win Christ, and be found
in him, not having their own righteousness, but that which is
through the faith of Christ, the righteousness which is of
God by faith."
CHAPTER XII.
1 Eph. i. 5. Gal. iv. 4, 5.
2 Rom. viii. 17. John i. 12.
OF ADOPTION.
ALL those that are justified, God vouchsafeth, in
and for his only Son Jesus Christ, to make partakers
of the grace of adoption: by which they are taken
into the number, and enjoy the liberties and privi-
leges of the children of God; have his name put upon
them,³ receive the Spirit of adoption;* have access to
the throne of grace with boldness; are enabled to
cry, Abba, Father;" are pitied,' protected, provided
for,' and chastened by him as by a father;" yet never
cast off," but sealed to the day of redemption," and
inherit the promises," as heirs of everlasting salvation.'*
3 Jer. xiv. 9. 2 Cor. vi. 18. Rev. iii. 12.
·
4 Rom. viii. 15.
Ep. iii. 12. Rom. v. 2.
6 Gal. iv. 6.
*Fsann ciii. 13.
8
8 Prov. xiv. 26.
9 Matt. vi. 30, 32. 1 Pet. v. 7.
10 Heb. xii. 6.
11 Lam. iii. 31.
12 Eph. iv. 30.
13 Heb. vi. 12.
14 1 Pet. i. 3, 4. Heb. i. 14.
EXPOSITION,
All men are the children of God in respect of their crea-
tion; for "we are all his offspring." "Have we not all
one Father? hath not one God created us?" Mal. ii. 10.
The members of the visible church are the children of God
'n respect of an external federal relation. They are the
visible family of God on earth, and enjoy peculiar privileges.
At a very early period, the professors of the true religion
were denominated the sons of God. Gen. vi. 2. God hav-
CHAP. XII.]
OF ADOPTION.
161
ing chosen Israel for his peculiar people, and conferred upon
them many privileges which he did not vouchsafe to other
nations, and the knowledge and worship of the true God
being maintained among them, while all other nations
were sunk in ignorance and idolatry, they were called "the
sons of God." The Lord commanded Pharaoh to be told
concerning Israel, "He is my son, even my first born."
Exod. iv. 22. This is a great blessing; but many who en-
joy it are not really the children of God, and shall at last be
cast out into outer darkness. John viii. 44; Matt. viii. 12. In
a far higher sense are all those that are justified the children
of God. They are made partakers of the grace of adoption.
Among men, adoption signifies that act by which a person
takes the child of another into the place, and entitles him to
the privileges, of his own son. Spiritual adoption is that act
by which God receives sinners into his family, and gives
them a right to all the privileges of his children. Sinners
are naturally “the children of the devil," aliens to the family
of God, and heirs of wrath; by adoption they are translated
out of the family of Satan into the family of heaven, and
thus admitted to fellowship with Jesus Christ, the only be
gotten Son of God, as their elder brother, with all the holy
angels, and with all the saints, both those on earth and those
in heaven. Thus far there is a resemblance between civil
and spiritual adoption; but there are also important points
in which they differ. Men adopt a stranger to supply a
defect, but God had no such inducement to adopt any of the
children of Adam; for he is infinitely blessed in himself, and
he had "a well-beloved Son," who was the object of his in-
effable delight. Men usually adopt only one to be their son
and heir, but God receives an innumerable multitude into
his family, and "brings many sons to glory."
Men are
always influenced by some real or supposed excellence in
the person to whom they show this kindness; but those
whom God adopts are altogether destitute of any good quali-
fications to recommend them to his favour.
Adoption, being a change of state, is completed at once,
and is equally the privilege of all that truly believe in Christ.
Gal. iii. 26, 28. Some of the children of God may excel
others in gifts and gracious qualities; but the filial relation
to God is the same in all. This high privilege entirly flows
from the free and sovereign grace of God. In the bestow-
ment of this blessing there is a display of love and grace
14*
162
CONFESSION OF FAITH.
[CHAP. XII.
66
which surpasses expression, and calls forth the admiration
of all who are partakers of it. Behold, what manner of
love the Father hath bestowed upon us, that we should be
called the sons of God." 1 John iii. 1.
But divine grace
could only be dispensed to the guilty in a way consistent
with the claims of justice, and the honour of the law. Had
God received such rebels into his favour and family without
demanding a satisfaction for their offences, this would have
sullied the glory of his perfections, and dishonoured the law
which they had violated. This privilege, therefore, is be-
stowed on the ground of the obedience and satisfaction of
Christ, as the meritorious cause thereof. "When the ful
ness of the time was come, God sent forth his Son, made
of a woman, made under the law, to redeem them that were
under the law, that we might receive the adoption of sons.'
Gal. iv. 4, 5. How amazing the condescension and grace
of our Lord Jesus Christ, who endured the curse of the law,
that the forfeiture of our sonship might be reversed! As he
procured this privilege for us by an invaluable price, so it is
only when we are united to him by faith that we become
actually interested in it.
"As many as received him, to
them gave he power to become the sons of God, even to
them that believe on his name." John i. 12.
33
We shall now take a cursory view of the inestimable privi-
leges of the children of God.
1. They obtain a new name. A stranger taken into the
family of another, received the name of the adopter, and those
whom God adopts "are called by a new name, which the
mouth of the Lord hath named," even by the honourable and
tudearing name of "the sons and daughters of the Lord
Almighty." Isa. Ixii. 2; 2 Cor. vi. 18.
2. They receive the spirit of adoption. Rom. viii. 15; Gal.
iv. 6. The Spirit implants in them the dispositions of child-
ren, and transforms them into the image of God's dear Son.
He witnesses with their spirits that they are the sons of God;
he seals them to the day of redemption, and is the earnest of
their inheritance until the redemption of the purchased pos-
session. Rom. viii. 16; Eph. i. 13, 14.
3. They have access to the throne of grace with boldness.
God allows his children to draw near to him with freedom,
to pour out their hearts before him, to make all their requests
known to him; and they may cherish this confidence, that
CHAP. XII.]
OF ADOPTION.
163
if they ask anything according to his will, he heareth them.
1 John v. 14.
4. They are the objects of God's fatherly sympathy and
pity. He knows their frame, and remembers that they are
but dust; and when he sees it necessary to correct them, he
feels for them with the bowels of parental compassion. Ps.
ciii. 13.
5. They enjoy the protection of their heavenly Father.
Numerous are their spiritual enemies, and manifold the dan-
gers to which they are exposed; but he who neither slum-
bers nor sleeps, watches over them with unwearied care.
He gives his angels charge concerning them, who encamp
around them, and, in ways unknown to us, perform many
kind offices for them. Ps. xxxiv. 7; Heb. i. 14.
6. They are provided for by their heavenly Father. He
knows they need his providential favours in this world, and
these he does not withhold. Matt. vi. 30-32; Ps. xxxiv. 9, 10.
For their souls he has made suitable provision in his word,
and he communicates to them supplies of grace according to
their diversified circumstances. Phil. iv. 9.
7. Paternal correction is not withheld when necessary. Heb.
xii. 6. This, indeed, they are apt to regard as a punishment
rather than a privilege; but it is the fruit of paternal love, it
is intended for their profit, and is promised as a blessing. Ps.
lxxxix. 30–34. These corrections, though not for the present
joyous, but grievous, promote their spiritual advantage; and
many of God's children have acknowledged, from their happy
experience, that it was good for them to be afflicted. Ps. xciv.
12; cxix. 67, 71; Job v. 17.
8. Unfailing establishment in their state of sonship, and
in all the privileges connected with that state. As their
heavenly Father will never cast them off, so he secures that
they shall not totally and finally depart from him. Jer. xxxii.
40.
9. They are heirs of all the promises. These are exceed-
ing great and precious; they are adapted to every condition
in which the children of God can be placed; and faithful is
He who hath promised. Heb. vi. 12, 17.
10. They are heirs of a rich and glorious inheritance,
which is reserved for them in heaven. 1 Pet. i. 4. They are
said to be "heirs of salvation." Heb. i. 14; "heirs of the
grace of life," 1 Pet. iii. 7; "heirs of the kingdom," James
ii. 5; and "heirs of God." Rom. viii. 17.
164
CONFESSION OF FAITH.
[CHAP. XIII.
How dignified are all true believers! What character so
honourable as that of the sons of God! True, the dignity
to which they are advanced is not conspicuous to the world,
nor always discerned by themselves; but the day of the
revelation of Jesus Christ will be the day of "the manifesta-
tion of the sons of God." Then will Christ acknowledge
them as his brethren before the assembled world, and put
them in full possession of that inheritance which he has gone
to prepare for them. Let them, therefore, look for his glori-
ous appearing; and, in the meantime, let them act in accord-
ance with their high character and their exalted prospects;
walking as the sons of God, harmless and without rebuke,
and shining as lights in the world.
CHAPTER XIII.
OF SANCTIFICATION.
2
SECTION I-They who are effectually called and
regenerated, having a new heart and a new spirit
created in them, are further sanctified really and per-
sonally, through the virtue of Christ's death and re-
surrection,' by his word and Spirit dwelling in them ;²
the dominion of the whole body of sin is destroyed,"
and the several lusts thereof are more and more weak-
'ened and mortified, and they more and more quicken-
ed and strengthened in all saving graces," to the prac-
tice of true holiness, without which no man shall see
the Lord."
4
SECTION II. This sanctification is throughout in
the whole man, yet imperfect in this life: there
abide still some remnants of corruption in every
part: whence ariseth a continual and irreconcilable
a Rom. vi. 6, 14.
• Gal. v. 24. Rom. viii. 13.
11 Cor. vi. 11. Acts xx. 32. Phil. iii.
10. Rom. vi. 5, 6.
2 John xvii. 17. Eph. v. 26. 2 Thess.
ii. 13.
& Col. i. 11. Eph. iii. 16-19.
6 2 Cor. vii. 1. Heb. xii. 14.
71 Thess. v. 23.
* 1 John i. 10. Rom. vii. 18, 23. Phil.
iii. 12.
SECT. 1-3.]
OF SANCTIFICATION.
13
war; the flesh lusteth against the Spirit, and the Spirit
against the flesh."
SECTION 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.13
9 Gal. v. 17. 1 Pet. ii. 11.
10 Rom. vii. 23.
11 Rom. vi. 14. 1 John v. 4. Eph. iv.
15, 16.
12 2 Pet. iii. 18. 2 Cor. iii. 18.
13 2 Cor. vii. 1.
EXPOSITION.
senses.
In Scripture, the word sanctification bears a variety of
It signifies separation from a common to a sacred
use, or dedication to the service of God. Thus the altar,
temple, priests, and all the sacred utensils, were sanctified.
It also signifies purification from ceremonial defilement.
Heb. ix. 13. But the sanctification of believers, of which
this chapter treats, consists in their purification from the
pollution of sin, and the renovation of their nature after the
image of God.
Antinomians maintain, that believers are sanctified only
by the holiness of Christ being imputed to them, and that
there is no inherent holiness infused into them, nor required
of them. This is a great and dangerous error; and, in op-
position to it, our Confession asserts, that believers are really
and personally sanctified. Their sanctification includes “the
mortification of sin in their members." It includes also "the
fruits of the Spirit, as love, joy, peace, long-suffering, gentle-
ness, goodness, faith, meekness, temperance." Gal. v. 22.
These are personal things; they are wrought in the hearts
of believers, and produced in their tempers and lives. It is
absurd to say they are in Christ, and imputed to believers;
they are the effects of the Holy Spirit imparted to us, whose
operations are compared, by Christ himself, to "a well of
water within us, springing up unto everlasting life."
Romanists, as we formerly noticed, confound justification
with sanctification; and, as this leads to various dangerous
mistakes, we shall mention several points in which they
differ. They differ in their nature: justification is a relative
change of state; sanctification is a real change of the whole
166
CONFESSION OF FAITH.
[CHAP. XIII.
..
man, soul and body. They differ in their order: justifica-
tion, in the order of nature, though not of time, precedes
sanctification; for righteousness imputed is, in the order of
nature, prior to holiness, implanted and inherent. They
differ in their matter: the matter of justification is the right-
eousness of Christ imputed; the matter of sanctification is an
nherent righteousness communicated. They differ in their
form: justification is a judicial act, by which the sinner is
pronounced righteous; sanctification is a physical or moral
act, or rather a series of acts, by which a change is effected
in the qualities of the soul. They differ in their properties :
justification is perfected at once, and is equal in all be-
lievers; sanctification is imperfect at first, and exists in dif-
ferent degrees of advancement in different individuals; hence
the former is called an act, and the latter a work. Other
points of difference might be mentioned, but we only add,
that in justification we receive a title to heaven; sanctifica-
tion gives us a meetness for, and a capacity of enjoying it.
Sanctification is both a privilege and a duty. In the one
view it is the work of God, and in the other it is the work of
man, assisted by supernatural grace. As a privilege, it is
graciously promised in the gospel. Ezek. xxxvi. 27. As a
duty, it is required by the law; hence we are called to
"make" to ourselves a "new heart," and to "cleanse our-
selves from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God." Ezek. xviii. 31; 2 Cor. vii. 1.
Sanctification may be considered as initial and progres-
sive. Initial sanctification is the same as regeneration,
whereby we become "new creatures;" "old things being
done away, and all things becoming new." In progressive
sanctification, the several lusts of the old man are more and
more weakened and mortified. In initial sanctification, the
Spirit of Christ enters the heart with all his train of graces,
and implants them there. In progressive sanctification, these.
graces are more and more quickened and strengthened. In
initial sanctification, a principle of spiritual life is implanted,
and the lineaments of the divine image faintly impressed
upon the soul. In progressive sanctification, the spiritual
life is increased, and the outlines of the divine image gradu-
ally filled up. In short, the same work which is begun in
regeneration is carried on in sanctification, until the new
creature attains to the full stature of a perfect man in Christ.
Phil. i. 6.
SECT. 3.]
OF SANCTIFICATION.
167
Sanctification extends to the whole man, including all
the faculties of the soul, and all the members of the body.
1 Thess. v. 23. Our entire nature was originally created in
the image of God; by the entrance of sin this image was
utterly defaced and lost; hence corrupted and depraved na-
ture is called "the old man," because it infects the whole
man, and defiles both soul and body. Now, as original cor-
ruption pervades the whole man, so sanctifying grace ex-
tends to every part; hence our nature, as renewed after the
image of God, is called "the new man," because the holi-
ness communicated in sanctification possesses and ennobles
the whole man.
Sanctification is imperfect in this life. There have been
men, and there still are, who maintain, that sinless perfection
is attainable in this life. This is held by Antinomians, whe
profess that the perfect holiness of Christ is imputed to be-
lievers. It is held likewise by Romanists, Socinians, and
others, who affirm that believers have, or may attain, a per-
fect inherent holiness.* The doctrine of sinless perfection
was also held by the founder of the Methodists; and the
same opinion is still held by his followers. In opposition
to such views, our Confession decidedly affirms, that sancti-
fication is "imperfect in this life." Though it extends to the
whole man, yet "there abide still some remnants of cor-
ruption in every part." The Scriptures abound with the
most explicit testimonies against the doctrine of sinless per-
fection. Eccl. vii. 20; James iii. 2; Prov. xx. 9; 1 John i. 8.
The epithet perfect, is indeed applied to several saints; but
it must be understood either comparatively, in which sense
"Noah was perfect in his generation;" or, as synonymous
with sincerity or uprightness, in which sense God said to
Abraham, “Walk before me, and be thou perfect.'
"" That
the most eminent saints mentioned in Scripture were not free
from sin, is evident from the defects and blemishes which
are discovered in their conduct. They were far from imagi-
ning that they had attained to sinless perfection. Job ix. 20;
Ps. xix. 12; Phil. iii. 12. Every real Christian will cer-
tainly aspire after perfection; but none can attain to absolute
perfection in this life.
As there is both grace and the remainders of corruption
in every saint, it follows, that there will be “a continual and
*For a fuller account of these opinions, see Hill's Lectures, p. 303.
† Richard Watson's Theol. Institutes, vol. iv., p. 140.
168
CONFESSION OF FAITH.
[CHAP. XIII.
irreconcilable war" between these two opposite principles.
This conflict is described in a very striking manner. Rom.
vii.; Gal. v. 17. Sometimes the one principle prevails, and
sometimes the other; but grace will finally overcome.
The impulsive or moving cause of sanctification is the free
grace of God. Tit. iii. 5. The meritorious cause is the blood
and righteousness of Christ. Tit. ii. 14. The efficient cause
is the Holy Spirit. 1 Pet. i. 2; 2 Thess. ii. 13; 1 Cor. vi. 11.
The instrumental cause is faith in Christ. Acts xv. 9; xxvi.
18. The external means are, the word, read and preached,
the sacraments, and prayer. John xvii. 17; 1 Pet. ii. 2.
Providences, especially afflictive dispensations, are also
blessed for promoting the sanctification of believers. Rom.
viii. 28; v. 3-5.
Holiness, though it cannot give us a title to heaven, is in-
dispensably necessary. It is necessary by a divine and un-
alterable constitution; for "without holiness no man shall
see the Lord." Heb. xii. 14. God has enacted it as an im-
mutable law, that nothing which defileth shall enter into the
heavenly city. Rev. xxi. 27. It is necessary, also, as a pre-
parative for heaven. It is the evidence of our title, and
constitutes our meetness for enjoying the pleasures and en-
gaging in the work of the heavenly world. "Blessed are
the pure in heart; for they shall see God." Matt. v. 8.
Let us, then, in the diligent use of appointed means, ear-
nestly "follow holiness.” "This is the will of God, even
our sanctification." This is his express command: “Be ye
holy; for I am holy." Those whom he ordained to glory
as the end, he chose to holiness as the means, without which
none shall ever attain that end. Eph. i. 4. This is, also, the
end of our redemption by Jesus Christ. Eph. v. 25, 26. He
died not only to save us from wrath, but to save us from our
sins. Holiness was the primeval glory of our nature, and
shall we not endeavour to recover that glory, to be restored
to the image of him who created us? Holiness is eminently
the glory of God; and shall we not seek to resemble him in
sanctity? Holiness is necessary to make us "meet for being
partakers of the inheritance of the saints in light." Pre-
sumptuous and delusive is that hope of seeing Christ here-
after, which does not produce an ardent desire and earnest
endeavour to be conformed to him here. 66
Every man that
hath this hope in him purifieth himself, even as he is pure."
1 John iii. 3.
SECT. 1.]
169
OF SAVING FAITH.
CHAPTER XIV.
OF SAVING FAITH.
SECTION 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,² and is
ordinarily wrought by the ministry of the word:3 by
which also, and by the administration of the sacra-
ments, and prayer, it is increased and strengthened.*
1 Heb. x. 39.
22 Cor. iv. 13. Eph. i. 17-19 ; ii. 8.
a Rom. x. 14, 17.
4 1 Pet. ii. 2. Acts xx. 32. Rom. iv. 11.
Luke xvii. 5. Rom. i. 16, 17.
EXPOSITION.
"He that believeth, and is baptized, shall be saved; but
he that believeth not shall be damned," is the solemn an-
nouncement of the Saviour himself. The place thus assign-
ed to faith in the matter of salvation, shows that the subject
of this chapter possesses the deepest interest. If a Saviour
was necessary to the recovery of lost sinners, faith in that
Saviour is no less necessary to the actual enjoyment of salva
tion. The vast importance of having scriptural views of the
nature of saving faith must, therefore, be obvious. The pre-
sent section teaches us,
1. That the subjects of this faith are elect sinners. All
whom God from eternity elected to everlasting life are in
time brought to believe, to the saving of their souls. An
apostle affirms: "As many as were ordained to eternal life
believed ;" and Christ himself declares: "All that the Father
giveth me shall come to me." Acts xiii. 48; John vi. 37.
"The faith of God's elect" differs from every other sort of
faith. Saving faith is supernatural, the act of a renewed
soul, a living principle, which purifies the heart, works by
love, and overcomes the world; it must, therefore, be widely
different from a natural, a dead, or a common faith. It is
denominated “precious faith,' ""faith unfeigned,” “the faith
of the operation of God ;" and that faith to which the Scrip-
ture applies so many discriminating epithets must surely
possess some quality peculiar to itself. Accordingly, we
read in Scriptures of many who believed, and yet did not
15
170
CONFESSION OF FAITH.
[CHAP. XIV.
possess saving faith. Simon the sorcerer believed; Agrippa
believed; the hearers compared to the stony ground believed;
and many believed in the name of Jesus, when they saw the
miracles which he did; "but he did not commit himself
unto them, because he knew all men." It is manifest, then,
that "they do not speak accurately, cautiously, or safely,
who represent all sorts of faith to be of the same specific
nature; because they may all agree in some bare simple act
or persuasion of the mind. It must be a great and danger-
ous mistake to think that the belief of any ordinary fact
upon human testimony, and every assent given by men, or
even devils, to any doctrines or facts recorded in Scripture,
is of the very same kind with that which is saving, although
wanting so many things essential to the latter, of which so
much is spoken, and which is so highly celebrated in the
book of God.*
2. That this faith is wrought in the hearts of the elect by
the Holy Spirit. Some unequivocally affirm, that every
man has perfect power to believe the gospel, independently
of the Spirit's influences; and others, who seem to recognize
the necessity of divine influence, do yet deny that any direct
special influence is either needed or bestowed; and therefore
ultimately ascribe the existence of faith in one rather than
another to the free-will of man. That man, in his fallen
state, “has lost all ability of will to any spiritual good ac-
companying salvation," we have formerly endeavoured to
establish,† and shall only now appeal to the explicit testi-
mony of Scripture. Faith is declared to be "the gift of
God," to be of "the operation of God," and to require the
*The late Professor Bruce's (of Whitburn) Evangelical Dis-
courses, p. 106. There are some excellent remarks on this point
in the "Miscellaneous Observations" of President Edwards. After
adducing several arguments to prove "that saving faith differs
from common faith in nature and essence, he says; Beware how
you entertain any such doctrine as that there is no essential dif-
ference between common and saving faith; and that both consist
in a mere assent of the understanding to the doctrines of religion.
That this doctrine is false, appears by what has been said; and if
it be false, it must needs be exceedingly dangerous." A desire to
simplify the notion of faith has led some late writers to represent
saving faith as a simple belief of the truth, as no wise different, in
respect of act, from the belief of any ordinary historical fact.
Those who are disposed to adopt this view of faith, would do well
to weigh the arguments of the acute Edwards.
† See pages 137, 138.
SECT. 2.]
OF SAVING FAITH.
171
;
exertion of mighty power, like that which wrought in Christ
when God raised him from the dead. Eph. i. 19; ii. 8
Col. ii. 12. The Holy Ghost is called "the Spirit of faith,”
(2 Cor. iv. 13;) and faith is mentioned among "the fruits
of the Spirit," (Gal. v. 22;) because the production of faith
in the hearts of the elect peculiarly belongs to him, as the
applier of the redemption purchased by Christ.
3. That faith is ordinarily wrought in the hearts of the
elect by the ministry of the word. "Faith cometh by hear-
ing, and hearing by the word of God.” Rom. x. 17.˚ Some
allow of no other influence in this matter but the outward
means. They explain away the plain import of those pas-
sages of Scripture which ascribe the production of faith to an
immediate divine influence, as if no more were intended than
that God furnishes men with the truth and its evidence. Ac-
cording to their interpretation, that emphatic declaration of
Christ, "No man can come to me except the Father draw
him," simply means, that the Father gives them the Scrip-
tures. This is to substitute the means in the place of the
efficient agent; and if the work is effected simply by the
external means, there can be no propriety in speaking of the
Holy Spirit as having anything to do in the production of
faith. But our Confession clearly distinguishes between the
work of the Holy Spirit and the ministry of the word.
There is a distinct and immediate influence of the Spirit on
the heart; but the Spirit usually works by means, and the
word read or preached is the divinely appointed means by
which he usually communicates his influence. Lydia, in
common with others, heard the word preached by Paul; but
"the Lord opened her heart." The apostle clearly dis-
tinguishes between the gospel and the power which renders
it successful: "Our gospel came not unto you in word only,
but also in power, and in the Holy Ghost." 1 Thess. i. 5.
SECTION 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 com-
mands, trembling at the threatenings, and embracing
the promises of God for this life and for that which is
в
5 John iv. 42. 1 Thess. ii. 13. 1 John |
v. 10. Acts xxiv. 14.
Rom. xvi. 26.
▾ Isa. lxvi. 2.
172
CONFESSION OF FAITH.
[CHAP. XIV
if you w
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.”
8 Heb. xi. 13. 1 Tim. iv. 8.
8
• John i. 12. Acts xvi. 31. Gal. ii. 20.
Acts xv. 11.
EXPOSITION.
1. The general object of divine faith is the whole word
of God. As faith, in general, is an assent to truth upon
testimony, so divine faith is an assent to divine truth upon
divine testimony. Saving faith, therefore, includes an assent
of the heart to all the truths revealed in the word of God,
whether they relate to the law or to the gospel; and that,
not upon the testimony of any man or church, nor because
they appear agreeable to the dictates of natural reason, but
on the ground of the truth and authority of God himself,
speaking in the Scriptures, and evidencing themselves, by
their own distinguishing light and power, to the mind.*
2. The special and personal object of saving faith is the
Lord Jesus Christ. To know Christ, and God as manifested
in him, is comprehensive of all saving knowledge, a term
by which faith is sometimes expressed. John xvii. 3. Hence,
this faith is called "the faith of Jesus Christ," and the scope
of the apostle's doctrine is thus described: "Testifying both
to the Jews and the Greeks repentance toward God, and
faith toward our Lord Jesus Christ." "This faith consists
in believing the testimony of God concerning his Son, and
the life that is in him for men. It respects him in his person
and whole character, according to the revelation made of
him, and according to the measure of knowledge a person
has of him as thus revealed, especially as now manifested,
and more clearly exhibited, and freely offered in the gospel.
It views him in his supreme Deity as 'Immanuel, God with
us;' as vested with all saving offices, so as to bear, in the
highest sense, the name Jesus or Saviour, Lord or King,
the great High Priest, Messias, or the Christ; and as exer-
cising all his offices for the benefit of mankind sinners, with
whom he entered into near affinity, by the assumption of
their nature, that he might be capable of acting the part of
* Owen's Treatise on the Reason of Faith, and Halyburton's
Essay on Faith.
•
SECT. 2.]
173
OF SAVING FAITH.
·
a surety in obeying, dying, meriting, and mediating for
them."*
It will not do to limit the object of saving faith to
any one doctrinal proposition, such as, that Jesus is the Son
of God; or, that Jesus Christ is come in the flesh; or, that
Christ died for our sins according to the Scriptures. This,
at the utmost, would only be giving credit to a certain doc-
trine; but saving faith is a believing on the person of Christ,
or an appropriating of Christ himself, with all the benefits
and blessings included in him.†
3. The principal acts of saving faith are, accepting, re-
ceiving, and resting upon Christ. Romanists make faith to
be nothing more than "a bare naked assent to the truth re-
vealed in the word." This notion was strenuously opposed
by our Reformers, and is renounced in the National Covenant
of Scotland, under the name of a “general and doubtsome
faith;" yet, many Protestants, in modern times, represent
saving faith as nothing more than a simple assent to the
doctrinal truths recorded in Scripture, and as exclusively an
act of the understanding. But, although saving faith gives
full credit to the whole word of God, and particularly to the
testimony of God concerning his Son Jesus Christ, as has
been already stated, yet, its principal acts are "accepting,
receiving, and resting upon Christ.” True faith is the be-
lief of a testimony; but it must correspond to the nature of
the testimony believed. Were the gospel a mere statement
of speculative truths, or a record of facts in which we have
no personal interest, then, a simple assent of the mind to
these truths, the mere crediting of these facts, would con-
stitute the faith of the gospel. But the gospel is not a mere
statement of historical facts, or of abstract doctrines respect-
ing the Saviour; it contains in it a free offer of Christ, and
of salvation through him, to sinners of every class, who hear
it, for their acceptance. Saving faith, therefore, that it may
correspond to the testimony believed, must include the cor-
dial acceptance or reception of Christ, as tendered to us iv
the gospel.
As Christ is exhibited in Scripture under various charac-
* Professor Bruce's Evangelical Discourses, p. 108.
† Cudworth's Aphorisms on the Assurance of Faith. A new
edition was published in 1829, with a Recommendation by the late
Rev. John Brown of Whitburn, along with two Essays on Faith
by American Divines; and they have been recently published
along with Treatises on Faith by E. Erskine and Dr. Anderson
of America.
15*
174
CONFESSION OF FAITH.
[CHAP. XIV.
ters and similitudes, so faith in him is variously denominated.
It is expressed by coming to him, by looking unto him, by
fleeing to him for refuge, by eating his flesh and drinking
his blood, by receiving him, and by resting upon him. It
is to be observed that the terms employed in our Confession
do not denote different acts of faith, but are only different
expressions of the same act. Believing on Christ is called a
receiving of him, in reference to his being presented to poor
sinners, as the gift of God to them; and it is styled a resting
on him, because he is revealed in the gospel as a sure foun-
dation, on which a sinner may lay the weight of his eternal
salvation with the firmest confidence. It is manifest, that all
the figurative descriptions of saving faith in Scripture imply
a particular application of Christ by the soul, or a trusting
in Christ for salvation to one's self in particular; and this is
what some have called the appropriation of faith. It is no
less evident, that in the phraseology of Scripture, faith is not
simply an assent of the understanding, but implies an act of
volition, accepting the Saviour and relying on him for sal-
vation. This does not proceed upon any previous knowledge
which the sinner has of his election; nor upon any persua-
sion that Christ died intentionally for him more than for
others, for it is impossible to come to the knowledge of these
things prior to believing; nor does it proceed upon the per-
suasion that Christ died equally for all men, and therefore,
for him in particular; nor upon the perception of any good
qualities in himself to distinguish him from others; but it pro-
ceeds solely upon the free, unlimited offer and promise of the
gospel to the chief of sinners.
4. That the true believer receives and rests upon Christ
alone for salvation. This distinguishes the true believer from
such as rest their hope of salvation on the general mercy of
God, without any respect to the mediation of Christ, or upon
their own works of righteousness, or upon the righteousness
of Christ and their own works conjoined.
-
5. That the true believer receives and rests upon Christ
for a complete salvation. He trusts in Christ for salvation not
only from wrath, but also from sin; not only for salvation
from the guilt of sin, but also from its pollution and power;
not only for happiness hereafter, but also for holiness here.
In the language of the Confession, he rests upon Christ "for
justification, sanctification, and eternal life;" and that "by
SECT. 3.]
175
OF SAVING FAITH.
virtue of the covenant of grace; that is, as those blessings are
exhibited and secured in that covenant.
SECTION III. This faith is different in degrees,
weak or strong;" may be often and many ways as-
sailed and weakened, but gets the victory;" growing
up in many to the attainment of a full assurance
through Christ,12 who is both the author and finisher of
our faith.13
10 Heb v. 13, 14. Rom. iv. 19, 20. Matt.
vi. 30; viii. 10.
11 Luke xxii. 31, 32. Eph. vi. 16. 1
John v. 4, 5.
12 Heb. vi. 11, 12; x. 22. Col. ii. 2.
13 Heb. xii. 2.
EXPOSITION.
Different interpretations have been put on this section.
Some have maintained, that "assurance is here plainly
made a fruit and consequent of saving faith, and not an
essential act."
19
Others have held that assurance is here
supposed to be essential to saving faith, and that it belongs,
in some degree, to every believer, strong or weak, but is
always in proportion to the degree of his faith.
"How
faith," says the illustrious Boston, "can grow in any to a
full assurance, if there be no assurance in the nature of it,
I cannot comprehend." And another, amplifying this idea,
says: "If there was not some degree of assurance in the
nature of faith, it could never grow up to full assurance.
To what degree soever anything may grow, it cannot, by
its growth assume a different nature. It may increase to a
higher degree of the same kind, but not into another kind."†
Perhaps this difference of opinion has arisen from attaching
a different meaning to the word assurance. Those who
deny that assurance belongs to the nature of faith, under-
stand, by that word, an assurance that a person is already
in a state of salvation; but this sense of the term is dis-
avowed by those who maintain that assurance is essential to
faith. "It would greatly conduce to clear views of this
subject," says one of the latter classes of divines,
(6 were the
distinction between the assurance of faith and the assurance
of sense rightly understood and inculcated. When we speak
* Principal Hadow's Sermon on 1 John v. 11, 12, preached be
fore the Synod of Fife, 1719, p. 33.
+ Colquhoun's View of Saving Faith, p. 247.
176
CONFESSION OF FAITH.
[CHAP. XIV.
(
of assurance as essential to faith, many suppose we teacă
that none can be real Christians who do not feel that they
have passed from death unto life, and have not unclouded
and triumphant views of their own interest in Christ, so as
to joy under the manifestations of his love. My beloved
is mine, and I am his.' But God forbid that we should thus
offend against the generation of his children. That many
of them want such an assurance may not be questioned.
This, however, is the assurance, not of faith, but of sense;
and vastly different they are. The object of the former is
Christ revealed in the word; the object of the latter, Christ
revealed in the heart. The ground of the former is the tes-
timony of God without us; that of the latter, the work of
the Spirit within us. The one embraces the promise,
looking at nothing but the veracity of the promiser; the
other enjoys the promise in the sweetness of its actual ac-
complishment. Faith trusts for pardon to the blood of
Christ; sense asserts pardon from the comfortable intima-
tions of it to the soul. By faith we take the Lord Jesus for
salvation; by sense, we feel that we are saved, from the
Spirit's shining on his own gracious work in our hearts.”*
The distinction between these two kinds of assurance has
been accurately drawn by Dr. M'Crie, and extremes on both
hands judiciously pointed out. "Assurance,” says he, "is
of two kinds, which have been designated the assurance of
faith and the assurance of sense. The former is direct, the
latter indirect. The former is founded on the testimony of
God; the latter, on experience. The object of the former
is entirely without us; the object of the latter is chiefly
within us. • God hath spoken in his holiness, I will rejoice,'
is the language of the former; We are his workmanship,
created anew in Christ Jesus,' is the language of the latter.
When a man gives me his promissory note, I have the assu-
rance of faith; when he gives me a pledge, or pays the in-
terest regularly, I have the assurance of sense. They are
perfectly consistent with one another, may exist in the soul
at the same time, and their combination carries assurance to
the highest point.
6
"Those who deny the assurance of faith appear to labour
under a mistake, both as to the gospel and as to believing
* Essay on Saving Faith, by the Rev. Dr. Mason, New York;
published along with Cudworth's Aphorisms, pp. 105, 106.
SECT. 3.]
OF SAVING FAITH.
177
6
The gospel does not consist of general doctrines merely; but
also of promises indefinitely proposed to all who hear it; to
be enjoyed, not on the condition of believing, but in the way
of believing. 'I, even I, am he that blotteth out thy trans-
gressions, for mine own sake, and will not remember thy
sins.' I will sprinkle clean water upon you, and ye shall
be clean.' 'I will put my laws into their mind, and write
them in their hearts.' Behold, I bring you glad tidings of
great joy, which shall be to all people.' Can a person be-
lieve these promises, truly and with understanding, without
having some assurance of the blessings promised? There
appears also to be a mistake as to the nature of faith, and
the place which it holds in the application of redemption.
It is a trusting in Christ, a relying upon him for salvation
upon the ground of the divine testimony respecting him; and
does not this always imply some degree of assurance or con-
fidence?
"Others go to an opposite extreme. They maintain, that
every true Christian always enjoys an absolute and unwaver-
ing certainty as to his final happiness; that he is a true be-
liever, and in a state of salvation; and they dwell on the
assurance of faith, to the neglect of the evidence which
arises from Christian experience and growth in holiness.
This is apt to cherish a spirit of presumption, on the one
hand, and to throw persons into a state of despondency, on
the other. There are various degrees of assurance, and in
some genuine believers it may be scarcely perceptible. He
who is the author and finisher of our faith, was careful not
to break the bruised reed, or quench the smoking flax.
While he rebuked the unbelief and unreasonable doubts of
his disciples, he never called in question the reality of their
faith. He received the man who said, 'Lord, I believe; help
thou mine unbelief.' While he said to Peter, 'O thou of
little faith, wherefore didst thou doubt?' he took him by the
hand and lifted him out of the water. Grant that doubt-
ing is sinful; is there a just man on earth that doeth good
and sinneth not? Are not the love and patience, and other
gracious dispositions of a Christian, also sinfully defective?
Urge the admonition, 'Be not faithless, but believing;' but
neglect not to urge also, 'Be ye holy, for I am holy. Be
perfect as your Father in heaven is perfect.' Would it not
be dangerous to the interest of holiness, and discreditable to
religion, if a person were supposed to be in possession of per
•
·
178
CONFESSION OF FAITH.
[CHAP. XV.
fect assurance, while subject to imperfection in every other
respect? Is there not a proportional growth in all the mem-
bers of the spiritual man? Would he not otherwise be a
monstrous creature? Or is the exploded doctrine of sinless
perfection in this life to be received among us? He whose
faith is faultless, and his assurance perfect and unvarying,
sees Christ as he is, and is already completely like him.
He would not be a fit inhabitant of earth; and the only prayer
he could put up would be, 'Now lettest thou thy servant
depart in peace?""*
CHAPTER XV.
OF REPENTANCE UNTO LIFE.
SECTION I-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.
SECTION II.-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 na-
ture and righteous law of God, and upon the appre-
hension 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 endeavouring to walk
with him in all the ways of his commandments.*
1 Zech. xii. 10. Acts xi. 18.
2 Luke xxiv. 47.
Mark i. 15. Acts xx.
21.
• Ezek. xviii. 30, 31;
xxx. 22. Ps. li. 4.
xxxvi. 31. Isa.
Jer. xxxi. 18, 19.
Joel ii. 12, 13. Amos v. 15. Ps.
cxix. 128. 2 Cor. vii. 11.
4 Ps. cxix. 6, 59, 106. Luke i. 6. 2
Kings xxiii. 25.
EXPOSITION.
The repentance described in this chapter is called repen-
tance unto life, because it is inseparably connected with the
enjoyment of eternal life, and to distinguish it from the sor.
* M'Crie's Sermons, pp. 281-283.
SECT. 1, 2.]
179
OF REPENTANCE UNTO LIFE.
row of the world, which worketh death. It is styled a grace
because it is the free gift of God, and is wrought in the heart
by the operation of his Spirit. "Then hath God also to the
Gentiles granted repentance unto life." Acts xi. 18. “Turn
thou me, and I shall be turned; surely after that I was
turned, I repented." Jer. xxxi. 18, 19. This repentance is
also denominated an evangelical grace, to distinguish it from
legal repentance. The latter flows from a dread of God's
wrath; the former, from faith in God's mercy. In the latter,
the sinner is chiefly affected with the punishment to which
his sin exposes him; in the former, he mourns for his sin as
offensive and dishonouring to God. Cain and Judas repent-
ed, but it was on account of the consequences of sin to them-
selves; whereas the true penitent mourns after a godly sort,
with a godly sorrow, or a sorrow which directly regards God.
2 Cor. vii. 9, 10.
That the doctrine of repentance is to be preached by every
minister of the gospel, as well as that of faith in Christ, is as-
serted in opposition to a gross heresy of the Antinomians who
maintain that repentance ought not to be preached by any
minister of the gospel; alleging that it leads us away from
Christ, and proves most hurtful and dangerous. How oppo-
site is such a sentiment to the example and command of
Christ himself! He preached the doctrine of repentance to
those who attended his public ministry. "Repent," said he,
“and believe the gospel." Mark i. 15. And in the instruc-
tions which he delivered to the apostles, when he commission-
ed them to preach the gospel, it was expressly enjoined that
"repentance and remission of sins should be preached in his
name among all nations." Luke xxiv. 47. The apostles, ac-
cordingly, inculcated the necessity of repentance both on Jews
and Gentiles. Acts ii. 38; iii. 19; xiv. 15. The apostle Paul
speaks of "repentance from dead works" as one of the first
principles of the doctrine of Christ; and when giving a sum-
mary of his doctrine before the elders of Ephesus, he com-
prehends the whole under the two great articles of repentance
and faith: "Testifying both to the Jews, and also to the
Greeks, repentance towards God, and faith towards our Lord
Jesus Christ." Heb. vi. 1; Acts xx. 21.
66
A sinner is the only subject capable of repentance. Christ
came not to call the righteous, but sinners to repentance;"
and he intimated that "just men need no repentance." But
"all have sinned, and come short of the glory of God.'
180
CONFESSION OF FAITH.
[CHAP. XV
Repentance, therefore, must be universally necessary. "God
now commandeth all men everywhere to repent;” and Jesus
Christ, the faithful and true witness, has solemnly declared
Except ye repent, ye shall all likewise perish." Acts xvii
30; Luke xiii. 3.
(6
1. True repentance springs from a sight and sense of sin
All men will readily acknowledge, in general terms, that they
are sinners; but no man can have a clear sight and a feeling
sense of his sins, until the Holy Spirit becomes his teacher.
It is his work to convince of sin. John xvi. 8. This he
does by means of the law; for "by the law is the knowledge
of sin." "Rom. iii. 20. When the Spirit enlightens the mind
of the sinner to discern the purity, spirituality, and vast ex-
tent of the divine law, he sees sin to be "exceeding sinful.”
He views it as not only dangerous, but as odious in itself, on
account of its contrariety to the holy nature and righteous
law of God.
""
en-
2. True repentance flows from an apprehension of the
mercy of God in Christ to such as are penitent. Had we
reason to regard God as an inexorable judge, we might, like
Adam, attempt to flee from his presence, and escape the
sword of his avenging justice; but never would we return to
him as sincere penitents. Blessed be God, we have the
firmest grounds on which to rest our faith of his pardoning
mercy. He has proclaimed his name as "The Lord, the
Lord God, merciful and gracious, forgiving iniquity, and
transgression, and sin." Exod. xxxiv. 6, 7. The wicked is
invited to "forsake his way, and return unto the Lord,'
couraged by the assurance that "he will have mercy upon
him, and will abundantly pardon." Isa. lv. 7. "Jesus Christ
is set forth to be a propitiation, through faith in his blood;"
"through his name is preached unto us the forgiveness of
sins ;" and we are assured, "that through his name whoso-
ever believeth in him shall receive remission of sins." Rom.
iii. 25; Acts xiii. 38; x. 43. Now, it is an apprehension of
the mercy of God in Christ, by faith, that melts the heart
into penitential sorrow for sin. Of so generous a nature is
evangelical repentance, that the penitent soul is never so
deeply humbled and grieved for sin, as when it has reason
to hope that a gracious God has freely forgiven it. This
generous temper is assigned to the true penitent in the sa-
cred Scriptures: "Thou shalt remember, and be confounded,
and never open thy mouth any more, because of thy shame,
SECT. 2.]
OF REPENTANCE UNTO LIFE.
181
when I am pacified toward thee, for all that thou hast done,
saith the Lord God." Ezek. xvi. 63.
With regard to the order of faith and repentance, it may
be remarked, that we can form no conception of a moment of
time when the one exists in the soul separate from the other.
In point of time, then, faith and repentance necessarily ac-
company each other; but in the order of nature, faith must
precede repentance. Evangelical repentance is a turning
from sin to God; but there can be no turning to God, except
through Christ; and no coming to Christ, but by believing in
him. John xiv. 6; vi. 35. Besides, evangelical repentance
flows from love to God; but the exercise of unfeigned love to
him proceeds from the exercise of true faith. 1 Tim. i. 5.
Add to this, it is only by looking on Him whom we have
pierced, that we can mourn after a godly sort, according to
that remarkable promise, "They shall look on me whom
they have pierced, and they shall mourn for him.” Zech. xii.
10. There is, indeed, a conviction of the person's guilt and
misery, accompanied with a kind of sorrow for sin, and
resolutions to forsake it, because it exposes him to everlast-
ing punishment, which, in the nature of things, must precede
the exercise of faith in Christ; but this is very different from
evangelical repentance.*
3. True repentance includes grief, or deep contrition
and godly sorrow for sin. There is a false sorrow, which
many mistake for the genuine. Many are grieved for their
sin, merely on account of the punishment it is likely to bring
upon themselves; and those who are most deeply affected
with this kind of sorrow, if they succeed in allaying their
fears, often return to a course of sinning with greater free-
dom and impetuosity than before. But the sorrow of a true
penitent is for sin as committed against God; as rebellion
against his rightful authority; as a violation of his holy
law, and as a most base, ungrateful return for all his good-
ness. Ps. li. 4.
4. True repentance includes hatred of sin, not only as
that which exposes us to death, but as hateful in itself, as
the abominable thing which God hates, and as that which
renders us vile and loathsome in his sight. If this hatred
*Boston's Miscellany Questions, Quest. 3; Colquhoun's View
of Saving Faith, p. 303; Wilson's (of London) Sermons, p. 390;
Anderson's (of America) Precious Truth, p. 180; Black's Ser-
mons, p. 87.
16
182
CONFESSION OF FAITH.
[CHAP. XV,
of sin is genuine, it will lead us to loathe and abhor our-
selves, and it will extend to all sin in ourselves and others.
Job xlii. 6; Ezek. xxxvi. 31; Jer. xxxi. 19; Ps. cxix. 128,
136.
5. True repentance includes a turning from sin unto
God, with a sincere purpose, and endeavour to walk with
him in all the ways of his commandments. This is the
crowning act and the grand test of genuine repentance.
Paul preached both to Jews and Gentiles" that they should
repent and turn to God, and do works meet for repentance.
Acts xxvi. 20. True penitents forsake sin, with a firm re-
solution to have no more to do with idols. They are con-
verted from the love as well as the from practice of sin. They
particularly guard against those sins to which they were
formerly most addicted, and before whose influence they are
most ready to fall. Ps. xviii. 23. They assiduously watch
against all occasions of sin, and earnestly long for complete
deliverance from it. They return to God as their rightful
Lord and Master, resolving, in dependence upon his grace,
to "serve him in holiness and righteousness all the days of
their lives." They form a steady and unshaken purpose in
their hearts, and sedulously endeavour, by watchfulness and
diligence, in the constant use of all means, to avoid all sin,
and to practise universal holiness. It is not meant that true
penitents have attained to sinless perfection; for "there is
no man that liveth and sinneth not." They will, therefore,
find occasion every day for the renewed exercise of repent-
ance. All tears will not be wiped from their eyes until all
sin is perfectly removed from their souls.
5
SECTION III. Although repentance be not to be rest-
ed 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."
6
› Ezek. xxxvi. 31, 32; xvi. 61–63.
• Hos. xiv. 2, 4. Rom. iii. 24. Eph. i. 7.
* Luke xiii. 3. 5. Acts xvii. 30, 31.
""
EXPOSITION.
1. In opposition to the Romanists, who make satisfaction
one of the essential parts of repentance, and conceive that
certain acts or penances, performed by an offender, consti.
SECT. 3, 4.] OF REPENTANCE UNTO LIFE.
183
ܩܓܥܪܢ ܐܡܕ ܘܘܐܝܐ
tute a compensation for his transgression, in consideration
of which it is forgiven; and also in opposition to Socinians,
who deny the atonement for sin by the death of Christ, and
maintain that repentance is the only atonement required;
our Confession asserts, that repentance is not to be rested in
as any satisfaction for sin, or a cause of the pardon thereof.
It has already been shown, that it must always be the duty
of every sinner to repent; now, the discharge of a present
duty can never atone for past crimes. Repentance is never
supposed to be a legal ground for remitting the punishment
due to crimes committed against a civil State. How unrea-
sonable, then, to suppose that it can form a sufficient ground
for the pardon of sin as committed against God! Christ has
fully satisfied the justice of God by the sacrifice of himself,
and his blood alone cleanseth us from all sin. 1 John i. 7.
To us the pardon of sin is wholly gratuitous-" an act of
God's free grace in Christ"—and, if it be of grace, then it
is no more of works; and, therefore, not by repentance, as a
satisfaction for sin.
2. True repentance and pardon are inseparably connected.
Though no one is pardoned for his repentance, yet repen-
tance is of such indispensable necessity, that an impenitent
sinner cannot be a pardoned sinner. "They are connected
in the economy of salvation, not as cause and effect, but to
show the consistency of a gratuitous pardon with the interests
of holiness. For any government to acquit a criminal, and
restore him to society without some evidence of a change of
disposition, would be little else than granting him a license
to commit crimes with impunity. But if this would be un-
worthy of a human, how much more of the divine govern-
ment! God, for the vindication of the honour of the plan
of mercy, has so connected pardon with repentance and con-
fession, the expression of repentance, that they are the only
certain evidences that we are in a pardoned state; while
pardon and repentance are equally the gift of God through
Jesus Christ our Lord."*
8
SECTION IV.-As there is no sin so small but it de-
serves damnation; so there is no sin so great that it
can bring damnation upon those who truly repent."
• Bom. vi. 23; v. 12. Matt. xii. 36. 1 9 lsa. Iv. 7. Rom. viii. 1. Isa. i. 16, 18.
* Stevenson on the Offices of Christ, p. 244.
184
[CHAP. XV.
CONFESSION OF FAITH.
:
EXPOSITION.
In opposition, on the one hand, to the Church of Rome,
which holds that some sins are mortal, and others venial-
that is, of so trifling a nature, that they may be expiated by
some temporal infliction, our Confession asserts, that "there
is no sin so small but it deserves damnation ;" and, on the
other hand, in opposition to certain Anabaptists, and some
others, who have held, that if persons, after baptism and
grace received, fall into grievous sins, there is no pardon
remaining for them, even though they should repent, our
Confession asserts, that "there is no sin so great that it can
bring damnation upon those who truly repent." We admit
that a great variety in the degree of guilt attaches to different
sins; but we maintain that every sin is worthy of death.
Most explicit are the declarations of an inspired apostle :
"The wages of sin is death." Rom. vi. 23. "Cursed is
every one that continueth not in all things which are written
in the book of the law to do them." Gal. iii. 10. Both these
texts are unquestionably applicable to sin of every kind.
The chief of sinners, however, may obtain mercy; and those
who, after grace received, have fallen into grievous sins,
may truly repent and obtain forgiveness. David, after his
great transgression," and Peter, after his denial of his
Master, repented and were pardoned. 2 Sam. xii. 13;
John xxi. 19.
66
SECTION V.-Men ought not to content themselves
with a general repentance, but it is every man's duty
to endeavour to repent of his particular sins particu-
larly.20
10
10 Ps. xix. 13. Luke xix. 8. 1 Tim. i. 13, 15.
EXPOSITION.
No man can reckon up all his sins in order; for "who
can understand his errors?" But it is not enough to acknow-
ledge in general terms that we are sinners; we should, by a
strict and impartial examination of our hearts and ways,
endeavour to obtain a discovery of those particular sins by
which we have offended and dishonoured God, and should
66
mourn, every one for his iniquity." Thus, when David
was brought to the exercise of true repentance, he not only
SECT. 5, 6.] OF REPENTANCE UNTO LIFE.
185
acknowledged in general that he had sinned, but he had his
eye upon that particular sin by which he had in a special
manner dishonoured God: “ My sin is ever before me.
Against thee, thee only, have I sinned, and done this evil
in thy sight." Ps. li. 3, 4. "I will declare mine iniquity; I
will be sorry for my sin.” Ps. xxxviii. 18.
12
SECTION VI.-As every man is bound to make pri-
vate confession of his sins to God, praying for the par-
don thereof;" upon which, and the forsaking of them,
he shall find mercy; so he that scandalizeth his bro-
ther, 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;¹³ who
are thereupon to be reconciled to him, and in love to
receive him.'*
u Ps. li. 4, 5, 7, 9, 14; xxxii. 5, 6.
12 Prov. xxviii. 13. 1 John i. 9.
13 James v. 16. Luke xvii. 3, 4. Josli.
vii. 19. Ps. li.
14 2 Cor. ii. 8.
EXPOSITION.
In this section we are taught,
1. That every man ought to make private confession of
his sins to God. We cannot discover to God anything that
was previously concealed from his omniscient eye; but by
confessing our sins we give glory to God, as well as take
shame to ourselves. Hence, Joshua said unto Achan, "My
son, give, I pray thee, glory to the Lord God of Israel, and
make confession unto him." Josh. vii. 19. To cover our
sins is to dishonour God, as if he either did not see, or could
not punish them; whereas, to confess our sins is to honour
God's holy law, which we have violated; to honour his
omniscience, which beheld all our transgressions; to honour
his justice, which might have taken vengeance upon them;
and to honour his patience and long-suffering, which have
forborne to execute the merited punishment.
2. That those who privately confess their sins to God, and
forsake them, shall find mercy, though they do not also con-
fess all their sins to a priest. This is amply confirmed by
that inspired declaration: "He that covereth his sins shall
not prosper; but whoso confesseth and forsaketh them shall
have mercy." Prov. xxviii. 13. The experience of David
16*
186
CONFESSION OF FAITH.
[CHAP. XV.
corresponded to this declaration. Ps. xxxii. 5. But the
Church of Rome holds that the auricular confession of sins
to a priest, and his absolution thereupon obtained is the only
means appointed by God for the procuring of pardon of all
mortal sins committed after baptism.* For such a con-
fession there is neither example nor command in Scripture.
The text on which Romanists chiefly rely, (John xx. 23,)
says nothing of the confession of sins in the ears of a priest;
and the ministers of religion can only remit sins declara-
tively, not authoritatively. They can absolve from the
censures of the Church, but not from the guilt of sin, as
committed against God. In one place we are enjoined to
"confess our faults one to another," (James v. 16;) but
this confession is mutual, not a confession by the people to
the priest. Christians ought to confess their faults to those
whom they have injured; but the confession of all their sins
in private to a priest, as required by the Church of Rome, ist
wholly unauthorized by Scripture, and it has been the occa-
sion of flagrant abuse. "Not only is auricular confession
productive of much inconvenience to society, by giving the
ministers of religion an undue and dangerous influence over
the minds of the people in their most secret affairs; but it
perverts their notions of the justification of a sinner, and it
provides a method of quieting their consciences, which is so
easy of access that it encourages them to sin with little
fear."+
3. Though Christians are required to confess their secret
sins only to God, who seeth in secret, yet, if they have
wronged a Christian brother, in his property or good name,
they are bound to confess their offence to him, and to make
all the reparation in their power for the injury they have done
to him; and upon their repentance he is bound to forgive
them. Matt. v. 23, 24; Luke xvii. 3, 4. When Christians
fall into public scandal, they should be willing to make
a more public confession of their offence, that they may
openly honour that God by their confession, whom they have
openly dishonoured by their conduct; and the Church, upon
their repentance, ought in love to receive them, and restore
* Some of the grossest corruptions of the Church of Rome re
spect the doctrine of repentance. According to the tenets avowed
n the standards of that Church, repentance consists of three acts
--confession of sins to a priest, contrition, or attrition, and satis-
'action.
Hill's Lectures in Divinity, pp. 292, 293.
SECT. 1.]
187
OF GOOD WORKS.
them to all their Christian privileges. The Novatians main-
tained that such as had fallen into grievous transgressions,
especially those who had apostatized from the faith, in a
time of persecution, were not to be again received into the
bosom of the Church.* But this opinion is contrary both
to the precepts and examples of Scripture. If a man be
overtaken in a fault, they who are spiritual are enjoined to
restore such an one in the spirit of meekness, considering
themselves, lest they also be tempted. Gal. vi. 1. The
Church at Corinth was required to forgive the incestuous
person, upon his repentance, and receive him again into
communion, lest he should be swallowed up with over much
sorrow. 2 Cor. ii. 7, 8.
CHAPTER XVI.
OF GOOD WORKS.
SECTION I.-Good works are only such as God hath
commanded in his holy word,' and not such as, with-
out the warrant thereof, are devised by men, out of
blind zeal, or upon any pretence of good intention."
1 Micah vi. 8. Romans xii. 2. Heb. 2 Mutt. xv. 9. Isa. xxix. 13. 1 Pet. i.
xiii. 21.
18. Rom. x. 2. John xvi. 2. 1 Sam.
xv. 21-23.
EXPOSITION.
This section states what is necessary to constitute an ac-
tion a good work, as considered in itself. It must be such
as God has commanded in his holy word. The law of God
is the sole rule of man's obedience, and no action, how
specious soever in appearance, can be properly called good
unless required by the supreme legislator. No command of
man can make a work good, unless it be, at the same time,
virtually or explicitly commanded by God. Those actions
which have no warrant from the word of God, but are de-
vised by men, out of blind zeal, cannot be reckoned good
* Mosheim's Eccl. Hist., cent. iii., ch. 5, p. 2, c. 17, 18.
188
CONFESSION OF FAITH.
[CHAP. XVI.
works. On this ground Christ rejected those services of the
Pharisees, which had no other authority than the traditions
of the elders, or their own enactments, saying, “Who hath
required this at your hands ?" And, on the same ground, those
works of superstition and will-worship, which are only en-
joined by the commandinents of men, in the Church of Rome,
must be rejected. “In vain,” said our Saviour, "do they
worship me, teaching for doctrines the commandments of
men." Matt. xv. 9.
Actions which God has not commanded cannot be trans-
formed into good works (as is maintained by the Church of
Rome,) by the good intention of the agent. Many have pre-
tended to act from a good intention, when they were acting
in direct opposition to the revealed will of God. 1 Sam.
xiii. 13; xv. 17-23. Men have thought that they were doing
God good service, when they were committing the most atro-
cious crimes. John xvi. 2; Acts xxvi. 9.
A work commanded by God is good, considered in itself;
but something more is requisite to make it good as performed
by us; and no action is a good work in the sight of God,
except it be formally as well as materially good. What
things are necessary to render a work formally good, may
be learned from the subsequent sections of this chapter; but
we judge it proper to state them briefly in this place.
1. They must be performed by a person who is justified by the
righteousness of Christ, and renewed by his Spirit. 2. They
must be done from a right principle-faith working by love.
There must be faith or persuasion that what we do is com-
manded by God; and we must perform it from a respect to
his authority. Rom. xiv. 23. There must also be a faith of
the acceptance of our works only through the mediation of
Christ. Our obedience must likewise flow from love to God.
1 John v. 3. 3. They must be performed in a right manner.
They must be done in the strength of promised grace, and
in dependence upon the righteousness of Christ for accept-
ance; in the exercise of gratitude to God for all his benefits,
and under a deep sense of our own unworthiness. 4. They
must be directed to a right end. Our works cannot be
accounted good, except our chief and ultimate end in doing
them be the glory of God. 1 Cor. x. 31.
SECTION II.-These good works, done in obedience
to God's commandments, are the fruits and evidences
· SECT. 2.]
189
OF GOOD WORKS.
5
8
of a true and lively faith and by them believers
manifest their thankfulness, strengthen their assur-
ance, 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."
9
a James ii. 18, 22.
4 Ps. cxvi. 12, 13.
5 1 John ii. 3, 5.
€ 2 Cor. ix. 2.
1 Pet. ii. 9.
2 Pet. i. 5-10.
Matt. v. 16.
4
7 Tit. ii. 5, 9–12. 1 Tim. vi. 1.
8 1 Pet. ii. 15.
* 1 Pet. ii. 12. Phil. i. 11.
10 Eph. ii. 10.
EXPOSITION.
John xv. 8.
11 Rom. vi. 22.
Our good works cannot be profitable to God: for he is
infinitely perfect and all-sufficient in himself, and no addition
can be made to his essential glory or felicity. Job xxii. 2;
xxxv. 7. Neither can our good works have any influence
upon our justification before God; for "by the deeds of the
law there shall no flesh be justified in his sight.” Rom. iii.
20. Nor can our good works be the ground of our title to
heaven, or to eternal life; for “eternal life is the gift of God,
through Jesus Christ our Lord." Rom. vi. Still, however,
the performance of good works must be constantly inculcated
and earnestly urged upon all Christians; and they serve
many valuable purposes. Hence the solemn injunction which
Paul laid upon Titus, and in him upon all other ministers of
the gospel: "This is a faithful saying, and these things I
will that thou affirm constantly, that they which have be-
lieved in God might be careful to maintain good works:
these things are good and profitable unto men. Tit. iii. 8.
Several of the important uses of good works are here spe
cified.
1. They are the fruits and evidences of a true and lively
faith. An inoperative faith, which produces not the fruits
of righteousness, is pronounced by the apostle James to be
dead. James ii. 2, 6. Of a living faith good works are the
native fruits, and they are the proper evidences that faith is
unfeigned. "Show me," says the same apostle, "thy faith
without thy works, and I will show thee my faith by my
works." James ii. 18.
2. Good works are suitable expressions of gratitude to
God. None can render any proper recompense to God for
190
CONFESSION OF FAITH.
[CHAP. XVI.
his inestimable blessings; but all Christians are indispensa-
bly bound to glorify him by a universal and cheerful obe-
dience to his commandments; and their good works are, as
it were, thank-offerings to God, for his benefits bestowed
upon them.
3. Good works strengthen the assurance of believers.
They both confirm their assurance of faith, and increase
their assurance of personal interest in Christ, and his great
salvation. Hereby we do know that we know him," says
the beloved disciple, "if we keep his commandments.” 1
John ii. 3.
66
4. The good works of believers edify their fellow-Chris-
tians. Those who are careful to maintain good works be-
come patterns to others, and stir them up to a holy emula-
tion. Hence the apostle Paul informed the believers at Co-
rintn, that their zeal in contributing for the poor saints at
Jerusalem, "had provoked very many." 2 Cor. ix. 2.
5. They adorn the profession of the gospel. Practical
godliness is the brightest ornament of the Christian religion.
Hence Christians are exhorted by the faithful discharge of
the duties of their station and relation, to "adorn the doctrine
of God our Saviour in all things.” Tit. ii. 10.
6. They stop the mouths of adversaries. When profess-
ing Christians have "a conversation becoming the gospel,"
and are "ready to every good work," they recommend reli-
gion to others, silence the adversaries of the truth, and con-
vince them of the injustice of those reproaches which have
been cast upon the gospel, as having a tendency to licentious-
ness. "So is the will of God," says an apostle, "that with
well-doing ye may put to silence the ignorance of foolish
1 Pet. ii. 15.
men."
7. They glorify God. The more fruitful believers are in
good works, the more is God glorified; for "herein," says
our Lord, "is my Father glorified, that ye bear much fruit."
John xv. 8. By their good works Christians not only glorify
God themselves, but may lead others to glorify him also.
"Let your light so shine before men," says our Saviour,
"that they may see your good works, and glorify your Father
who is in heaven." Matt. v. 16.
8. Good works are essentially prerequisite to an admis-
sion into heaven. Though they do not merit everlasting
life, yet they are indispensably necessary in all who are
"heirs of the grace of life." Believers, "being made free
SECT. 3.]
191
OF GOOD WORKS.
from sin, have their fruit unto holiness, and the end everlast-
ing life." Rom. vi. 22.
12
SECTION III.-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 plea-
sure 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."
.13
14 Phil. ii. 12. Heb. vi. 11, 12. 2 Pet. i.
12 John xv. 4-6. Ezek. xxxvi. 26, 27.
13 Phil. ii. 13; iv. 13. 2 Cor. iii. 5.
|
3, 5, 10, 11. Isa. Ixiv. 7. 2 Tim. i.
6. Acts xxvi. 6, 7. Jude 20, 21.
EXPOSITION.
In opposition to Pelagians, Romanists, and Arminians, our
Confession asserts that the ability of believers to do good
works is not of themselves, but wholly from the Spirit of
Christ. It is to be carefully observed, that a supernatural
habit, or vital principle of grace, is infused or implanted in
the souls of all true believers, in the day of their regene-
ration, whereby they are disposed and enabled to perform
acts of holy obedience. Ezek. xxxvi. 26, 27. But, notwith-
standing this power or ability, which believers have received
by habitual grace, there is required an actual influence of the
Holy Spirit unto their performance of every single gracious
holy act. Whatever furniture of habitual grace they may
have received, there is an actual operation of the Holy Spirit
in them necessary unto the actual gracious performance of
every duty of obedience. This is confirmed-1. By the ex-
press declaration of our Saviour, "Without me ye can do
nothing." John xv. 5. Here our Saviour explicitly affirms
that believers, who are made partakers of habitual grace, can-
not of themselves, by virtue of any grace they have already
received, or without new supplies of grace from him, do any-
thing that is spiritually good or acceptable to God. 2. By
the acknowledgment of Paul, speaking in the name of be-
lievers, "Not that we are sufficient of ourselves, to think any
192
CONFESSION OF FAITH.
[CHAP. XVI
thing as of ourselves: but our sufficiency is of God." 2 Cor.
iii. 5. 3. By the prayers of the saints for new supplies of
grace, to enable them to do the will of God. Paul prays on
behalf of the Hebrews: "The God of peace make you per-
fect in every good work to do his will, working in you that
which is well-pleasing in his sight." Heb. xiii. 20, 21. The
necessity and the efficiency of actual grace unto every ac
ceptable act of holy obedience, cannot be more directly ex
pressed.*
In opposition, on the other hand, to certain enthusiasts,
who maintain that believers ought not to perform any duty in
religion, unless the Spirit within move and excite them to
these duties, our Confession asserts, that believers ought not
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." This is so amply confirmed by the passages of Scrip-
ture to which the compilers of our Confession refer, that we
feel it quite unnecessary to dwell upon it.
SECTION IV. They who in their obedience attain to
the greatest height which is possible in this life, are so
far from being able to supererogate, and to do more
than God requires, as that they fall short of much
which in duty they are bound to do."
15 Luke xvii. 10. Neh. xiii. 22. Job ix. 2, 3. Gal. v. 17.
EXPOSITION.
This section is levelled against the doctrine of the Church
of Rome, respecting works of supererogation. That Church
teaches, that besides those precepts which are binding on all,
and which none can disobey without sin, there are "counsels
of perfection" given in the New Testament, which men are
at liberty to neglect if they please; and, therefore, those who
comply with these counsels, perform more than they are
bound to do, and have, consequently, a superfluous degree
of merit, that may be transferred to others for their benefit.
In the progress of the corruptions of that Church, it was
taught and believed, that the whole stock of superfluous
merit, arising out of the good works of those who comply
* Owen's Discourse concerning the Holy Spirit, book iv., ch. 6, 7
SECT. 4, 5.]
193
OF GOOD WORKS.
with the counsels of perfection, is committed to the manage-
ment of the Pope, to be parcelled out according to his plea-
sure, in such dispensations and indulgences as the sins and
infirmities of other members of the Church appear to him to
stand in need of. The enormous abuses of this discretionary
power with which the Pope was invested, were the immediate
cause of the Reformation.* In opposition to this blasphemous
doctrine, Protestants maintain, that there is not the slightest
foundation in the Scripture for what the Papists call "coun-
sels of perfection." This is evident from the nature of the
commands which devolve upon all men. We are required
"to love God with all our heart, and with all our soul, and with
all our strength, and with all our mind; and our neighbour
as ourself." Luke x. 27. What more can be conceived than
is implied in these two commands? Works of supereroga-
tion have no existence but in the vain imaginations of igno-
rant and self-righteous men. So far are the most eminent
saints from exceeding the measure of their duty, that they
fall far short of what they are in duty bound to do.
"In
many things we offend all.” "If we say that we have no
sin, we deceive ourselves, and the truth is not in us." James
iii. 2;
1 John i. 8. Our Saviour has taught us to pray daily
that our trespasses may be forgiven; which necessarily im-
plies that we offend every day.
16 Rom. iii. 20; iv. 2, 4, 6. Eph. ii.
8, 9. Tit. iii. 5-7. Rom. viii. 18.
Ps. xvi. 2. Job xxii. 2, 3; xxxv. 7,
&
SECTION 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;¹º 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 judgment."
17 Luke xvii. 10.
18 Gal. v. 22, 23.
19 Isa. lxiv. 6. Gal. v. 17. Rom. vii.
15, 18. Ps. cxliii. 2; cxxx. 3.
* Hill's Lectures in Divinity, vol. ii., p. 302,
·
17
194
[CHAP. XVI
CONFESSION OF FAITH.
EXPOSITION.
This section is also directed against an error of the Church
of Rome, which teaches that the good works of the saints are
meritorious to eternal life.* That we cannot, by our best
works, merit pardon of sin, or eternal life, at the hand of
God appears from the following considerations: 1. Our Sa-
viour declares (Luke xvii. 10,) that when we have done all
those things which are commanded us, we are unprofitable
servants, and have only done that which was our duty.
2. Our best works cannot be profitable to God, and therefore
can merit nothing at his hand. Ps. xvi. 2. 3. All our
works, as they are good, proceed from the almighty agency
of the Spirit of grace, (Phil. ii. 13;) and as they are not per-
formed in our own strength, they can merit no reward.
4. Our best works, as they are wrought by us, have such a
mixture of sin in them, that, instead of meriting any thing
at the hand of God, they cannot endure the severity of God's
judgment. Ps. cxliii. 2. 5. Our best works bear no propor-
tion to the inestimable blessing of eternal life, (2 Cor. iv.
17;) accordingly, the reward is represented "as of grace, not
of debt;" and we are directed to "look for the mercy of our
Lord Jesus Christ unto eternal life." Jude 21.
SECTION VI.—Yet, notwithstanding, the persons of
believers being accepted through Christ, their good
works also are accepted in him;20 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 sin-
20 Eph. i. 6. 1 Pet. ii. 5. Exod. xxviii. 21 Job ix. 20. Ps. cxliii. 2.
38. Gen. iv. 4. Heb. xi. 4.
* The schoolmen in the Church of Rome spake of meritum de
congruo a merit of congruity; and meritum de condigno—a merit
of condignity. By the former they meant the value of good works
previous to justification, which it was fit or congruous for God to
reward by infusing his grace. By the latter, they meant the
value of good works performed after justification in consequence
of grace infused. These, although performed by the grace of God
were conceived to have that intrinsic worth which merits a re-
ward, and to which eternal life is as much due as a wage is to the
servant by whom it is earned.-Hill's Lectures, vol. ii. p. 301.
SECT. 6, 7.]
195
OF GOOD WORKS.
cere, although accompanied with many weaknesses
and imperfections."
22 Heb. xiii. 20, 21. 2 Cor. viii. 12. Heb. vi. 10. Matt. xxv. 21, 23.
27
EXPOSITION.
This section teaches us that the good works of believers,
although not meritorious, are yet accepted of God, through
Christ. Here it is only necessary to offer two remarks—1st,
That our persons must be accepted, before our works of obe-
dience can be accepted with God. "The Lord had respect
unto Abel, and to his offering." Gen. iv. 4. In accepting
of his offering, God testified that he had respect unto his
person; i. ea, that he esteemed and accounted him righteous.
Heb. xi. 4. 2d. That the best of our works are not ac-
cepted as they are ours, but only upon account of the merit
and mediation of Christ. As our persons are “accepted in
the Beloved,” so our works are only “acceptable to God by
Jesus Christ." 1 Pet. ii. 5.
26
SECTION VII.—Works done by unregenerate men,
although, for the matter of them, they may be things
which God commands, and of good use both to them-
selves and others;23 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.28
23 2 Kings x. 30, 31. 1 Kings xxi. 27,
29. Phil. i. 15, 16, 18.
24 Gen. iv. 5. Heb. xi. 4, 6.
25 1 Cor. xiii. 3. Isa. i. 12.
26 Matt. vi. 2, 5, 16.
27 Hag. ii. 14. Tit. ì. 15. Amos v. 21,
22. Hosea i. 4. Rom. ix. 16. Tit.
iii 5.
23 Ps. xiv. 4; xxxvi. 3. Job xxi. 14,
15. Matt. xxv. 41-43, 45; xxiii.
23.
EXPOSITION.
This section is again levelled against the errors of the
Church of Rome. The writers of that Church hold that the
actions of men in an unregenerate state can be so pure as to
be free from all si., and to merit at God's hand by what
they call the merit of congruity. We have formerly made
196
CONFESSION OF FAITH.
[CHAP. XVI.
(6
a distinction respecting good works, which claims attention
here. An action may be materially, and yet not formally,
good. Prayer, reading and hearing the word of God, dis-
tributing to the poor, are actions materially good; but unless
these actions are done by persons who are "accepted in the
Beloved," and "created anew in Christ Jesus;" unless they
flow from a right principle, are performed in a right manner,
and directed to a right end, they are not formally good.
Now, unregenerate men may do many things that are good,
for the matter of them, because they are things which God
commands, and of good use to themselves and others; but,
as performed by them, they are destitute of everything that
can render an action "good and acceptable in the sight of
God." Explicit is the declaration of the Apostle Paul:
They that are in the flesh cannot please "God." Rom.
viii. 8. To be in the flesh is to be in a natural, corrupt, de
praved state; and, as a polluted fountain cannot send forth
pure streams, nor a corrupt tree bring forth good fruit, so
they that are in the flesh cannot perform any work that is
spiritually good and acceptable to God. Instead of pleasing
God, and making them meet to receive grace from him, all
the works of unregenerate men are sinful, and therefore de-
serve the wrath and curse of God. "All unconverted persons
are said in Scripture to be sinners, or workers of iniquity,
(Ps. liii. 4;) and their works, how advantageous soever
many of them may be to themselves or others, are all, not-
withstanding, represented as sins, in the account of an infi-
nitely holy God, (Prov. xxi. 4;) for although many of them
may be materially good, yet all of them are formally evil,
and therefore they are an abomination to him.” Prov. xv. 8.*
It must not, however, be inferred, that unregenerate men
may live in the neglect of any duty which God has com-
manded. Though their prayers, for example, cannot be
acceptable to God, yet their neglect of prayer would be more
sinful and displeasing to him. This neglect is always repre-
sented in Scripture as highly criminal: "The wicked, through
the pride of his countenance, will not seek after God." Ps.
x. 4. And as this is their sin, so the wrath of God is de-
nounced against them: "Pour out thy fury upon the hea-
then, that know thee not, and upon the families that call not
upon thy name." Jer. x. 25.
* Colquhoun's Treatise on the Law and the Gospel, p. 333.
SECT. 1, 2.] PERSEVERANCE OF THE SAINTS.
197
In concluding this chapter, we would impress upon the
reader, that the gospel is "a doctrine according to godli-
ness."
"The grace of God, that bringeth salvation, hath
appeared to all men; teaching us that, denying ungodliness
and worldly lusts, we should live soberly, righteously, and
godly in this present world." Nothing but the most deplor-
able ignorance, or the most determined enmity against the
truth, could ever have led men to set the gospel and morality
in opposition to each other, or to allege that the doctrine of
grace tends to licentiousness. Such men know not what
they say, nor whereof they affirm. It is by inculcating
morality upon gospel principles that we establish it upon the
firmest basis. "Do we make void the law through faith?
God forbid: yea, we establish the law." Though good
works are excluded from having any meritorious influence
in the matter of salvation, yet, as we have seen, they are of
indispensable necessity, and serve many valuable purposes.
Let it, therefore, be the study of all who "name the name of
Christ" to be "fruitful in good works," that so they may
silence the adversaries of the truth, recommend religion to
all within the sphere of their influence, glorify their Father
who is in heaven, and promote their own comfort and hap-
piness.
CHAPTER XVII.
OF THE PERSEVERANCE OF THE SAINTS.
SECTION 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.'
SECTION II.-This perseverance of the saints de-
pends 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;"
↑ Phil. i. 6. 2 Pet. i. 10. John x. 28, 2 2 Tim. ii. 18, 10. Jer. xxxi. 3.
29. 1 John iii. 9. 1 Pet. i. 5, 9.
17*
198
CONFESSION OF FAITH.
[CHAP. XVII.
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 cove-
nant of grace from all which ariseth also the cer-
tainty and infallibility thereof."
5
7
4
SECTION III.-Nevertheless 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 ;10
come to be deprived of some measure of their graces
and comforts have their hearts hardened, and
their consciences wounded;13 hurt and scandalize
others,¹ and bring temporal judgments upon them-
selves.¹5
11
* Heb. x. 10, 14; xiii. 20, 21; ix. 12–15.
Rom. viii. 33-39. John xvii. 11, 24.
Luke xxii. 32. Heb. vii. 25.
1 John ii. 27; iii. 9.
• John xiv. 16, 17.
• Jer. xxxii. 40.
• John x. 28. 2 Thess. iii. 3. 1 John ii.
19.
* Matt. xxvi. 70, 72, 74.
• Ps. li. 14.
12
9 Isa. Ixiv. 5, 7, 9. 2 Sam. xi. 27.
10 Eph: iv: 30:
11 Ps. li. 8, 10, 12. Rev. ii. 4. Cant. v.
2-4, 6.
12 Isa. lxiii. 17. Mark vi. 52; xvi. 14.
13 Ps. xxxii. 3, 4; li. 8.
14 2 Sam: xii: 14:
15 Ps. lxxxix. 31, 32. 1 Cor. xi. 32.
EXPOSITION.
The perseverance of the saints is one of the articles by
which the creed of the followers of Calvir. is distinguished
from that of the followers of Arminius. The latter hold,
that true believers may fall into sins inconsistent with a statę
of grace, and may continue in apostasy to the end of life,
and consequently may finally fall into perdition. The same
doctrine is avowedly supported by the Church of Rome; for
the Council of Trent has decreed, that “If any person shall
say that a man who has been justified cannot lose grace, and
that, therefore, he who falls and sins was never truly justi-
fied, he shall be accursed."* In opposition to this tenet, our
Confession affirms, that true believers "can neither totally
nor finally fall away from a state of grace; but shall cer-
tainly persevere therein to the end, and be eternally saved."
There may seem to be a redundancy of language in this
* Decret. de Justificatione, canon xxiii.
SECT. 3.]
199
PERSEVERANCE OF THE SAINTS.
statement; for, if believers cannot fall totally, it follows that
they cannot fall finally. Both terms, however, are em-
ployed with the utmost propriety. "They are intended to
oppose the doctrine of Arminians, who affirm, that although
a saint may fall totally from grace, he may be restored by
repentance; but that since this is uncertain, and does not
always take place, he may also fall finally, and die in his
sins. Now, we affirm, that the total apostasy of believers is
impossible, not in the nature of things, but by the divine con-
stitution; and, consequently, that no man who has been once
received into the divine favour can be ultimately deprived of
salvation."*
For the purpose of explaining the doctrine of the perse-
verance of the saints, and obviating objections against it, we
offer the following observations, which will be found embo-
died in the several propositions of our Confession :
1. The privilege of final perseverance is peculiar to true
believers.
It is restricted in our Confession "to those whom God
nath accepted in his Beloved, effectually called, and sancti-
fied by his Spirit." Many in the visible Church are merely
nominal Christians. They are joined to the Church by an
external profession; but they are not united to the Head of
the Church by the Spirit of grace, and by a living faith.
They assume the form of godliness, but are strangers to its
power. They may have a name to live, but they are spirit-
ually dead. Now, it is readily granted, that such seeming
Christians may finally apostatize. They never knew the
grace of God in truth, and may, in a season of trial, disco-
ver their real character by open apostasy. They might
have a splendid profession of religion, and be possessed of
eminent gifts, and might thus deceive themselves and impose
upon others; but they had not "the root of the matter" in
them. And we may assuredly conclude of all those who
fall totally and finally away, that they were never really
"rooted and grounded in Christ." An inspired apostle de-
clares, concerning such persons: "They went out from us,
but they were not of us: for if they had been of us, they
would no doubt have continued with us; but they went, oui
that they might be made manifest, that they were not all of
us." 1 John ii. 19.
•
* Dick's Lectures on Theology, vol. iii. p. 516.
200
CONFESSION OF FAITH.
[CHAP. XVII.
This enables us to explain the several examples of apos-
tasy mentioned in Scripture, in perfect consistency with the
final perseverance of the saints. The stony-ground hearers,
who received the word with joy, and afterwards fell away,
are expressly said to have had no root in themselves, and so
endured only for a while. Matt. xiii. 21. In Heb. vi. 4-6,
some are said to be enlightened, and to have tasted of the
heavenly gift, and to be made partakers of the Holy Ghost,
and to have tasted the good word of God, and the powers of
the world to come, and yet it is supposed they may fall away,
and never be restored again; but it is evident, that notwith-
standing the high things ascribed to them, they never had
the truth of grace; for there are better things, even things
that accompany salvation, expressly mentioned (verse 9) in
contradistinction to their attainments. Those mentioned by
another apostle (2 Pet. ii. 20,) who had escaped the pollu-
tions of the world, and were again entangled therein, and
overcome, had evidently never experienced a real change of
the impure nature, though they had an outward reforma-
tion. Such examples, or the fall of such mere professors of
religion as Hymeneus, Philetus, and Demas, do not in the
least invalidate the doctrine of the final perseverance of true
saints.
It may here be remarked, that as the privilege of perseve-
rance is limited to true believers, so it must be extended to
every one of them. If one of them could be lost, this would
sap the foundation of the comfort of the whole; for the con-
dition of all would be insecure. Not only those who have
a high degree of grace, but all who have true grace, though
but like a grain of mustard seed, not only the strong and
flourishing, but such as are like "the smoking flax and
bruised reed," shall be enabled to "hold on their way," and
shall grow stronger and stronger. The same reasons hold
for the perseverance of all, as of any who have “obtained
like precious faith;" and we must either erase this entirely
from the catalogue of the believer's privileges, or maintain
that it extends to every one of them.
II. The perseverance of the saints is not owing to their
inherent strength, or to any measure of grace they have
already received, but solely to divine grace. We readily
acknowledge that in themselves they are utterly weak, and
wholly insufficient to withstand the numerous and formida-
ole enemies that are combined against them; such as Satan,
SECT. 3.]
201
PERSEVERANCE OF THE SAINTS.
the world, and the corruptions of their own hearts. If left
to contend with their spiritual adversaries in their own
strength, they would be easily overcome.
If their perse-
verance depended on their own resolution, their faith would
soon fail. How strikingly is this humbling truth exemplified
in the case of Peter! He said with confidence: “Though
all men should be offended because of thee, yet will I never
be offended." <<
Though I should die with thee, yet will I
not deny thee.” Matt. xxvi. 33. 35. But how soon was his
fortitude shaken! How soon was his good resolution forgot-
ten, and given to the winds! He trusted too much in his
own strength, and was left to feel his weakness. He was
brought to the trial, and his presumed strength was gone.
He trembled at the voice of a maid, and denied his Lord
with dreadful oaths and horrid imprecations. What but the
prevailing prayer, and upholding grace of the Divine Re-
deemer, prevented him from becoming, like Judas, a perfi-
dious apostate! But such are the best of saints, considered
in themselves. Their perseverance, therefore, as our Con-
fession states, "depends not upon their own free will." They
have no might in themselves to resist and overcome the
powerful foes united against them, and they are safest when
most deeply sensible of their own weakness, and most entire-
ly dependent upon divine grace; for "when they are weak,
then are they strong."
III. The perseverance of the saints does not secure them
from partial falls, but from total and final apostasy. Our
Confession admits, that believers may, "through the temp-
tations of Satan, and of the world, the prevalency of cor-
ruption remaining in them, and the neglect of the means of
their preservation, fall into grievous sins, and for a time con-
tinue therein.' The caution addressed to "him that think-
eth he standeth, to take heed lest he fall," and the ardent
prayers of the saints, that God would "cleanse them from
secret faults, and keep them back from presumptuous sins,"
manifest, that though none of the saints can fall from a state
of grace, yet they may fall into very great sins; and the
Scripture furnishes many instances of partial falls in the
most eminent saints. The patient Job cursed the day of his
birth. The man Moses, who was "meek above all mer.
which were upon the face of the earth," spake unadvisedly
with his lips. David, the man after God's own heart, was
guilty of an atrocious and a complicated sin. Solomon
دو
202
CONFESSION OF FAITH.
[CHAP. XVII.
though the wisest of men, "did evil in the sight of the Lord
and went not fully after the Lord, as did David his father."
Peter, a bold and zealous disciple, denied his Lord in the
most aggravated manner. But though true saints may fall
very low, so low that themselves and others may have little
hope of their recovery, yet they shall not be utterly lost;
for the hand of the Lord still in a measure sustains them.
(6
Though a good man fall, he shall not be utterly cast
down; for the Lord upholdeth him with his hand." Ps.
xxxvii. 24. “A just man falleth seven times, and riseth up
again." Prov. xxiv. 16. Though David fell into very griev-
ous sins, and appears to have remained in a state of great
insensibility till he was awakened by the prophet Nathan,
yet, it is manifest, that he had not lost entirely what was
wrought in him by the Spirit of God. For we find him.
afterwards praying: "Cast me not away from thy presence,
and take not thy Holy Spirit from me," (Ps. li. 11;) which
implies, that he had then some experience of God's presence,
and that the Holy Spirit had never wholly departed from
him. When
When it is said of Solomon, that "he went not fully
after the Lord, as did David his father," (1 Kings xi. 6,) it
seems manifest, that his declension is to be understood of an
abatement of his former zeal, and not of a total and final
apostasy. God, as still his father, "chastened him with the
rod of men, and with the stripes of the children of men;"
but never suffered "his mercy to depart away from him."
2 Sam. vii 14, 15. Peter, too, was recovered from his
lamentable fall. When Christ "turned and looked upon
him, he went out, and wept bitterly." Luke xxii. 61, 62.
When his Lord afterwards questioned him respecting his
love, he could appeal to him as the searcher of hearts, that
he did love him in sincerity; and Christ having renewed
his commission, he laboured zealously and faithfully in
his Master's service. The fact, then, that true saints may
fall into grievous sins, is by no means incompatible with their
final perseverance. The Lord promises to "heal their back-
slidings," (Hos. xiv. 4,) and while this promise implies that
they may fall partially, it secures that they shall not fall
totally and finally.
IV. The perseverance of the saints secures the preserva-
tion of the principle of grace in their souls, though it may
greatly decay as to its exercise. In regard to the acting or
exercise of grace, the believer may sometimes be in a very
SECT. 3.]
203
PERSEVERANCE OF THE SAINTS.
languishing condition; but the principle of grace shall never
be entirely eradicated. He may appear like a tree almost
killed by a long and severe winter. He may seem to be
without fruit, without verdure; yea, even without life. But,
under all the witherings of the believer, "his seed remaineth
in him;" otherwise the promise would fail in which it is
engaged, that “the root of the righteous shall not be moved.”
Prov. xii. 3. We see this exemplified in the case of Peter.
Christ said to him: "I have prayed for thee, that thy faith
fail not." Luke xxii. 32. We cannot doubt that Peter's faith,
as to its exercise, did fail, and that in a most lamentable
manner. But to suppose that his faith failed as to its prin-
ciple or habit, would be altogether inconsistent with the suc-
cess of Christ's prayer, which we are sure is always preva-
lent. As a tree in winter has still life in the root, though its
branches wither, and it appears to be dead; so the believer,
in his most decayed and languishing condition, has still a
vital principle of grace within. And as the tree revives
and flourishes as soon as the spring returns, so the believer's
graces revive, and act with renewed vigour when "the Sun
of Righteousness" returns with his refreshing influences.
The exercise of grace may be interrupted, but the principle
of grace, once implanted, shall never be entirely extirpated.
The believer may fall into a very languid condition, but he
shall never fall away from a state of grace. He shall be
enabled to persevere until grace shall be consummated in
glory.
Having explained the doctrine of the perseverance of the
saints, as it is exhibited in our Confession, the arguments by
which it is supported may now be stated. These are ar-
ranged, in the second section, in the following order:
1. The perseverance of the saints is secured by the immu-
tability of the decree of election. That a certain definite
number of mankind-sinners were, in sovereign mercy,
chosen of God, and appointed unto glory, before the founda-
tion of the world, is a truth attested by many express decla-
rations of Scripture. Eph. i. 4; 2 Thess. ii. 13; Acts xiii.
48. This purpose of God finally to bestow salvation or
eternal life upon his chosen, necessarily includes a deter-
mination to do all that is requisite to make them meet for the
enjoyment of it, and to preserve them amidst all snares and
temptations to the full possession of it. Now, if one included
in the election of grace should finally perish, the purpose of
204
CONFESSION OF FAITH. [CHAP. XVII.
/
66
God, would, in that instance, be frustrated, and in every
instance in which such an event should take place. But his
purpose, originating from himself, and being altogether inde
pendent of his creatures, must be unchangeable as his nature.
Hence he proclaims, with divine majesty: "I am the Lord
I change not.” My counsel shall stand, and I will do all
my pleasure." Our Saviour himself from the election of
believers, infers the impossibility of their being seduced into
a perishing condition. There shall arise false Christs, and
false prophets, and shall show great signs and wonders,
insomuch that (if it were possible) they shall deceive the
very elect." Matt. xxiv. 24. It is evident that, in this passage,
our Lord treats of the ek et after being brought to the know-
ledge of the truth, and that he speaks not of any seduction
whatsoever, but that which is total and final. Now, the
words, “if it were possible," imply a real impossibility of
their being so seduced.
2. It is secured by the merit of Christ's sufferings and
death. Christ “ purchased the Church with his own blood."
The "iniquities" of all his people "were laid upon him,"
and, as their Surety," he bore their sins in his own body on
the tree." He sustained the full infliction of the curse which
they deserved, and "obtained for them eternal redemption.'
"Now, as a surety stands in the room of the person whom
he represents, the latter reaps all the benefit of what the
surety has done in his name; so that, if his debt has been
paid by the surety, the creditor cannot demand the paymen.
of it from him. Let us apply this illustration to the subjec.
before us.
If Christ made satisfaction on the cross for the
sins of his people-not for some of them only, but for them
all, as we are expressly assured-it would be contrary to
justice to subject them also to the punishment. But, if the
saints may fall from a state of grace, and perish in their
sins, satisfaction will be twice exacted; first, from the surety;
and secondly, from them. Either Christ did, or did not,
make an atonement for the sins of his people. If he did not
make an atonement for them, they must satisfy for them-
selves; if he did answer the demands of justice in their
room, it is impossible that, under the righteous administra-
tion of heaven, they should, by any cause, or for any reason
come into condemnation. Accordingly, the new covenant
promises to believers complete and irrevocable pardon. I
will be merciful to their unrighteousness, and their sins and
SECT. 3.]
PERSEVERANCE OF THE SAINTS
205
their iniquities will I remember no more.' Heb. viii. 12.
But if the doctrine of the defectibility of the saints is true,
the promise is false; for their sins may be remembered
again. Nay, if this doctrine is true, Christ might have died
in vain; for, as one saint may fall from a state of grace as
well as another, it might happen that not a single sinner
should be actually redeemed by his blood from everlasting
destruction.”*
3. It is secured by the perpetuity and prevalence of
Christ's intercession. As Christ purchased his people by
the merit of his own blood, so "he ever liveth to make inter-
cession" for them. And what is the matter of his interces-
sion on their behalf? He prays for every one of them, as
he did for Peter, "that their faith fail not."
In those peti-
tions which he offered up for his followers, while he was yet
on earth, we have a specimen of his pleadings before the
throne. Now, he prayed once and again for their preserva-
tion: "Holy Father, keep through thine own name those
whom thou hast given me :" "I pray not that thou shouldest
take them out of the world, but that thou shouldest keep them
from the evil." John xvii. 11, 15. Lest any should confine
these petitions to his immediate disciples, or to such as already
believed on him, he adds, (verse 20,) "Neither pray I for
these alone, but for them also which shall believe on me
through their word." If, then, there is any efficacy in the
intercession of Christ, the perseverance of all who believe on
him is infallibly secured. But his intercession, being founded
on his satisfactory death and meritorious righteousness, must
be prevalent and effectual to obtain for his people all that he
asks on their behalf. Him the Father always heareth. John
xi. 42.
4. It is secured by the constant inhabitation of the Spirit.
When our Lord was about to depart out of this world, he
consoled the hearts of his disciples by the promise of the
Spirit. "I will pray the Father," said he, "and he shall
give you another Comforter, that he may abide with you
for ever." John xiv. 16. That the gift of the Spirit was not
peculiar to the apostles, but is the happy privilege of every
real Christian, is evident from the inspired declaration: “If
any man have not the Spirit of Christ, he is none of his."
Rom. viii. 9. Now, the Spirit does not enter into the hearts
* Dick's Lectures on Theology, vol. iii. p. 521.
18
206
CONFESSION OF FAITH.
[CHAP. XVII.
\
of believers as a transient visitant, but "to make his abode
with them." Hence they are called "the temple of God,
because the Spirit of God dwelleth in them." And the con-
stant residence of the Spirit in believers effectually secures
their perseverance; for his gracious purpose in taking up his
residence in them is, to make them meet for the inheritance
of the saints in light, to guard them through life, and con-
duct them to glory. By him they are sealed to the day of
redemption, and he is the earnest of their future inheritance.
2 Cor. i. 22; Eph. i. 13, 14. An earnest is a part given
as a security for the future possession of the whole; and as
the Holy Spirit is to believers the earnest of the heavenly
inheritance, this must imply the utmost certainty of their
future bliss. If any who have received the Spirit were left
to fall totally and finally from a state of grace, and to come
short of the heavenly inheritance, then, shocking thought!
the Spirit of truth would be a precarious and fallacious ear-
nest.
""
""
5. It is secured by the unchangeable nature of the cove-
nant of grace. This covenant, being founded in the grace of
God, and not in our obedience, is "ordered in all things, and
sure. The tenor of this covenant is clearly expressed : "I
will make an everlasting covenant with them, that I will not
turn away from them, to do them good; but I will put my
fear in their hearts, that they shall not depart from me.
Jer. xxxii. 40. It is worthy of remark, that here is not only
a promise of the constant affection of God towards his peo-
ple, so that he will never turn away from them to do them
good, but also a promise that he will put his fear in their
hearts, so that they shall not depart from him. God not
only promises that he will continue to be gracious to them,
if they continue to fear him, but he also pledges himself to
put his fear in their hearts; or to grant to them such com-
munications of his grace as shall preserve them from falling
away. The certainty of the saints' perseverance could not
possibly be expressed in stronger terms.
In addition to these arguments, which are specified in the
Confession, we may state that the perseverance of the saints
is also evident—1. From manifold divine promises. Isa. liv.
10; John x. 27-30; Heb. xiii. 5. 2. From the various di-
vine perfections. 3. From the connexion between the effec-
tual calling and the glorification of believers. Rom. viii. 30.
4. From the character of perfection that belongs to all the
SECT. 3.]
207
PERSEVERANCE OF THE SAINTS.
works of God. Phil. i. 6. 5. From the intimate and indis-
soluble union that subsists between Christ and believers.
John xv. 5; 1 Cor. xii. 12; John xiv. 19, 20.*
The doctrine of the saints' perseverance has been some-
times represented as unfriendly to the interests of holiness.
But how it can have this effect, it is not easy to perceive.
Although believers "shall certainly persevere in grace to the
end, and be eternally saved;" yet, if they fall into grievous
sins, they thereby "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 themselves." If, then, the saints
feel any concern about the glory of their heavenly Father,
the edification of others, and their own comfort, they have
the strongest motives to "abstain from all appearance of
evil," and to endeavour to be found" walking in all the
commandments and ordinances of the Lord blameless."
Besides, the perseverance for which we plead is a perse-
verance in holiness to the end; and how can this doctrine
have any tendency to make men careless about the commis-
sion of sin? Add to this, that the more firmly the believer
is persuaded that nothing shall be able to separate him from
the love of God, and the more he feels the love of God shed
abroad in his heart, the more powerfully will he be con-
strained to live so as to promote the glory of God. 2 Cor.
v. 14, 15.
""
The certainty of the saints' perseverance affords no en-
couragement to any to neglect the means which God has
appointed for their preservation. "Watch and pray," said
our Saviour, "that ye enter not into temptation.'
"Be-
ware lest ye fall from your own steadfastness," said his
apostle. "Look to yourselves, that ye lose not those things
which ye have wrought.'
have wrought." The Scriptures abound with such
exhortations and admonitions; and they are greatly mistaken
who infer, from them, that the saints may fall totally and
finally away from grace. God deals with his people as ra-
tional creatures, and these exhortations and admonitions are
C
*This subject is treated by all systematic writers. It is also
fully discussed in the following works :-Lime Street Lectures,
Ser. 9; Berry Street Sermons, Ser. 24; Elisha Coles on God's So-
vereignty; Sam. Wilson's Sermons, Ser. 11-15; and President Ed-
wards' Remarks on Important Theological Controversies, chap. v.
208
CONFESSION OF FAITH.
[CHAP. XVIII.
the very means which he employs, and which he renders
effectual, for preventing their apostasy, and for promoting
their final perseverance. God works in believers, both to
will and to do; but he requires them to do their part while
he is doing his. Let every Christian, therefore, be "stead-
fast, unmovable, always abounding in the work of the Lord,
forasmuch as he knows that his labour is not in vain in the
Lord."
CHAPTER XVIII.
1
OF ASSURANCE OF GRACE AND SALVATION.
SECTION I.-Although hypocrites, and other unre-
generate men, may vainly deceive themselves with
false hopes and carnal presumptions of being in the
favour 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, endeavouring
to walk in all good conscience before him, may in this
life be certainly assured that they are in the state of
grace, and may rejoice in the hope of the glory of
God; which hope shall never make them ashamed.*
3
2
G
SECTION II. This certainty is not a bare conjectu-
ral and probable 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 in-
heritance, whereby we are sealed to the day of re-
demption."
1 Job viii. 13, 14. Micah iii. 11. Deut.
xxix. 19. John viii. 41.
2 Matt. vii. 22, 23.
3 1 John ii. 3; iii. 14, 18, 19, 21, 24 ; v. 13.
• Rom. v. 2, 5.
Heb. vi. 11, 19.
6 Heb. vi. 17, 18.
72 Pet. 1, 4, 5, 10, 11. 1 John ii. 3; iii.
14. 2 Cor. i. 12.
8 Rom. viii. 15, 16.
Eph. i. 13, 14; iv. 30. 2 Cor. i. 21,
22.
SECT. 1, 2.] ASSURANCE OF GRACE AND SALVATION. 209
EXPOSITION.
By the "assurance of grace and salvation," treated of in
this chapter, is meant the believer's assurance that he is
"in the state of grace," and has a personal interest in the
salvation of Christ. The statements on this subject are direct-
ed against certain errors of the Church of Rome, and of the
Arminians. The Church of Rome denies that it is possible
for any man in this life to attain more than a conjectural and
probable persuasion of salvation, except by extraordinary re-
velation; and they build some of the most gainful parts of
their traffic upon that perpetual doubt and uncertainty, with
respect to their final salvation, in which they keep their vota-
ries, and which they profess in some degree to remove by
the prayers of the Church, the merits of saints and martyrs,
and the absolution which the priests pronounce in the name
of God. The Arminians, in consistency with their denial of
the certainty of the saints' final perseverance, hold that it is
not possible for any man to attain a greater certainty of sal-
vation than this, that, if he shall persevere in the faith to the
end, he shall be saved.
1. In opposition to these errors, our Confession teaches,
that the saints, without any special or immediate revelation,
in the due use of ordinary means, may attain not merely a
conjectural or probable persuasion, but a certain assurance
of their being in a state of grace, and of their final salva-
tion. This is confirmed by such considerations as the fol-
lowing:-1. In the Scriptures, Christians are enjoined to
examine themselves, and give all diligence to attain this
assurance. The apostle Paul exhorts the Corinthians to
"examine themselves whether they be in the faith," and
speaks of it as an argument of something very blamable
in them, not to know whether Jesus Christ be in them or not.
2 Cor. xiii. 5. The Apostle Peter directs all Christians
to "
all diligence to make their calling and election
sure," not to others, but to themselves; and informs them
how they may do this. 2 Pet. i. 5-11. The exhortation is
addressed to them that have "obtained precious faith through
the righteousness of God, even our Saviour Jesus Christ;'
they are directed to "add to their faith, virtue; and to
virtue, knowledge," &c.; and they are informed, that by so
doing, they would attain a certain assurance of their calling
18*
210
CONFESSION OF FAITH.
[CHAP. XVIII.
and election, and have a certain admission into the everlast-
ing kingdom of God in heaven. This direction is of the
same nature with the exhortation of the apostle Paul to
the Hebrews, (vi. 11,) "We desire that every one of you
do show the same diligence, to the full assurance of hope
unto the end." These exhortations make it manifest, that
Christians have the means, without any special revelation, of
assuring themselves of their present piety and future safety.
2. The Scriptures exhibit many marks or characters of
genuine believers, by which they may be certainly assured
that they have believed to the saving of their souls. “Here-
by we do know that we know him, if we keep his com-
mandments." "Whoso keepeth his word, in him verily is
the love of God perfected; hereby know we that we are
in him." 1 John ii. 3, 5. "We know that we have passed
from death unto life, because we love the brethren."
"Here-
by we know that we are of the truth, and shall assure our
hearts before him." 1 John iii. 14, 19. The scope of the
whole of that Epistle is, to propose such sure marks to be-
lievers, by which they may "know that they have eternal
life." 1 John v. 13. 3. We have many examples of the
attainment of this assurance, in the history of the personal
experience of the saints. The saints described in Scripture
were in the habit of expressing their assurance of salvation.
"As for me," said David, "I will behold thy face in righteous-
ness; I shall be satisfied, when I awake, with thy likeness.
Ps. xvii. 15. 66
Surely goodness and mercy shall follow me
all the days of my life: and I will dwell in the house of the
Lord for ever." Ps. xxiii. 6. "Thou shalt guide me with thy
counsel, and afterward receive me to glory." Ps. Ixxiii. 24.
Job, too, in the midst of his accumulated afflictions, spake
the language of assurance: "I know that my Redeemer
liveth," &c. Job xix. 25. The experience of New Testament
believers is still more plainly expressed. The apostle Paul
may serve as an example. These are his triumphant asser-
tions in behalf of all the saints: "We are more than con-
querors through him that loved us. For I am persuaded,
that neither death nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height,
nor depth, nor any other creature, shall be able to separate
us from the love of God which is in Christ Jesus our Lord.”
Rom. viii. 37-39; see also, 2 Cor. v. i. Upon another
occasion he declares his assurance that he had believed in
SECT. 1,2.] ASSURANCE OF GRACE AND SALVATION. 211
Christ, and his full persuasion of his future felicity: "I
know whom I have believed, and I am persuaded that he is
able to keep that which I have committed unto him against
that day." 2 Tim. i. 12. So confident was he that, when
"absent from the body," he should be "present with the
Lord," that he expresses his willingness, nay, his ardent
desire, in consequence of his assurance, to be released from
the body, that he might immediately enter upon the heavenly
enjoyment: "I am now ready to be offered, and the time of
my departure is at hand. I have fought a good fight, 1
have finished my course, I have kept the faith. Henceforth
there is laid up for me a crown of righteousness, which the
Lord, the righteous Judge, shall give me at that day."
2 Tim. iv. 6–8; see also 2 Cor. v. 8; Phil. i. 23. These
examples must be sufficient to establish the general principle,
that an assurance of salvation is in this life attainable by
believers.
2. This assurance is "founded upon the divine truth of
the promises of salvation, the inward evidence of those
graces unto which these promises are made, and the testi-
mony of the Spirit of adoption witnessing with our spirits
that we are the children of God." It is not founded upon
any of these things singly, but upon all of them combined.
The promises of salvation in the word furnish us with the
distinguishing characters of true Christians, and infallibly
assure us, that all in whom these characters are found shall
be saved. The inward evidences of grace assure us that we
possess these characters; and we are then warranted to draw
the conclusion, that we are now in a gracious state, and
"shall be saved with an everlasting salvation." "Assu-
rance is generally attained by a sort of sacred syllogism, or
reasoning in this matter: Whosoever believeth in the Lord
Jesus Christ is in a state of grace, and shall be saved. Acts
xvi. 31; Rom. ix. 33. But I believe in him; therefore, I
am in a state of grace, and shall be saved. So long as we
believe the Scriptures of truth, the first of these propositions.
cannot be called in question. All the difficulty respects the
second, viz., Whether we truly believe in Christ. For it
cannot be denied, that a man may think himself to be some-
thing when he is nothing, and so deceive himself. Gal. vi. 3.
As little can it be denied, that the mental eyes may be holden,
as sometimes the bodily have, (Luke xxiv. 16;) and in such
a case, even he that feareth the Lord must walk in darkness,
212
CONFESSION OF FAITH.
[CHAP. XVIII.
(Isa. i. 10;) not knowing that he is in Christ, though he cer-
tainly is. It is not sufficient that the man is conscious of
certain acts, as of faith, repentance, love to God and all his
saints. In order to reach the heights of holy assurance, he
must be satisfied as to the specific nature of these acts, that
they are unfeigned, and not hypocritical. But how he can
attain to this, without the assistance of the Holy Spirit, is
inconceivable. He who gave him faith and repentance, must
also make him know the things which are freely given him
of God. 1 Cor. ii. 12. As the sun cannot be seen but by
his own light, neither can we know, but by the Spirit, that
we have the Spirit." *
Some have taught, that every man who believes in Christ
must be immediately conscious that he does so; and that this
consciousness is the first evidence which a man has that he
is in a justified state. Our Confession is altogether silent
concerning this evidence; or rather, it plainly indicates, that
this consciousness is by no means an inseparable concomitant
of true faith. This consciousness is the same thing that many
theological writers have termed "the reflex act of faith." By
this they meant a consciousness of the direct act of faith, or
a knowledge that one has believed, arising from reflection.
Now, by declaring that the "assurance of grace and salva-
tion" is not essential to faith, our Confession teaches that a
person may believe in Christ, and may be justified by his
faith, before he attain the assurance that he is in a justified
state; or, in other words, he may believe in Christ, and not
be immediatly conscious that he has truly believed to the
saving of his soul. Faith admits of different degrees, and
the evidence of it will be proportioned to its strength. When
large communications of the Spirit are given, by means of
which faith becomes very strong, then it may carry along
with it the most convincing evidence of its truth. Doubtless
the faith of many of the saints recorded in Scripture, as of
Abraham, the centurion, and the woman of Canaan, was
such as left no room to doubt of it. But this will not war-
rant us to assert, that every believer must be instantly con-
scious of his believing in Christ, and that his faith is un-
feigned. "If faith consisted merely in an assent of the
understanding to the truth of a proposition on perceiving
the evidence on which it rests, there could be no doubt of
* Bell's Notes to Witsius' Irenical Animadversions, pp. 305, 306
sect. 1,2.] assURANCE OF GRACE AND SALVATION.
213
the person being conscious or certain of it; but if the heart
be in any sense the proper seat of saving faith, more uncer
tainty will attend the evidence arising from consciousness.
If no opposite dispositions to God and to the way of salva-
tion by grace existed in the soul, the matter would be very
easy; but that is not the case. The heart, in regeneration,
is not altogether delivered from the deceit occasioned by sin;
so that it constantly attempts to deceive and mislead the soul.
There is not one gracious spiritual disposition or exercise of
the heart but may be, in some degree, counterfeited by the
mere working of natural principles; and the remaining deceit
of the heart may so operate as to render it very difficult for
the believer to discriminate the one from the other. Many
morally serious persons are deceived in this way, mistaking
those affections which they sometimes feel, and which are
excited by various causes, for the work of grace. It must,
indeed, be past a doubt, that the saving operations of the
Spirit must produce very different effects on the soul from
any other cause whatever; and, therefore, his work may
certainly be discriminated from every other. Still, however,
considerable difficulty will remain where faith is weak. Nor
can it be otherwise, while there is in the believer's members
a law warring against the law in his mind; and while the
flesh lusts against the Spirit, preventing him from doing the
things that he would. Nor is the inference fairly drawn
from the case of the primitive Christians, who seemed to have
no hesitation about the truth of their faith, and declared
readily that they believed. Much larger measures of grace
seem then to have been given, and given to all, than are given
in general, and since that time.” *
There can be no question in regard to the reality of the
witnessing of the Spirit; for an inspired apostle expressly
declares, "The Spirit itself beareth witness with our spirit,
that we are the children of God." Rom. viii. 16. There are
different opinions, however, in regard to the manner in which
the Spirit gives this testimony. Some have thought that the
Spirit witnesses the believer's adoption by inward revelation,
or by way of immediate suggestion. "The Spirit," says one,
"by himself, witnesses in a distinct way from that which is
by water and blood, by shedding abroad the love of God
upon the heart in a soul-ravishing way." "This is evident,”
*Thompson's (of Quarrelwood) Sermons, vol. ii., p. 540.
214
CONFESSION OF FAITH.
[CHAP. XVIII.
it is added, “from the experience of the saints. Many of them
have been brought to assurance in this immediate way; and
not merely by reflection upon marks, and signs, and qualifi-
cations within, which is the Spirit's witnessing by water or
sanctification.”* The greater part of divines, however, concur
in the opinion, that the Spirit witnesses by means of his opera-
tions, or by the effects produced by him in the hearts of be-
lievers. They reject the idea of an immediate testimony, and
hold that the work of the Spirit is the testimony which he
gives, assuring believers of their adoption and consequent
safety. President Edwards speaks very decidedly and strongly
against the opinion, that the Spirit witnesses by way of im-
mediate suggestion or revelation, and declares that many
mischiefs have arisen from this false and delusive notion.
"What has misled many," says he, “in their notion of that
influence of the Spirit of God we are speaking of, is the word
WITNESS, its being called the witness of the Spirit. Hence
they have taken it, not to be any effect or work of the Spirit
upon the heart, giving evidence from whence men may argue
that they are the children of God; but an inward immediate
suggestion, as though God inwardly spoke to the man, and
testified to him, and told him that he was his child, by a kind
of secret voice, or impression: not observing the manner in
which the word witness or testimony, is often used in the
New Testament; where such terms often signify, not only a
mere declaring and asserting a thing to be true, but holding
forth evidence from whence a thing may be argued and proved
to be true. Thus (Heb. ii. 4,) God is said to bear witness,
with signs and wonders, and divers miracles and gifts of the
Holy Ghost. Now these miracles, here spoken of, are called
God's witness, not because they are of the nature of assertions,
but evidences and proofs. So also Acts xiv. 3; John v. 36;
x. 25. So the water and the blood are said to bear witness,
(1 John v. 8,) not that they spake or asserted anything, but
they were proofs and evidences.” "Indeed the apostle, when
in that (Rom. viii. 16,) he speaks of the Spirit bearing wit-
ness with our spirit that we are the children of God, does
sufficiently explain himself, if his words were but attended to.
What is here expressed is connected with the two preceding
verses, as resulting from what the apostle had there said, as
every reader may see. The three verses together are thus:
* R. Erskine's Sermons, Ser. 143, vol. ix., pp. 199, 200.
SECT. 1, 2.] ASSURANCE OF GRACE AND SALVATION.
215
'For as many as are led by the Spirit of God, they are the
sons of God; for ye have not received the spirit of bondage
again to fear; but ye have received the Spirit of adoption,
whereby we cry, Abba, Father: the Spirit itself beareth wit-
ness with our spirit that we are the children of God.' Here
what the apostle says, if we take it together, plainly shows
that what he has respect to, when he speaks of the Spirit's
giving us witness or evidence that we are God's children, is
his dwelling in us, and leading us, as a spirit of adoption, or
spirit of a child, disposing us to behave towards God as to a
Father."*
More recent authors take the same view of this
subject, and it is satisfactory to find such harmony among
the most eminent theological writers upon a point so interest-
ing. "The Spirit bears testimony to the sonship of be-
lievers," says Dr. Dick, "when he brings to light, by his
operations upon their souls, the evidences of their adoption;
and thus makes their relation to God as manifest as if he
assured them of it with an audible voice."+
"There is one
very obvious way," says Dr. Chalmers, " in which the Spirit
may bear witness with our spirit that we are the children of
God; or in which, according to the translation of many, the
Spirit may bear witness to, or attest to our spirit that we are
God's children. It is he who worketh a work of grace in
our souls, and that work may become manifest to our own
consciences. We may read the lineaments of our own reno-
vated character, and it may be regarded as an exercise of
our own spirit, that by which we become acquainted with the
new features or the new characteristics that have been form-
ed upon ourselves. And we may, furthermore, read in the
Bible, what be the Scripture marks of the new creature; and
as all Scripture is given by inspiration of God, this is one way
in which a joint testimony may be made out between God's
Spirit and our spirit upon the subject; or in which a com-
munication may be made to pass from the one to the other,
so that they both shall concur in one and the same sentence,
that we are indeed God's children. The part that the
Spirit of God hath had in this matter is, that he both graves
upon us the lineaments of a living epistle of Christ Jesus,
and tells us in the epistle of a written revelation what these
* Edwards' Treatise concerning Religious Affections, pp. 131,
137. See also Flavel's 4th Sac. Med. vol. ii., pp. 455, 456;
M'Leod's (New York) Life and Power of True Godliness, p. 264.
+ Dick's Theological Lectures, vol. iii., p. 415.
216
CONFESSION OF FAITH.
[CHAP. XVIII.
lineaments are. The part which our own spirit has is, that,
with the eye of consciousness, we read what is in ourselves
and, with the eye of the understanding, we read what is in
the book of God's testimony. And upon our perceiving that
such as the marks of grace which we find to be within, so
are the marks of grace which we observe in the description
of that word without that the Spirit hath indited, we arrive
at the conclusion, that we are born of God. But what is
more, it is the work of the Spirit to make one see more
clearly in both of these directions, to open one's eyes both
that he might behold the things contained in the Bible with
brighter manifestation, and, also that he might behold the
things which lie deeply, and to most, undiscoverably, hidden
in the arcana of their own hearts.' ""
"I could not, without making my own doctrine outstrip my
own experience, vouch for any other intimation of the Spirit
of God than that which he gives in the act of making the
word of God clear unto you, and the state of your own heart
clear unto you. From the one you draw what are its pro-
mises; from the other, what are your own personal charac-
teristics; and the application of the first to the second may
conduct to a most legitimate argument, that you personally
are one of the saved; and that not a tardy or elaborate
argument either, but with an evidence quick and powerful as
the light of intuition.”*
10
SECTION 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, be-
fore he be partaker of it: yet, being enabled by the
Spirit to know the things which are freely given him
of God, he may, without extraordinary revelation, in
the right use of ordinary means, attain thereunto.
And, therefore, it is the duty of every one to give all
diligence to make his calling and election sure;¹² 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 obe-
11
11 1 Cor. ii. 12. 1 John iv. 13. Heb.
vi. 11, 12. Eph. iii. 17-19.
12 2 Pet. i. 10
* Chalmers' Lectures on the Romans, vol. iii., pp. 64-66, 68.
10 1 John v. 13. Isa. 1. 10. Mark ix.
21. Ps. lxxxviii.; lxxvii. 1-12.
+
SECT. 3, 4.] ASSURANCE OF GRACE AND SALVATION.
217
dience, the proper fruits of this assurance: so far is it
from inclining men to looseness."*
13
SECTION IV.-True believers may have the assur-
ance of their salvation divers ways shaken, diminish-
ed, 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 sud-
den 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 bre-
thren, that sincerity of heart and conscience of duty,
out of which, by the operation of the Spirit, this as-
surance may in due time be revived," and by the
which in the meantime, they are supported from utter
despair."
13 Rom. v. 1, 2, 5; xiv. 17; xv. 13. Eph.
i. 3, 4. Ps. iv. 6, 7; cxix. 32.
14 1 John ii. 1, 2. Rom. vi. 1, 2. Tit.
ii. 11, 12, 14. 2 Cor. vii. 1. Rom.
viii. 1, 12. 1 John iii. 2, 3. Ps.
Cxxx. 4. 1 John i. 6, 7.
15 Cant. v. 2, 3, 6.
Ps. li. 8, 12, 14.
Ps. lxxvii. 1-10.
Eph. iv. 30, 31.
Matt. x vi. 69-72. Ps. xxxi. 22
lxxxviii. Isa. 1. 10
16 1 John iii J. Luke xxii. 32. Job xiii.
15. Ps. lxxiii. 15; li. 8, 12. Isa.
1. 10.
17 Micah vii. 7-9. Jer. xxxii. 40. Isa.
liv. 7-10. Ps. xxii. 1; lxxxviii.
EXPOSITION.
That the assurance that one is in a gracious state does not
belong to the essence of faith, requires no proof. This as-
surance arises from the perception of the fruits and evidences
of faith; and it is manifest that faith must exist before its
evidences can be discerned. All faith is founded on testi-
mony; but there is no testimony in the Scriptures declaring
to any man that he is in a state of grace; this, therefore,
cannot be an object of faith. This kind of assurance, as has
been already shown, is ordinarily obtained by reflection, or
by a process of reasoning. But, although the assurance de-
scribed in this chapter is not essential to faith, yet there is
an assurance which belongs to the essence of faith, and this
our Confession recognizes in the chapter which treats of
saving faith. It makes the principal acts of saving faith to
consist in "accepting, receiving, and resting" on Christ for
salvation; and it is impossible for one to rest on Chrisɩ for
19
218
CONFESSION OF FAITH.
[CHAP. XVIII.
salvation without believing or trusting that he shall be saved
by him. Whoever rests upon a person for doing a certain
thing in his favour, must have a persuasion, or assurance,
that he will do that thing for him, Indeed, assurance is so
essential to faith, that without it there can be no faith, human
or divine. To believe a report, is to be persuaded or assured
of the truth of the report; to believe a promise, is to be per-
suaded or assured that the promiser will do as he has said.
In like manner, to believe in Christ for salvation, is to be per-
suaded or assured that we shall be saved through the grace
of our Lord Jesus Christ.
That assurance which is essential to faith, is generally
termed the assuran e of faith; and the assurance of grace
and salvation is termed the assurance of sense. By some
the former is called an objective, and the latter a subjective
assurance. There is a marked distinction between them;
the former having for its object the faithfulness of God in
the gospel testimony; whereas the latter has for its object the
existence of a gracious work in the soul. The former arises
from a single view of what is contained in the word of God;
the latter, from a combined view of his word without us and
of his work within us. The former is an assurance that
God is presently giving Christ, with his salvation to us, in
the free offer and promise of the gospel; the latter is an as-
surance that Christ and his salvation are already ours in real
possession and enjoyment. That is inseparable from saving
faith; this is both separable, and often actually separated,
from the exercise of true faith.
There are two extremes in reference to this subject, which
ought to be avoided. The one is, that there is no assurance
in the direct act of faith, and that assurance can only be de-
rived from the marks and evidences of a gracious state; the
other is, that the assurance of personal salvation is so essen-
tial to saving faith, that no one can be a genuine believer
who has any doubts of his own salvation. We apprehend,
on the one hand, that while the assurance which arises from
marks and evidences of a gracious state does not belong to
the essence of faith, yet there is an assurance in the direct
act of faith, founded upon nothing about the person himself,
but solely upon the word of God; and on the other hand,
that though there is an assurance essential to faith, yet the
peliever may be often perplexed with doubts and fears con-
cerning his personal salvation, because there is still much
SECT. 3,4.] ASSURANCE OF GRACE AND SALVATION.
219
unbelief, and other corruptions, remaining in him, and those
frequently prevail against him.
It will be sufficient briefly to state the other truths con-
tained in these sections.
1. As the assurance of their gracious state is attainable
by believers, in the due use of ordinary means, so it is their
duty to give diligence, and use their utmost endeavours to
obtain it. This is incumbent upon them by the command
of God, and it is necessary to their own comfort, though not
to their safety.
2. This assurance is not the attainment of all believers;
and, after it has been enjoyed, it may be weakened, and
even lost for a season. It is liable to be shaken by bodily
infirmity, by their own negligence, by temptation, by that
visitation of God which the Scriptures call his hiding his
face from his people, and by occasional transgressions.
3. Although believers may forfeit their assurance, yet
they are never entirely destitute of gracious habits and dis-
positions, nor left to sink into utter despair; and their assu-
rance may, by the operation of the Spirit, be in due time re-
vived.
4. This assurance, instead of encouraging believers to in-
dulge in sin, excites them to the vigorous pursuit of holiness.
Such as boast of their assurance, and yet can deliberately
practise known sin, are only vain pretenders. True assur-
ance cannot be attained or preserved without close walking with
God in all his commandments and ordinances blameless. We
must judge of the tendency of the assurance of salvation by
what the apostles of our Lord have said concerning it; and
they uniformly improve it as a motive to holiness. Rom, xiii,
11-14; 1 Cor. xv. 58; 1 John iii. 2, 3.
CHAPTER XIX.
OF THE LAW OF GOD.
SECTION I.-God gave to Adam a law, as a cove-
nant of works, by which he bound him, and all his
posterity, to personal, entire, exact, and perpetua.
220
CONFESSION OF FAITH.
[CHAP. XIX.
obedience; promised life upon the fulfilling, and threat-
ened death upon the breach of it; and endued him with
power and ability to keep it.'
1 Gen. i. 26, 27; ii. 17. Rom. ii. 14, 15; x. 5; v. 12, 19. Gal. iii. 10, 12. Eccl. vii.
29. Job xxviii. 23.
EXPOSITION.
God, having formed man an intelligent creature, and a
subject of moral government, gave him a law for the
rule of his conduct. This law was founded in the infinite-
ly righteous nature of God, and the moral relations neces-
sarily subsisting between him and man. It was originally
written on the heart of man, as he was endowed with such
a perfect knowledge of his Maker's will as was sufficient to
inform him concerning the whole extent of his duty, in the
circumstances in which he was placed, and was also fur-
nished with power and ability to yield all that obedience
which was required of him. This is included in the moral
image of God, after which man was created. Gen. i. 27.
The law, as thus inscribed on the heart of the first man, is
often styled the law of creation, because it was the will of
the sovereign Creator, revealed to the reasonable creature,
by impressing it upon his mind and heart at his creation.
It is also called the moral law, because it was a revelation
of the will of God, as his moral governor, and was the stand-
ard and rule of man's moral actions. Adam was originally
placed under this law in its natural form, as merely direct-
ing and obliging him to perfect obedience. He was brought
under it in a covenant form, when an express threatening of
death, and a gracious promise of life, were annexed to it;
and then a positive precept was added, enjoining him not to
eat of the fruit of the tree of knowledge, as the test of his
obedience to the whole law. Gen. ii. 16, 17. That this
covenant was made with the first man, not as a single per-
son, but as the federal representative of all his natural pos-
terity, has been formerly shown.* The law, as invested
with a covenant form, is called, by the apostle. Paul, “The
law of works," (Rom. iii. 27;) that is, the law as a cove-
nant of works. In this form, the law is to be viewed as not
only prescribing duty, but as promising life as the reward
* See pages 102, 103.
SECT. 1, 2.]
OF THE LAW OF GOD.
22
of obedience, and denouncing death as the punishment of
transgression. This law "which was ordained to life," is
now become "weak through the flesh," or through the con
ruption of our fallen nature. It prescribes terms which w
are incapable of performing; and instead of being en-
couraged to seek life by our own obedience to the law as
a covenant, we are required to renounce all hopes of salva-
tion in that way, and to seek it by faith in Christ. But all
men are naturally under the law as a broken covenant, ob-
noxious to its penalty, and bound to yield obedience to its
commands. The covenant being made with Adam, not only
for himself, but also for all his posterity, when he violated it
he left them all under it as a broken covenant. Most miser-
able, therefore, is the condition of all men by nature; for
as many as are of the works of the law are under the
curse." Gal. iii. 10. Truly infatuated are they who seek
for righteousness by the works of the law; for "by the
deeds of the law shall no flesh be justified in the sight of
God." Rom. iii. 20.
،،
SECTION II.-This law, after his fall, continued to
ne a perfect rule of righteousness; and, as such, was
delivered by God upon Mount Sinai in ten command-
ments, and written in two tables; the first four com-
mandments containing our duty towards God, and the
other six our duty to man.³
2
2 James i. 25; ii. 8, 10-12. Rom. xiii. 8, 9. Deut. v. 32; x. 4. Exod. xxxiv. 1.
3 Matt. xxii. 37-40.
EXPOSITION.
Upon the fall of man, the law, considered as a covenant
of works, was disannulled and set aside; but, considered as
moral, it continued to be a perfect rule of righteousness.
That fair copy of the law which had been inscribed on the
heart of the first man in his creation, was, by the fall greatly
defaced, although not totally obliterated. Some faint im
pressions of it still remain on the minds of all reasonable
creatures. Its general principles, such as, that God is to be
worshipped, that parents ought to be honoured, that we
should do to others what we would reasonably wish that
they should do to us—such general principles as these are
still, in some degree, engraven on the minds of all men
19*
222
CONFESSION OF FAITH.
[CHAP. XIX.
Rom. ii. 14, 15. But the original edition of the law being
greatly obliterated, God was graciously pleased to give a new
and complete copy of it. He delivered it to the Israelites
from Mount Sinai, with awful solemnity. In this promulga-
tion of the law, he summed it up in ten commandments;
and, therefore, it is commonly styled the Law of the Ten
Commandments. These commandments were written by the
finger of God himself on two tables of stone. Exod. xxxii.
15, 16; xxxiv. 1. The first four commandments contain our
duty to God, and the other six our duty to man; and they
are summed up by our Saviour in the two great command-
ments, of loving God with all our hearts, and our neighbour
as ourselves. Matt. xxii. 37-40. The Church of Rome
assign only three precepts to the first table, and seven to the
second. They join together the first and second command-
ments, and that for an obvious reason. Standing separately,
the second forbids the use of images in the worship of God,
and plainly condemns the practice of that Church; but viewed
as an appendage to the first precept, it only forbids, as they
pretend, the worship of the images of false gods; and, con-
sequently, leaves them at liberty to worship the images
which they have consecrated to the honour of the true God
and his saints. Having thus turned two precepts into one,
in order to make up the number of ten, they split the last
precept of the decalogue into two, making "Thou shalt not
covet thy neighbour's house," one, and the words which
follow, another. This division cannot be vindicated. The two
first precepts obviously relate to distinct things. The first
points out the object of worship, viz., the living and true
God, and no other. The second prescribes the means of
worship, not by images or any other plan of human inven-
tion, but by the ordinances which are divinely appointed.
The tenth precept is as clearly one and indivisible. The
whole of it relates to one subject, covetousness, or unlawful
desire; and if it ought to be divided into two, because the
words "Thou shalt not covet" are twice repeated, it would
follow that it should be divided into as many commands
as there are different classes of objects specified; for the
words "Thou shalt not covet" must be understood as pre-
fixed to each of these objects. The apostle Paul plainly
speaks of it as one precept, when he says: "I had not
known lust, except the law had said, Thou shalt not covet.”
Rom. vii. 7.
SECT. 2, 3, 4.]
223
OF THE LAW of God.
It may be remarked, that the law of the ten command-
ments was promulgated to Israel from Sinai in the form of a
covenant of works. Not that it was the design of God to
renew a covenant of works with Israel, or to put them upon
seeking life by their own obedience to the law; but the law
was published to them as a covenant of works to show them
that without a perfect righteousness, answering to all the
demands of the law, they could not be justified before God;
and that, finding themselves wholly destitute of that right-
eousness, they might be excited to take hold of the covenant
of grace, in which a perfect righteousness for their justifica-
tion is graciously provided. The Sinai transaction was a
mixed dispensation. In it the covenant of grace was pub-
lished, as appears from these words in the preface standing
before the commandments: "I am the Lord thy God, which
have brought thee out of the land of Egypt, out of the house
of bondage;” and from the promulgation of the ceremonial
law at the same time. But the moral law, as a covenant of
works, was also displayed, to convince the Israelites of their
sinfulness and misery, to teach them the necessity of an
atonement, and lead them to embrace by faith the blessed
Mediator, the Seed promised to Abraham, in whom all the
families of the earth were to be blessed. The law, therefore,
was published at Sinai as a covenant of works, in subser-
vience to the covenant of grace. And the law is still pub-
lished in subservience to the gospel, as
66 a schoolmaster to
bring sinners to Christ, that they may be justified by faith."
Gal. iii. 24.
SECTION 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 worship, prefigur-
ing Christ, his graces, actions, sufferings, and benefits;*
and partly holding forth divers instructions of moral
duties. All which ceremonial laws are now abroga-
ted under the new testament,"
5
SECTION IV. 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
4 Heb. ix; x. 1. Gal. iv. 1-3. Col. • Col. ii. 14, 16, 17. Dan. ix. 27. Eph.
15, 16.
ii. 17.
• 1 Cor. v. 7. 2 Cor. vi. 17. Jude 22.
224
CONFESSION OF FAITH.
[CHAP. XIX.
now, further than the general equity thereof may re-
quire.'
SECTION V.-The moral law doth for ever bind all,
as well justified persons as others, to the obedience
thereof; and that not only in regard of the matter
contained in it, but also in respect of the authority of
God, the Creator, who gave it. Neither doth Christ
in the gospel any way dissolve, but much strengthen
this obligation."
8
7 Exod. xxi.; xxii. 1-29. Gen. xlix.
Matt. v: 17,
10. 1 Pet. ii. 13, 14.
32, 39. 1 Cor. ix. 8-10.
• Rom. xiii. 8-10. Eph. vi. 2. 1 John
ii. 3, 4, 7, 8.
9 James ii. 10, 11.
10 Matt. v. 17-19. James ii. 8. Rom.
iii. 31.
EXPOSITION.
Besides the moral law, God gave to Israel ceremonial and
judicial laws; the two latter are of limited and temporary
use; the former is of universal and perpetual obligation.
1. The ceremonial law respected the Jews in their eccle-
siastical capacity, or as a church, and prescribed the rites
and carnal ordinances which were to be observed by them in
the external worship of God. These ceremonies were chiefly
designed to prefigure Christ, and lead them to the knowledge
of the way of salvation through him. Heb. x. 1. This law
is abrogated under the New Testament dispensation. This
appears—1. From the nature of the law itself. It was given
to the Jews to separate them from the idolatrous rites of
other nations, and to preserve their religion uncorrupted.
But when the gospel was preached to all nations, and Jews
and Gentiles were gathered into one body, under Christ, their
Head, the wall of separation was taken down. Eph. ii. 14,
15. 2. Because these ceremonies were only figures of good
things to come, imposed upon the Jews until the time of re-
formation, and were abrogated by Christ, in whom they were
realized and substantiated. Heb. ix. 9-12. 3. Because these
ceremonies were given to the Israelites to typify and repre-
sent Christ and his death; and, since Christ has come, and
has, by his death and satisfaction, accomplished all that they
prefigured, these types must be abolished. Col. ii. 17. 4. Be-
cause many of these rites were restricted to the temple of
Jerusalem, and the temple being now destroyed, these rites.
must cease along with it. 5. Because the apostles express-
SECT. 5.]
OF THE LAW OF GOD.
225
ly taught, that the ceremonial law is abrogated under the
Christian dispensation. Acts xv. 24. One chief design of the
Epistle to the Hebrews is, to prove that this law must neces-
sarily be disannuled. Heb. vii. 12.
2. The judicial law respected the Jews in their political
capacity, or as a nation, and consisted of those institutions
which God prescribed to them for their civil government.
This law, as far as the Jewish polity was peculiar, has also
been entirely abolished; but as far as it contains any statute
founded in the law of nature common to all nations, it is still
obligatory.
3. The moral law is so called because it relates to moral
actions, and to distinguish it from the positive laws, which
were only of temporary obligation. This law has no rela-
tion to times and places, or to one nation more than another;
but being founded in the relations of men to their Creator,
and to one another, it retains its authority under all dispen-
sations. In opposition to the Antinomians, who say that
believers are released from the obligation of the moral law,
our Confession teaches that this law is perpetually binding
on justified persons, as well as others. Believers are, indeed,
delivered from this law in its covenant form; but they are
still under it as a rule of life, in the hand of the Mediator,
being "not without law to God, but under the law to Christ.”
1 Cor. ix. 21. Christ, in the most solemn and explicit man-
ner, declared, that he "came not to destroy the law, but to
fulfil it." Matt. v. 17. He fulfilled it, as a covenant, by his
own perfect obedience, and his most grievous sufferings in
the room of his people; and its heavenly precepts he has en-
forced upon their minds, by the most cogent motives, as a
perfect rule of duty. The gospel, instead of weakening the
obligation of the law, confirms and strengthens its authority,
and enforces obedience to its precepts by the strongest mo-
tives: "Do we make void the law through faith? God for-
bid; nay, we establish the law." Rom. iii. 31. Although the
moral law is to believers divested of its covenant form, it
remains immutably the same, in regard both to its matter and
its authority. And as the law was binding on the first man
as a rule of life, antecedent to any covenant-transaction be-
tween God and him, we may easily understand that the law
may be entirely divested of its covenant form, while it conti
nues in full force as a rule of moral conduct.
226
CONFESSION OF FAITH.
[CHAP. XIX
13
14
SECTION 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 sin-
ful pollutions of their nature, hearts, and lives; so as
examining themselves thereby, they may come to fur-
ther 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 threaten-
ings 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 bless-
ings 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.20
8
19
21
SECTION VII.-Neither are the fore-mentioned 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.22
انه
"Rom. vi. 14. Gal. ii. 16; iii. 13; iv.
4, 5. Acts xiii. 39. Rom. viii. 1.
12 Rom. vii. 12, 22, 25. Ps. exix. 4-6.
1 Cor. vii. 19. Gal. v. 14, 16, 18–
23.
13 Rom. vii. 7 ; iíí. 20.
14 James i. 23-25. Rom. vii. 9, 14, 24.
15 Gal. iii. 24. Rom. vii 24, 25; v.´´i,
3, 4.
16 James ii. 11. Ps. exix. 101, 104, 128.
17 Ezra ix. 13, 14. Ps. Ixxxix. 30-34.
18 Lev. xxvi. 1-14. 2 Cor. vi. 16. Eph.
vi. 2, 3. Ps. xxxvii. 11. Matt. v.
5. Ps. xix. 11.
19 Gal. ii. 16. Luke xvii. 10.
20 Rom. vi, 12, 14. 1 Pet. iii. 8-12. Ps.
xxxiv. 12-16. Heb. xii. 28, 29.
21 Gal. iii. 21.
* Ezek. xxxvi. 27, Heb. viii. 10. Jer.
xxxi. 33.
EXPOSITION.
It is here affirmed, that true believers are completely de-
livered from the law, as a ovenant of works. Christ, as
SECT. 6, 7.]
OF THE LAW OF GOD.
227
their representative and surety, endured the curse of the
law in all its bitterness, and in its utmost extent, in his
sufferings unto death, and thus set them completely free
from its condemning power. Gal. iii. 13; Rom. viii. 1. But
had Christ only endured the curse of the law, and still left
his people under its commanding power as a covenant, this
would only have restored them to the same uncertain state
of probation in which Adam originally stood, and every
transgression would have again involved them under the
curse. Christ, however, not only sustained the full infliction
of the penalty of the law, he also yielded perfect obedience
to its precepts, and thus obtained for his people deliverance
from its commanding, as well as its condemning power. To
show the complete nature of this freedom, we are told that
they are dead to the law through the body of Christ; that
Christ is the end of the law for righteousness to every one
that believeth; and that they are not under the law, but
under grace. Rom. vii. 4; x. 4 ; vi. 14.
The doctrine of the believer's freedom from the law, as a
covenant, has no tendency to licentiousness; for it has already
been established, that they are under the obligation of the
law as a rule of life; and here it is further shown that the
law is of manifold use to them, as well as to others: "The
law is good," says the apostle Paul, "if a man use it law-
fully," (1 Tim. i. 8;) that is, if he use it in a suitableness to
the state wherein he is, either as a believer or an unbeliever.
The law serves numerous and important purposes, both to
the unregenerate and to the regenerate. Some of these uses
may be briefly stated.
First. To the unregenerate the moral law is of use in the
following respects:
1. To restrain them from much sin. 1 Tim i. 9.
2. To convince them of their sinfulness and misery. Rom.
iii. 20; vii. 9.
3. To discover to them their absolute need of Christ, and
drive them to him as their all-sufficient Saviour. Gal. iii. 24.
4. To render them inexcusable, if they continue in their
sins, and finally reject the only Saviour of lost sinners. Rom.
i. 20; ii. 15; John iii. 18, 36.
Second. The moral law is of use to the regenerate in the
following respects:
1. To render Christ more precious to them, and excite
their gratitude to him who so loved them as to obey its pre-
228
CONFESSION OF FAITH.
[CHAP. XX.
cepts and suffer its penalty, that he might deliver them from
it as a covenant. Gal. iii. 13; iv. 4, 5.
2. To show them the will of God and regulate their con
duct. Mic. vi. 8.
3. To serve as a standard of self-examination, in order to
discover the pollutions of their hearts and lives; to keep them
self-abased; to lead them to a constant dependence upon
Christ, and to excite them to a progressive advancement in
holiness. Phil. iii. 10-14.
4. To serve as a test of their sincerity, that they may as-
sure their hearts that they are of the truth, and that they de-
light in the law of God after the inward man, notwithstand-
ing their manifold defects in duty. 1 John iii. 19; Rom. vi.
22, 25; 2 Cor. i. 12.
CHAPTER XX.
OF CHRISTIAN LIBERTY, AND LIBERTY OF CONSCIENCE.
SECTION I.-The liberty which Christ hath pur-
chased 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 this present evil world, bondage to
Satan, and dominion of sin,² from the evil of afflic-
tions, 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 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
3
+
Tit. ii. 14. 1 Thess. i. 10. Gal. iii.
13.
2 Gal. i. 4. Col. i. 13. Acts xxvi. 18.
Rom. vi. 14.
•
3 Rom. viii. 28. Ps. cxix. 71. 1 Cor.
xv. 54-57. Rom. viii. 1.
4 Rom. v. 1, 2.
& Rom. viii. 14, 15. 1 John iv. 18
6 Gal. iii. 9, 14.
SECT. 1.]
OF CHRISTIAN LIBERTY.
229
8
Church was subjected,' and in greater boldness of ac-
cess to the throne of grace, and in fuller communica-
tions of the free Spirit of God than believers under the
law did ordinarily partake of."
7 Gal. iv. 1–3, 6, 7; v. 1. Acts xv. 10, 11. | 9 Jolin vii. 38, 39. 2 Cor. iii: 13, 17, 18.
8 Heb. iv. 14, 16; x. 19-22.
EXPOSITION.
Civil liberty is justly esteemed an invaluable privilege, and
no sacrifice is deemed too great in order to recover it when
lost, or to secure it when enjoyed. But valuable as civil
liberty is, it cannot be questioned that the liberty wherewith
Christ makes his people free is much to be preferred. In
proportion to the value of the soul above the body, so must
the liberty that respects the one surpass that which merely
relates to the other. Those whom Christ makes free are free
indeed. John viii. 36. Christian liberty may be considered,
either as common to believers in every age, or as a special
immunity of the children of God under the New Testament
dispensation. That liberty which is common to believers in
all ages consists in their freedom-
1. From the guilt and the dominion of sin. By the guilt
of sin is meant an obligation to suffer eternal punishment on
account of sin. From this believers are freed by an act of
pardoning mercy, which is passed upon the ground of Christ's
blood. "They have redemption through his blood, the for-
giveness of sins, according to the riches of his grace." Eph.
i. 7. But sin is not only accompanied with guilt, it also ex-
ercises a rigorous dominion over the sinner. From the reign-
ing power of sin Christ delivers his people in the day of their
regeneration; and although sin still dwells in them, its power
is gradually weakened in their progressive sanctification, and
its very being shall in due time be abolished. Hence the
apostle Paul thus addresses believers: "Sin shall not have
dominion over you." Being made free from sin, and be-
come servants unto God, ye have your fruit unto holiness,
and the end everlasting life." Rom. vi. 14, 22.
66
2. From the condemning wrath of God. To the wrath of
God all men are naturally obnoxious. Being children of
disobedience, they are also children of wrath. Eph. ii. 2, 3.
But, upon the ground of the righteousness of Christ imputed
to them, believers are completely freed from divine wrath.
20
230
CONFESSION OF FAITH.
[CHAP. XX.
"There is now no condemnation to them that are in Christ
Jesus." Rom. viii. 1. God may hide his face from them,
but his judicial wrath is for ever turned away from them
Isa. liv. 9, 10; Rom. v. 10.
3. From the curse of the law as a broken covenant. Under
that curse all men lie naturally; for it is written, "Cursed
is every one that continueth not in all things which are
written in the book of the law to do them." Gal. iii. 10. But
Christ, having endured that curse as the Surety of his people,
delivers from it all who are found in him. Hence the apostle
Paul saith, "Christ hath redeemed us from the curse of the
law, being made a curse for us." Gal. iii. 13. Though be-
lievers are under the moral law as a rule of life, they are
completely freed from it as a covenant of works; freed from
both its commanding and condemning power; and, there-
fore, they cannot be subjected to its curse on account of their
transgressions. "Ye are not under the law, but under
grace." Rom. vi. 14. "Now we are delivered from the law,
that being dead wherein we were held." Rom. vii. 6.
4. From this present evil world. The world is another
tyrannical master, under whose power and influence all men
naturally are. But believers are freed from the power of
this fascinating and destructive foe. This freedom Christ
has obtained for them, and bestows upon them. "He gave
himself for our sins, that he might deliver us from this pre-
sent evil world, according to the will of God and our Father."
Gal. i. 4. Through the powerful influence of his cross, be-
lievers are crucified unto the world, and the world unto
them. Gal. vi. 14.
5. From bondage to Satan. All men are by nature the
captives of Satan, who is, therefore, called "the god of this
world." Having taken them in his snare, they are become
his prey, and
and are
"taken captive by him at his will." But
Christ" was manifested to destroy the works of the devil;"
and "through death he destroyed him that had the power of
death, that is, the devil." In the gospel he proclaims liberty
to the captives, (Isa. lxi. 1;) and, in the day of their effectual
calling, he actually delivers his people from the power of
Satan. Col. i. 13. While in the present world, indeed, they
are exposed to the assaults of this adversary, (1 Pet. v. 8;)
but he shall never regain his dominion over them, and, in
due time, they shall be completely freed from his tempta-
tions, and placed beyond the reach of his influence; for the
SECT. 1.]
231
OF CHRISTIAN LIBERTY.
promise is, "The God of peace shall bruise Satan under your
feet shortly." Rom. xvi. 20.
6. From the evil of afflictions. Christ does not grant to
believers an entire exemption from the troubles that are com-
mon to men, but he frees them from the penal evil of afflic
tions. The cup of their affliction may be large and deep, but
there is not one drop of judicial wrath mingled in it. Their
afflictions are designed for their profit; and, through the di-
vine blessing, they are rendered, in various respects, highly
beneficial to them. Hence the children of God have often
acknowledged that it was good for them to have been afflict-
ed, (Ps. cxix. 71;) and, though they may sometimes be at a
loss to perceive how their trials are to be rendered profitable
to them, yet they have the fullest assurance that all things
shall work together for their good. Rom. viii. 28. See also
Heb. xii. 6-11; 2 Cor. iv. 17.
7. From the sting of death. As death means the dissolu-
tion of the union between the soul and the body, believers
are not exempted from its stroke. Heb. ix. 28; Ps. lxxxix.
48. Christ, however, delivers his people from death, con-
sidered as the effect of the law-curse, and the harbinger of
everlasting destruction. John xi. 25, 26. He has extracted
the sting of death, and rendered it powerless to do his people
any real harm. 1 Cor. xv. 56. Instead of doing believers
any real injury, death has a commission to confer upon them
unspeakable good. It is the termination of all their sorrows,
their release from warfare, and their departure to be with
Christ. Phil. i. 21, 22,
8. From the victory of the grave. The bodies of be-
lievers must be laid in the grave, and see corruption. To
them, however, the grave is not a prison, but a bed of rest;
and they shall not always remain under the power of cor-
ruption, but shall be raised up, glorious and immortal, at the
last day. Job xix. 26, 27. "Now is Christ risen from the
dead, and is become the first fruits of them that slept.”
1 Cor. xv. 20. His resurrection is the pledge and earnest
of the resurrection of all that sleep in him. In due time
the promise will be fully accomplished: "I will ransom
them from the power of the grave; I will redeem them from
death," (Hos. xiii. 14;) and "then the saying shall be
brought to pass, Death is swallowed up in victory." 1 Cor.
XV. 54.
9. From everlasting damnation. The full punishment due
232
CONFESSION OF FAITH.
[CHAP. XX.
か
​to sin is never inflicted upon any in this life, but at last "the
wicked shall be turned into hell.” Ps. ix. 17. At the great
day, a sentence of condemnation shall be solemnly pronoun
ced upon them, and they shall be led away "into everlasting
fire, prepared for the devil and his angels." Matt. xxv. 41.
But believers are secured against coming into condemnation,
and are delivered from the wrath to come. John v. 24; 1
Thess. i. 10. When the great day of God's wrath is come,
they shall behold and see the reward of the wicked; but it
shall not come nigh unto them.
10. Believers have also free access to God. They have
liberty of access to God as a gracious Father, and may pour
out their hearts, and vent their complaints unto him, with
filial freedom. "In Christ Jesus we have boldness and ac-
cess with confidence, by the faith of him." Eph. iii. 12.
11. Believers have freedom of spirit in the service of
God. The obedience which wicked men pray to God is like
that of slaves to a tyrant, whom they hate, and whose only
motive to obedience is a fear of punishment. But believers
are delivered from a slavish fear of wrath, and serve God
from a generous principle of love, and with a willing mind.
"Where the Spirit of the Lord is, there is liberty." 2 Cor.
iii. 17. See also Luke i. 74, 75; 2 Cor. v. 14; 1 John
iv. 18.
The liberty which has now been described, belonged to
believers under the law, as well as under the present dispen-
sation; but, under the New Testament, the liberty of Chris-
tians has been enlarged in several particulars, which are next
to be briefly noticed.
1. Christians are now freed from the yoke of the cere-
monial law. The Jewish Church was kept "in bondage
under the elements of the world," (Gal. iv. 3;) but that
burdensome yoke is not imposed on the Christian Church.
Acts xv. 10. The ancient ceremonies were abrogated, in
point of obligation, by the death of Christ; and though for
a time, the use of them was indifferent, yet upon the full pro-
mulgation of the gospel, and the destruction of the temple of
Jerusalem, the observance of them became unlawful; and the
apostle Paul exhorted Christians to "stand fast in the liberty
wherewith Christ had made them free, and not be entangled
again with the yoke of bondage.” Gal. v. 1.
2. Christians have now greater boldness of access to the
throne of grace. The apostle Paul frequently mentions
SECT. 1, 2.] OF CHRISTIAN LIBERTY.
233
liberty, confidence, and boldness, in their access to God, as
an especial privilege of believers under the New Testament,
in opposition to the state of those who lived under the Old.
See Heb. iv. 16; x. 19; 1 John iii. 21 ; iv. 17 ; v. 14.
3. Christians enjoy fuller communications of the free
Spirit of God than were ordinarily granted to believers un-
der the law. The Spirit had, no doubt, been dispensed to
the Church under the Old Testament; but the more exten-
sive and copious effusion of the Spirit was reserved to New
Testament times. Hence the Spirit is said not to have been
given before that Jesus was glorified. John vii. 39. The
plentiful effusion of the Spirit was frequently foretold as the
great privilege of gospel times. Isa. xliv. 3; Joel ji. 28, 29.
Accordingly, upon the ascension of Christ, and the commence-
ment of the Christian dispensation, the extraordinary and
miraculous gifts of the Spirit were communicated, not only to
the apostles, but often to common believers; and the ordinary
gifts and gracious influences of the Spirit are still conferred
in richer abundance than under the former dispensation.
Hence the apostle Paul represents it as an eminent part of
the glory of the New Testament dispensation, that it is "the
ministration of the Spirit." 2 Cor. iii. 8.
How excellent is that liberty we have been describing!
If civil liberty be highly prized, surely the glorious liberty of
the children of God is eminently precious. How highly are
believers indebted to the Lord Jesus Christ who obtained
this freedom for them at the incalculable price of his own per-
cious blood! Surely their hearts should overflow with gra-
titude to their generous Deliverer, who gave his own life a
ransom for them. Since he has emancipated them from the
most degrading servitude, and set them free from those cruel
masters who formally tyrannized over them, ought they not
to take upon them his yoke, which is easy, and his burden,
which is light? Every true Christian will reckon it his high-
est privilege, as well as his incumbent duty, to be the devoted
servant of Christ, whose service is perfect freedom.
SECTION II.-God alone is Lord of the conscience,"
and hath left it free from the doctrines and command-
ments of men which are in anything contrary to his
10 James iv. 12. Rom. xiv. 4.
10
20*
234
CONFESSION OF FAITH.
[CHAP. XX.
word, or beside it, in matters of faith or worship." So
that to believe such doctrines, or to obey such com-
mandments out of conscience, is to betray true liberty
of conscience;¹ and the requiring of an implicit faith,
and an absolute and blind obedience, is to destroy
liberty of conscience and reason also.¹³
11 Acts iv. 19; v. 29.
Matt. xxiii. 8-10.
Matt. xv. 9.
12 Col. ii. 20, 22, 23. Gal. i. 10; ii. 4, 5;
V.
1.
2
1 Cor. vii. 23. 13 Rom. x. 17.
2 Cor. i. 24.
Rom. xiv. 23. Isa. viii.
20. Acts xvii. 11. John iv. 22.
Hos. v. 11. Rev. xiii. 12, 16, 17.
Jer. viii. 9.
EXPOSITION.
In this section the doctrine of liberty of conscience is laid
down in most explicit terms. The conscience, in all matters
of faith and duty, is subject to the authority of God alone,
and entirely free from all subjection to the traditions and
commandments of men. To believe any doctrine, or obey
any commandment, contrary to, or beside, the word of God,
out of submission to human authority, is to betray true liberty
of conscience. And be the power and authority whose it
will; be it that of a magistrate or a minister, of a husband,
a master, or a parent, that would require an implicit faith
and an absolute blind obedience, it would destroy liberty of
conscience.
The rights of conscience have been frequently invaded by
rulers, both civil and ecclesiastical. By the Church of Rome
the statements of our Confession are directly contradicted,
both in doctrine and in practice. They teach that the Pope,
and the bishops in their own dioceses, may, by their own
authority, enact laws which bind the conscience, and which
cannot be transgressed without incurring the same penalties
which are annexed to every breach of the divine law. And
they have actually imposed many articles of faith, and en-
joined numberless rites and ceremonies, as necessary in the
worship of God, which have no foundation in Scripture; and
they require implicit faith in all their decrees, and a blind
obedience to all their commands. Against the tyrannical
usurpations and encroachments of that Church this section
is principally levelled.
No person on earth can have authority to dictate to con-
science; for this would be to assume a prerogative which
pelongs to none but the supreme Lord and Legislator.
SECT. 2.] OF LIBERTY OF CONSCIENCE.
235
“There is one Lawgiver, who is able to save and to de-
stroy." James iv. 12. Such a power was prohibited by
Jesus Christ among his followers: "The kings of the Gen-
tiles exercise lordship over them, but ye shall not be so."
Luke xxii. 25. It was disclaimed by the inspired apostles:
"Not that we have dominion over your faith," said the
apostle of the Gentiles, "but are helpers of your joy."
2 Cor. i. 24.
From the principles laid down in this section, it manifestly
follows, that a right of private judgment about matters of
religion belongs to every man, and ought to be exercised by
every Christian. Christians are expressly required to exa
mine and prove every doctrine by the unerring rule of the
word of God. Isa. viii. 20; 1 John iv. 1. They ought to be
ready to render a reason of the hope which is in them, (1
Pet. iii. 15 ;) and this none can do who receive the doctrines
and commandments of men with implicit faith and blinc
obedience. Whatsoever is not done in faith, nor accompa
nied with a personal persusaion of the obligation or lawful-
ness of it in the sight of God, is pronounced to be sin. Rom.
xiv. 23.
It follows no less clearly, from the principles here laid
down, that when lawful superiors command what is contrary
to the word of God, or beside it, in matters of faith and wor-
ship, their commands do not bind the conscience. The obc-
dience which the Scriptures command us to render to lawful
superiors, whether parents, or husbands, or magistrates, is
not unlimited; there are cases in which disobedience be-
comes a duty. No one doubts that the precept, “Children,
obey your parents in all things," is a command to obey them
ouly in the exercise of their rightful parental authority, and
imposes no obligation to implicit and passive obedience.
The case is equally plain with regard to the command,
“Wives submit to your own husbands." And it cannot be
questioned that the obedience due to magistrates is alsc
limited. The precept, "Let every soul be subject to the
higher powers," must be understood as a command to obey
magistrates only in the exercise of their rightful authority,
and in all things lawful. The same inspired teachers who
enjoined in such general terms obedience to rulers, them-
selves uniformly and openly disobeyed them whenever their
commands were inconsistent with other and higher obliga-
lions. "We ought to obey God rather than men," (Acts v.
236
CONFESSION OF FAITH.
[CHAP. XX.
29,) was the principle which they avowed, and on which
they acted. When the apostles were charged by the Jewish
Council to speak no more in the name Jesus, their unhesi
tating answer was, "Whether it be right in the sight of God.
to hearken unto you more than unto God, judge ye. For
we cannot but speak the things which we have seen and
heard." Acts iv. 19, 20. No command to do anything
morally wrong can be binding on the conscience.
SECTION III.-They who, upon pretence of Chris-
tian liberty, do practise 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 ene-
mies, we might serve the Lord without fear, in holi-
ness, and righteousness before him, all the days of our
life."
SECTION IV. And because the powers which God
hath ordained, and the liberty which Christ hath pur-
chased, are not intended by God to destroy, but mu-
tually to uphold and preserve one another; they who,
upon pretence 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 main-
taining 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 de-
structive 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 cen-
sures of the Church."
14 Gal. v. 13. 1 Pet. ii. 16. 2 Pet. ii.
19. John viii. 34. Luke i. 74, 75.
as Mutt. xii. 25. 1 Pet. ji. 13, 14, 16.
Rom. xiii. 1-8. Heb. xiii. 17.
Le Rom. i. 32. 1 Cor. v. 1, 5, 11, 13.
2 John 10, 11.
2 Thess. iii. 14.
1 Tim. vi. 3-5. Tit. i. 10, 11, 13;
iii. 10. Matt. xviii. 15-17. 1 Tim.
i. 19, 20. Rev. ii. 2, 14, 15, 20; iii.
9.
EXPOSITION.
The liberty pleaded for in our Confession is not absolute
and uncontrollable. To assert that men have a right to
SECT. 3, 4.]
237
OF LIBERTY OF CONSCIENCE.
think and act as they please, without respect to the moral law,
and without being responsible to God, would be atheistical.
And, if men are considered as socially united, and as placed
under government, their natural rights, in religious as well
as in civil things, must be liable to restraint and regulations,
so far as the interests and ends of society require. * * * *
Although civil rulers may restrain, and, when occasion
requires, may punish the more flagrant violations of the first
table of the moral law, such as blasphemy, the publishing of
blasphemous opinions, and the open and gross profanation of
the Sabbath; yet they are to repress these evils, not formally
as sins, which is the prerogative of God, nor as scandals, in
which light they come under the cognizance of the Church,
but as crimes and injuries done to society.
All sound Presbyterians disclaim all intolerant or compul-
sory measures with regard to matters purely religious. They
maintain that no man should be punished or molested on
account of his religious opinions or observances, provided
there is nothing in these hurtful to the general interests of
society, or dangerous to the lawful institutions of the coun-
try in which he lives. * * * * The section implies that
men may be found opposing lawful powers, or the lawful
exercise of them in the things specified; and that they are
not entitled to plead a general irresponsibility in matters of
that kind. Notwithstanding such a plea, they may be
called to account, and proceeded against.' For, be it ob-
served, it is not the design of this paragraph to state the
objects of church censure or civil prosecution; its proper
and professed object is to interpose a check on the abuse of
liberty of conscience, as operating to the prejudice of just
and lawful authority. It is not sin as sin, but as scandal,
or injurious to the spiritual interests of Christians, that is the
proper object of Church censure; and it is not for sins as
such, but for crimes, that persons become liable to punish.
ment by magistrates. The compilers of the Confession
were quite aware of these distinctions, which were then
*
*
*
*
*
common,
*
r
238
[CHAP. XXI.
CONFESSION OF FAITH.
CHAPTER XXI.
OF RELIGIOUS WORSHIP, AND THE SABBATH-DAY.
SECTION I.-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 heart, and with all the soul, and
with all the might. But the acceptable way of wor-
shipping 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 Scriptures.²
1 Rom. i. 20. Acts xvii. 24. Ps. cxix. 2 Deut. xii. 32.
68. Jer. x. 7.
3. Rom. x. 12.
xxiv. 14.
Ps. xxxi. 23; xvii.
Ps. lxii. 8. Josh.
Mark xii. 33.
xvii. 25.
xv. 1-20.
ií. 23.
EXPOSITION.
Matt. xv. 9. Acts
Matt. iv. 9, 10. Deut.
Exod. xx. 4-6; Col.
Religious worship consists in that homage and honour
which we give to God, as a being of infinite perfection,
whereby we profess our subjection to, and confidence in him,
as our chief good and only happiness. It may be viewed as
either internal or external; the former consisting in that in-
ward homage which we owe to God, such as loving, believ-
ing, fearing, trusting in him, and other elicit acts of the
mind; the latter consisting in the outward expression of that
homage, by the observance of his instituted ordinances.
Concerning the external worship of God, our Confession
affirms, in the first place, that God can be worshipped ac-
ceptably only in the way of his own appointment. As God
is the sole object of religious worship, so it is his prerogative
O prescribe the mode of it. Divine institution must, there-
fore, be our rule of worship; and whatever may be imagined
to be useful and decent, must be examined and determined
by this rule. It is not left to human prudence to make any
SECT. 1.]
239
OF RELIGIOUS WORSHIP.
"
alterations in, or additions to, God's own appointments.
"What thing soever I command you," saith the Lord, “ob-
serve to do it; thou shalt not add thereto, nor diminish from
it." Deut. xii. 32. To introduce into the worship of God
what may be deemed significant ceremonies, under the pre-
text of beautifying the worship, and exciting the devotion of
the worshippers, is to be guilty of superstition and will-.
worship. In the second place, our Confession particularly
condemns the worshipping of God "under any visible repre-
sentation." The worshipping of God in or by images is one
of the worst corruptions of the Church of Rome. God is a
spiritual, invisible, and incomprehensible being, and cannot,
therefore be represented by any corporeal likeness or figure.
"To whom will ye liken me, or shall I be equal? saith the
Holy One." Isa. xl. 25. "We ought not to think that the
Godhead is like unto gold, or silver, or stone, graven by art
and man's device." Acts xvii. 29. The Israelites were ex-
pressly forbidden to make any image of God. In Deut. iv.
15, 16, Moses insists that "they saw no manner of similitude
on the day that the Lord spake to them in Horeb, lest they
should corrupt themselves, and make them a graven image.
And, therefore, he charges them (ver. 23) "to take heed lest
they should forget the covenant of the Lord their God, and
make them a graven image." The Scripture forbids the
worshipping of God by images, although they may not be
intended as proper similitudes, but only as emblematical re-
presentations of God. Every visible form which is designed
to recall God to our thoughts, and to excite our devotions,
and before which we perform our religious offices, is ex-
pressly prohibited in the second commandment. Exod. xx. 4.
The Church of Rome, being sensible that this precept con-
demns their doctrine and practice, make it an appendage to
the first commandment, and leave it out in their catechism
and books of devotion. In the third place, our Confession
not only condemns the worshipping of God by images, but
also the worshipping him "in any other way not prescribed
in the Holy Scripture." Not only has the Church of Rome
corrupted the worship of God by a multitude of insignificant
ceremonics, but even some Protestant churches retain many
of the usages of Popery, and enjoin the wearing of particu-
lar vestments by the ministers of religion, the observation of
numerous festival days, the erection of altars in churches,
the sign of the cross in baptism, bowing at the name of
240
CONFESSION OF FAITH.
[CHAP. XXI
Jesus, and kneeling at the Lord's Supper. These practices:
we justly reckon superstitious, because there is no scriptural
warrant for them, and they are the inventions of men. It
were well if those who enjoin and those who observe them
would consider the words of God concerning the Jews: "In
vain do they worship me, teaching for doctrines the com-
mandments of men." Matt. xv. 9.
SECTION 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 creature:
and, since the fall, not without a Mediator; nor in the
mediation of any other but of Christ alone."
3 Matt. iv. 10. John v. 23. 2 Cor. xiii. 14. 5 John xiv. 6. 1 Tim. ii. 5. Eph. ii.
• Col. ii. 18. Rev. xix. 10. Rom. i. 25.
18. Col. iii. 17.
EXPOSITION.
In this section the object of religious worship is defined.
1. Our Confession affirms that religious worship is to be
given to God alone. While the first commandment forbids
us to have any other gods before him, it requires us to wor-
ship him alone. Most explicit, too, was the answer which
Christ gave to Satan, when he would have our Saviour to
fall down and worship him. "It is written," he replied,
“Thou shalt worship the Lord thy God, and him only shalt
thou serve." Matt. iv. 10. And when the apostle John at-
tempted to offer religious worship to an angel, either through
surprise, or through a mistake of him for Jesus Christ, the
angel said unto him, "See thou do it not; worship God,"
(Rev. xxii. 8, 9;) thereby intimating that God alone is to be
worshipped.
There can be only one true God, but there are three dis-
tinct persons in the Godhead; these three persons are desig-
nated the Father, the Son, and the Holy Ghost; and reli-
gious worship is due to each of these persons. Although
Christians usually address their supplications to the Father,
in the name of the Son, and by the assistance of the Holy
Ghost, yet divine worship may be performed to any of the
adorable three immediately. And it must ever be remem-
bered, that when any one of the persons of the Godhead is
immediately addressed, the other two are included. These
SECT. 2.]
OF RELIGIOUS WORSHIP.
241
divine persons are only one object of worship, because they
are only one Being-one God.
2. In opposition to the Papists, who maintain, that not
only God, but good angels and departed saints, being cano-
nized by the Pope, ought to be worshipped, even in a reli-
gious manner, our Confession affirms that neither angels,
nor saints, nor any other creature, ought to receive religious
worship. The worshipping of angels is expressly forbidden
by the apostle Paul (Col. ii. 18:) "Let no man beguile you
of your reward, in a voluntary humility and worshipping of
angels." And when the apostle John was going to worship
the angel, he absolutely refused it, and ordered him to direct
his worship to God himself: "I fell at his feet to worship
him; and he said unto me, See thou do it not: I am thy fel-
low-servant; worship God." Rev. xix. 10. Papists are like-
wise guilty of gross idolatry, in worshipping saints departed,
especially the Virgin Mary. To the saints they pray, make
vows, swear by them, consecrate altars and temples to
them, offer incense, and, in short, render to them all the
honours which are paid to God himself. They, no doubt,
pretend that the worship which they give to the saints is not
precisely the same in kind and degree with that which they
give to God; but, however they may distinguish in theory,
the greater part make no distinction in practice. To render
any kind of religious worship to departed saints cannot be
vindicated by Scripture. Christians are desired to remember
them that had the rule over them (Heb. xiii. 17,) but no
intimation is given of worshipping them. Several of the
apostles and first Christians, particularly James the Great
and Stephen, had suffered martyrdom when the Epistles were
written; but no mention is made of offering prayers to them.
The invocation of saints implies either that they are every
where, or that they know all things; but omnipresence and
omniscience are divine perfections, incommunicable to any
creature.
Our Confession condemns the worshipping not only of
angels and saints, but also of "any other creature." And
Papists have a multiplicity of objects of worship besides those
here specified. They not only worship departed saints them-
selves, but even their relics. The Council of Trent autho-
rized the adoration of relics; and they continue in high es-
teem among the Papists to the present day. But as God
effectually guarded against the superstition into which the
21
242
CONFESSION OF FAITH.
[CHAP. XXI
Jews might have fallen with respect to the remains of Moses,
by taking care that his body should be buried in such a man
ner that "
no man knew of his sepulchre " (Deut. xxxiv. 6;)
so this certainly justifies us in doing no further honour to
the bodies of saints than merely interring them. We know
that the early Christians took no further care about Stephen's
body than to bury it with decency. Acts viii. 2. And as the
worshipping of relics is directly contrary to the practice of
the primitive Christians, so it is utterly irreconcilable with.
common sense. It was also decreed by the Council of Trent,
that "due honour and veneration" be given to the images of
Christ, of the blessed Virgin, and other saints.* Papists, ac-
cordingly, bow down to images, kiss them, offer incense, and
pray to them.
They may tell us that they do not terminate
their worship on the image itself, but worship God in and
by it. The same thing might have been said both by enlight-
ened heathens and by the Jews, yet this did not exempt
them from the charge of idolatry. The Israelites professed
to worship Jehovah by the golden calf, (Exod. xxxii. 5 ;) and
the calves set up at Dan and Bethel, by Jeroboam, were in-
tended only as means whereby to worship the true God.
1 Kings xii. 26. Not only the worshipping of images them-
selves, but the use of them in worship, even when the true
God is worshipped in and by them, is called idolatry in
Scripture.
This section likewise refers to the medium by which ac-
ceptable worship must be offered to God. In the state of in-
nocence man had liberty of access to God at all times, and
needed none to mediate between him and his Creator; but,
since the fall, no acceptable worship can be given to God
without a mediator. And, in opposition to Papists, who
maintain that angels, departed saints, and chiefly the Virgin
Mary, are mediators and intercessors between God and man,
our Confession affirms, that there is no other mediator but
Christ alone. The Scripture expressly assures us that "there
is one God, and one Mediator between God and men, the
man Christ Jesus." 1 Tim. ii. 5. Christ declares of him-
self, "I am the way; no man cometh to the Father but by
me,” (John xiv. 6;) and "by him we have access to the
Father." (Eph. ii. 18.) Papists grant that Jesus Christ is
the alone mediator of redemption; but they join angels and
* Con. Trid., Sess. 25.
SECT. 2, 3.1
243
OF RELIGIOUS WORSHIP.
saints with him as mediators of intercession. On this point,
indeed, they are not agreed among themselves. Some hold
that, along with our now glorified Mediator, the holy angels
and departed saints intercede with God for us. Others hold
that they only act as mediators between Christ and us. The
Scripture, however, gives no warrant for these distinctions.
It represents the intercession of Christ as founded upon the
invaluable merit of his atoning sacrifice. He who is our
Advocate with the Father is also the propitiation for our
sins. 1 John ii. 1, 2. He is Mediator of intercession, be-
cause he is Mediator of redemption; and upon this account
his intercession is effectual. Glorified saints are indebted to
free grace for their own admission into heaven, and they
have no merit to apply to others. To solicit their interces-
sion supposes that they hear our prayers and are acquainted
with our circumstances; but this is a gratuitous assumption.
To employ them to intercede for us with God, is highly de-
rogatory to the honour of Christ; for it implies that he is
either unmindful of his office, or that he has not interest
enough to obtain from God the blessings we need. To em-
ploy them to intercede for us with Christ himself is also dis-
honouring to him; for it must imply, that they are more dis-
posed to sympathize with us than our merciful High Priest,
"who is touched with a feeling of our infirmities, and was, in
all points, tempted like as we are.”
While the doctrine of
the Church of Rome upon this subject degrades the Lord
Jesus Christ, it invests departed saints with the honours and
attributes of Deity. It must import that they are omnipre-
sent and omniscient; for how could the Virgin Mary, for
example, otherwise have any knowledge of the prayers which
are addressed to her at the same time in ten thousand places,
and, it may be, by millions of individuals? Protestants,
therefore, with good reason, reject the notion of angelical and
human intercessors, and rely solely on the intercession of
that glorious Mediator whom the Father always heareth.
SECTION III.-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
Sy rit, according to his will," with understanding,
8
9
'hil. iv. 6.
Pe. lxv ?
|
8 John xiv. 13, 14.
• Rom. viii. 26.
1 Pet. ii. 5.
10 1 John v. 14.
1
244
CONFESSION OF FAITH,
[CHAP. XXI.
reverence, humility, fervency, faith, love, and perse-
verance;" and, if vocal, in a known tongue.¹²
14
SECTION IV.-Prayer is to be made for things law-
ful," 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.16
11 Ps. xlvii. 7. Eccl. v. 1, 2. Heb. xii. | 14 1 Tim. ii. 1, 2. John- xvii. 20. 2 Sam.
28. Gen. xviii. 27.
i. 6, 7. Mark xi. 24.
14, 15. Col. iv. 2.
12 1 Cor. xiv. 14.
vii. 29. Ruth iv. 12.
15 2 Sam. xii. 21-23.
Rev. xiv. 13.
16 1 John v. 16.
13 1 John v. 14.
James v. 16;
Matt. vi. 12,
Eph. vi. 18.
EXPOSITION.
15
/
Luke xvi. 25, 26.
Our Confession having given a general description of reli-
gious worship, in regard to its object, and the manner in
which it ought to be performed, proceeds now to give a more
particular account of the several parts of religious worship;
and, in the sections under our consideration, it treats of pray-
er, which is one special part of that worship we owe to God.
Prayer, when taken in its most extensive sense, includes,
adoration, or a devout celebration of the perfections of God,
and of his works, in which they are displayed; confession of
our sins to God; thanksgiving for the favours which we have
received from him; and petition for the blessings of which
we stand in need. But prayer, in the strict sense of the
word, consists in petition alone; and in this light we shall
view it in the observations we have to offer in illustration of
the statements of the Confession.
I. Prayer is a duty incumbent on all men. As dependent
creatures we owe this homage to God.
"In him we live,
and move, and have our being;" and "from him cometh
every good gift, and every perfect gift." What, then, can
be more reasonable than to acknowledge our constant depen-
dence on him, and make daily application to him for the
supply of our wants?
That God knows our wants before we tell him of them,
and that his infinite goodness will prompt him to bestow
what is conducive to our happiness, have been sometimes
urged as arguments against the necessity and utility of
prayer. But, although prayer is certainly not necessary to
give information to God, and is not intended to excite the
SECT. 4.]
245
OF RELIGIOUS WORSHIP.
divine benevolence, yet it does not follow that it is super-
fluous; because there may be other reasons of great im-
portance for which it is required. It may be designed to
impress our own minds more deeply with a sense of our
wants, and to bring them into that state in which alone it is
proper that the blessings we solicit should be bestowed upon
us. Besides, prayer is the divinely appointed means of ob-
taining from our heavenly Father the blessings we need.
He has commanded us to ask, and promised we shall re-
ceive. Matt. viii. 7. He has given us many exceeding great
and precious promises, and he has said, "For this will I be
inquired of by the house of Israel, to do it for them.” Ezek.
xxxvi. 37.
It has also been alleged, "that wicked and unregenerate
men ought not to pray unto God at all." This error was
broached by certain sectaries, at the very period when our
Confession was compiled ;* and it has been revived in our
own day. It is maintained that, because unbelievers cannot
pray acceptably, they ought not to pray at all. It will be
readily admitted that the prayer of faith can alone be ac-
ceptable; still we must hold that all men are bound to pray
to God. 1. Prayer is a duty required by the mere light of
nature, and must, therefore, be incumbent on all men. Jonah
i. 5, 6, 14. 2. Prayer is a duty enjoined upon men indis-
criminately, and universally, in the word of God. Ps. lxv. 2;
Phil. iv. 6; 1 Thess. v. 17. 3. If unbelievers, or unregene-
raté men ought not to pray, then their omission of prayer
would not be their sin; but their neglect of prayer is always
represented in Scripture as highly criminal. Ps. x. 4; Jer.
x. 25. 4. The apostle Peter required Simon Magus to pray
unto God, though he was then "in the gall of bitterness, and
in the bond of iniquity." Acts viii. 22, 23. 5. Prayer is an
appointed means of grace which all men ought to improve.
Though it is not for our praying, yet it is in the way of
prayer, as God's instituted order, that we may expect any
blessing from him. Matt. vii. 7. Every one that needs and
desires any good thing from God is, therefore, bound to ask
it by prayer. 6. Though the prayer as well as the plough-
ing of the wicked be sinful, because not done by them in a
right manner, yet the matter of it being lawful and good in
itself, their neglect of it is a greater abomination. Prov. xv,
* Edward's Gangræna, part i., p. 27.
21 *
246
CONFESSION OF FAITH.
[CHAP. XXI.
8; xxi. 4. For these reasons we must maintain, agreeably
to our Confession, that "prayer is by God required of all
men.'
""
II. Prayer is to be made for things that are lawful, or
according to the will of God. As our petitions ought to be
regulated by the revealed will of God, his word must be the
rule of prayer. Nor by this rule are our prayers circum-
scribed within narrow limits; for nothing really necessary
for us can be pointed out which is not contained in some
divine declaration or promise. We are warranted to ask tem-
poral mercies of God; for "our heavenly Father knoweth
that we have need of these things," (Matt. vi. 32 ;) but spiri-
tual mercies ought to have the preference in our requests;
for thus saith our Saviour: "Seek ye first the kingdom of
God, and his righteousness, and all these things shall be
added unto you.” Matt. vi. 33. If we regulate our petitions
by the word of God, then we may feel the utmost confidence
that there is an entire harmony between his will and our
desires; and we may take the full encouragement of that
beautiful and comprehensive promise, "If ye abide in me,
and my words abide in you, ye shall ask what ye will,
and it shall be done unto you.' "John xv. 7; see also, 1
John v. 14.
III. Prayer is to be made in the name of Christ. Our Sa-
viour frequently enjoins us to ask all things in his name, and
assures us that all our lawful desires and requests, presented
in his name, shall be granted. John xiv. 13, 14; xvi. 23, 24.
It is not enough, however, that we merely introduce the
name of Christ into our prayers, or that we conclude them
with the bare words, "All that we ask is for Christ's sake."
To pray in the name of Christ, is to draw all our encourage-
ment to pray from Christ alone, to engage in this duty in de-
pendence upon his strength, and to rely upon his merit and
intercession alone for access to God, and for acceptance and
a gracious answer to our prayers.
IV. Prayer is to be made in dependence upon the assis-
tance of the Holy Spirit. This is frequently mentioned in
Scripture as requisite to acceptable prayer. Eph. vi. 18;
Jude 20. We know not what to pray for as we ought, so
that, without the assistance of the Spirit, we are in danger
of asking amiss in regard to the matter of our requests.
Neither do we know how to pray as we ought. But the
Spirit is promised to help our infirmities, by enlightening
SECT. 4.]
OF RELIGIOUS WORSHIP.
247
our minds in the knowledge of our needs, bringing to our
remembrance the promises which are our encouragement to
ask of God the supply of our wants, and exciting within us
those affections and graces which are necessary to acceptable
prayer. Rom. viii. 26, 29.
V. If we would have our prayers accepted of God, they
must be offered up in a right manner, which includes a va-
riety of things. We must pray-1. With understanding,
(Ps. xlvii. 7 ;) with some knowledge of God, the alone object
of prayer; of our wants, the subject-matter of prayer; of the
person and work of Christ, the alone medium of acceptable
prayer; and of the promises, which are our encouragement
in prayer. 2. With reverence (Heb. xii. 28,) arising from
a deep sense of the infinite majesty and unspotted holiness
of God. 3. With humility (Gen. xviii. 27,) arising from a
deep impression of our own unworthiness and sinfulness.
4. With fervency (James v. 16,) arising from a lively appre-
hension of our own wants, and of the invaluable nature of the
blessings which we ask of God. 5. With faith (James i. 6,)
believing that we shall receive what we ask according to the
will of God. 6. With love (1 Tim. ii. 8,) cherishing an
ardent desire after God's presence with us, and an affec-
tionate regard to all those for whom we ought to pray.
7. With importunity and perseverance (Matt. xv. 22-28; Eph.
vi. 18,) pressing our suit, and renewing our petition again
and again, until a gracious answer is obtained. 8. Hope-
fully, waiting upon God, with submission to his will, and
looking for an answer to our supplications. Ps. v. 3; Mic.
vii. 7.
VI. Prayer, at least when public and social, ought to be
offered up in a known tongue. This condemns the doctrine
and practice of the Church of Rome, which maintains that it
is not needful that public prayers be in a known tongue, and
still continues to perform her service in the Latin language
which has ceased to be vernacular for a thousand years.
This practice is so contrary to common sense, that no argu
ment can be necessary to support the statement of our Con-
fession in opposition to it. It is sufficient to observe, that
the apostle Paul occupies nearly the whole of the fourteenth
chapter of the First Epistle to the Corinthians in showing
that public prayers ought to be offered up in the vulgar
tongue. He would rather speak five words which the people
could understand, than ten thousand in an unknown tongue.
248
CONFESSION OF FAITH.
[CHAP. XXI.
He lays down this general rule: "Let all things be done unto
edifying." But how can the people be edified by worship
performed in a language which they do not understand?
VII. Prayer is to be made "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." We ought to pray "for the whole Church of Christ
upon earth-for magistrates and ministers; our brethren, yea,
our enemies."* And as Christ prayed for those that should
afterwards believe on him (John xvii. 20,) so we should pray
for the advancement of his kingdom in the world until his
second coming. Ps. cii. 18.
The statement that we are not to pray for the dead is
levelled against the Church of Rome, which maintains that
prayers and masses ought to be performed for departed souls,
and may really profit them. In Scripture we find no precept
requiring us to pray for the dead, nor any promise that God
will hear our prayers for them, nor any example of prayer
being offered on their behalf; for when Paul prayed that
"Onesiphorus might find mercy of the Lord in that day,"
(2 Tim. i. 18,) it cannot be proved that Onesiphorus was then
dead. David ceased praying for his child when once it was
removed by death. 2 Sam. xii. 22, 23. The state of the
dead is unalterably fixed, and therefore our prayers cannot
profit them. Luke xvi. 22-26.
The statement, that we are not to pray for those who are
known to have sinned the sin unto death, is founded on the
express words of the apostle John: "If any man see his
brother sin a sin which is not unto death, he shall ask, and
he shall give him life for them that sin not unto death.
There is a sin unto death: I do not say that he shall pray
for it." 1 John v. 16. The sin unto death most probably is
the sin against the Holy Ghost, which alone is pronounced
to be unpardonable; and the irremissible nature of that sin
is evidently the reason why prayer is forbidden for the per-
son who is known to be guilty of it.
SECTION V.-The reading of the Scriptures with
godly fear;" the sound preaching," and conscionable
hearing of the word, in obedience unto God, with un-
1 18 2 Tim. iv. 2.
* The Larger Catechism, Quest. 183.
17 Acts xv. 21. Rev. i. 3.
SECT. 5.]
249
OF RELIGIOUS WORSHIP.
derstanding, faith, and reverence;" singing of psalms
with grace in the heart;20 as also the due administra-
tion and worthy receiving of the sacraments instituted
by Christ; are all parts of the ordinary religious wor-
ship of God: besides religious oaths, and vows,23
solemn fastings," and thanksgivings upon special occa-
sions, which are, in their several times and seasons,
to be used in an holy and religious manner."
21
25
22
13.
21 Matt. xxviii. 19. 1 Cor. xi. 23-29.
Acts ii. 42.
Neh. x. 29.
19 James i. 22. Acts x. 33. Matt. xiii. | 22 Deut. vi. 13.
19. Heb. iv. 2. Isa. lxvi. 2.
23 Isa. xix. 21.
Eccl. v. 4, 5.
20 Col. iii. 16. Eph. v. 19. James v.
24 Joel ii. 12. Esth. iv. 16. Matt. ix.
15. 1 Cor. vii. 5.
25 Ps. cvii. Esth. ix. 22.
26 Heb. xii. 28.
EXPOSITION.
Our Confession having explained the duty of prayer, pro-
ceeds to enumerate the other ordinances of religious worship;
some of which are ordinary and stated, others extraordinary
and occasional.
1. The reading of the Scriptures. The reading of the
word of God ought to be attended to in public (Neh. viii. 8;
Luke iv. 16;) in families (Deut. vi. 6–9; Ps. lxxviii. 5;) and
in secret. John v. 39. "The Holy Scriptures are to be read
with a high and reverent esteem of them; with a firm persua-
sion that they are the very word of God, and that he only can
enable us to understand them; with desire to know, believe,
and obey the will of God revealed in them; with diligence
and attention to the matter and scope of them; with medita-
tion, application, self-denial, and prayer.
99*
2. The preaching and hearing of the word. The preach-
ing of the word is a divine ordinance, and appointed to con-
tinue in the Church to the end of the world. 1 Cor. i. 21;
Matt. xxviii. 20. That the office of the ministry is of divine
institution, and a distinct office in the Church, appears from
the following considerations: 1. Peculiar titles are in Scrip-
ture given to the ministers of the gospel. They are called
pastors, teachers, stewards of the mysteries of God, bishops
or overseers of the flock, and angels of the churches. 2. Pe
culiar duties are assigned to them. They are to preach the.
word, to rebuke and to instruct gainsayers (2 Tim. iv. 2; ii.
25;) to administer the sacraments (Matt. xxviii. 19; 1 Cor.
*The Larger Catechism, Quet. 157.
250
CONFESSION OF FAITH.
[CHAP. XXI.
xi. 23;) to watch over the flock, as those that must give an
account (Heb. xiii. 17;) to give attendance to reading, to
exhortation, to doctrine; to meditate upon these things, and
give themselves wholly to them. 1 Tim. ii. 13, 15. 3. Pe-
culiar duties are required of the people in reference to their
ministers. They are called to know and acknowledge them
that labour among them, and are over them in the Lord (1
Thess. v. 12;) to esteem them highly in love for their work's
sake (1 Thess. v. 13;) to obey them that have the rule over
them, and submit themselves (Heb. xiii. 17;) to provide for
their maintenance (Gal. vi. 6 ;) and to pray for them. 2 Thess.
iii. 1. These things clearly prove that the ministry is a dis-
tinct office in the Church.
Though all may and ought to read the word of God, yet
it is to be preached "only by such as are sufficiently gifted,
and also duly approved and called to that office."* Chris-
tians should improve their gifts and opportunities in a private
way for mutual admonition and edification; but none, what-
ever gifts they may possess, are warranted to preach the
gospel unless they have the call of Christ for that purpose.
The apostles received their call immediately from Christ
himself, and they were empowered to commit that sacred
trust to inferior teachers; these, again, were commanded to
commit it to faithful men who should be able to teach others;
and none have a right to preach the gospel, in ordinary
cases, but those who are thus authorized by Christ, through
the medium of persons already vested with official power in
the Church. In the primitive Church, those who preached
the word were solemnly set apart to their office by "the lay-
ing on of the hands of the presbytery." 1 Tim. iv. 14. A re-
gular caľ to preach the gospel is necessary, on account of the
people; for all the success of a minister's labours depends
on the blessing of Christ, and the people have no warrant to
expect this blessing upon the labours of those who are not
the servants of Christ. Jer. xxiii. 32. This call is no less
necessary for the comfort and encouragement of ministers
themselves; for as the work of the ministry is a work of
peculiar difficulty and danger, so none are warranted to ex-
pect divine support and protection in the discharge of that
work, but those who act under a divine commission. Rom.
x, 14, 15; Acts xxvi. 16, 17,
*The Larger Catechism, Quest. 158.
SECT. 5.]
251
OF RELIGIOUS WORSHIP.
3. Singing of Psalms. This was enjoined, under the Old
Testament, as a part of the ordinary worship of God, and it
is distinguished from ceremonial worship. Ps. lxix. 30, 31.
It is not abrogated under the New Testament, but rather
confirmed. Eph. v. 19; Col. iii. 16. It is sanctioned by the
example of Christ and his apostles. Matt. xxvi. 30; Acts
xvi. 25. The Psalms of David were especially intended by
God for the use of the Church, in the exercise of public
praise, under the former dispensation; and they are equally
adapted to the use of the Church under the present dispen-
sation. Although the apostles insist much upon the abolition
of ritual institutions, they give no intimation that the Psalms
of David are unsuitable for gospel-worship; and had it been
intended that they should be set aside in New Testament
times, there is reason to think that another psalmody would
have been provided in their room. In the Book of Psalms
there are various passages which seem to indicate that they
were intended by the Spirit for the use of the Church in all
ages. "I will extol thee, my God, O King," says David,
"and I will bless thy name for ever and ever." Ps. cxlv. 1.
This intimates, as the excellent Henry remarks, "that the
Psalms which David penned should be made use of in prais-
ing God by the Church to the end of time." We ought to
praise God with our lips as well as with our spirits, and
should exert ourselves to do it "skilfully." Ps. xxxiii. 3.
As this is a part of public worship in which the whole con-
gregation should unite their voices, persons ought to culti-
vate sacred music, that they may be able to join in this exer-
cise with becoming harmony. But the chief thing is to
sing with understanding, and with affections of heart cor-
responding to the matter sung. Ps. xlvii. 7; 1 Cor. xvi. 15;
Ps. cviii. 1.
4. The due administration and worthy receiving of the
sacraments instituted by Christ. As subsequent chapters
treat fully of these ordinances, we pass them at present.
These will come under our
5. Religious oaths and vows.
consideration in the next chapter.
6. Solemn fastings and thanksgivings. Stated festival-
days, commonly called holy-days, have no warrant in the
word of God; but a day may be set apart, by competent
authority, for fasting or thanksgiving, when extraordinary
dispensations of Providence administer cause for them.
When judgments are threatened or inflicted, or when some
252
CONFESSION OF FAITH.
[CHAP. XXI.
special blessing is to be sought and obtained, fasting is emi-
nently seasonable. When some remarkable mercy or deli
verance has been received, there is a special call to thanks-
giving. The views of the compilers of our Confession re-
specting these ordinances may be found in "The Directory
for the Public Worship of God."
SECTION 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 worshipped every where," in spirit and in
truth; as in private families,30 daily, and in secret
each one by himself; so more solemnly in the public
assemblies, which are not carelessly or wilfully to be
neglected or forsaken, when God, by his word or pro-
vidence, calleth thereunto.33
29
31
32
27 John iv. 21.
28 Mal. i 11. 1 Tim. ii. 8.
29 John iv. 23, 24.
30 Jer. x. 25. Deut. vi. 6, 7. Job i. 5.
2 Sam. vi. 18, 20. 1 Pet. iii. 7.
Acts x. 2.
31 Matt. vi. 11.
32 Matt. vi. 6.
23 Isa. lvi. 6, 7.
20, 21, 24;
Luke iv. 16.
EXPOSITION.
Eph. vi. 18.
Heb. x. 25. Prov. i.
viii. 34. Acts xiii. 42.
Acts ii. 42.
Under the gospel, all difference of places for religious wor-
ship is abolished. We are required to "worship the Father
in spirit and in truth," (John iv. 21;) without respect of
places; and "to pray every where, lifting up holy hands
without wrath and doubting." 1 Tim. ii. 8. This condemns
the practice of consecrating churches, and ascribing holiness
to them; and also the superstitious opinion, that religious
services are more acceptable to God and beneficial to men in
one place than another.
1. Religious worship ought to be performed in private
families daily. This is a duty which the light of nature
very plainly teaches. And the heathens will rise up in
judgment against the prayerless families of professed Chris-
tians; for besides their tutelar deities, who were supposed to
preside over cities and nations, and who had public honours
paid to them in that character, they had their household
gods, whom every private family worshipped at home as
their immediate guardians and benefactors. But the light of
SECT. 6.]
253
OF RELIGIOUS WORSHIP.
Scripture gives a more clear discovery of the obligation to
this duty. It is recommended by the example of the saints
recorded in Scripture; and good examples as really bind us
to the duty as express precepts. We find Abraham rearing
up altars wherever he came; and his attention to family re-
ligion was expressly commended by God. Gen. xviii. 19.
We have the examples of Joshua, (xxiv. 15;) of Job, (i. 5 ;)
and of David. 2 Sam. iv. 20. But we have a still more
engaging example of family worship on record in Scripture
than any of these, even the example of our Saviour himself,
who, though he had no house of his own, yet had a family.
Matt. x. 25. Now we find him retiring from the crowd that.
followed him, and praying with his own family (Luke ix. 18:)
"As he was alone praying, his disciples were with him."
The practice of family worship tends to promote even the
temporal prosperity of families; for it is the blessing of God
that maketh rich and prosperous; and what more likely way
to obtain that blessing, than for a whole family to join in
prayer and ask it daily of God? Prov. iii. 33. Much more
does family worship tend to promote the spiritual and eternal
interests of families; while it is also the most effectual means
to propagate religion from generation to generation. On the
other hand, the neglect of this duty will bring the curse of
God upon families; for "the curse of the Lord is in the
house of the wicked." Prov. iii. 33. How awful is that text,
(Jer. x. 25,) “Pour out thy fury upon the heathen that
know thee not, and upon the families that call not upon thy
name." Let the head of every family, then, adopt the excel-
lent resolution of Joshua, "As for me and my house, we will
serve the Lord.”
2. Religious worship ought to be performed in secret, each
one by himself. In Matt. vi. 6, our Saviour plainly incul-
cates the duty of secret prayer upon all his disciples, and
directs them how to perform it in a right manner, particu-
larly to choose some secret place of retirement for their secret
devotions. This duty is also most strongly recommended
by the Saviour's example. Matt. xiv. 23; Mark i. 35. It
has been practised by the saints of God in every age.
We
have the example of Jacob, (Gen. xxxii. 24;) of Daniel,
(Dan. vi. 10;) of David, (Ps. lv. 17;) of Hezekiah, (Isa.
Xxxviii. 2.) Secret prayer, indeed, is inseparable from
a state of grace; it is one of the first, one of the plainest and
22
254
CONFESSION OF FAITH.
[CHAP. XXI.
strongest symptoms of spiritual life. No sooner was Saul of
Tarsus converted, than it was said of him, “Behold, he pray-
eth." Acts ix. 11. This is an eminent means to promote
genuine piety; and the regular and conscientious practice of
this duty is one of the best evidences of Christian sincerity.
But not only ought Christians to engage in secret prayer at
least every morning and evening, they may also, on other
occasions, even when employed in their daily occupations,
frequently lift up their souls to God in devout and fervent
ejaculations. Of this species of prayer we have many ex-
amples in the word of God. Exod. xiv. 15; 1 Sam. i, 13;
Neh. ii. 4; 1 Chron. v. 20.
3. Christians ought to assemble together, at stated sea-
sons, for public worship. Under the former dispensation,
all the males of God's chosen people were enjoined "to ap-
pear three times in the year before the Lord God." Exod.
xxiii. 17. But all their worship of a public nature was not
confined to the temple, or to the celebration of the sacred
feasts; they had synagogues erected throughout the land, in
which they assembled, at least on the Sabbath-days, for the
service of the Lord. Acts xv. 21. Jesus Christ, while he was
on earth, not only went up to Jerusalem at the celebration of
the great feasts, but also attended regularly to the service of
the synagogue on the Sabbath-days. "He came to Naza-
reth, where he had been brought up, and, as his custom was,
he went into the synagogue on the Sabbath-day." Luke iv.
16. His example lays a strong obligation upon those who
profess to be his followers, to be regular and conscientious
in their attendance upon the public worship of God. The
primitive Christians did not satisfy themselves with worship-
ping God in secret and in their families, but whenever they
had an opportunity they assembled together for public wor
ship. Acts ii. 46. God is eminently honoured by the social
worship of his people; and he delights to honour the ordi-
nances of his public worship, by making them means of
grace. Most commonly it is by means of these ordinances
that sinners are awakened and converted, and that saints are
edified and comforted. Christians ought, therefore, to put a
high value upon the public worship of God, diligently to
improve their opportunities of "going up to the house of the
Lord," and to beware of "forsaking the assembling of them-
selves together, as the manner of some is." Heb. x. 25.
SECT. 7.]
255
OF THE SABBATH-DAY.
SECTION VII.-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 resurrec-
tion 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.37
35
34 Exod. xx. 8, 10, 11. Isa. lvi. 2, 4, 6, 7.
35 Gen. ii. 2, 3. 1 Cor. xvi. 1, 2. Acts
xx. 7.
36 Rev. i. 10.
37 Exod. xx. 8, 10. Matt. v. 17, 18.
EXPOSITION.
Our Confession next treats of the time consecrated to the
worship of God.
It is a dictate of the law of nature, that a due proportion
of our time should be employed in the immediate worship of
God. The right of determining what exact proportion of
time, and what particular day of the week should be set
apart for this purpose, belongs to God. He has, accordingly,
interposed his authority, and appointed that a seventh part
of our time should be appropriated to his service. From the
beginning of the world to the resurrection of Christ, he en-
joined that the seventh day of the week should be employed
in his worship, for the special purpose of commemorating
his rest from the work of creation. The particular day,
however, might be altered by the authority, and according
to the pleasure, of the Lawgiver; and from the resurrection
of Christ, in order to commemorate the work of redemption
in combination with the work of creation, the Sabbath was
changed from the seventh to the first day of the week;
which is to be continued to the end of the world as the Chris-
tian Sabbath.
From these remarks it will be obvious that the Sabbath is
partly a moral and partly a positive institution. So far as
it requires that a certain portion of our time should be de-
voted to the worship of God, it is moral, being founded in
the relation subsisting between God and man.
appropriates the seventh part of our time, and deterinines
So far as it
256
CONFESSION OF FAITH.
[CHAP. XXI
the particular day to be set apart for the service of God, it
is of positive institution, being founded in the will and ap-
pointment of God. But it ought to be observed, that a posi-
tive institution, when once enacted and revealed by God, may
be of perpetual obligation, and, in this sense, may be called
moral. Hence it is usual to speak of "the morality of the
Sabbath," and to distinguish between what is moral natural
and what is moral positive in the fourth precept of the de-
calogue. As it requires that some stated portion of our time
should be consecrated to the worship of God, it is moral na-
tural; and as it enacts that a seventh portion of our time,
rather than any other proportion, shall be set apart for this
purpose, it is moral positive. We call it a POSITIVE institu-
tion, because the observing of one day in seven as a Sabbath
flows from the sovereign appointment of God; and we call it
MORAL positive, because the divine appointment is of univer-
sal and perpetual obligation; and the Sabbath is thus distin-
guished from ceremonial institutions, which were peculiar to
the Jews, and were abrogated at the death of Christ. The
morality of the Sabbath, therefore, consists in its binding ob-
ligation upon all men, in all ages.
That the appointment of one day in seven for a Sabbath
is of universal and perpetual obligation, appears from the
following considerations:
1. From the original institution of the Sabbath. Of this
we have an account. Gen. ii. 1-3. At this time none of the
human race were in being but our first parents; and since
the Sabbath was instituted for them, it must be obligatory
on all their posterity to the end of the world. There is, un-
questionably, as much reason and as much need for all the
sons of Adam, in all ages and nations, in their feeble and
sinful state, to have a day appointed for their own rest, and
for the worship of God, as there was for Adam in Paradise,
and in a state of innocence. The Sabbath, as then appointed,
could not be a ceremonial institution; for while man retained
his integrity, there was no need of any types to shadow forth
Christ. This reasoning can only be overturned by denying
that the Sabbath was instituted in the beginning, and proving
that it was first given to the Israelites in the wilderness. This,
accordingly, has been attempted by various writers, but the
proof entirely fails. There is no reason to think that, in
Genesis, Moses records the institution of the Sabbath by an-
ticipation. The manner of the narrative would naturally
SECT. 7.]
OF THE SABBATH-DAY.
257
lead any reader to suppose that he is relating what took
place when the work of creation was finished. Although
there is no record of the observation of the Sabbath for a pe-
riod of 2500 years, or until after Israel came out of Egypt,
yet it cannot be inferred from this that the Sabbath was not
instituted from the beginning, or that it was not observed in
antediluvian and patriarchal times; for neither is there any
record of its observation during a period of about 500 years,
containing the histories of Joshua, of the Judges, particularly
Samuel, and of Saul; nor is there a single instance of cir-
cumcision on record from the time that Israel entered into
Canaan until the circumcision of John the Baptist. In Exod.
xvi. 23, the Sabbath is evidently mentioned, not as a new
institution, but as one already known. And when the law
was promulgated to Israel, at Mount Sinai, the Sabbath was
spoken of as an institution with which they were formerly
acquainted, but which had been too much neglected or for-
gotten. Probably in Egypt the observance of it had been in
a great measure suspended; and therefore they were called
to"REMEMBER the Sabbath-day, to keep it holy." It may
be observed, too, that the division of time into weeks of seven
days, which subsisted in the age of the patriarchs, cannot be
satisfactorily accounted for, but by the previous institution of
the Sabbath.
2. The binding obligation of the Sabbath may be argued
from the place which the fourth commandment occupies in
the decalogue. It is inserted in the very middle of the moral
precepts which God delivered to mankind as a perpetual rule
of their lives. It is one of those commands that were spoken
by the voice of God himself, that were twice written on
tables of stone by the finger of God, and that were laid up
in the ark of the covenant. None of these things can be said
of any ceremonial institution.
3. All the reasons annexed to this commandment, as pro-
mulgated from Mount Sinai, are moral in their nature. These
reasons had no special reference to the Jews, but equally re-
spect all men, in all nations and in all ages. And hence wo
find that strangers, as well as the Jews, were obliged to ob
serve the Sabbath; but they were not bound to observe cerc-
monial institutions. Exod. xx. 10, 11.
4. That the observation of the Sabbath was to continue
after the abolition of the Jewish Sabbath, is implied in the
words of Jesus Christ, (Matt. xxiv. 20:) "Pray ye that
22*
258
CONFESSION OF FAITH.
[CHAP. XXI.
your flight be not in the winter, neither on the Sabbath-
day." Christ is there speaking, not of the Jewish, but of
the Christian Sabbath; for he refers to a flight which should
happen at the destruction of Jerusalem; and this did not
take place until forty years after the Jewish Sabbath was
abolished. But though the Sabbath was then to be changed
from the seventh to the first day of the week, yet the words
of Christ certainly intimate that the Sabbath was still to be
continued.
5. The perpetuity of the Sabbath is clearly taught in
Isa. lvi. 6-8. Whoever examines the passage will find that
the prophet is speaking of New Testament times. Under
the gospel dispensation, therefore, the Sabbath was still to
continue a divine institution; it was still to be a duty to
keep it from polluting it; and the keeping of it was to be
blessed according to the declarations of the unerring Spirit
of prophecy.
The morality of the Sabbath is not affected by the change
of the day. The substance of the institution consists in the
separation of a seventh portion of our time to the immediate
worship of God; and the particular day is a thing perfectly
circumstantial. It is not said, "Remember the seventh
day ;” but “Remember the Sabbath-day, to keep it holy."
Neither is it said, " God blessed the seventh day;" but " God
blessed the Sabbath-day and hallowed it." But as the
seventh day of the week was, by divine appointment, origi
nally appropriated to the worship of God, the day could only
be altered by "the Lord of the Sabbath." It is admitted that
we have no express precept for the alteration of the day, but
we have convincing evidence that the Sabbath was changed
from the seventh to the first day of the week at the resurrec-
tion of Christ.
1. That the first day of the week should be the Christian
Sabbath, was foretold in the Old Testament Scriptures, (Ps.
cxviii. 24 :)" This is the day which the Lord hath made;"
not which he has created, for so he has made all other days,
but which he has consecrated to himself, or made into a holy
day. And the day referred to is the day of Christ's resur-
rection, when "the stone which the builders refused was
become the head stone of the corner." Compare Acts iv.
10, 11; see also Ezek. xliii. 27, where the eighth day is
mentioned as the day on which spiritual sacrifices were to
be offered up to the Lord; and the Christian Sabbath may be
SECT. 7.]
OF THE SABBATH-DAY.
259
called the eighth day, because the first day of the week now
is the eighth day from the creation.
2. After his resurrection, Christ repeatedly met with his
disciples on the first day of the week. See John xx. 19, 26
Though Christ appeared to several of the disciples on other
days, yet it is only expressly recorded that on the first day of
the week he met with them when assembled together. From
this we may conclude that the disciples had already begun
to assemble on the first day of the week, and that Christ ap
proved of the practice. Many are of opinion that he con-
tinued to meet with them upon that day of the week till his
ascension, “speaking to them of the things pertaining to the
kingdom of God.” Acts i. 3.
3. The apostles and primitive Christians statedly met on
that day for the celebration of divine ordinances. We read
(Acts xx. 7,) that "upon the first day of the week, when the
disciples came together to break bread, Paul preached unto
them;" where their meeting together on that day is not
spoken of as a thing extraordinary, or merely occasional, but
as a stated ordinary practice. From 1 Cor. xvi. 1, 2, it ap-
pears that the primitive Christians, on the first day of the
week, contributed for the relief of their needy brethren, and
this by an express apostolical injunction. Thus the collec-
tion for the poor, which was made in the Jewish synagogues
on the Sabbath, seems to have been transferred, by apostoli-
cal authority, to the first day of the week among Christians.
4. In early times the Christian Sabbath was well-known
by the distinguishing title of "the Lord's-day," (Rev. i. 10,)
the day which Jesus Christ peculiarly claimed as his own,
and which was consecrated to his honour.
5. The first day of the week has been uniformly observed
as the Christian Sabbath, from the apostolic age down to the
present time; and God has remarkably honoured that day by
conferring precious blessings on his people, when employed
in the religious observance of it.
There is an adequate reason for the change of the Sabbath
from the seventh to the first day of the week. As the seventh
day was kept holy from the beginning of the world to the
resurrection of Christ, in commemoration of the work of
creation, so it is reasonable that, since the resurrection of
Christ, the first day of the week should be sanctified, in com-
memoration of the greater and more glorious work of re-
demption. And as there will be no new work of the Al-
260
CONFESSION OF. FAITH.
[CHAP. XXI.
mighty of superior or equal importance, it is fit that this day
should continue to the end of the world, as the Christian
Sabbath.
SECTION VIII.-This Sabbath is then kept holy
unto the Lord, when men, after a due preparing of
their hearts, and ordering of their common affairs be-
forehand, 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.”
* Exod. xx. 8; xvi. 23, 25, 26, 29, 30; 39 Isa. lviii, 13. Matt. xii. 1-13.
xxxi. 15-17. Isa. lviii. 13.
xiii. 15-19, 21, 22.
Neh.
EXPOSITION.
This section points out what is requisite to the proper
sanctification of the Sabbath. After due preparation before-
hand, the Sabbath is to be kept holy, by resting from all
worldly employments and recreations; by spending the whole
time in holy exercises, and in the duties of necessity and
mercy.
w
1. Persons should endeavour so to dispose of their com-
mon affairs beforehand, that the Sabbath may not be en-
trenched upon by the cares and business of this world, and
to prepare their hearts for engaging in the exercises appro-
priate to the Lord's-day.
2. As the Sabbath is a day of holy rest, persons ought to
abstain, during the whole day, from their worldly employ-
ments; from all manual labour, and also from the labours
of the mind about secular studies, and from all unnecessary
words and thoughts about such subjects. They are also
required to abstain from those innocent recreations which
are lawful on other days, because these would engross a por-
tion of the time which is sacred to other purposes, and would
indispose them for the proper duties of the Sabbath. To
engage on that day in such recreations or amusements as arc
in themselves sinful, must be attended with highly aggrava-
ted guilt.
3. Persons ought to spend the whole time of the Sabbath,
when they are awake, in holy exercises; in prayer, in re-
SECT. 8.]
OF THE SABBATH-DAY.
261
ligious reading, and meditation; in the instruction of their
families, and pious conversation with them; and in attend-
ance upon the public ordinances of grace. It is very
wrong to appropriate a few hours of the Sabbath to religious
exercises, and to employ all the rest in a worldly manner.
A Sabbath-day is of the same duration as the other six
days of the week, and the same proportion of time that we
spend in our own works on the other days should be devo-
ted on Sabbath to the public or private exercises of God's
worship.
4. Works of necessity and mercy are allowed on the Sab-
bath. By the former are meant works which could not have
been done on the preceding day, and cannot be delayed till
the day following. By the latter are meant those works
which are performed from compassion to our fellow-creatures,
Under these heads are included such works as these; travel-
ling to and from the house of God; defending a town or city
that is invaded by enemies; working a vessel at sea; quench-
ing a fire, and removing goods which would be destroyed by
it, or by a sudden inundation; feeding cattle, and preserving
their lives from danger; visiting the sick, and ministering to
their comfort and necessities; and taking care of children.
In short, there is nothing of this kind forbidden, though it
may, in a great measure, sometimes hinder the proper work
of the day; for "God will have mercy and not sacrifice."
Jesus healed the sick on the Sabbath-day, and his disciples
rubbed out the corn from the ears, when they were hungry;
and though the Pharisees reproved them, yet the Lord pro-
nounced them blameless.
“The Sabbath was made for man." It is not an arbitrary
appointment, but a most benevolent institution, designed for
the benefit and advantage of man. Viewed merely as a day
of cessation from labour, it must be regarded as a merciful
and beneficial institution. It is intended to give to the la-
borious classes of mankind an opportunity of resting from
toil; and the return of the hebdomadal rest is found to be
absolutely necessary for the preservation of health and
strength. Every member of the community ought to be se-
cured in the full enjoyment of that day of rest which God in
his goodness, and by his authority, has allowed him. But the
Sabbath is not merely a season of rest from the fatigues and
anxieties of secular business; it is a cessation from ordinary
labour, that we may attend with greater diligence to the
262
CONFESSION OF FAITH.
[CHAP. XXII
duties of religion. And surely one whole day in seven is
not too much for the immediate service of God, for the
improvement of our souls, and for preparation for eternity.
The proper observation of the Sabbath is a principal means
of promoting the temporal welfare of individuals and of na-
tions, of elevating the tone of public morals, of advancing the
interests of religion, and of drawing down the divine favour
and blessing. The desecration of the Sabbath, on the other
hand, is detrimental to the temporal interests of men; de-
moralizes the community, lays waste religion, and calls
down the displeasure and judgments of God upon a nation.
Every one, therefore, should exert all his influence to arrest
the progress of this increasing evil, and should resolve that,
whatever others do, he will "keep the Sabbath from pollu-
ting it.'
They who honour God by a strict and diligent ob-
servation of that day which he claims as his special property,
shall obtain the blessing of the Lord, according to that com-
prehensive promise, (Isa. lviii. 13, 14 :) "If thou turn away
thy foot from the Sabbath, from doing thy pleasure on my
holy day; and call the Sabbath a delight, the holy of the
Lord, honourable; and shalt honour him, not doing thine
own ways, nor finding thine own pleasure, nor speaking
thine own words; then shalt thou delight thyself in the Lord;
and I will cause thee to ride upon the high places of the
earth, and feed thee with the heritage of Jacob thy father;
for the mouth of the Lord hath spoken it."
CHAPTER XXII.
OF LAWFUL OATHS AND VOWS.
SECTION I.-A lawful oath is a part of religious
worship,' wherein, upon just occasion, the person
swearing solemnly calleth God to witness what he as-
serteth or promiseth; and to judge him according to
the truth or falsehood of what he sweareth."
1 Deut. x. 20.
2 Exod. xx. 7. Lev. xix. 12. 2 Cor. i.
23. 2 Chron. vi. 22, 23.
SECT. 1–4.] OF LAWFUL OATHS AND Vows.
263
SECTION 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 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 mo-
ment, 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 a lawful authority, in
such matters, ought to be taken.º
7
SECTION III.—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 persuad-
ed 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 re-
solved to perform. Yet it is a sin to refuse an oath
touching anything that is good and just, being imposed
by lawful authority.”
SECTION IV.-An oath is to be taken in the plain
and common sense of the words, without equivoca-
tion or mental reservation." It cannot oblige to sin;
but in anything 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 infi
dels."
12
Deut. vi. 13.
• Exod. xx. 7. Jer. v. 7. Matt. v. 34,
37. James v. 12.
5 Heb. vi. 16. 2 Cor. i. 23. Isa. Ixv. 16.
61 Kings viii. 31. Neh. xiii. 25. Ezra
x. 5.
* Exod. xx. 7. Jer. iv. 2.
8 Gen. xxiv. 2, 3, 5, 6, 8, 9.
9 Numb. v. 19, 21. Neh. v. 12. Exod
xxii. 7-11.
10 Jer. iv. 2 Ps. xxiv. 4.
11 1 Sam. xxv. 22, 32-34.
12 Ezek. xvii. 16, 18, 12.
19. 2 Sam. xxi. 1.
EXPOSITION.
Ps. xv. 4.
Josh. ix.
These sections embrace the following points: first, The
nature of a lawful oath; secondly, By whose name men
ought to swear; thirdly, The warrantableness of taking an
vath; fourthly, The manner in which an oath ought to be
Laken; and, fifthly, The binding obligation of an oath.
1. An oath is a solemn act of religious worship, in which
the person swearing calls God to witness his sincerity in
264
CONFESSION OF FAITH.
[CHAP. XXI1,
what he asserts or promises, and to judge him according to
the truth or falsehood of what he swears.
When a person
swears to facts past or present, this is called an assertory.
oath; when one swears that he will perform a certain deed
or deeds in time to come, this is called a promissory oath.
An oath may relate to matters civil or ecclesiastical, and,
according to its matter, may be denominated a civil or eccle.
siastical oath; but to whatsoever matter it may be applied,
the oath itself retains its high place among the solemnities of
religion.
2. An oath is only to be taken in the name of God. We
are expressly commanded "to swear by his name," (Deut.
vi. 19;) and to “swear by them that are no gods" is repre-
sented as highly criminal. Jer. v. 7. Swearing by the name
of God implies a belief and acknowledgment of his omni-
science, omnipotence, and justice; it follows, therefore, that
to swear by any other besides him, must be utterly unlawful,
and no less than idolatry.
3. An oath may be warrantably taken on weighty occa-
sions, when imposed by lawful authority. The Quakers, and
some others, deny the lawfulness of swearing an oath in any
case, under the New Testament. But their opinion is re-
futed by a variety of arguments. An oath for confirmation
is warranted by the third precept of the moral law; for while
that precept prohibits the taking of God's name in vain, it
sanctions swearing by the name of God on lawful occasions.
The practice is confirmed by numerous approved examples
under the Old Testament. Abraham sware to Abimelech
that he would not deal falsely with him. Gen. xxi. 23, 24.
A king of the same name desired that an oath might be be-
tween Isaac and him; and they sware one to another. Gen.
xxvi. 31. In like manner Jacob sware to Laban, (Gen.
xxxi. 53 ;) and Joseph sware to his father. Gen. xlvii. 31.
All these examples occurred before the Mosaic law was given
to the Jews, and therefore an oath can be no peculiarity of
the Mosaic dispensation. But that law expressly recognized
the warrantableness of taking an oath, (Lev. v. 1,) and un-
der that dispensation we have various examples of holy men
swearing by the name of God. Thus Jonathan required
David to swear unto him, (1 Sam. xx. 17 ;) and David also
sware unto Saul. 1 Sam. xxiv. 21, 22. The taking of an
oath being no part of the judicial, or of the ceremonial law,
must be equally warrantable under the present dispensa-
-
SECT. 1-4.] OF LAWFUL OATHS AND VOWS.
265
tion, unless expressly prohibited in the New Testament. But
there is much in the New Testament to confirm the practice.
The apostle Paul frequently appeals to God in these and
similiar expressions: "God is my witness:" "I say the truth
in Christ, I lie not," (Rom. i. 9; ix. 1 :) "I call God for a
record upon my soul." 2 Cor. i. 23. Christ himself an-
swered the question of the high priest, when he adjured him
by the living God; which was the common form of admin-
istering an oath among the Jews. The writer to the He-
brews speaks of the oath which God sware to Abraham,
"who, because he could swear by no greater, sware by him-
self;" and he adds, “An oath for confirmation is an end of
all strife," (Heb. vi. 13, 16;) plainly showing that he sanc-
tioned the practice. It must be evident, therefore, that our
Saviour's words, (Matt. v. 34,) "Swear not at all," and the
similiar words of the apostle James, (v. 12,) do not absolutely
prohibit all swearing on necessary and solemn occasions; but
only forbid the practice of swearing in common conversation,
and particularly of swearing by creatures. It must be re-
marked, however, than an appeal to God in trivial matters,
and the frequent and unnecessary repetition of the same oath,
is a taking the name of God in vain. And it may also be
observed, that as the lifting up of the hand is the usual mode
of swearing mentioned in Scripture, (Gen. xiv. 22; Rev. x.
5, 6,) so it ought to be preferred; and all superstitious forms
ought to be rejected.
4. An oath ought to be taken "in truth, in righteousness,
and in judgment." Jer. iv. 2. In truth; that is, with an
entire correspondence between the sentiments of the mind
and the words of the oath, in their common obvious mean-
ing, and as understood by those who administer it; without
any equivocation and mental reservation. To allow of men-
tal reservation in swearing, as the Church of Rome in cer-
tain cases does, is to defeat the very end of an oath, to de-
stroy all confidence among men, and to involve the swearer
in the heinous sin of perjury. In righteousness; that is, in
things lawful and possible for us at the time of swearing,
and with a fixed intention to perform what we pledge our-
selves to do. In judgment; that is, deliberately and rever-
ently, well considering whether the matter of the oath be
good and just, and whether the ends proposed be suffi-
cient to justify us in interposing the glorious and dreadful
name of God for a pledge of the truth of our declarations.
23
266
CONFESSION OF FAITH.
[CHAP. XXII.
5. A lawful oath binds to performance. Oaths engaging
persons to what is sinful are in themselves null and void;
and they who have rashly taken such oaths ought to repent
of and renounce them, instead of adding the sin of keeping,
to the sin of making them, as Herod most wickedly did in
beheading John the Baptist for the sake of his oath. Mark
vi. 23, 26. But a lawful oath is binding, though the perform-
ance may be prejudicial to a man's temporal interest; and
it is the character of a good man, that though “he swears
to his own hurt, he changes not." Ps. xv. 4. It is a detes-
table principle of the Romish church, that "faith is not to be
kept with heretics."
SECTION V.-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 faith-
fulness.¹3
SECTION VI.-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 the 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.¹
SECTION VII.-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 whereof he hath
no promise of ability from God. In which respects
Popish monastical vows of perpetual single life, pro-
fessed poverty, and regular obedience, are so far from
being degrees of higher perfection, that they are su-
perstitious and sinful snares, in which no Christian
may entangle himself."
13 Isa. xix. 21. Eccl. v. 4-6. Ps. lxi. 8;
lxvi. 13, 14.
14 Ps. lxxvi. 11. Jer. xliv. 25, 26.
18 Deut. xxiii. 21-23. Ps. 1. 14. Gen.
xxviii. 20-22. 1 Sam. i. 11. Ps.
lxvi. 13, 14; cxxxii. 2-5.
16 Acts xxiii. 12, 14. Mark vi. 26.
Numb. xxx. 5, 8, 12, 13.
17 Matt. xix. 11, 12. 1 Cor. vii. 2, 9.
Eph. iv. 28. 1 Pet. iv. 2. 1 Cor.
vii. 23.
SECT. 5–7.] CF LAWFUL OATIIS AND vows.
267
EXPOSITION.
These actions relate to the nature, the matter, and the ob-
ligation of a vow.
A vow is a solemn promise made to God, and may be
either personal or social. Although a vow is "of the like
nature with a promissory oath, yet they admit of being dis-
tinguished. In an oath, man is generally the party, and God
is invoked as the witness; in a vow, God is both the party
and the witness. A vow is to be made to God alone; and,
therefore, to make vows to saints departed, as Papists do, is
superstitious and idolatrous. Vows ought to be entered into
voluntarily, and in the exercise of faith, or in dependence
upon the grace of Christ for enabling us to perform them.
Phil. iv. 13; 2 Cor. xii. 9.
Persons may bind themselves by a vow, either to neces-
sary duties or to other things not expressly required, so far
and so long as they may be conducive to the better perform-
ance of these duties. But no man may vow to do any thing
which is either unlawful or which is not in his own power,
and for the performance of which he has no promise of ability
from God.
A vow has an intrinsic obligation, distinct from the obli-
gation of the law of God. In the law, God binds us by his
authoritative command; in a vow, we bind ourselves by our
own voluntary engagement. To represent a vow as laying
no new or superadded obligation on the conscience, or to
maintain, as some Popish writers do, that a vow does not
bind us in moral duties commanded by the law of God, be-
cause our vow cannot add any obligation to his law, is mani-
festly absurd. It is equally contrary to Scripture and to the
common sense of mankind. The law of God obliges; this is
the primary obligation. But a vow also obliges; this is the
secondary obligation. And subordinate things oppose not
each other. The performance of vows is frequently and
strictly enjoined in the word of God. "When thou shalt
vow a vow unto the Lord thy God," says Moses, "thou shalt
not slack to pay it; for the Lord thy God will surely require
it of thee; and it would be sin in thee." Deut. xxiii. 21; see
also Eccl. v. 4; Ps. l. 14; lxxvi. 11.
268
[CHAP. XXIII.
CONFESSION OF FAITH.
CHAPTER XXIII.
OF THE CIVIL MAGISTRATE.
SECTION 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 defence and encourage-
ment of them that are good, and for the punishment
of evil doers.'
SECTION II.-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 to maintain piety, justice, and peace, accord-
ing to the wholesome laws of each commonwealth ;³
so, for that end, they may lawfully, now under the
New Testament, wage war upon just and necessary
occasions.¹
1 Rom. xiii. 1-4. 1 Pet. ii. 13, 14.
2 Prov. viii. 15, 16. Rom. xiii. 1, 2, 4.
3 Ps. ii. 10-12. 1 Tim. ii. 2. Ps. lxxxii.
3, 4. 2 Sam. xxiii. 3. 1 Pet. ii. 13.
• Luke iii. 14.
viii. 9, 10.
xvii. 14, 16.
EXPOSITION.
*
Rom. xiii. 4. Matt.
Acts x. 1, 2. Rev.
99
The sacred Scriptures are a perfect "rule of faith and
manners.' They prescribe the duty incumbent upon men
in every station and relation, whether as members of the
Church or of the commonwealth; whether as rulers or as
subjects.
*
*
*
*
It is true that sects have sprung up, at various periods,
which have held principles subversive of all civil govern-
ment. * * * **The German Anabaptists who, in the six-
teenth century, produced such dreadful commotions, main-
tained that, “in the kingdom of Christ civil magistrates are
absolutely useless." And even after their principles were
modified by Menno, they "neither admitted civil rulers into
their communion, nor allowed any of their members to per-
form the functions of magistracy." They also denied "the
SECT. 1, 2.] OF THE CIVIL MAGISTRATE.
269
lawfulness of repelling force by force, and considered war,
in all its shapes, as unchristian and unjust."* Similar sen-
timents were broached by the English sectaries, at the pe-
riod when the Westminster Assembly was sitting. Among
the many pernicious errors vented at that time, we find the
following: "That it is not lawful for a Christian to be a magis-
trate; but, upon turning Christian, he should lay down his
magistracy: That it is unlawful for Christians to fight, and
take up arms for their laws and civil liberties." It is well
known that the lawfulness of war is still denied by the So-
ciety of Friends, or Quakers.
In opposition to such opinions, our Confession here teaches,
I. That the magistracy or civil government is the ordinance of
God. II. That magistrates are appointed for the promotion
of the public good, in subordination to the glory of God.
III. That Christians may lawfully accept the office of a
magistrate. IV. That magistrates ought to maintain piety
as well as peace and justice. V. That they may lawfully,
now under the New Testament, wage war upon just and
necessary occasions.
I. Magistracy, or civil government, is the ordinance of
God. Several eminent writers have supposed that govern-
ment is founded in the social compact; but it has been more
generally held that government is founded in the will of
God. When it is asserted that magistracy is a divine in-
stitution, it is not meant that it is of direct and express
divine appointment, like the office of the gospel ministry.
Nothing more is intended than that government is agreeable
to the will of God. It is his will that the happiness of man-
kind be promoted. But government is indispensable to their
happiness; to the preservation of peace and order; to the
safety of life, liberty, and property. Nay, it is necessary to
the very existence of any considerable number of mankind
in a social state. The deduction naturally follows, that it is
the will of God that government should exist; and this de-
duction of reason is amply confirmed by the express decla-
* Mosheim's Eccl. Hist. cent. xvi., sect. 3, part 2, chap. 3, cap.
5, 16.
† Edwards' Gangræna, part i., pp. 29, 30.
Among those who have pleaded for a social compact as the
foundation of government, the venerable name of Locke may be
specified; and among
those who have advocated the opposite opi-
nion we may refer to Paley ("Moral and Political Philosophy,"
book vi. chap. 3,) and to Dwight (Ser. 113.)
23*
270
CONFESSION OF FAITH,
[CHAP. XXIII.
ration of an inspired apostle: "There is no power but of
God; the powers that be are ordained of God. Whosoever
therefore, resisteth the power, resisteth the ordinance of
God.” Rom. xiii. 1, 2. It is to be observed, that magistracy
was instituted by God, as the moral Governor of the world,
and is not derived from Christ as Mediator. This forms an
important distinction between the civil and the ecclesiastical
powers. "The King of nations," says Gillespie, "hath
instituted the civil power; the King of saints hath instituted
the ecclesiastical power. I mean, the most high God, posses-
sor of heaven and earth, who exerciseth sovereignty over the
workmanship of his own hands, and so over all mankind,
hath instituted magistrates to be in his stead, as gods upon
earth; but Jesus Christ, as Mediator and King of the Church,
whom his Father hath set upon his holy hill of Zion, (Ps. ii.
6,) to reign over the house of Jacob for ever, (Luke i. 33,)
who hath the key of the house of David upon his shoulder,
(Isa. xxii. 22,) hath instituted an ecclesiastical power and go-
vernment in the hands of church officers, whom, in his name,
he sendeth forth."* It may be further remarked, that,
although God has instituted civil government, yet he has not
enjoined any one form of government as obligatory upon all
communities; he has left it free to the several countries to
choose that form which they think fittest for themselves; and
in this respect the apostle Peter calls it "the ordinance of
man." 1 Pet. ii. 13.
II. Magistrates are appointed for the promotion of the
public good, in subordination to the glory of God. Magis-
trates are called "the ministers of God for good." Rom. xiii.
4. They are invested with dignity and power, not for their
own honour and advantage, but for promoting the welfare
of society; especially "for the punishment of evil-doers, and
for the praise of them that do well." As this is the design
of civil government, so this end is in some measure gained
even by the worst of governments. But when this design is
systematically and notoriously disregarded, when rulers be-
come habitual tyrants, invading and overthrowing the liber-
ties and priviléges of the nation, the governed must have a
right to remedy the evil.
*
**
*
*
III. Christians may lawfully accept of the office of a magis-
trate. It cannot be questioned that, under the former dis-
pensation, some of the most pious men, such as David,
* Gillespie's Aaron's Rod, p. 185.
SECT. 1, 2.]
OF THE CIVIL MAGISTRATE.
271
Josiah, and Hezekiah, exercised this office with the divine
approbation. There are also many predictions which clearly
intimate that Christians should execute this office under the
New Testament dispensation. Isa. xlix. 23; Ps. lxxii. 10, 11.
Those who consider it unlawful for Christians to bear such
an office, chiefly rest their opinion upon the example of
Christ, (Luke xii. 14,) and upon his declaration to his disci-
ples. Matt. xx. 25, 26. But though Christ came not to exer-
cise temporal dominion, and though he repressed the ambi-
tious temper which then manifested itself among his apostles,
and interdicted them and the ministers of the gospel in suc-
ceeding ages from holding such an office, this does not ex-
clude all Christians from executing that function. Were it
unlawful for Christians to accept the office of a magistrate,
it would follow, either that there must be no magistrate at
all in Christian countries-which would involve them in
anarchy and dissolution—or else, that magistrates who are
not Christians must be established among them; and who
does not perceive the absurdity of this ?*
IV. Christian magistrates ought to maintain piety, as well
as justice and peace. The apostle (2 Tim. ii. 1) exhorts,
that prayers be made by Christians "for kings, and for all
that are in authority; that we may lead a quiet and peace-
able life in all godliness and honesty." "What Christians
are here to pray for, that magistrates must be bound to pro-
mote as their end; and this is not simply 'a quiet and peace-
able life,' but 'in all godliness and honesty.' Rulers are not,
in their official capacity, to be indifferent to godliness any
more than to honesty; both are to be countenanced and pro-
moted by them. Ezra vi. 8-10."†
V. Christian magistrates may lawfully, under the New
Testament, wage war upon just and necessary occasions.
War must be regarded as a great evil, but in the present
state of the world it is sometimes necessary; and if a nation
were to adopt and act upon the principle that war is abso-
lutely unlawful, it would soon become a prey to its ambitious
neighbours. Under the Old Testament, wars were under-
taken by the express command and with the approbation of
God; but he could never command and approve of what is
* Calvin's Inst., book iv. chap. 20, sect. 4, 5. Doddridge's Lec-
tures, vol. ii., p. 253.
† McCrie's Statement, p. 139.
272
CONFESSION OF FAITH.
[CHAP. XXIII
morally wrong. In the New Testament, too, there are
various circumstances stated which countenance the lawful-
ness of magistrates waging war, and of Christians bearing
arms. When the soldiers inquired of John what they should
do, he said unto them, "Do violence to no man, neither
accuse any falsely;" but he did not command them to relin-
quish their profession, as unlawful; on the contrary, the
precept which he added, "Be content with your wages,'
supposed them to continue in their situation. Luke iii. 14.
The first Gentile convert who was received into the Christian
Church was a centurion; but Peter, when he baptized him,
did not require him to give up his situation in the Roman
army. Acts x.
To determine the several cases in which
war may be justifiable would be out of place here; it may,
however, be generally stated, that aggressive wars, or such
as are undertaken to gratify views of ambition or worldly
aggrandizement, cannot be justified; but that defensive wars,
or those which, as to the first occasion of them, are defen-
sive, though in their progress they must often be offensive,
are lawful.
1
SECTION III.-Civil magistrates may not assume
to themselves the administration of the word and
sacraments; or the power of the keys of the king-
dom of heaven;" or, in the least, interfere in matters
of faith. Yet as nursing fathers, it is the duty of
civil magistrates to protect the church of our common
Lord, without giving the preference to any denomina-
tion of Christians above the rest, in such a manner,
that all ecclesiastical persons whatever shall enjoy the
full, free, and unquestioned liberty of discharging
every part of their sacred functions, without violence
or danger. And, as Jesus Christ hath appointed a
regular government and discipline in his church, no
law of any commonwealth should interfere with, let,
or hinder, the due exercise thereof, among the volun-
tary members of any denomination of Christians, ac-
cording to their own profession and belief." It is
the duty of civil magistrates to protect the person and
8
2 Chron. xxvi. 18.
• Matt. xvi. 19.
John xviii. 36.
• Isa. xlix. 23.
9 Ps. cv. 15.
1:20
SECT. 3.] OF THE CIVIL MAGISTRATE.
273
good name of all their people, in such an effectual
manner as that no person be suffered, either upon
pretence of religion or infidelity, to offer any indig-
nity, violence, abuse or injury to any other person
whatsoever and to take order, that all religious and
ecclesiastical assemblies be held without molestation
or disturbance."
10 2 Sam. xxiii. 3. 1 Tim. ii. 1. Rom. xiii. 4.
EXPOSITION.
[The kingdom of Christ, according to his own declaration,
is not of this world. It is strictly spiritual in its nature, and
within this, its appropriate sphere, its authority is confined.
In all its great features it is and ought to be distinguished
from civil governments. The latter differ essentially from
each other in principle, organization and modes of adminis-
tration; the former, in its great characteristics, is immutably
settled on the basis of revelation and by its divine Author.
The wisdom of man may so modify the latter, as to adapt them
to the changes of time and the exigencies of the governed;
the former being the offspring of infinite wisdom is susceptible
of no improvement, but is rather marred by human inventions.
The legitimate design of the latter is to secure to men their
social rights and to defend them in the enjoyment of life and
property; while the former is concerned with the worship of
the supreme Being, the duties which men, as accountable
creatures owe to their Creator, and in fine whatever relates
to man as a religious being.
Being thus essentially distinct in the objects which they
respectively contemplate, their administrations should be
kept separate. Any attempt to effect a coalescence between
the two, or to produce such a union as would recognize the
right of executive interference in the regulation of each
other's peculiar polity, would necessarily fail to promote har-
mony or increase efficiency. The high character of the
Church would be compromised by descending to the admin-
istration of civil affairs; and interference with the govern-
ment of the church by the state would secularize its charac-
ter and destroy its spirituality. In a Theocracy alone, such
as was the ancient government of the Jews, can these two
elements harmonize in a mutual interchange of powers. In
274
CONFESSION OF FAITH.
[CHAP. XXIII
other cases, the union must lead to clashing of claims, and
an unwarrantable usurpation of power in which the Church
chiefly suffers, in the loss of some of its most distinctive and
beautiful features.
The effects of a union of church and state are deplorably
exemplified in the present condition of all Roman Catholic
countries, where the Church controlling the secular power,
tyrannizes over conscience and enslaves the mind. The es-
tablished Episcopal Church of England, in consequence of
its connexion with the state, has sadly degenerated in the
character of its ministry and in the piety of its people. Of
such a union, intolerance is one of the invariable results.
Freedom of opinion is either wholly suppressed, or enter-
tained by the forfeiture of certain civil immunities. Re-
ligious ordinances are perverted into tests of qualification
for civil offices. Conscience is fettered. Hypocrisy is en-
couraged and rewarded. The ministry dependent on the
will of patrons, become subservient, and instead of being ex-
cited to duty by love to Christ and zeal for the spiritual in-
terests of their flocks, become time-servers and place-seekers;
and as a general result, enlightened piety declines, cere-
monial observances usurp the place of a life-inspiring godli-
ness, and between the Church and the world little substantial
difference is observable. No matter what the form of that
religion may be which is thus associated, the disastrous con-
sequences will be the same. The Presbyterianism of the es-
tablished Church of Scotland has been unable to resist the
corrupting tendencies of such a connexion, and so rapidly
was that Church deteriorating in its spiritual character, that
the secession of its best members was rendered imperative.
Religion requires an element of freedom for its full develop-
ment; subservience to the secular power renders such free-
dom impossible.
In the United States of America, the importance of a sepa-
ration between the ecclesiastical and civil powers is best un-
derstood and most strikingly exemplified. Here the Church
is free from all secular trammels. Obedient to the lawful
authority of the State, and making no attempt to trench upon
its prerogatives, it enjoys its privileges unmolested and ex-
ercises its rights independently. On the other hand, the State
without interfering with the internal policy of the Church,
extends to it protection, recognizes the liberty of all to
worship God agreeably to the dictates of conscience, and
SECT. 3, 4.] OF THE CIVIL MAGISTRATE.
274
holds out to none peculiar immunities in disparagement of the
claims of others. Conscience is thus left free, and no bribe
is extended to hypocrisy. The Church being thus kept free
from entangling alliances with political power, shines lumi-
nously in its own light, and its spirituality is secured against
the temptations to which it would be exposed under a differ-
ent order of things. The Presbyterian Church expresses in
its public standards its satisfaction with this arrangement.
Its language is, that it "does not even wish to see any reli-
gious constitution aided by the civil power, further than may
be necessary for protection and security, and, at the same
tirne, be equal and common to all others." (See Form of
Gov. chap. 1.) And still more explicitly in referring to its
several judicatories it maintains-"These assemblies ought
not to possess any civil jurisdiction nor to inflict any civil
penalties. Their power is wholly moral or spiritual, and that
only ministerial and declarative." (See Form of Gov. chap. 8.)
It is to be presumed that such are the sentiments of the
various Christian communities in this country; but if in the
progress of events, such a preponderating power should be
acquired by any one of these, as to render it practicable for
it to become the religion of the State; and should it in despite
of all experience past, effect the unnatural alliance, the same
deplorable effects would be repeated here, which have been
exhibited elsewhere, namely, the suppressing of religious
liberty, the disappearance of spirituality, the increase of infi-
delity, and by reflex influence, the free institutions which are
the present glory of our political system, would be paralyzed
and eventually subverted.]
SECTION IV.—It is the duty of people to pray for
magistrates," to honour their persons," to pay them
tribute and other dues, to obey their lawful com-
mands, and to be subject to their authority, for con-
science' sake." Infidelity, or difference in religion,
doth not make void the magistrate's just and legal
authority, nor free the people from their due obe-
dience to him ; from which ecclesiastical persons are
not exempted; much less hath the Pope any power
15
10
11 1 Tim. ii. 1, 2.
12 1 Pet. ii. 17.
13 Rom. xiii. 6, 7.
14 Rɔm. xiii. 5. Tit. iii. 1.
13
15 1 Pet. ii. 13, 14, 16.
16 Rom. xiii. 1.
XXV. 9-11.
Jude 8-11.
Acts
1 Kings ii. 35.
2 Pet. ii. 1, 10, 11.
276
CONFESSION OF FAITH.
[CHAP. XXIII.
1
or jurisdiction over them in their dominions, or over
any of their people; and least of all to deprive them of
their dominions or lives, if he shall judge them to be
heretics, or upon any other pretence whatsoever."
172 Thess. ii. 4. Rev. xiii. 15-17.
EXPOSITION.
1. This section, in the first place, states the duty of sub-
jects towards their rulers; and the proofs adduced by the
compilers of our Confession clearly show that it is their duty
to pray for the divine blessing upon them, to honour their
persons, to pay them tribute, and to yield them a con-
scientious subjection and obedience in all their lawful com-
mands.
2. It is affirmed, in opposition to a Popish tenet, that
"infidelity, or difference in religion, doth not make void the
magistrate's just and legal authority, nor free the people from
their due obedience to him." Christ himself paid tribute to
Cæsar, and his apostles inculcated upon Christians subjec-
tion to "the higher powers" then existing, although all these
powers were heathen. It must be admitted, however, that
nations favoured with supernatural revelation ought, in
choosing their rulers, to have a respect to religious qualifi-
cations. * * * * * But where a magistrate has authority, by
the will and consent of the body politic, or majority of a
nation (this being what renders his authority "just and
legal," according to the word of God,) "infidelity, or dif-
ference in religion, does not make void his authority," nor.
release individuals, or a minority, from subjection and obe-
dience to him in all lawful commands. With this principle,
so clearly laid down in our Confession, accords the practice
of “our reforming fathers in Scotland under Queen Mary,
and of their successors during the first establishment of
Episcopacy, and after the Restoration, down to the time at
which the government degenerated into an open and avowed
tyranny."
·
3. It is affirmed that "ecclesiastical persons are not ex-
empted" from due obedience to the civil magistrate. This
is an explicit denial of the Popish doctrine of the exemption
of the persons and property of ecclesiastics from the juris-
diction of the ordinary criminal and civil tribunals. Our
Confession decidedly maintains that the civil magistrate may
SECT. 4.]
277
OF THE CIVIL MAGISTRATE.
not claim authority to control or overrule the office-bearers
of the Church in the discharge of their proper functions; but
it no less clearly teaches that ecclesiastical persons are not
exempted from his authority in matters that fall under his
rightful jurisdiction, as being of a civil nature. The apos-
tolic injunction is general, and extends to all sorts of persons:
“Let every soul be subject unto the higher powers." Rom.
xiii. 1. The expression every soul is very emphatical, and
seems intended to bring the idea of the universality of the
obligation more strongly out than the use of the ordinary
phrase, every one, would have done. The civil and eccle-
siastical authorities have separate and distinct jurisdictions.
In ecclesiastical matters, civil rulers have no rightful juris-
diction; and in civil matters, ecclesiastical persons, as they
are members of the commonwealth, are equally bound with
others to be subject to the ruling authorities.
-
4. It is further affirmed, that the Pope hath no power or
jurisdiction over magistrates in their dominions, or over any
of their people. The Popes, when in the plenitude of their
power, usurped a supremacy over the whole earth, in tem-
porals as well as in spirituals. They pretended to have au-
thority, by divine right, over kings and their dominions, and
claimed a power to dispose of crowns and kingdoms at their
pleasure. This arrogant claim they have, in innumerable
instances, reduced to practice. They have deposed and ex-
communicated kings, on the pretended ground of heresy or
schism; absolved their subjects from their allegiance, and
transferred their dominions to others. Since the Reforma-
tion, however, the exorbitant power of the Pope has been
greatly restrained. Protestants disclaim his authority, not
only in temporal, but also in spiritual matters; and even in
the most of those countries where his spiritual authority is
still acknowledged, his temporal supremacy is disowned; but
since Papists boast of the unchangeableness of their Church,
and since the Roman Pontiffs lay claim to infallibility, it
cannot be supposed that they have renounced their right to
universal dominion; and should they again attain to power,
it may be presumed that their ancient extravagant principles
would be openly avowed, and their universal supremacy en-
forced as rigorously as in the darker ages. Every friend of
civil and religious liberty ought, therefore, strenuously to re-
sist every encroachment of "the Man of Sin, who opposeth
and exalteth himself above all that is called God.”
24
278
[CHAP. XXIV
CONFESSION OF FAITH
CHAPTER XXIV.
OF MARRIAGE AND DIVORCE.
SECTION 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.'
2
SECTION II-Marriage was ordained for the mu-
tual help of husband and wife; for the increase of
mankind with a legitimate issue, and of the church
with an holy seed; and for preventing of unclean-
ness.*
¹ Gen. ii. 24. Matt. xix. 6, 7. Prov.
ii. 17.
2 Gen. ii. 18.
2 Mal. ii. 15.
41 Cor. vii. 2, 9.
EXPOSITION.
Marriage is an ordinance of God, designed for the mutual
help of husband and wife, for the honourable propagation of
the human race, and for other important purposes connected
with the comfort and improvement of the species. It was
instituted before the entrance of sin, and must, therefore, be
a holy ordinance, and no hindrance to men in the service of
God. The Lord saw that "it was not good for Adam,” even
in Paradise, "to be alone," and that "there was no help meet
for him" to be found among all the other creatures. He
was therefore pleased to form the woman from his side, as
"bone of his bone, and flesh of his flesh," and having brought
her to Adam, he joined them together as husband and wife,
and thus gave an example to be imitated by their descend-
ants. As God made no more than one woman for Adam, he
thereby plainly indicated his will that every man should have
only one wife, and every woman only one husband. In this
manner Malachi explains the fact when he says, "And did
not he make one?"-namely one woman-
_66 yet had he the
residue of the Spirit. And wherefore one? That he might
seek a godly seed." Mal. ii. 15. Polygamy was first intro-
duced by Lamech, an abandoned descendant of Cain, (Gen
iv. 19,) and, though practised, by the patriarchs, and other
pious men, it is contrary both to the divine institution and
SECT. 1-3.] OF MARRIAGE AND DIVORCE.
279
to the law of nature. As God in his providence maintains
so near an equality between the males and females born into
the world, it is manifestly his intention that one woman only
should be assigned to one man; and wherever polygamy has
prevailed, it has been attended with numerous evils, both to
the parties themselves and to the public. It promotes jea
lousies and contentions among the wives of the same hus
band; produces distracted affections, or the loss of all affec-
tion in the husband himself; tends to the degradation of the
female character, to the neglect of children, and manifold
other evils. The words of Christ, (Matt. xix. 9,) plainly
imply a prohibition of polygamy; for if "whosoever putteth
away his wife [except it be for incontinence,] and marrieth
another, committeth adultery," he who marrieth another
without putting away the first, must be no less guilty of adul
tery.
0
SECTION III.—It is lawful for all sorts of people to
marry who are able with judgment to give their con-
sent: yet it is the duty of Christians to marry only
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 notoriously wicked in their life, or maintain
damnable heresies."
Heb. xiii. 4. 1 Tim. iv. 3. 1 Cor. Gen. xxxiv. 14.
vii. 36-38. Gen. xxiv. 57, 58.
• 1 Cor. vii. 39.
Deut. vii. 3, 4.
Neh. xiii. 25-27.
2 Cor. vi. 14.
EXPOSITION.
Exod. xxxiv. 16.
1 Kings xi. 4.
Mal. ii. 11, 12.
The Church of Rome forbids the marriage of the clergy,
and of all under the celibate vow. This is one of "the doc-
trines of devils" which is mentioned as characteristic of the
great apostasy, (1 Tim. iv. 1-3:) "Now the Spirit speaketh
expressly, that in the latter times some shall depart from the
faith, giving heed to seducing spirits, and DOCTRINES OF
DEVILS, speaking lies in hypocrisy, having their conscience
seared with a hot iron; FORBIDDING TO MARRY
" &c. It
is a doctrine in direct opposition to the word of God, which
allows "all sorts of people to marry, who are able with
280
CONFESSION OF FAITH.
[CHAP. XXIV
judgment to give their consent. An apostle declares that
marriage is honourable in all," (Heb. xiii. 4,) without ex-
cepting those who are employed in the public offices of reli-
gion. Under the Old Testament, the prophets, the priests,
and all those who attended more immediately upon the ser-
vice of God, were permitted to marry. Under the New
Testament, also, the ministers of religion have an express
allowance to enter into the marriage state. That the apostle
Peter was a married man is evident from Matt. viii. 14.
Philip the evangelist "had four daughters, virgins, which
did prophesy." Acts xxi. 9. Paul claimed a right to "lead
about a sister, a wife, as well as the other apostles." 1 Cor.
ix. 5. And it is repeatedly mentioned that "a bishop must
be blameless, the husband of one wife." 1 Tim. iii. 2; Tit.
i. 6. It is thus evident that the ministers of religion have
the same liberty in this matter that other men enjoy. The
constrained celibacy of the Romish clergy is one of the chief
causes of the abandoned profligacy which has ever existed
in that church.
Under the former dispensation, the people of God were
expressly prohibited entering into marriages with heathens,
and especially with the Canaanites. Exod. xxxiv. 12–16;
Deut. vii. 3. Such marriages were reckoned in themselves
null, and so Ezra and Nehemiah caused the Jews to put
away their heathenish wives. Ezra x.; Neh. xiii. Upon
the introduction of the gospel, it must have frequently hap-
pened that a husband or a wife embraced the Christian faith,
while their partner continued attached to idolatry. In this
case, the apostle Paul determines that the believing husband
or wife should continue with the unbeliever: "If any brother
hath a wife that believeth not, and she be pleased to dwell
with him, let him not put her away. And the woman which
hath an husband that believeth not, and he be pleased to
dwell with her, let her not leave him." 1 Cor. vii. 12, 13.
The apostle thus decides, that after marriage, if either the
husband or the wife embrace the Christian religion, the
other party still continuing a heathen, this difference in reli-
gion is not a sufficient ground for a separation. If the
idolatrous party is still willing to live with the party con-
verted, it is the duty of the believer cheerfully and faithfully
to perform his or her obligations, notwithstanding their dif
ferent sentiments regarding religion. But if a Christian man
or woman have their choice to make, they are required to
SECT. 3-6.] OF MARRIAGE AND DIVORCE.
281
marry "only in the Lord." The intermarrying of the pro-
fessors of the true with those of a false religion, or of be-
ievers with those who are evidently strangers to true godli-
ness, is prohibited, at least in ordinary cases, (2 Cor. vi. 14 :)
"Be ye not unequally yoked together with unbelievers."
The disregard of this rule is productive of many evils. The
Christian who unites himself to such a partner exposes him-
self to many powerful temptations. He must necessarily
mingle in the society of those whose views and pursuits are
of a character entirely opposite to his own. His opportu
nities of religious improvement will be greatly lessened.
Family worship can scarcely be maintained. His endeav-
ours to train up his children in the fear of God will be coun-
teracted by the example and instructions of his unbelieving
partner. Instead of an help meet for him in his Christian
warfare, she will prove a snare to his soul. From this cause
many have apostatized from the faith, and others who have
maintained their integrity have pierced themselves through
with many sorrows.
SECTION IV.-Marriage ought not to be within
the degrees of consanguinity or affinity forbidden in
the word; nor can such incestuous marriages ever be
made lawful by any law of man or consent of parties,
so as those persons may live together as man and
wife. The man may not marry any of his wife's
kindred nearer in blood than he may of his own," nor
the woman of her husband's kindred nearer in blood
than of her own.
SECTION V.- Adultery or fornication committed
after a contract, being detected before marriage, giv-
eth just occasion to the innocent party to dissolve that
contract." In the case of adultery after marriage, it
is lawful for the innocent party to sue out a divorce, *
and, after the divorce to marry another, as if the of
fending party were dead.'s
8 Lev. xviii. 1 Cor. v. 1. Amos ii. 7.
9 Mark vi. 18. Lev. xviii. 24-28.
to Lev. xx. 19-21.
-
SECTION VI-Although the corruption of man be
such as is apt to study arguments unduly to put asun-
der those whom God hath joined together in marriage;
11 Matt. i. 18-20.
12 Matt. v. 31, 32.
13 Matt. xix. 9. Rom. vii. 2, 3.
24*
282
CONFESSION OF FAITĂ.
[CHAP. XXIV.
yet nothing but adultery, or such wilful desertion as
can no way be remedied by the Church or civil magis-
trate, is cause sufficient of dissolving the bond of mar-
riage: wherein a public and orderly course of pro-
ceeding is to be observed, and the persons concerned
in it not left to their own wills and discretion in their
own case.15
14
14 Matt. xix. 8, 9. 1 Cor. vii. 15. Matt. 15 Deut. xxiv. 1–4.
xix. 6.
EXPOSITION.
In the Mosaic law marriage was expressly forbidden
within certain degrees of consanguinity or affinity. Lev.
*
*
*
*
*
xviii.
*
Moses permitted the Jews, "because of the hardness of
their hearts," to put away their wives, to prevent greater
evils; but in the New Testament a divorce is only permitted
in case of adultery, or of wilful and obstinate desertion.
There can be no question that adultery is a just ground for
"the innocent party to sue out a divorce, and after the di-
vorce, to marry another, as if the offending party were dead;"
for Christ has plainly decided this case, (Matt. v. 32,) “ I
say unto you, That whosoever shall put away his wife, sav-
ing for the cause of fornication, causeth her to commit adul-
tery; and whosoever shall marry her that is divorced, com-
mitteth adultery." But whether the wilful and obstinate
desertion of one of the parties sets the other party at liberty
to marry again, may admit of dispute. Many divines of
great name have maintained the affirmative, and have
thought the case to be expressly determined by the apostle
Paul, (1 Cor. vii. 15:) "If the unbelieving depart, let him
depart. A brother or a sister is not under bondage in such
cases."
At verse 11, the apostle plainly declares, that the
party who wilfully and obstinately deserted the other was not
at liberty to marry again during the other's life. But at
verse 15, he appears to declare that the party who was de-
serted, after using due means for the return of the party de-
serting, was free to marry again.* And the decision seems
*
* This view of the text has been warmly opposed by Dr.
Dwight (Sermon cxxi.;) but the interpretation given above has
been the general opinion of enlightened statesmen as well as
theologians in Great Britain.
БЕСТ. 1, 2.]
OF THE CHURCH.
283
just; for by irreclaimable desertion the marriage bond is
broken, and the ends for which marriage was appointed are
effectually defeated; and it is not reasonable that the inno-
cent party should be denied all relief. Our Confession, ac-
cordingly, teaches that not only adultery, but also “such
wilful desertion as can no way be remedied by the Church
or civil magistrate, is cause sufficient for dissolving the bond
of marriage ;" and the law of Scotland also allows of divorce
in case of wilful and irreclaimable desertion. It ought to be
observed, however, that even adultery does not, ipso facto,
dissolve the bond of marriage, nor may it be dissolved by
consent of parties. The violation of the marriage vow only
invests the injured party with a right to demand the dissolu-
tion of it by the competent authority; and if he chooses to
exercise that right the divorce must be effected "by a public
and ordely course of proceeding."
CHAPTER XXV.
OF THE CHURCH.
SECTION 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 is the
spouse, the body, the fulness of Him that filleth all in
all.'
2
SECTION II.-The visible Church, which is also
catholic or universal under the gospel (not confined
to one nation, as before, under the law,) consists of all
those throughout the world that profess the true reli-
gion, together with their children; and is the kingdom
of the Lord Jesus Christ, the house and family of
God, out of which there is no ordinary possibility of
salvation."
+
5
Eph. i. 10, 22, 23; v. 23, 27, 32. Col.
i. 18.
21 Cor. i. 2; xi. 12, 13. Ps. ii. 8. Rev.
vii. 9. Rom. xv. 9-12.
• 1 Cor. vii. 14. Acts ii. 39. Ezek.
xvi. 20, 21. Rom. xi. 16. Gen.iii.
15; xvii. 7.
4 Matt. xiii. 47. Isa. ix. 7.
5 Eph. ii. 19; iii. 15.
• Acts ii. 47.
284
CONFESSION OF FAITH. [CHAP. XXV.
SECTION III.-Unto this catholic visible Church
Christ hath given the ministry, oracles, and ordinances
of God, for the gathering and perfecting of the saints
in this life to the end of the world; and doth by his
own presence and Spirit, according to his promise,
make them effectual thereunto."
1 Cor. xii. 28. Eph. iv. 11-13. Matt. xxviii. 19, 20. Isa. lix. 21.
EXPOSITION.
The Greek word ECCLESIA, which we render CHURCH, is
derived from a word which signifies to call out, and denotes
an assembly called out and convened for any particular pur-
pose. In democratic states it was applied to the assemblies
of the people, who were called out by a public herald, and
gathered into a certain place in order to deliberate together.
To specify the various meanings which this word bears in
the New Testament is at present unnecessary; it is sufficient
for our purpose to remark, that the term is used to denote an
assembly or society of men, called by the gospel out of the
world which lieth in wickedness, into the faith and fellow-
ship of Jesus Christ. But there is a twofold calling; the one
external, merely by the word-the other internal, by the
Holy Spirit, which is peculiar to the elect. Hence the Church
may be considered under a twofold aspect or form; the one
external or visible-the other internal or invisible. The
Church, viewed as invisible, consists, according to our Con-
fession, "of the whole number of the elect that have been,
are, or shall be, gathered into one, under Christ, the head
thereof." Of this Church the apostle speaks (Eph. v. 25–27:)
"Christ loved the Church, and gave himself for it; that he
might sanctify and cleanse it, with the washing of water
by the word, that he might present it to himself a glorious
Church, not having spot or wrinkle, or any such thing; but
that it should be holy and without blemish." Of the mem-
bers of this Church some have already finished their course,
and are now perfected spirits in heaven; others are still liv-
ing upon earth, and engaged in the Christian warfare; which
diversity of condition has given occasion for the ordinary
distinction between the Church triumphant, and the Church
militant. The invisible Church, viewed as comprehending
the whole number of the elect, will not be completed until
SECT. 3.]
285
OF THE CHURCH.
This
that day when "the Lord shall make up his jewels.”
Church, viewed as actually existing on earth at any particu-
lar period, is composed of those who have been called by di-
vine grace into the fellowship of the gospel, and sanctified by
the truth; and these constitute one Church, because, how-
ever distant in place, and diversified in circumstances, they
are vitally united to Christ as their head, and to one another
as members of the same body, by the bond of the Spirit and
of faith. "By one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we be bond or free;
and have been all made to drink into one Spirit." 1 Cor.
xii. 13.
"This Church is said to be invisible, because it cannot be
discovered by the eye. It is not separated from the world in
respect of place, but of state. It lies hidden in the visible
Church, from which it cannot be certainly distinguished. The
qualifications of its members are internal; their faith and
love are not the objects of sense. Towards our fellow-men
we can exercise only the judgment of charity, founded on
probable grounds; but we are liable to err, and, from various
causes, may suppose saints to be hypocrites, and hypocrites
to be saints. It is unseen by every eye but that which
'searches the heart and tries the reins of the children of men.'
'The Lord,' and he only, 'knows them that are his.'”*
""
The visible Church, according to our Confession, consists
"of all those throughout the world that profess the true re-
ligion, together with their children." Of this Church the
apostle Paul speaks, in 1 Cor. xii. 28: "God has set some
in the Church, first apostles, secondarily prophets, thirdly,
teachers, after that miracles, then gifts of healings, helps, go-
vernments, diversities of tongues. "This Church is called
visible, not only because the persons who compose it are not
angels or separate spirits, but men dwelling in mortal flesh,
but because, as a society, it falls under the observation of
our senses. The members are known; their assemblies are
public; we may be present in them, and observe the cele-
bration of the several parts of their worship. It is distin-
guishable, like any other society; and we can say, Here is
the Church of Christ; but there is the Church of the Jews or
of the Mohammedans. Nothing more is necessary to dis-
cover it than the use of our senses. Having learned, by the
*Dick's Lectures on Theology, vol. iv. pp. 309, 310.
286
CONFESSION OF FAITH.
[CHAP. XXV.
perusal of the Scriptures, what are the discriminating char-
acters of the Church, wherever we perceive a society whose
creed and observances are, upon the whole, conformable to
this pattern, we are authorized to say, This is the Church, or
rather, a part of the Church."*
When we speak of the visible and invisible Church, this is
not to be understood as if there were two churches, or as if
une part of the Church were visible and another invisible.
The former includes the latter, but they are not co-extensive;
the same individuals who constitute the Church considered as
invisible, belong also to the Church considered as visible;
but many who belong to the visible, are not comprehended
in the invisible Church.
""
The ministry and ordinances of the gospel, which Christ
has given to the visible Church, are designed for the gather-
ing of sinners into the Church invisible, and for the perfect-
ing of the saints; and, by the concurring influences of his
Spirit, they are made effectual to these ends. This is clearly
taught by the apostle Paul, (Eph. iv. 11-13:) "He gave
some, apostles; and some, prophets; and some, evangelists;
and some, pastors and teachers; for the perfecting of the
saints, for the work of the ministry, for the edifying of the
body of Christ: till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of Christ.'
This being the design for which a gospel ministry was ap
pointed in the Church, it will certainly be continued untii
all the elect are gathered to Christ, and every one of them
brought to perfection. So much is implied in the promise of
Christ: "Lo, I am with you alway, even unto the end of
the world." Matt. xxviii. 20. This also secures the success
of the gospel. At some periods few may seem to be gathered
unto Christ; but, from time to time, some are "added to
the Church of such as shall be saved." All that the Father
gave to Christ shall come unto him, and none of them shall
be lost. "Other sheep I have," says Christ, "which are
not of this fold; them also I must bring, and they shall hear
my voice; and there shall be one fold and one Shepherd."
John x. 16.
The epithet "Catholic," which is here applied to the
visible Church, does not occur in Scripture, but has been
* Dick's Lectures on Theology, vol. iv. pp. 308, 309.
SECT. 3.]
OF THE CHURCH.
287
used from an early period, although not always in the same
sense. As employed in our Confession, it is synonymous
with the term universal. It is well known that the Church
of Rome arrogantly claims to be the catholic Church, and
pronounces all beyond her pale, or who do not submit to the
usurped supremacy of the Pope, to be heretics, and accursed
of God. It might be easily shown that her pretensions are
unfounded and presumptuous; that in no age has she real-
ized the character of universal. But the true Church of
Christ is not confined to any country or sect; it comprehends
all who profess the true religion and observe the ordinances
of the gospel; and the several particular churches, when re-
gularly constituted in the different parts of the Christian world,
are integral parts of the catholic or universal Church.
Having given a general explanation of these sections, the
several propositions which they embrace may be more par-
ticularly considered.
1. There is a universal invisible Church, comprehending
the whole body of believers, or all the elect of God, as called
out of the world unto the fellowship of Jesus Christ. This
is denied by Papists, who maintain that the catholic Church
is absolutely visible; as really as any of the kingdoms of
this world, and consists not merely of the elect effectually
called, but of unbelievers and manifest sinners; even all
who profess subjection to the See of Rome. But the Church
of which we now speak consists of such only as are true be-
lievers. These, it must be admitted, are not visible; and,
consequently, the Church which they constitute must be in-
visible. As men, believers are the objects of sense; but
as believers, they come not under the cognizance of the
senses. In the visible Church they are mingled with hypo-
critical professors, and the one cannot be certainly and in-
fallibly distinguished from the other. The Scripture teaches
us that there is a Church which is the spouse of Christ, and
whose glory is internal, (Ps. xlv. 13;) which is the mystical
body of Christ, conjoined with him by spiritual bonds, (Eph.
i. 23;) and the individual members of which are joined to-
gether in one body by one Spirit. 1 Cor. xii. 13. But these
things cannot be discerned by the senses, and we must, there-
fore, believe that there is a catholic or universal invisible
Church, composed of true believers.
2. There is a universal visible Church, consisting of the
whole body of professing Christians, dispersed throughout
288
CONFESSION OF FAITH.
[CHAP. XXV
all parts of the world. This is denied by the Independents,
who confine the idea of a visible Church to a single congre-
gation, which ordinarily assembles in one place for public
worship. But, in various places of the New Testament, the
word Church (as applied to the visible Church) cannot be
restricted to any particular congregational Church. When
we are told that "Saul made havoc of the Church" (Acts
viii. 3,) and that "he persecuted the Church of God, and
wasted it” (Gal. i. 13,) it cannot be supposed that it was only
a single congregation that was exposed to his fury. It is re-
lated (Acts ix. 31,) that, after his conversion, "the churches
had rest throughout all Judea, and Galilee, and Samaria;"
which certainly intimates that formerly they had suffered by
his blind zeal; yet they are all spoken of as one Church per-
secuted by him. All Christians throughout the world are
united together in such a way as to constitute them one
Church. This is evident from the various designations given
to the catholic visible Church. It is called "
It is called "a body," in
allusion to the natural body, consisting of various members,
all so connected together as to form one body. It is termed
“the kingdom of God ;” but a kingdom is one, though made
up of many provinces and subordinate governments.
It is
designated “the house of God;" which implies that, though
made up of many parts, it is but one spiritual family. As it is
impossible that the whole body of professing Christians can
meet together in one place for the observance of the ordi-
nances of religion, it is necessary that particular churches or
congregations should be formed for this purpose; but these
particular churches constitute several integral parts of the one
catholic or universal visible Church.
This visible Church comprehends hypocrites and formal
professors, as well as those that are effectually called and
regenerated. On this account the Church is compared to a
floor, in which there is not only wheat but also chaff, (Matt.
iii. 12;) to a field, where tares as well as good seed are
sown, (Matt. xiii. 24, 25;) to a net, which gathers bad fish
together with the good, (ver. 47;) to a great house, in which
are vessels of every kind, some to honour and some to dis-
honour. 2 Tim. ii. 20.
[Notwithstanding the visible Church is constituted of such
materials, still it is incumbent on those who are appointed
* Whytock's Essays on the Church, Essay ii.
SECT. 3.]
OF THE CHURCH.
289
watchmen on the walls of Zion, to guard the entrance to the
visible Church, against the intrusion of unsuitable and un-
worthy persons. Without peremptorily deciding on the spiri-
tual state of any individual, which is the prerogative of God
alone, they should with great carefulness endeavour to as-
certain whether or not the applicant for sealing ordinances,
furnishes the ordinary evidences of a gracious state of heart,
of a correct, Christian deportment, and of a competent know-
ledge of the great system of revealed truth.]
3. The children of professing Christians are members of
the visible Church. This is denied by Antipædobaptists; and
many Independents, though they admit infants to baptism,
hesitate about what account is to be made of them; whether
they are to be considered as Church members, or only as put
under the care of the Church in order to their preparation
for that state. "It is a considerable presumption in favour
of the Church state of the infants of Church members, that,
in civil society, the privilege of children is the same with
that of their parents. The kingdoms of this world consist of
infants as well as adults; and shall we think that infants are
excluded from a place in the kingdom of Christ? * * * *
Is it not reasonable to suppose that the constitution of Christ's
kingdom is every whit as favourable to the privilege of infants?
We are not, however, left to supposition and analogy in this
matter; their privilege may be clearly established from the
word of God. God's covenant with his Church extends to
parents and their children. Infants were members of the
Church under the Old Testament, and there is no word of
their exclusion under the New; nay, in the New Testament,
there are various testimonies that the privilege of Church
membership extends to infants still."* Our Lord himself
asserts it most expressly, (Luke xviii. 16,)
"Jesus said,
Suffer little children to come unto me, and forbid them not:
for of such is the kingdom of God." If, by "the kingdom
of God," as some contend, be here meant the state of glory,
we might strongly infer, that children, being heirs of glory,
ought to be acknowledged as members of the visible Church.
But it is more probable that, in this passage, by "the king-
dom of God" is to be understood, the Church on earth;
and our Lord assigns as the reason why children should be
suffered to come to him, that he recognized them as mem-
bers of his Church.
* Whytock's Essays on the Church, Essay ix.
$
25
290
CONFESSION OF FAITH.
[CHAP. XXV
4. There is no ordinary possibility of salvation out of the
visible Church. This is widely different from the doctrine
of the Romish Church, which affirms that the Roman Catho
lic is the ONLY Church, and that there is no salvation out of
that Church. The same arrogant pretensions are frequently
put forth by proud, uncharitable Prelatists; who, assuming
that their own society is "the Church," pronounce all who
do not submit to the government of bishops to be schisma-
tics, and hand them over to the uncovenanted mercies of God;
or, in other words, exclude them from all hope of salvation.
But we are not so presumptuous as to confine the possibility
of salvation within the limits of any particular Church, nei-
ther do we absolutely affirm that there is no possibility of
salvation out of the universal visible Church. Our Confes-
sion, in terms remarkably guarded, only asserts, that "out
of the visible Church there is no ordinary possibility of sal-
vation." There is, then, a possibility of salvation without
its pale; for a person may, by some means, such as by the
perusal of the Scriptures, be brought to the knowledge of the
truth, and have no opportunity of joining himself to the
Church; but such cases are extraordinary: and, as God
usually works by means, there is no ordinary possibility of
salvation out of the visible Church, because those who are
out of the Church are destitute of the ordinary means of sal-
vation.
SECTION IV.-This catholic Church hath been
sometimes more, sometimes less visible. And par-
ticular churches, which are members thereof, are more
or less pure, according as the doctrine of the gospel
is taught and embraced, ordinances administered, and
public worship performed more or less purely in
them."
SECTION V.-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, there
shall be always a Church on earth, to worship God ac-
cording to his will."
12
8 Rom. xi. 3, 4. Rev. xii. 6, 14.
9 Rev. ii., iii. 1 Cor. v. 6, 7.
10 1 Cor. xiii. 12. Rev. ii., iii.
xiii. 24-30, 47.
8
Matt.
11 Rev. xviii. 2. Rom. xi. 18–22.
12 Matt. xvi. 18. Ps. lxxii. 17; cii. 28.
Matt. xxviii. 19, 20.
SECT. 4, 5.]
291
OF THE CHURCH.
EXPOSITION.
1. The catholic Church has been sometimes more, some-
times less visible. It has been already shown that the
Church, as to its external state, is visible, and it will after-
wards appear that the Church shall never perish. But
though the visible Church always exists in some part of the
world, it is not always equally flourishing and equally con-
spicuous. As the moon waxes and wanes, so the Church
sometimes shines forth with splendour, and at other times is
so obscured as to be scarcely discernible. It may be so re-
duced in numbers, and the few that remain faithful may be
so scattered, or compelled to hide themselves, through the
violence of persecution, that the most discerning Christian
shall scarcely perceive the form of a visible Church. This
we maintain in opposition to the doctrine of the Church of
Rome, that the Church has been, is, and shall be, most
gloriously visible to the whole world. This doctrine is refu-
ted by the history of the Church, both under the Old and the
New Testament. Under the former dispensation, so general
was the defection to idolatry, and so violent the rage of per-
secution, during the reign of Ahab, that Elijah supposed he
was the only worshipper of the true God that survived. God
had indeed reserved to himself seven thousand men who had
not bowed the knee to the image of Baal, but they were
"hidden ones;" and Elijah, having failed to discover them,
came to this conclusion: "I, even I, only am left." 1 Kings
xix. 10. Under the latter dispensation, we read of a period
when two wings of a great eagle were given to the woman,
(that is, to the Church,) that she might fly into the wilder-
ness, to hide herself. Rev. xii. 14. The Church is always
liable to be oppressed by persecutions, or corrupted by
errors; and both of these must obscure her brightness and
glory.
2. The purest churches under heaven are subject both to
mixture and error. Papists strenuously maintain that the
Church cannot err; but as they are not agreed among them-
selves where this infallibility resides-whether in the Pope
or in a general council, or in both united-we may regard
this as affording indubitable evidence that the claim is pre-
posterous and unfounded. If any individual or Church were
really invested with a privilege so important and distinguish-
292
CONFESSION OF FAITH.
[CHAP. XXV.
ed as infallibility, it would certainly have been clearly an-
nounced where it is lodged. We need only appeal to his-
tory for innumerable proofs that particular churches have
erred, and that no church has erred so egregiously as the
Church of Rome. "The faith once delivered to the saints "
will be preserved by some society or other, greater or less,
in all generations; but no particular church is secured
against error.
3. A true church shall always be preserved upon earth.
Often has the Church been greatly reduced as to numbers,
and particular churches have become so corrupt that they
might rather be considered as synagogues of Satan; but
never has the Church of Christ been annihilated. And as
the Church has subsisted from its first erection in Paradise to
the present hour, so it will continue throughout all subse-
quent ages, till the second coming of Christ. Earthly king-
doms may be overturned, and the mightiest empires laid in
ruins; but neither power nor policy can ever accomplish
the utter destruction of the Church. There is, indeed, no
security for the permanent continuance of the Church in any
particular country where it has been once planted; but we
have the most solid ground for assurance that, in one place
or another, Christ shall have a seed to serve him and to per-
petuate his name as long as sun and moon endure. Hitherto
the Church has, for the most part, been subjected to perse-
cution from the powers of this world; but, though like a
bush burning, she has not been consumed. Power and
stratagem may be combined to effect her ruin, but in vain ;
she is "built upon a rock, and the gates of hell shall not pre-
vail against her."
SECTION VI.—There is no other head of the Church
but the Lord Jesus Christ: nor can the Pope of
Rome in any sense be the head thereof; but 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.¹4
14
13 Col. i. 18. Eph. i. 22.
13
14 Matt. xxiii. 8-10. 2 Thess. ii. 3, 4,
8, 9. Rev. xiii. 6.
EXPOSITION.
That the Lord Jesus Christ alone is the head of the Church
must be maintained, not only in opposition to Papists, who
SECT. 6.]
OF THE CHURCH.
293
affirm that the Pope of Rome, as the successor of Peter and
the vicegerent of Christ, is the head of the universal Church;
but also in opposition to Erastians, who make the supreme
magistrate the head of the Church within his own domin-
ions.
A universal headship or dominion belongs to Christ. As
God, he has a natural and essential right to rule and dispose
of all creatures at his pleasure, and for the manifestation of
his own glory. As Mediator, he has a universal headship
by donation from the Father. It is said (Eph. i. 22,) the
Father " gave him to be the head over all things to the
Church;" where, it is to be observed, the apostle is not
treating of Christ's headship over the Church, but of his
universal headship as Mediator. He is constituted head
"over all things;" but this power is delegated to him that
he may over-rule all things for the good of the Church; and
therefore he is said to be head "over all things to the
Church," or for her benefit. But Christ has a peculiar head-
ship over the Church, which is his body. This is expressly
asserted, (Col. i. 18:) "He is the head of the body, the
Church."
Here he is compared to the head of the natural
body; and in Eph. v. 23, he is declared to be the head of
the Church, as the husband is the head of the wife.
To the visible Church Christ is a head of government and
direction. He is the "Ruler in Israel," and "the govern-
ment shall be upon his shoulder.” Isa. ix. 6. "Yet have I
set my King," says Jehovah, “ upon my holy hill of Zion."
Ps. ii. 6. To him it belongs to enact laws for his Church;
to institute the ordinances of worship, and the form of
government to be observed by her; to appoint her office-
bearers, and to prescribe the manner of their admission into
office. To the Church invisible Christ is not only a head of
government and direction, but also of vital influence. Hence
he is called "the head, from which all the body, by joints
and bands, having nourishment ministered, and knit to-
gether, increaseth with the increase of God." Col. ii. 19.
Christ is the sole and exclusive head of the Church, whether
considered as visible or as invisible. His authority alone is
to be acknowledged by the Church, as her supreme Law.
giver. Her language must ever be: "The Holy One of
Israel is our king." Let men distinguish as they will, but
as a body with more heads than one would be a monster in
nature, so the Scripture clearly shows that the body of
25*
294
CONFESSION OF FAITH.
[CHAP. XXV.
Christ, which is the Church, is no such monster. As there
is " one body," so there is only "one Lord." Christ has
not delegated his authority either to popes or princes; and
though he is now in heaven as to his bodily presence, yet he
needs no deputy to act for him in the Church below. Before
he ascended up on high, he gave this precious promise to his
disciples: "Lo, I am with you alway, even unto the end of
the world:" and "where two or three are gathered together
in his name, there he is in the midst of them." Matt. xxviii.
20; xviii. 20.
Daring encroachments have been often made upon this
royal prerogative of Christ, both by ecclesiastical and civil
powers. Long has the Man of Sin and Son of Perdition blas-
phemously arrogated universal headship and lordly domin-
ion; and when the Reformation took place in England, the
headship over the Church was only transferred from the
Roman Pontiff to the British Sovereign. Henry VIII. was
recognized as "supreme head of the Church of England;"
and it was enacted, “that the king, his heirs, &c., shall be
taken, accepted, and reputed, the only supreme head on
earth of the Church of England, called Anglicana Ecclesia;
and shall have and enjoy, annexed and united to the impe-
rial crown of this realm, as well the title and style thereof as
all honours, dignities, immunities, profits, and commodities
to the said dignity of supreme head of the said Church be-
longing and appertaining."* It was also enacted, that his
majesty hath full authority to exercise "ecclesiastical juris-
diction ;" and "that the archbishops and bishops have no
manner of jurisdiction ecclesiastical, but by, under, and from
the royal majesty."+ In the commencement of Queen Eliza-
beth's reign, the metaphorical term head was changed into
supreme governor; but both terms signify the same thing.
No part of the power or authority which had been possessed
by her royal predecessors was relinquished; for, at the same
time, it was enacted, that "all jurisdictions, spiritual and
ecclesiastical, should for ever be united and annexed to
the imperial crown." This sacrilegious usurpation of spiri-
tual authority, and impious invasion of Christ's sovereignty,
is sanctioned by the Church of England, in her 37th Article.
It runs thus : "The queen's majesty has the chief power in
this realm of England, and other her dominions; under
*The 26th, Henry VIII., cap. 1. † The 37th, Henry VIII., cap. 17.
:
SECT. 1.]
OF COMMUNION OF SAINTS.
295
whom the chief government of all estates of this realm,
whether they be ecclesiastical or civil, IN ALL CAUSES doth
appertain." Some Churchmen, indeed, seem to be ashamed
of recognizing the sovereign as head or supreme governor of
the Church, and have attempted to palliate or explain away
the real import of the title. But the attempt is vain; of the
spiritual jurisdiction which the title involves, and of the
Erastian bondage under which the Church of England is
held, numerous proofs can be easily adduced. Who knows
not, for example, that the appointment of all her bishops be-
longs to the sovereign, that her clergy cannot meet in con-
vocation without the permission of her najesty; and that
the convocation has actually been suspended, or virtually
abolished, for upwards of a century? That a Church so
completely fettered is utterly powerless for the suppression of
heresy, and for the exercise of discipline, recent events have
too clearly demonstrated.
*
*
*
*
*
Those who assume a headship over the Church of Christ,
are guilty of an impious usurpation of his prerogatives; and
his faithful subjects are bound to display their loyalty to him,
by asserting his sole right to reign and rule in his own
Church, and by giving no countenance to a claim so de-
grading to the Church, and so dishonouring to her alone king
and head.
CHAPTER XXVI.
OF COMMUNION OF SAINTS.
SECTION I.--All saints that are united to Jesus
Christ, their head, by his Spirit, and by faith, have
fellowship with him in his graces, 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
11 John i. 3. Eph. iii. 16-19. John
i. 16. Eph. ii. 5, 6. Phil. iii. 10.
Rom. vi. 5, 6. 2 Tim. ii. 12.
2 Eph. iv. 15, 16. 1 Cor. xii. 7; iii.
21-23. Col. ii. 19.
296
CONFESSION OF FAITH.
[CHAP. XXVI.
of such duties, public and private, as do conduce to
their mutual good, both in the inward and outward
man.³
SECTION II.-Saints, by profession, are bound to
maintain an holy fellowship and communion in the
worship of God, and in performing such other spiri-
tual services as tend to their mutual edification;* as
also in relieving each other in outward things, accord-
ing to their several abilities and necessities. Which
communion, as God offereth opportunity, is to be ex-
tended unto all those who in every place call upon the
name of the Lord Jesus.5
21 Thess. v. 11, 14. Rom. i. 11, 4 Heb. x. 24, 25. Acts ii. 42, 46. Isa.
12, 14. 1 John iii. 16-18. Gal.
ii. 3. 1 Cor. xi. 20.
vi. 10.
s Acts ii. 44, 45. 1 John iii. 17. 2 Cor.
viii.; ix. Acts xi. 29, 30.
EXPOSITION.
Communion is founded in union. The above sections em-
brace—First, The union of the saints to Jesus Christ, and
their communion with him; Secondly, The union and com-
munion of real saints with one another; Thirdly, The union
of saints by profession, and the communion which they are
bound to maintain.
1. All saints are united to Jesus Christ. This is not an
essential union, such as subsists between the sacred persons
of the Godhead; nor a personal union, such as exists be-
tween the divine and human natures in the person of Christ;
nor merely a political union, like that between a king and
his subjects; nor a mere moral union, like that between two
friends. Between Christ and believers there is a legal union,
like that between a surety and the person for whom he en-
gages. This union was formed from all eternity, when
Christ was appointed their federal head. But, besides this,
there is a spiritual union formed between them in time, of
which our Confession here treats. It is a profound mys-
tery, and, for this reason, is usually denominated a mystical
union. But, though deeply mysterious, its reality cannot be
questioned. Sometimes it is expressed in Scripture by be-
lievers being in Christ: "There is now, therefore, no con-
demnation to them which are in Christ Jesus." Rom. viii. 1.
At other times, Christ is said to be in believers: "Know ye
SECT. 2.]
297
OF COMMUNION OF SAINTS.
not your ownselves, how that Jesus Christ is in you, except
ye be reprobates?” 2 Cor. xiii. 5. Sometimes both modes
of expression are joined together: "Abide in me, and I in
you." John xv. 4. This union is exhibited and illustrated
in Scripture by various similitudes. It is compared to the
union between a tree and its branches, (John xv. 5;) to the
union between the building and the foundation by which it
is supported, (1 Pet. ii. 4, 6 ;) to the union between husband
and wife, (Eph. v. 31, 32;) and to the union between the
head and the members of the body. Eph. iv. 15, 16. These
similitudes, though they come far short of the union which
they represent, yet clearly import its reality. In all unions,
there is something which binds together the things or per-
sons united. As the union between Christ and his people is
spiritual in its nature, so are its bonds; and these are the Holy
Spirit on Christ's part, and faith on their part. Christ appre-
hends them by his Spirit, and they receive him by that faith
which his Spirit produces in them. Hence he is said to dwell
in their hearts by faith. So close and intimate is this union,
that Christ and believers are said to be one spirit: "He that
is joined to the Lord is one spirit" with him. 1 Cor. vi. 17.
But it is the crowning excellence of this union, that it can
never be dissolved. The Holy Spirit will never depart from
any in whom he has taken up his residence. John xiv. 16, 17.
Satan and all his agents, with all their combined strength
and subtilty, cannot separate one soul from Christ. Rom.
viii. 38, 39. Death will break all other ties, and separate
the soul from the body, but it cannot dissolve the union be-
tween Christ and believers. Hence they are said to "die
in the Lord," and to "sleep in Jesus." Rev. xiv. 13; 1
Thess. iv. 14.
Being thus united to Christ, believers have fellowship with
him in his sufferings and death, and are therefore said to be
"crucified and dead with Christ." Rom. vi. 6, 8. They
have also fellowship with Christ in his resurrection; for they
are "raised up together with him," and have communion
with him in his life. Eph. ii. 6; Gal. ii. 20. They have fel-
lowship with him in his victories. He spoiled principalities
and powers, overcame the world, destroyed death, and van-
quished the grave for them; and they shall be made more
than conquerors over all these enemies, through him. Rom.
viii. 37. They have communion with him in all the benefits
which he purchased; hence they are said to be "made par-
298
CONFESSION OF FAITH.
[CHAP. XXVI,
takers of Christ," and to be "complete in him who is the
head of all principality and power," (Heb. iii. 14; Col. ii.
10;) they have an interest in his righteousness, by which he
fulfilled the law in their room, and are thus entitled to the
blessing of justification; they are adopted into the family of
heaven, and made heirs of God, and joint heirs with his Son
Jesus Christ; they are sanctified in soul, body, and spirit,
being enabled by his grace to die more and more unto sin,
and live unto righteousness; they now sit in heavenly places
with Christ as their representing head; and, in due time,
they shall be glorified in their own persons together with him.
Eph. ii. 6; Col. ii. 4. In short, all things are theirs, as the
apostle Paul asserts; and he founds their title to all things
upon their union to Christ: "All things are yours; whether
Paul, or Apollos, or Cephas, or the world, or life, or death,
or things present, or things to come; all are yours; and ye
are Christ's; and Christ is God's." 1 Cor. iii. 22, 23.
2. All real saints are united to one another, and have
communion among themselves. They form one body, are
all united to Christ as their common head, and are partakers
of one Spirit. They have all obtained like precious faith;
and their faith, as to the leading doctrines of the gospel, is
substantially the same. They are also united in love, which
is called "the bond of perfectness." So perfectly were the
primitive Christians knit together by this bond, that they
were "of one heart and of one soul." Acts iv. 32. There
is nothing which our Saviour more earnestly inculcated upon
his followers than mutual love; he represented it as the best
proof to themselves, and the most decisive evidence to others.
that they were his genuine disciples: "A new command-
ment I give unto you, That ye love one another; as I have
loved you, that ye also love one another. By this shall all
men know that ye are my disciples, if ye love one another."
John xiii. 34, 35. As the saints "love our Lord Jesus
Christ in sincerity," so they love all in whom they can per-
ceive the image of Christ. Being thus united to one another,
they have communion with each other in their gifts and
graces. As the natural body consists of many members-
some of superior, and others of inferior use, and each mem-
ber is serviceable to its fellow-members, and contributes to
the good of the whole-so the mystical body of Christ is
composed of many members, endued with different gifts and
graces; and the several members ought to be profitable to
padd
SECT. 2.]
299
OF COMMUNION OF SAINTS.
each other, and promote the benefit of the whole Church
They are obliged to the performance of such duties as con-
duce to their mutual good. They ought to be " kindly affec-
tioned one to another, with brotherly love; in honour pre-
ferring one another;" to "bear one another's burdens, and
so fulfil the law of Christ;" to "rejoice with them that
rejoice, and weep with them that weep;" to offer
to offer up fervent
"supplication for all saints;" and, "as they have opportunity,
to do good to all men, especially to them who are of the
household of faith."
3. Saints by profession are also united in one body, and
bound to maintain a holy fellowship and communion with
each other. Professed saints compose the Church considered
as visible; and of this society unity is an essential attribute.
This union is not confined to those who live together, and
can assemble in one place for the observance of religious
ordinances; but extends to "all that in every place call upon
the name of Jesus Christ our Lord, both theirs and ours."
The visible bonds of this unity are specified by the apostle
Paul: "There is one body and one Spirit, even as ye are
called in one hope of your calling; one Lord, one faith, one
baptism; one God and Father of all, who is above all, and
through all, and in you all." Eph. iv. 4-6. Our Confession
mentions three things in which professed saints are bound
to hold fellowship and communion with one another: First,
They ought to assemble together for joining in the public
worship of God. This species of communion was assidu-
ously maintained by the early Christians: "They continued
steadfastly in the apostles' doctrine, and fellowship, and in
breaking of bread, and in prayers." Acts ii. 42. When
some, at a later period, had become negligent in cultivating
this communion, the apostle warned them against "for-
saking the assembling of themselves together, as the manner
of some is." "The institutions of the gospel were intended
as a bond of union among Christians; and by the joint cele-
bration of them communion is maintained and expressed.
'By one Spirit we are all baptized into one body;' and
'being many, we are one bread and one body; for we are
all partakers of that one bread' in the sacramental com-
munion. 1 Cor. x. 17; xii. 13. It is not necessary to this
unity that Christians should all meet for worship in the same
place; this is physically impossible; nor are we to conceive
of church communion as local. It consists in their cele、
300
CONFESSION OF FAITH.
[CHAP. XXVI
978
brating the same holy ordinances; in their performing acts
of worship the same in kind, wherever they assemble; and
in their being disposed and ready to embrace every proper
occurring opportunity to join with all those who in every
place call on the name of Jesus Christ the Lord, both theirs
and ours.' Thus it was in the primitive Church; and thus
it would still be, if catholic unity were preserved, and if
the institutions of Christ, along with the faith to which
they relate, were everywhere preserved pure and entire.'
Secondly, Professed saints ought to perform such other
spiritual services as tend to their mutual edification. They
are enjoined to "follow after the things wherewith one may
edify another." Rom. xiv. 19. Among the "services which
tend to mutual edification," may be mentioned mutual
prayer; spiritual conference; admonishing, exhorting, and
provoking one another to love and good works; comforting
the feeble-minded, supporting the weak, visiting and en-
couraging the afflicted. Mal. iii. 16; Col. iii. 16; 1 Thess.
v. 11, 14; Heb. x. 24. Thirdly, Professed saints ought
to relieve each other in outward things, according to their
several abilities and opportunities. Not a few who are
“rich in faith, and heirs of the kingdom which God hath
promised to them that love him," are poor in this world
James ii. 5. Their Christian brethren, who have "this
world's good," ought to sympathize with them, and
minister to their necessities. 1 John iii. 17. Sometimes
Christians in one country suffer "the spoiling of their
goods,” and are reduced to great straits, through the vio-
lence of persecution. In such cases, their brethren in other
places ought to contribute liberally for their relief. This
duty was nobly exemplified by the primitive Christians: "It
pleased them of Macedonia and Achaia to make a certain
contribution for the poor saints which were at Jerusalem."
Rom. xv. 25. If professing Christians in one district are
unable of themselves to provide for the regular dispensa
tion of public religious ordinances among them, it is no less
the duty of their brethren who are placed in more favour-
able circumstances to afford them pecuniary aid. Thus the
strong should support the weak, that the abundance of the
one may be a supply for the want of the other, that there
may be equality. Ministering to the saints is expressly
* McCrie on the Unity of the Church, pp. 19, 20.
SECT. 2, 3.¹
301
OF COMMUNION OF SAINTS.
called "fellowship." 2 Cor. viii. 4. To this kind of commu-
nion the concluding sentence of this section of our Confession
may, perhaps, more especially refer: "Which communion,
as God offereth opportunity, is to be extended unto all those
who, in every place, call upon the name of the Lord Jesus.”
This sentence is closely connected with the clause imme-
diately preceding, which relates to "relieving each other in
outward things," and the whole of the Scripture proofs
adduced refer either to the Church of Jerusalem, which
"had all things common," or to the saints in one place
"sending relief" to those in distant places who were im-
poverished by persecution. It will be admitted, however,
that Christian communion of a more extensive nature, in-
cluding all those services which tend to mutual edification,
ought to be maintained with all that call on the name of the
Lord Jesus, as opportunity permits; nay, were the visible
catholic Church what it ought to be, according to the rule of
God's word, one in profession, the members of this or that
particular Church would be entitled to enjoy, and bound to
hold, Church communion wherever Providence might order
their lot. If professed Christians throughout the world, in-
stead of being divided into diverse and opposing sections,
were cemented into one holy brotherhood, then, whoever
was admitted into the fellowship of the Church in one place,
would be recognized as a member of the catholic Church,
and would be entitled to claim the privilege of communion
in any particular Church where his lot was cast. On the
other hand, whoever was laid under censure in a particular
Church, would be considered under the same in all others;
and would not be received into communion till the sentence
was reversed by the same power, or by a still higher au-
thority. Thus it ought to be; and thus it would be, were
that unity which should characterize the visible Church,
fully realized. But in the present state of the Church, divi-
ded and subdivided as it is into a number of sections, all of
them contending for some peculiar principle or practice
which they deem important, and by which they are not only
distinguished from, but opposed to, other denominations, such
extended Church communion cannot be consistently main-
tained.
*
*
*
*
*
*
SECTION III.-This communion which the saints
have with Christ, doth not make them in any wise
26
302
CONFESSION OF FAITH,
[CHAP. XXVI
partakers of the substance of his Godhead, or to be
equal with Christ in any respect: either of which to
affirm is impious and blasphemous." Nor doth their
communion one with another, as saints, take away or
infringe the title or property which each man hath in
his goods and possessions."
• Col. i. 18, 19. 1 Cor. viii. 6. Isa.
xlii. 8. 1 Tim. vi. 15, 16. Ps. xlv.
7. Heb. i. 8, 9.
Exod. xx. 15. Eph. iv. 28. Acts
v. 4.
EXPOSITION.
This section guards against two heretical opinions; the
one relating to the saints' communion with Christ; the other,
to their communion with one another. Certain mystics have
employed impious and blasphemous terms in reference to the
saints' union and communion with Christ, as if they were
deified or christified. They have not scrupled to use the
phrases of being "godded in God," and "christed in Christ,"
and other expressions equally wild. In the beginning of the
sixteenth century, the Anabaptists of Germany, among other
absurd and dangerous tenets, contended for the necessity of
a community of goods among Christians. This doctrine
never made much progress in this country, and modern Ana-
baptists entirely reject it. In opposition to these extravagant
notions, our Confession teaches:
1. That the saints' communion with Christ does not in-
volve a participation of the substance of his Godhead, nor
constitute an equality between him and them in any respect.
The union that subsists between Christ and believers leaves
them distinct persons; and the communion which believers
have with Christ does not raise them to an equality with
hirm in dignity. They cannot participate in his divine ex-
cellencies, which are incommunicable; neither can they share
with him in the glory of his mediatory work. He had none
to co-operate with him in that arduous work, and he alone
must bear the glory; as the saints are not deified, neither are
they exalted to be mediators and saviours in conjunction with
Christ.
2. That the saints' communion with one another does not
take away or infringe upon the rights of private property
The perpetual obligation of the eighth commandment, the ad-
monitions of the New Testament to charity and hospitality,
SECT. 3.]
OF COMMUNION OF SAINTS.
303
the particular precepts addressed to the high and to the low,
to the rich and to the poor, all plainly prove that, under
the gospel, each man retains a property in his goods and
possessions. We are told, indeed, that in the primitive
Church" all that believed had all things common, and sold
their possessions and goods, and parted them to all men, as
every man had need." Acts ii. 44, 45. From this "it has
been supposed that there was a real community of goods
among the Christians of Jerusalem; or that every man, re-
nouncing all right in his property, delivered it over to a pub-
lic stock, to which all had an equal claim. It appears, how-
ever, from the story of Ananias and Sapphria (Acts v. 4,)
that the disciples were under no obligation, or bound by no
positive law, to dispose of their property for the benefit of
the Church; and that, after it was sold, they could retain
the whole, or any part of the price, provided that they did
not, like those unhappy persons, practice dissimulation and
deceit; and it is further evident, from the passage we have
quoted, that although in many instances they laid down
the price at the apostles' feet, intrusting them with the dis-
tribution, yet they sometimes reserved it in their own hands,
and gave it to the indigent, according to their own ideas of
their need. These considerations seem to prove, that there
was not an actual community of goods in the primitive
Church; but that, in consequence of the fervent charity which
united their hearts and interests, no man,' as Luke informs
us in the fourth chapter, 'said that ought of the things which
he possessed was his own,' or appropriated them to his own
use, but readily parted with them for the supply of his
brethren. There is no evidence that the conduct of the
Church of Jerusalem was followed by any other Church even
in the apostolic age; but as far as it is an example of gene-
rous love triumphing over the selfish affections, and exciting
men to pursue the welfare of others as their own, it is worthy
to be imitated to the end of the world."*
6
* Dick's Lectures on the Acts of the Apostles, Lect. iii.
204
[CHAP. XXVII.
CONFESSION OF FAITH.
CHAPTER XXVII.
OF THE SACRAMENTS.
SECTION I-Sacraments are holy signs and seals of
the covenant of grace,' immediately instituted by God,²
to represent Christ and his benefits, and to confirm our
interest in him: as also to put a visible difference be-
tween those that belong unto the Church and the rest
of the world;* and solemnly to engage them to the ser-
vice of God in Christ, according to his word."
1 Rom. iv. 11. Gen. xvii. 7, 10.
2 Matt. xxviii. 19. 1 Cor. xi. 23.
3 1 Cor. x. 16; xi. 25, 26. Gal. iii. 27.
4 Rom. xv. 8.
xxxiv. 14.
Rom. vi. 3, 4. 1 Cor. x. 16, 21.
EXPOSITION.
Exod. xii. 48. Gen.
The word sacrament is not found in the Scriptures, but is
derived from the Latin language. It was used by the Romans
to signify their military oath, or the oath by which soldiers
bound themselves to be faithful to their general, and not to
desert his standard; and it is supposed to have been applied
to the symbolical institutions of the Church, because in these
we, as it were, enlist in the service of Christ, the Captain of
our salvation, and engage to follow him whithersoever he
leads us.
But it may be remarked, that the early Chritsian
writers employed the term sacrament (sacramentum,) as
equivalent to the scriptural term mystery (uvorngov ;) and in
the Vulgate the latter word is always translated by the for-
There is reason to think that the term mysteries was
early applied to baptism and the Lord's supper, partly be-
cause, under external symbols, spiritual blessings were veil-
ed, and partly also on account of the secrecy with which
Christians, in times of persecution, were obliged to celebrate
them; and as the Latins used the word sacrament as syno-
nymous with mystery, it has been thought that we are in this
way to account for its application to these symbolical institu-
tions.
mer.
The express institution of God is essentially requisite to
constitute a sacrament. No ordinances ought to be observed
SECT. 1, 2.]
305
OF THE SACRAMENTS.
in the Christian Church but such as have been appointed by
Christ, her only king and head. He only can have authority
to institute sacraments, who has power to confer the bless-
ings which are thereby represented and applied. No rite,
therefore, can deserve the name of a sacrament, unless it
bear the stamp of divine institution.
Socinians represent the sacraments as being merely solemn
badges by which the disciples of Jesus are discriminated
from other men. It is readily granted that they are badges
of the disciples of Christ, by which they are distinguished
from Jews, Mohammedans, and heathens; but this is not
their chief design. They are principally “signs and seals
of the covenant of grace." Circumcision is expressly call-
ed a sign and seal of the righteousness of faith, (Rom. iv.
11;) and the same description is equally applicable to the
sacraments of the New Testament. As signs, they represent
and exhibit Christ and the blessings of the new covenant to
us; as seals, they ratify our right to them, and confirm our
faith.
The principal uses and ends of the sacraments are, to re-
present Christ and his benefits; to confirm the believer's in-
terest in Christ and his blessings; to distinguish between the
members of the visible Church, and those that are without ;
and solemnly to engage them to the service of God in Christ,
according to his word.
SECTION II.—There is in every sacrament a spiri-
tual 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."
• Gen. xvii. 10. Matt. xxvi. 27, 28. Tit. iii. 5.
EXPOSITION.
The parts of a sacrament are two-the sign and the thing
signified. The sign is something sensible and visible, that
may be seen and handled. Thus, the outward sign in bap-
tism is water, which is visible to us; and the outward signs
in the Lord's supper are bread and wine, which are also
visible, and which we can handle and taste. The things sig-
nified are Christ and the benefits of the new covenant. These
are called the matter of the sacrament. The form consists
26*
306
CONFESSION OF FAITH.
[CHAP. XXVII.
in the spiritual relation or sacramental union, established be-
tween the sign and the thing signified by the divine institu-
tion. Though there is some analogy or resemblance be-
tween the outward signs and the things signified, yet their
sacramental union depends entirely upon the institution of
Christ. "From this union arises what has been called sa-
cramental phraseology, or certain expressions in which the
names of the sign and the thing signified are exchanged.
Thus, the name of the sign is given to the thing signified,
when Christ is called our passover;' and the name of the
thing signified is given to the sign, when the bread is called
the body of Christ. The foundation of this interchange is
the sacramental union, which so couples them together that
the one may be predicated of the other.”*
6
SECTION 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 sa-
crament 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.⁹
7 Rom. ii. 28, 29. 1 Pet. iii. 21.
8 Matt. iii. 11. 1 Cor. xii. 13.
|
9 Matt. xxvi. 27, 28; xxviii. 19, 20.
EXPOSITION.
This section is leveled against two tenets of the Church
of Rome. That Church holds that the sacraments, when
rightly administered, are of themselves effectual to confer
grace; and that the intention of the priest or administrator
is essential to a sacrament; so that if a priest goes through
all the forms of administering baptism or the Lord's supper,
and does not in his own mind intend to administer it, it is in
fact no sacrament. That the sacraments themselves cannot
confer saving grace is evident; for if they had this power in
themselves, they would be equally effectual to all who receive
them. But many are partakers of the sacraments, who are
not partakers of the grace of God. Simon Magus was bap-
tized, and yet remained in the gall of bitterness, and in the
* Dick's Lectures on Theology, vol. iv. p. 118.
SECT. 3-5.]
OF THE SACRAMENTS.
307
bond of iniquity. Acts viii. 13, 23. That the efficacy of
the sacraments does not depend upon the intention of the ad-
ministrator is not less evident; for this would place the ad-
ministrator in God's stead, whose sole prerogative it is to
render the sacraments effectual for the purpose designed by
them. Besides, in this case, no one could be certain that he
had received the sacraments; because he could not be abso-
lutely certain of the intention of another. In opposition to
these absurd tenets, we maintain that the efficacy of the sa-
craments depends upon the working of the Spirit on the souls
of the receivers; and upon the word of institution, which con-
tains a precept authorizing the use of these ordinances, and
a promise of benefit by them to the worthy receivers.
SECTION IV.-There be only two sacraments or-
dained by Christ our Lord in the gospel; that is to say,
baptism and the supper of the Lord; neither of which
may be dispensed by any but a minister of the word,
lawfully ordained."
10 Matt. xxviii. 19. 1 Cor. xi. 20, 23; iv. 1. Heb. v. 4.
EXPOSITION.
We acknowledge only two sacraments instituted by Christ
in the gospel, and these are baptism and the Lord's supper;
the former being the sign and seal of our spiritual birth, and
the latter of our spiritual nourishment. The Church of Rome
has added five spurious sacraments-ordination, marriage,
confirmation, penance, and extreme unction. None of these
have any divine appointment as sacraments; and the three
last, as used by Papists, have no warrant at all from Scrip-
ture. None of them are seals of the covenant of grace, and,
therefore, they are no sacraments, but are to be considered
as gross corruptions of the purity and simplicity of the Chris-
tian ritual. In opposition, also, to the Church of Rome, which
permits laymen and women to administer the sacrament of
baptism in cases of necessity, our Confession asserts that
none but a minister of the word, lawfully ordained, has any
warrant to dispense the sacraments.
SECTION V. The sacraments of the Old Testament,
in regard of the spiritual things thereby signified and
308
CONFESSION OF FAITH.
[CHAP. XXVIII,
exhibited, were, for substance, the same with those of
the New."
11 1 Cor. x. 1–4.
EXPOSITION.
The ordinary sacraments of the Old Testament were cir-
cumcision and the passover; the former being now super-
seded by baptism, and the latter by the Lord's supper. The
sacraments of the Old Testament represented Christ as to
come, while those of the New Testament represent Christ as
already come; and by the latter spiritual blessings are ex-
hibited in a more clear and plain manner than by the former.
But in opposition to the Church of Rome, which asserts that
the sacraments of the Old Testament were no more than
shadows of that grace which those of the New Testament
actually confer, we maintain that, in respect of the spiritual
blessings signified and exhibited, the sacraments of the Old
Testament were substantially the same with those of the
New. Both were signs and seals of the same righteousness
of faith. Rom. iv. 11. Both agree in the word of promise.
Gen. xvii. 7; Acts ii. 38, 39.
CHAPTER XXVIII.
1 Matt. xxviii. 19.
* 1 Cor. xii. 13.
Rom. iv. 11. Col. ii. 11, 12.
OF BAPTISM,
SECTION I-Baptism is a sacrament of the New
Testament, ordained by Jesus Christ,' not only for the
solemn admission of the party baptized into the visible
Church, but also to be unto him a sign and seal of
the covenant of grace," of his ingrafting into Christ,*
of regeneration, of remission of sins, and of his giv-
ing up unto God through Jesus Christ, to walk in new-
0
5
4 Gal. iii. 27. Rom. vi. 5.
5 Tit. iii. 5.
• Mark i. 4.
SECT. 1.]
OF BAPTISM.
309
ness of life; which sacrament is, by Christ's own ap-
pointment to be continued in his Church until the end
of the world.Ⓡ
Rom. vi. 3, 4.
1 8 Matt. xxviii. 19, 20.
EXPOSITION.
This section, in the first place, affirms that baptism is a
sacrament of the New Testament, instituted by Christ, and
to be continued in his Church until the end of the world;
and, secondly, declares the ends of baptism.
I. Baptism is a sacrament of the New Testament, insti-
tuted by Christ. John, the harbinger of Christ, was the first
who administered baptism by divine authority. The Lord
"sent him to baptize with water;" and "there went out unto
him all the land of Judea, and they of Jerusalem, and were
all baptized of him in the river of Jordan, confessing their
sins." John i. 33; Mark i. 4. Jesus, after he entered on his
public ministry, employed his apostles to baptize those who
came to him; for "Jesus himself baptized not, but his dis-
ciples." John iv. 2. The baptism of John was a sign of faith
in Christ as shortly to be revealed; whereas the baptism or
the disciples of Jesus was an expression of faith in him as
already come. But baptism was not formally appointed as
a perpetual ordinance in the New Testament Church until
after the resurrection of Christ, when he gave the following
commission to his disciples: "Go ye, therefore, and teach,
or make disciples of, "all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost;
teaching them to observe all things whatsoever I have com-
manded you: and, lo, I am with you alway, even unto the
end of the world." Matt. xxviii. 19, 20. These words not
only contain an express institution of baptism, but also a
plain intimation of the will of Christ that this ordinance
should be continued in the Church in all succeeding ages; for
he promised to be with his disciples in executing his com-
mission, not only to the end of that age, but "to the end of
the world." Baptism has, accordingly, continued to be prac-
tised by all sects of Christians, with the exception of the
Quakers. It appears to them that, as it is the distinguishing
character of the gospel to be the dispensation of the Spirit,
the baptism of water was only a temporary institution, and
is now superseded by the baptism of the Spirit. But it can-
""
310
CONFESSION OF FAITH. [CHAP. XXVIII.
not be questioned, that the apostles did use the baptism of
water after the dispensation of the Spirit had commenced.
The apostle Peter makes a distinction between being bap-
tized in the name of Christ and receiving the Holy Ghost;
and he actually dispensed baptism to those who had pre-
viously received the Holy Ghost. Acts ii. 38; x. 47. It
appears, therefore, to have been the judgment of Peter, that
the baptism of the Spirit does not supersede the baptism of
water.
II. This section declares the ends of baptism:-1. It is
a solemn admission of the party baptized into the visible
Church, and to all its privileges. "It
"It supposes the party
to have a right to these privileges, before, and does not
make them members of the visible Church, but admits them
solemnly thereto. And therefore it is neither to be called nor
accounted christening—that is, making them Christians: for
the infants of believing parents are born within the covenant,
and so are Christians and visible Church members; and by
baptism this right of theirs is acknowledged, and they are
solemnly admitted to the privileges of Church membership."*
2. It is a sign and seal of the covenant of grace, and of
the benefits of that covenant. These benefits are, ingraft-
ing into Christ, or union with him; the remission of sins by
virtue of the blood of Christ; and regeneration by the Spirit
of Christ. It is not intended that remission of sins and re-
generation are inseparably connected with baptism; for our
Confession, in a subsequent section, expressly guards against
the opinion "that all that are baptized are undoubtedly
regenerated." 3. It is a sign and seal of the party baptized
being devoted to God, and engaged to walk in newness of
life. Baptism is a dedicating ordinance, in which the party
baptized is solemnly given up to God to be his and for him,
now, wholly, and for ever. He is, as it were, enlisted under
Christ's banner, to fight against the devil, the world, and the
flesh. He is bound to renounce every other lord and mas-
ter, and to "serve God in holiness and righteousness all the
days of his life."
SECTION II.-The outward element to be used in
this sacrament is water, wherewith the party is to
be baptized in the name of the Father, and of the Son,
* Boston's Complete Body of Divinity, vol. iii., p. 307.
SECT. 2, 3.]
311
OF BAPTISM.
and of the Holy Ghost, by a minister of the gospel,
lawfully called thereunto."
9 Matt. iii. 11. John i. 33. Matt. xxviii. 19, 20.
EXPOSITION.
This section embraces the following points :-1. That the
outward element to be used in the sacrament of baptism is
water. This outward sign represents the blood and Spirit of
Christ. Rev. i. 5; Tit. iii. 5. As water has a cleansing vir-
tue for removing defilements from the body, so the blood
of Christ removes the guilt of sin and cleanses the defiled
conscience, and the Spirit of Christ purifies the soul from the
pollution of sin. 2. That baptism is to be administered in
the name of the Father, and of the Son, and of the Holy
Ghost. To be baptized in the name of the Father, and of the
Son, and of the Holy Ghost, signifies that we are baptized
by the authority of the persons of the Holy Trinity; that
we are baptized into the faith and profession of the blessed
Trinity; and that we are solemnly devoted to the service
of these divine persons. 3. That baptism is to be dispensed
by a lawfully ordained minister of the gospel. They only
have authority to administer baptism who have received a
commission from Christ to preach the gospel. Matt. xxviii.
19. We have no account of any one dispensing the ordi-
nance in the primitive Church, but such as were called,
either ordinarily or extraordinarily, to the work of the min-
istry. It is the unfounded opinion that baptism is abso-
lutely necessary to salvation, that has led the Church of
Rome to permit this rite to be performed by laymen and
women in cases of urgent necessity.
SECTION III.-Dipping of the person into the water
is not necessary; but baptism is rightly administered
by pouring or sprinkling water upon the person."
10 Heb. ix. 10, 19-22. Acts ii. 41; xvi. 33. Mark vii. 4.
EXPOSITION.
This section relates to the mode of administering baptism.
This is a subject which has occasioned much controversy
among Christians, and the dispute is still carried on with
unabated zeal. A large and respectable body of Christians
312
CONFESSION OF FAITH.
[CHAP. XXVIII
strenuously contend that baptism can only be valid when
performed by immersion, or by dipping the whole body under
water. Our Confession does not deny that baptism may be
lawfully performed by immersion; but maintains that it is
rightly administered by pouring or sprinkling water on the
person. No conclusion can be drawn from the word baptize,
or from the original term; for it has been most satisfactorily
proved that it signifies to wash with water in any way. Se
veral instances of the administration of baptism are recorded
in the New Testament; and in some of these cases it is not
credible that baptism was performed by immersion. When
three thousand were baptized in one day, it cannot be con
ceived that the apostles were capable of dipping all this
multitude in so short a space of time. When whole families
were baptized in their own houses, it cannot be thought that,
on every occasion, a sufficient quantity of water could be
found for immersion. Besides, the application of the spiritual
benefit signified by baptism is in Scripture frequently ex-
pressed by sprinkling and pouring out. Isa. xliv. 3; Ezek.
xxxvi. 25; Heb. x. 22; xii. 24; Tit. iii. 5, 6. It may be added
that baptism by immersion cannot, in some cases, be dis
pensed with convenience or decorum; nor in some countries,
and at certain seasons, without endangering the health of the
body. This affords, at least, a strong presumption against
the absolute necessity of dipping the person into the water;
and from all these considerations we must conclude that it is
sufficient and most expedient to administer baptism by sprink-
ling or pouring water on the person.
SECTION IV. Not only those that do actually pro-
fess faith in and obedience unto Christ," but also the
infants of one or both believing parents are to be bap-
tized.¹2
11 Mark xvi. 15, 16.
12 Gen. xvii. 7, 9.
Col. ii. 11, 12.
Acts viii. 37, 38.
Gal. iii. 9, 14.
Acts ii. 38, 39.
Rom. iv. 11. 12.
Matt. xxviij. 19.
Luke xviii. 15
EXPOSITION.
1 Cor. vii. 14.
Mark x. 13-16.
This section relates to the subjects of baptism. That bap
ism is to be administered to all adult persons who profess
their faith in Christ and obedience to him, and who have not
been baptized in their infancy, is admitted by all who ac-
knowledge the divine institution of this ordinance. But there
SECT. 4.]
313
OF BAPTISM.
are many who confidently assert that baptism ought to be
confined to adults. These were originally called Anabap-
tists, because they rebaptized those who had received bap-
tism in their infancy, and Antipædobaptists, because they
were opposed to the baptism of infants. They now assume
the name of Baptists; but this designation we cannot con-
cede to them, if it be intended to insinuate that others do not
baptize, and are not baptized, agreeably to the principles of
the gospel.*
* Our Confession affirms, that "the infants of
one or both believing parents are to be baptized." This
might be confirmed by numerous arguments; but only a
few of them can be here stated with the utmost brevity.
1. The infants of believing parents are to be considered as
within the covenant, and therefore entitled to receive its seal.
The covenant which God made with Abraham was substan-
tially the same with that under which believers now are.
This appears by comparing Gen. xvii. 7, where the cove-
nant made with Abraham is expressed, with Heb. viii. 10,
where the new covenant is expressed. In the one, the pro-
mise is, "I will establish my covenant between me and thee,
and thy seed after thee, in their generations, for an ever-
lasting covenant, to be a God unto thee, and to thy seed after
thee;" and in the other, "I will be to them a God, and they
shall be to me a people." We thus find, that when God
established his covenant with Abraham, he embraced his
infant seed in that covenant; and that the promise made to
Abraham and to his seed is still indorsed to us is evident
from the express declaration of the apostle Peter, (Acts ii.
39,) "The promise is unto you, and to your children." If
children are included in the covenant, we conclude that they
have a right to baptism, the seal of the covenant. 2. Infants
were the subjects of circumcision under the Old Testament
dispensation; and as baptism under the New Testament has
come in the room of circumcision, we conclude that infants
have a right to baptism under the present dispensation.
That, under the Old Testament, the infants of God's pro-
fessing people were to be circumcised, cannot be doubted;
for the command is
66
express: Every man-child among you
shall be circumcised." Gen. xvii. 10. That baptism has
now come in the room of circumcision is evident from Col.
ii. 11, where it is called "the circumcision of Christ." It
* Dwight, Ser. 147.
27
314
CONFESSION OF FAITH.
[CHAP. XXVIII,
must therefore follow, either that the privileges of the Church
are now greatly abridged, or else that the children of the
members of the Church now are to be admitted to baptism,
as they were to circumcision under the former dispensation.
3. That the children of professing Christians are members
of the visible Church, and therefore entitled to baptism,
appears from the words of our Saviour, (Luke xviii. 16,)
"Suffer little children to come unto me, and forbid them
not; for of such is the kingdom of God." By "the king-
dom of God," we apprehend is to be here understood the
Church on earth; and if children are members of the visible
Church, it cannot be denied that they have a right to bap-
tism, the sign of admission. But if by "the kingdom of
God" be understood the state of glory, the inference is
strong that, being heirs of eternal life, they ought not to be
denied that ordinance which is the seal of their title to it.
4. The warrantableness of infant baptism may be inferred
from the commission of the apostles to baptize "all nations,"
which certaintly includes infants; and from the practice
of the apostles, who baptized "households," upon a pro-
fession of faith by their domestic heads. Paul baptized
Lydia "and her household," the Philippian jailer "and all
his," and "the household of Stephanas." Acts xvi. 15, 33;
1 Cor. i. 16. "Now, though we are not certain that there
were young children in any of these families, it is highly
probable there were. At any rate, the great principles of
family baptism, of receiving all the younger members of
households on the faith of their domestic head, seems to be
plainly and decisively established. This furnishes ground
on which the advocate of infant baptism may stand with
unwavering confidence."* 5. That the infants of believing
parents ought to be baptized, and that it is sufficient if one
of the parents be a member of the visible Church, is evident
from 1 Cor. vii. 14, "For the unbelieving husband is sanc-
tified by the wife, and the unbelieving wife is sanctified by
the husband: else were your children unclean; but now arc
they holy." "The word unclean, in almost all instances in
the Scriptures, denotes that which may not be offered to God,
or may not come into his temple. Of this character were
the heathen universally; and they were, therefore, customa-
rily and proverbially, denominated unclean by the Jews,
* Miller on Infant Baptism.
SECT. 4.]
OF BAPTISM.
315
The unbelievers here spoken of were heathen, and were,
therefore, unclean. In this sense, the children born of two
heathen parents are here pronounced to be unclean also, as
being, in the proper sense, heathen. To be holy, as here
used, is the converse of being unclean, and denotes that
which may be offered to God. To be sanctified, as re-
ferring to the objects here mentioned, is to be separated for
religious purposes, consecrated to God; as were the first-
born, and the vessels of the temple; or to be in a proper condi-
tion to appear before God. In this text it denotes, that the
unbelieving parent is so purified by means of his relation to
the believing parent, that their mutual offspring are not
unclean, but may be offered unto God. There is no other
sense in which a Jew could have written this text, without
some qualification of these words. The only appointed way
in which children may be offered to God is baptism. The
children of believing parents are, therefore, to be offered to
God in baptism."*
The objections usually brought forward against the war-
rantableness of infant baptism, are either frivolous in them-
selves, or proceed from mistaken views of the ordinance. Is
it urged, that in the New Testament we have no express in-
junction to baptize the infants of professing Christians? This,
we reply, is precisely what might have been expected, be-
cause the Church-membership of the children of God's pro-
fessing people was fully established under the Old Testament,
and their admission by the rite of circumcision was a privi-
lege well known, and universally extended to them; so that,
unless it had been designed to abridge the privileges of the
children of believing parents under the New Testament,
there was no occasion for any explicit injunction to baptize
their children. But no hint is given in the New Testament
that the privilege of infants, which had been so long enjoyed
under the former dispensation, was to be withdrawn; and
as the privilege is not revoked, it must be continued. Is it
asked, What benefit can infants derive from baptism? With
equal propriety, we reply, it might have been asked, What
benefit can a child, eight days old, derive from circumcision?
To put such a question is almost impious, because it implies
an impeachment of the wisdom of God. He appointed cir-
cumcision to be administered to infants under the Old Tes
* Dwight's Theology, Serm. 158.
316
CONFESSION OF FAITH. [CHAP. XXVIII.
tament; and with equal propriety is baptism administered to
them under the New Testament. Is it objected, that we
have no express example of the baptism of infants under
the New Testament? All the cases of baptism recorded in
the New Testament, we reply, are cases in which it was ad-
ministered to converts from Judaism or Paganism to Chris-
tianity; and if we do not find it explicitly stated, that any in-
fant born of Christian parents was baptized, as little do we
find any example of those who were born of Christian pa-
rents being baptized in adult age. This entirely accords with
our practice at the present day. We baptize adult converts
from among Jews or Heathens; and as the apostles baptized
"households " on the faith of their domestic heads, we also
consider ourselves warranted to baptize the children of pro-
fessing Christians. But those who defer the baptism of the
children of professing Christians until they arrive at adult
age, have no precedent or example for their practice; for,
though the book of the Acts contains the history of the
Church for upwards of thirty years, in which time the chil-
dren of those who were first baptized by the apostles must
have reached maturity, yet we have no record of the baptism
of a single individual born of Christian parents. From this
silence, we justly infer that they must have been baptized in
their infancy; and we defy the advocates of adult baptism to
adduce a single scriptural example of their practice. Is it
urged that infants cannot profess their faith in Christ? We
reply, that when faith, or the profession of it, is spoken of as
a prerequisite to baptism, it is always supposed that the sub-
jects of it are capable of instruction; and that if this proved
anything, it would prove too much; for this objection, if
valid against infant baptism, must also be valid against infant
salvation, since the Scripture connects faith and the profes-
sion of it, in the case of adults, with the one as well as the
other.
SECTION 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."
14
14 Rom. iv. 11. Acts x. 2, 4, 22, 31, 45, 47.
18 Acts viii. 13, 23.
18 Luke vii. 30. Exod. iv. 24-26.
SECT. 5, 6.]
317
OF BAPTISM.
❤
EXPOSITION.
This section affirms-1. That baptism is not of such abso-
lute necessity to salvation, that none can be saved without it.
God has not made baptism and faith equally necessary.
Mark xvi. 16. The penitent thief was saved without being
baptized. But baptism is an instituted means of salvation,
and the contempt of it must be a great sin on the part of the
parents, though the neglect cannot be ascribed to the child
before he arrives at maturity, and cannot, therefore, involve
him in the guilt. 2. That baptism is not regeneration, nor
are all who are baptized undoubtedly regenerated. That
the baptism of water is regeneration, and that every person
duly baptized is born again, is the doctrine of the Church of
Rome; and this doctrine has been embraced by many in
Protestant Churches, and receives too much countenance
from the Liturgy of the Church of England, [and that of the
Protestant Episcopal Church in the United States.] It is a
very dangerous doctrine; and that it has no warrant from
Scripture appears from the case of Simon Magus, who after
baptism remained "in the gall of bitterness, and in the bond
of iniquity." Acts viii. 13, 23. Paul, writing to the Corin-
thians, says :
"I thank God that I baptized none of you, but
Crispus and Gaius." But if baptism be regeneration, his
meaning must be: "I thank God that I regenerated none of
you.' And could Paul really give thanks to God on this
account? How absurd the idea! 66
Christ," says he, “sent
me not to baptize." But can it be thought that Christ did not
send the chief of the apostles to promote the great work of
regeneration? Unquestionably Paul made a great difference
between baptism and regeneration.
>>
SECTION 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 ex-
hibited and conferred by the Holy Ghost, to such (whe-
ther of age or infants) as that grace belongeth unto,
according to the counsel of God's own will, in his ap-
pointed time."
1 John iii. 5, 8. 17 Gal. iii. 27. Tit. iii. 5. Eph. v. 25, 26. Acts ii. 38, 41.
27*
318
CONFESSION OF FAITH. [CHAP. XXVIII.
SECTION VII.-The sacrament of baptism is but
once to be administered to any person.¹
18 Tit. iii. 5.
18
EXPOSITION.
1. The efficacy of baptism is not confined to the moment
of administration; but though not effectual at the time it is
administered, it may afterwards be effectual, through the
working of the Spirit. John iii. 5, 8.
2. Baptism is not to be administered to any person oftener
than once. This is plain from the nature of the ordinance.
It is a solemn admission of the person baptized as a member
of the visible Church; and though those that "walk disorder-
ly" are to be cast out, yet there is no hint in Scripture that,
when re-admitted, they are to be baptized again. The thing
signified by baptism cannot be repeated, and the engage-
ments come under can never be disannulled.
It may be remarked, that the naming of the baptized per-
son is no part of this institution. The custom of publishing
the child's name at baptism probably arose from the practice
of the Jews at their circumcision. Luke i. 59–63. It belongs
to the parent to give a name to his child, and this may be
done before baptism. There may be a propriety in publish-
ing the name of the person baptized, who is then admitted a
member of the visible church; but this is by no means essen-
tial to baptism, nor even any part of the ordinance.
We ought to improve our baptism, especially when we are
present at the administration of it to others, "by serious and
thankful consideration of the nature of it, and of the ends for
which Christ instituted it, the privileges and benefits confer-
red and sealed thereby, and our solemn vows made therein;
by being humbled for our sinful defilement, our falling short
of, and walking contrary to the grace of baptism, and our
engagements; by growing up to assurance and pardon of
sin, and of all other blessings sealed to us in that sacrament;
by drawing strength from the death and resurrection of
Christ, into whom we are baptized, for the mortifying of sin
and quickening of grace; and by endeavouring to live by
faith, to have our conversation in holiness and righteousness,
as those that have therein given up their names to Christ and
to walk in brotherly love, as being baptized by the same
Spirit into one body.
* The Larger Catechism, Quest. 167.
99*
ECT. 1.]
319
OF THE LORD'S SUPPER,
CHAPTER XXIX.
OF THE LORD'S SUPPER.
SECTION 1-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
Church unto the end of the world, for the perpetual re-
membrance of the sacrifice of himself in his death, the
sealing 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, as members of his
mystical body.'
• 1 Cor. xi. 23–26; x. 16, 17, 21; xii. 13.
EXPOSITION.
This chapter treats of the Lord's Supper; and the present
section declares-1. The author of this sacrament; 2. The
time of its institution; 3. Its permanent continuance in the
Church; 4. The uses and ends for which it is designed.
I. The author of this sacrament is the Lord Jesus Christ.
It is the prerogative of Christ, as king and head of the
Church, to institute religious ordinances; and we are not at
liberty to add to, or to diminish from, his appointments. The
institution of this ordinance by our Saviour is recorded by the
first three evangelists, (Matt. xxvi. 26–28; Mark xiv. 22–24;
Luke xxii. 19, 20,) and by the apostle Paul, who declares
that he "had received of the Lord that which he delivered "
to the Church. 1 Cor. xi. 23-26.
II. This sacrament was instituted by our Lord Jesus “the
sane night in which he was betrayed." It was when Jesus
was eating the passover with his disciples that he instituted
this sacred ordinance; from which circumstance we infer
that the one was changed into the other, and that the latter
was henceforth to supply the place of the former. This also
accounts for the designation usually given to this sacrament
320
CONFESSION OF FAITH.
[CHAP. XXIX:
Being instituted by the Lord Jesus Christ, and being ap-
pointed by him immediately after eating the passover, which
was always celebrated in the evening, it is with the utmost
propriety called the Lord's supper. When we reflect on the
time of the institution of this ordinance, we have a striking
view of the fortitude with which Jesus met his unparalleled
sufferings, and of the singular love which he cherished
towards his people; and we ought to feel the sacred obliga-
tion laid upon us to keep this feast. On that night the
Jewish rulers and the chief priests were met in close cabal
to concert measures for apprehending Jesus, and bringing
him to an ignominious death. In that night he was to be
perfidiously betrayed by one of his own disciples, denied by
another, and abandoned by them all to the rage of his mali-
cious foes. He was to be smitten by the sword of Justice,
and forsaken of his God; to be cruelly mocked and scourged;
to be led away to a cross, and there to pour out his soul unto
death. Of all this Jesus was fully apprized; yet in the imme-
diate view of the dreadful sufferings he was about to undergo,
such was the calm serenity of his mind, such his matchless
love to his people, and such his concern for their spiritual
benefit, that he instituted this ordinance for their encourage-
ment and consolation in all succeeding ages. Did he remem-
ber them in such affecting circumstances? and shall not this
engage them to remember him? shall they undervalue, by a
wilful neglect, an ordinance which he settled immediately be-
fore his death, and disregard the dying command of that friend
who laid down his life for them?
III. The sacrament of the Lord's supper is to be observed
in the Church to the end of the world. This is plainly im-
plied in the words of the apostle Paul: "For as often as ye
eat this bread, and drink this cup, ye do show the Lord's
death till he come." 1 Cor. xi. 26. So universally has it
been understood that the observance of this ordinance is ob-
ligatory upon all Christians to the end of the world, that,
with the exception only of the Quakers, it has been observed
in the Christian Church from the earliest times to the present
day.
IV. The ends and uses of this sacrament are various.
1. It was instituted to be a memorial of the death of Christ.
That it is a commemorative ordinance, appears from the
Saviour's words, "This do in remembrance of me ;” and that
it is especially a memorial of his death, is evident from his
-
SECT. 1.]
OF THE LORD'S SUPPER.
321
•
words in distributing the elements. While he gave the bread
to his disciples, he said, "This is my body, which is broken
for you;" and of the cup he said, "This cup is the New
Testament in my blood." The ordinance is eminently fitted
to bring to our remembrance the reality and the painful na-
ture of the death of Christ; to remind us of the vicarious na-
ture of his death, of its acceptableness to God as a satisfac-
tion for our sins, and of its present and perpetual efficacy.
And we should remember his death with a lively and appro-
priating faith; with ardent love to him who first loved us;
with deep contrition for our sins, the procuring cause of his
death; with holy joy in God; and with the warmest grati-
tude to Christ, who gave himself for us an offering and a
sacrifice to God for a sweet-smelling savour. 2. This sacra-
ment seals the benefits of Christ's death unto true believers.
It seals not the truth of Christ's death, nor the truth of their
faith; but it seals the right and interest of faith, as the seal
affixed to a deed seals the right and interest of the person in
the property conveyed by that deed. 3. It promotes the
spiritual nourishment and growth of believers. A devout
participation of this ordinance is fitted to confirm and invigo
rate their faith, to inflame their love, to deepen their godly
sorrow, to enliven their joy, and to enlarge and strengthen
their hopes of the Saviour's second coming, and of the glory
then to be revealed. 4. It is a sign and pledge of the be-
liever's communion with Christ. This is evident from the
words of Paul, (1 Cor. x. 16 :) “The cup of blessing which
we bless, is it not the communion of the blood of Christ?
The bread which we break, is it not the communion of the
body of Christ?" These words certainly import that, in the
holy supper, believers have communion with Christ in the
fruits of his sufferings and death. 5. It is an emblem of the
saints' communion with each other. All true saints are
members of one body, and in the holy supper they have
communion, not merely with those who sit along with them
at the same table, but "with all that in every place call on
the name of Jesus Christ," their common Lord.
“We being
many," says Paul, "are one bread and one body; for we
are all partakers of that one bread." 1 Cor. x. 17. This
ordinance is very expressive of the communion of saints, and
has a powerful tendency to cherish it. They meet together
at the same table, as brethren and children of the same
family to partake of the same spiritual feast. 6. In this ordi
322
CONFESSION OF FAITH.
[CHAP. XXIX.
nance believers engage themselves to all the duties which
they owe to Christ. They acknowledge him as their mas-
ter, and engage to do whatsoever he has commanded them.
Persons may come under engagements by performing certain
significant actions, as well as by express words. Submission
to the ordinance of circumcision, under the former dispensa-
tion, made a man "debtor to the whole law." Baptism, in
like manner, under the Christian dispensation, involves an
engagement to be the Lord's; and Christians, in partaking of
the Lord's supper, renew this engagement. They acknow-
ledge that they are not their own, but are bought with a price,
and bind themselves to glorify God with their bodies and
spirits which are his.
2
SECTION II.—In this sacrament Christ is not offered
up to his Father, nor any real sacrifice made at all for
remission of sins of the quick or dead; but only a
commemoration 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 abominably injurious to Christ's one only
sacrifice, the alone propitiation for all the sins of the
elect.⭑
SECTION III.-The Lord Jesus hath, in this ordi-
nance, appointed his ministers to declare his word of
institution to the people, to pray, and bless the ele-
ments of bread and wine, and thereby to set them
apart from a common to a holy use; and to take and
break the bread, to take the cup, and (they commu-
nicating also themselves) to give both to the commu
nicants; but to none who are not then present in the
congregation.
6
8
SECTION IV.-Private masses, or receiving this
sacrament by a priest, or any other alone;' as like-
wise the denial of the cup to the people; worshipping
the elements, the lifting them up, or carrying them
about for adoration, and the reserving them for any
2 Heb. ix. 22, 25, 26, 28.
3 1 Cor. xi. 24-26. Matt, xxvi. 26, 27.
• Heb. vii. 23, 24, 27; x. 11, 12, 14, 18.
& Matt. xxvi. 26-28. Mark xiv. 22-24.
Luke xxii. 19, 20. 1 Cor. xi. 23-26.
6 Acts xx. 7. 1 Cor. xi. 20.
71 Cor. x. 6.
• Mark xiv. 23. 1 Cor. xi. 25-29.
SECT. 2-6]
323
OF THE LORD'S SUPPER.
pretended religious use; are all contrary to the nature
of this sacrament, and to the institution of Christ."
SECTION V.-The outward elements in this sacra-
ment, duly set apart to the uses ordained by Christ,
have such a 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."
SECTION 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; over-
throweth the nature of the sacrament; and hath been,
and is, the cause of manifold superstitions, yea, of
gross idolatries.'
12
9 Matt. xv. 9.
10 Matt. xxvi. 26-28.
11 1 Cor. xi. 26-28. Matt. xxvi. 29.
12 Acts iii. 21. 1 Cor. xi. 24–26. Luke
xxiv. 6, 39.
EXPOSITION.
In these sections certain dangerous errors and superstitious
practices of the Church of Rome are condemned; and we
have placed all these sections together, that we may include
the leading error, called transubstantiation, which has given
rise to the absurd doctrine of the sacrifice of the mass, and
the various other tenets and practices here rejected.
I. The Church of Rome holds that the words, "This is my
body," and, "This is my blood," are to be understood in their
most literal sense; and that the priest, by pronouncing these
words, with a good intention, changes the substance of the
bread and wine into the real body and blood of Jesus Christ ;
which change is known by the name of transubstantiation.
This doctrine receives no support from Scripture, but is found-
ed on a gross perversion of its language. The words, “This
is my body," and, "This is my blood," were manifestly used
by our Saviour in a figurative sense; and must have been so
understood by the apostles to whom they were immediately
addressed. Such figurative expressions are of frequent occur-
324
CONFESSION OF FAITH.
[CHAP. XXIX.
rence in Scripture. No one supposes that, when our Lord
said, "I am the vine," "I am the way,
""I am the door," he
meant us to understand that he is literally a vine, a way, and
a door; and no satisfactory reason can be assigned for under-
standing the words of institution in a literal sense. Our
Saviour plainly meant that the bread and wine signify or
represent his body and blood; and nothing is more common
in Scripture than to affix to a type or symbol the name of
the thing signified by it; thus circumcision is called God's
covenant, (Gen. xvii. 10;) the paschal lamb, the passover,
(Exod. xii. 11;) and the smitten rock, Christ. 1 Cor. x. 4.
But, not only is the doctrine of transubstantiation destitute of
any support from the inspired writings, it is repugant to
Scripture; for the apostle Paul gives to the elements after
blessing the very same names they had before it; which
certainly intimates that there is no change of their substance.
1 Cor. xi. 26, 28. It is also contradicted by our senses ;
for we see and taste that the bread and wine after blessing,
and when we actually receive them, still continue to be
bread and wine, without any change or alteration whatever.
It is equally repugnant to reason; for this tells us that
Christ's body cannot be both in heaven and on earth at the
same time; but according to the Popish doctrine of transub-
stantiation, though the body of Christ remains in heaven, it
is also present, not in one place on earth only, but in a
thousand places-wherever the priest has, with a good in-
tention, pronounced the words of institution. This doctrine
likewise overthrows the nature of the sacrament. Two
things are necessary to a sacrament—a sign and a thing sig-
nified—an object presented to our senses, and some promised
blessing which is represented and sealed by it. But by tran-
substantiation the sign is annihilated, and the thing signified
is put in its place.
Transubstantiation is not only contrary to Scripture, and
reason, and common sense, but it has been, and is, the
cause of manifold superstitions, yea, of gross idolatries.
In the fourth section, several of these superstitions and idola-
trous practices are specified. Conceiving that the bread and
wine are changed into the real body and blood of Christ,
Papists reserve part of the consecrated wafers, for the pur-
pose of giving them to the sick, or other absent persons, at
some future time. In direct opposition to the command of
Christ, "Drink ye all of it," they deny the cup to the people;
SECT. 2–6.]
325
OF THE LORD'S SUPPER.
on the pretence that, as the bread is changed into the body
of Christ, they partake, by concomitancy, of the blood to-
gether with the body. When the priest is supposed to have
changed the bread into the body of Christ, he adores it with
bended knee, and rising, lifts it up, that it may be seen and
adored by the people-which is called the elevation of the
host; it is also carried about in solemn procession, that it
may receive the homage of all who meet it; and, in short,
it is worshipped as if it were Christ himself. All these prac-
tices are declared by our Confession to be "contrary to the
nature of this sacrament, and to the institution of Christ."
They were unknown in the primitive ages of the Church,
and have evidently originated in the absurd doctrine of
transubstantiation.
II. In the Church of Rome, the priest being supposed to
have changed the bread and wine into the very body and
blood of Christ, it is also conceived that, in laying upon the
altar what has been thus transubstantiated, he offers to God
a sacrifice, which, although it be distinguished from all others
by being without the shedding of blood, is a true, proper, and
propitiatory sacrifice for the living and the dead. This is
called the sacrifice of the 'mass. As this is founded upon
the doctrine of transubstantiation, if the one be unscriptural,
so must the other be. But we may adduce a few of those
pointed declarations of Scripture, by which this particular
doctrine is refuted. "Once in the end of the world hath
he appeared, to put away sin by the sacrifice of himself."
"Christ was once offered, to bear the sins of many."
"We
are sanctified through the offering of the body of Jesus Christ
once for all.” By one offering he hath perfected for ever
them that are sanctified." Heb. ix. 26, 28; x. 10, 14.
These texts, and they might easily be greatly multiplied,
clearly prove that the one sacrifice of Christ, once offered
by himself, is sufficient and perfect; and we are expressly
told that "there remaineth no more sacrifice for sins." Heb.
x. 26. In the language of our Confession, therefore, "the
Popish sacrifice of the mass is most abominably injurious to
Christ's one only sacrifice-the alone propitiation for all the
sins of the elect.”
(C
III. The right manner of dispensing the sacrament of the
supper is here declared. The minister is to read the word
of institution to the people, to pray, and bless the elements
28
326
CONFESSION OF FAITH.
[CHAP. XXIX.
of bread and wine, and thereby to set them apart from a
common to a holy use. It is not pretended that any real
change is thereby made upon the elements, but only a rela-
tive change, so that they are not to be looked upon as com-
mon bread and wine, but as the sacred symbols of Christ's
body and blood. The minister is also to take and break the
bread. The breaking of the bread is an essential part of this
ordinance, and represents the breaking of the body of Christ
under the burden of our sins. To divide the bread into small
pieces, called wafers, and put a wafer into the mouth of
each of the communicants, is a corruption of the Church of
Rome, which takes away the significant action of breaking
the bread. The minister is further to take the cup, and give
both the elements to the communicants. And as really as
the bread and wine are given to the communicants, so Christ
gives himself, with all his benefits, to the worthy receivers;
and in taking these elements, in eating the bread and drink-
ing the wine, they profess to receive Christ by faith, and to
rest their hope of pardon and salvation solely upon his
death.
SECTION VII.-Worthy receivers, outwardly par-
taking 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 and wine; yet
as really, but spiritually, present to the faith of believ-
ers in that ordinance as the elements themselves are
to their outward senses.¹4
SECTION VIII.-Although ignorant and wicked
men receive the outward elements in this sacrament,
yet they receive not the thing signified thereby; but
by their unworthy coming thereunto are guilty of the
body and blood of the Lord, to their own damnation.
Wherefore all ignorant and ungodly persons, as they
are unfit to enjoy communion with him, so are they
unworthy of the Lord's table, and cannot, without
great sin against Christ, while they remain such, par-
13 1 Cor. xi. 28.
14 1 Cor. x. 16.
SECT. 7, 8.]*
OF THE 327
:
LORD'S SUPPER.
take of these holy mysteries," or be admitted there-
unto.16
Ls 1 Cor. xi. 27-29. 2 Cor. vi. 14-16. 16 1 Cor. v. 6, 7, 13. 2 Thess. iii. 6, 14,
15. Matt. vii. 6.
EXPOSITION.
In the preceding sections we have a strong condemnation
of the Popish doctrine respecting the sacrament of the Lord's
supper, and here we have an explicit condemnation of the
Lutheran doctrine. The Lutherans hold, that although the
bread and wine are not changed into the body and blood of
Christ, yet his real body and blood are received by the
communicants along with the symbols. This is called con-
substantiation, to signify that the substance of the body and
blood of Christ is present, in, with, or under the substance of
the elements. "This opinion, although free from some of
the absurdities of transubstantiation, appears to us to labour
under so many palpable difficulties, that we are disposed to
wonder at its being held by men of a philosophical mind. It
is fair, however, to mention, that the doctrine of the real
presence is, in the Lutheran Church, merely a speculative
opinion, having no influence upon the practice of those by
whom it is adopted. It appears to them that this opinion
furnishes the best method of explaining a Scripture expres-
sion; but they do not consider the presence of the body and
blood of Christ with the bread and wine as imparting to the
sacrament any physical virtue, by which the benefit derived
from it is independent of the disposition of him by whom it
is received; or as giving it the nature of a sacrifice; or as
rendering the bread and wine an object of adoration to Chris-
tians. And their doctrine being thus separated from the
three great practical errors of the Church of Rome, receives
even from those who account it false and irrational, a kind
of indulgence very different from that which is shown to the
doctrine of transubstantiation."*
While our Confession rejects the doctrine of the Papists
and of the Lutherans, respecting the Lord's supper, it teaches
that "the body and blood of Christ are as really, but spiri-
tually, present to the faith of believers in that ordinance, as
the elements themselves are to their outward senses." Christ
is not present in body at his table; and, therefore, we cannot
* Hill's Lectures, vol. ii., p. 352.
328
CONFESSION OF FAITH.
[CHAP. XXIX
see him there after the flesh; but he is present spiritually,
and may be discerned by faith. From this it follows that
the participation of Christ's body and blood, in the holy sup-
per, is spiritual. There is an external representation and
confirmation of it, in participating of the sacred and instituted
elements, which symbolize the broken body and shed blood
of Christ. And while the worthy receivers outwardly par-
take of the visible elements in this sacrament, they inwardly,
by faith, receive and feed upon Christ crucified, and the be-
nefits of his death.
From the nature and ends of this sacrament, it is manifest
that the ignorant and ungodly are unfit for partaking of it.
They may receive the outward elements; but they receive
not the thing signified thereby. As they are unfit for com-
munion, with Christ, so they are unworthy of occupying a
seat at his table. They cannot venture to approach to it
without contracting a great sin, and exposing themselves to
the judgments of God. The Scripture declares, that "who-
soever shall eat this bread, and drink this cup of the Lord
unworthily, shall be guilty of the body and blood of the
Lord;" and that such "eat and drink damnation to them-
selves." 1 Cor. xi. 27, 29. Not that all unworthy commu-
nicants must necessarily perish eternally. The word in our
version unhappily rendered "damnation," properly signifies
judgment; and the judgment intended must be determined by
the context. That the judgments inflicted on the Corinthians
were chiefly of a temporal nature is evident from the words
that are immediately added: "For this cause many are
weak and sickly among you, and many sleep." Temporal
judgments may be still inflicted for the profanation of this
ordinance, but those of a spiritual nature are chiefly to be
dreaded; and this sin, if unrepented, must, like other sins,
expose to eternal punishment. This being the case, it must
be the duty of the office-bearers of the Church to be careful
in excluding the ignorant and ungodly from this ordinance.
All were not permitted to eat of the passover; neither ought
there to be a promiscuous admission of all to the Lord's
table. To admit the immoral and scandalous, is to profane
.he ordinance, and to corrupt the communion of the Church.
But those who have a right to this ordinance in the judg
ment of the office-bearers of the Church, may have no right-
to it in the sight of God. Every one, therefore, ought im-
partially and faithfully to examine himself as to his state be-
SECT. 1.]
329.
OF CHURCH CENSURES.
fore God, and his consequent right to partake of that feast
which he has prepared for his children. The injunction of
the apostles is express, and he enjoins self-examination as a
means of preventing the sin of unworthy communicating:
"But let a man examine himself, and so let him eat of that
bread, and drink of that cun." 1 Cor. xi. 28.
CHAPTER XXX.
OF CHURCH CENSURES.
SECTION I-The Lord Jesus, as king and head of
his Church, hath therein appointed a government in
the hand of Church officers, distinct from the civil
magistrate.'
¹ Isa. ix. 6, 7. 1 Tim. v. 17. 1 Thess. v. 12. Acts xx. 17, 18. Heb. xiii. 7, 17,
1 Cor. xii. 28. Matt. xxviii. 18-20.
24.
EXPOSITION.
To suppose, as some have done, that the government of
the Church is ambulatory, or that no particular form has
been appointed by Christ, but that he has left it to be mould-
ed according to the wisdom or caprice of men, and varied
according to the external circumstances of the Church, is to
impeach the love of Christ to his Church, and his fidelity
to Him who hath appointed him to "reign over the house of
Jacob." No human society can subsist without government;
how absurd, then, to suppose that the Church of Christ, the
most perfect of all societies, has been left by her king desti-
tate of what is essential to the very being of society! Un-
der the Old Testament a most perfect form of government
was prescribed to the Church; but order and discipline are
as necessary to the Christian as they were to the Jewish
Church. And can it be reasonably supposed, that while the
government of the latter was minutely prescribed, that of
the former has been totally neglected? All sects of Chris-
tians, indeed, plead the authority of Scripture for that form
28*
330
CONFESSION OF FAITH.
[CHAP. XXX.
of government which they prefer; and thus they implicitly
acknowledge that the outlines, at least, of some particular
form may be found in the Scripture.
Even the advocates of the divine right of ecclesiastical
government differ widely respecting the precise form of it
which has been appointed by Christ. Papists, conceiving
that the Bishop of Rome, as the successor of Peter, and the
vicegerent of Christ, is the visible head of the whole Church,
maintain that in him the supreme government of the univer-
sal Church is reposed, and that from him all other bishops
derive their authority. Episcopalians, holding a distinction
of rank among the ministers of religion, vest the govern-
ment of the Church in bishops, archbishops, &c. Indepen-
dents, conceiving that every congregation forms a complete
Church, and has an independent power of jurisdiction within.
itself, lodge the government of the Church in the assembly
of the faithful. Presbyterians, holding, in opposition to Epis-
copalians, that all the ministers of the word are on a level, in
respect of office and authority; and in opposition to Indepen-
dents, that particular congregations are only parts of the one
Church, maintain that the government of the Church is com-
mitted, under Christ, to the presbytery, or the teaching and
ruling elders; and that there is a subordination of courts, in
which the sentence of inferior courts may be reviewed, and
either affirmed or reversed. It would be out of place here to
examine the claims of these different systems. That the
Presbyterial form is "founded upon, and agreeable to, the
word of God," is, in our judgment, fully established in “the
Form of Church Government" drawn up by the Westminster
Assembly."
It is only necessary to advert to the opinion of the Eras-
tians, who maintain that the external government of the
Church belongs to the civil magistrate. This opinion is
directly opposed to all that the Scriptures say about the
spiritual nature of the kingdom of Christ. That remarkable
declaration of Christ, "My kingdom is not of this world"
pamly shows that his kingdom, though in the world, is
totally and specifically distinct from all others in it; and
when he forbade the exercise of such dominion over his
subjects as the kings of the Gentiles exercised, the different
nature of the government to take place in it was clearly
pointed out. Among the various office-bearers which Christ
has "set in the Church," the civil magistrate is never men.
SECT. 1, 2.]
331
OF CHURCH CENSURES.
tioned. And were it true that it belongs to the civil magis-
trate to model the government of the Church, Christ must
have left his Church more than three hundred years with-
out any government; for it was not till the fourth century
that the Church received any countenance from the civil
powers.
"The formal and specific difference between the Church
and the kingdoms of the world, and, consequently, between
civil and ecclesiastical authority, in respect of origin, ends,
subjects, laws, privileges, means, extent, &c., has, by many
writers, been very particularly explained. No doubt, the
Church on earth hath some things in common with other
societies, and the authority in both may often have the same
objects, materially considered; they admit also of a mutual
respect, and reciprocal acts and duties towards each other;
but none of those are inconsistent with their formal distinc-
tion, but they rather suppose it; so that all the power and peculiar
actings of each, whatever matters they respect, must ever be
of the same nature with that of the society they belong to;
in the one wholly spiritual, and in the other always and
wholly secular. When following their proper line, and
keeping within their proper sphere, they can never jar or
impede one another by interference: like two straight and
parallel lines, they can never meet or be confounded together.
Whatever dangers have arisen, or may arise, from abuse,
none can arise merely from the distinct and independent
nature and actings of these societies; so that there can be
no reason for subjecting one of them to the other. The com-
mon plea of the necessity of one undivided supreme power
in all states, and of the danger of an 'imperium in imperio,'
applies only to societies and powers of the same nature and
order, and is impertinently urged for a supremacy of tem-
poral rulers over a Church of Christ, whose authority is of
a different kind."*
SECTION II. To these officers the keys of the king-
dom of heaven are committed; by virtue whereof
they have power respectively to retain and remit sins,
to shut that kingdom against the impenitent, both by
the word and censures; and to open it unto penitent
* Bruce on the Supremacy of Civil Powers, &c,, p. 23.
332
CONFESSION OF FAITH,
[CHAP. XXX.
sinners, by the ministry of the gospel, and by absolu-
tion from censures, as occasion shall require.²
SECTION III.—Church censures are necessary for the
reclaiming and gaining of offending brethren: for de-
terring of others from the like offences; for purging
out of that leaven which might infect the whole lump;
for vindicating the honour of Christ, and the holy pro-
fession of the gospel; and for preventing the wrath of
God, which might justly fall upon the Church, if they
should suffer his covenant, and the seals thereof, to be
profaned by notorious and obstinate offenders.³
SECTION IV. For the better attaining of these
ends, the officers of the Church are to proceed by ad-
monition, suspension from the sacrament of the Lord's
supper for a season, and by excommunication from the
Church, according to the nature of the crime and de-
merit of the person.*
2 Matt. xvi. 19; xviii. 17, 18. John 1 Thess. v. 12. 2 Thess. iii. 6, 14, 15.
xx. 21-23. 2 Cor. ii. 6-8.
1 Cor. v. 4, 5, 13. Matt. xviii. 17.
Tit. iii. 10.
31 Cor. v. 1 Tim. v. 20. Matt. vii. 6.
1 Tim. i. 20. 1 Cor. xi. 27. Jude 23.
EXPOSITION.
In opposition to the Erastians, who assign the power of
inflicting the censures of the Church to the civil magistrate,
our Confession here affirms, that the keys of the kingdom of
heaven are committed to the officers whom Christ has ap-
pointed in his Church. "I will give unto thee the keys of
the kingdom of heaven," said Christ to Peter, "and whatso-
ever thou shalt bind on earth shall be bound in heaven; and
whatsoever thou shalt loose on earth shall be loosed in hea-
ven." Matt. xvi. 19. By "the keys of the kingdom of
heaven," we are to understand the power and authority of
exercising government and discipline in the Church; in
virtue of which, those entrusted with these keys have power
to "bind and loose," by inflicting and removing censures;
and their proceedings, when conducted agreeably to Scrip-
ture, are ratified in heaven. Presbyterians maintain that
these keys were given to Peter, as an apostle and elder; and,
therefore, that the gift extends to all the apostles, and after
them to all ordinary elders, to the end of time. The same
SECT. 3, 4.]
OF CHURCH CENSURES.
333
thing that is expressed in the above passage by binding and
loosing, is elsewhere expressed by remitting and retaining
sins. But Christ addressed these words to all the apostles:
"Peace be unto you; as the Father hath sent me, so send I
you. Whose soever sins ye remit, they are remitted unto
them; and whose soever sins ye retain, they are retained.”
John xx. 21, 23. It is true that this power is ascribed to
the Church: "Tell it unto the Church," &c. (Matt. xviii. 17;)
but by the Church, in this passage, is to be understood the
rulers or elders of the Church; and this text further confirms
the doctrine of our Confession, that the power of discipline is
committed solely to the office-bearers of the Church. The
Church and the State may take up the same cases, but under
a different consideration; it is only when viewed as crimes
against the State that they come under the cognizance of
civil rulers, and are to be punished with civil pains; viewed
as scandals against religious society, they come under the
cognizance of the rulers of the Church, and can only be re-
moved by ecclesiastical censures.
Church censures are necessary for vindicating the honour
of Christ and his religion; maintaining the purity of his wor-
ship; reclaiming offenders; deterring others from the like
offences; removing contagion from the Church; and prevent-
ing the wrath of God, which might justly fall upon the
Church, if they should suffer the seals of his covenant to be
profaned by notorious and obstinate offenders.
The censures of the Church are spiritual in their nature
and effects. They are appointed by Christ for the benefit
of offenders, and have a tendency, as means, to promote
their recovery, and not their destruction. As offences differ
in degrees of guilt and circumstances of aggravation, the
Church is to proceed according to the nature and degree of
the offence committed. In some cases a simple admonition
will suffice. Tit. iii. 10. A greater degree of guilt will call
for a rebuke, solemnly administered in the name of Jesus
Christ. Tit. i. 13; 1 Tim. v. 20. Scandals of greater mag-
nitude will require the suspension of the offender from the
sacrament of the Lord's supper for a season. 2 Thess iii. 14.
This is called the lesser excommunication; and the highest
censure which the Church has the power to inflict is called
the greater excommunication. Matt. xviii. 17.
example in the case of the incestuous man,
livered "unto Satan for the destruction of the flesh, that the
We have ar
who was de-
334
CONFESSION OF FAITH. [CHAP. XXXI.
spirit might be saved in the day of the Lord Jesus." 1 Cor.
v. 5. It does not, according to the Popish notion, consist in
literally delivering up the offender to the devil, but in casting
him out of the Church into the world, which is described in
Scripture as Satan's kingdom.
CHAPTER XXXI.
1 Acts xv. 2, 4, 6.
2 Acts xv.
OF SYNODS AND COUNCILS.
SECTION I.—For the better government and further
edification of the Church, there ought to be such as-
semblies as are commonly called synods or councils ;'
and it belongeth to the overseers and other rulers of
the particular churches, by virtue of their office, and
the power which Christ hath given them for edifica-
tion, and not for destruction, to appoint such assem-
blies; and to convene together in them, as often as
they shall judge it expedient for the good of the
Church. 3
2
3 Acts xv. 22, 23, 25.
EXPOSITION.
[In the Presbyterian Form of Government, which is bound
up with the Confession of Faith, and constitutes an essential
part of the standards of the Church, it is more explicitly
stated, that "we hold it to be expedient and agreeable to
Scripture and the practice of the primitive Christians, that the
Church be governed by congregational, presbyterial, and
synodical assemblies," and the specific powers and duties of
Church sessions, Presbyteries, Synods, and General Assem-
blies, in the due subordination of these judicatories, are clear-
ly set forth. It is the peculiar and exclusive right of the
Church itself to convene these assemblies, and to order every
thing which relates to them.]
SECT. 1, 2.] OF SYNODS AND COUNCILS.
335
In opposition to the Independents, who maintain that
every congregation has an independent power of govern-
ment within itself, and deny all subordination of judica-
tories, our Confession asserts that, "for the better govern-
ment and further edification of the Church," (that is, for at-
taining the end better than can be accomplished in smaller
meetings of Church officers,) "there ought to be such as-
semblies as are commonly called synods or councils." Of
this we have an example in the synod which met at Jeru-
salem to settle the question about circumcision.
"The ques-
tion, whether or not the Gentiles who had made a profession
of the Christian religion were bound to submit to circumci-
sion, was of common concern, and could only be settled by
the judgment and decision of office-bearers delegated from
the Church as a whole; and we find that the judgment or de-
cision of these office-bearers, when met judicially to consider
the question, was considered as binding upon the whole
Church. Nor is it any valid objection to this court forming
a model for the imitation of the Church in after ages, that it
was composed partly of apostles; for the apostles were also
elders, as every higher office in the Church includes the offi-
cial power belonging to inferior offices; and we do not find
that, in the whole discussion, the apostles, as judges, claimed
any superiority over their brethren, who are called elders.
At any rate, the decision was promulgated as the joint deci
sion of both. Acts xv. 21-31.'
""*
SECTION II. It belongeth to synods and councils
ministerially to determine controversies of faith and
cases of conscience; to set down rules and directions
for the better ordering of the public worship of God
and government of his Church; to receive complaints
in cases of mal-administration, and authoritatively to
determine the same; which decrees and determinations,
if consonant to the word of God, are to be received
with reverence and submission not only for their agree-
ment with the word, but also for the power whereby
they are made, as being an ordinance of God, appoint-
ed thereunto in his word.*
◄ Acts xv. 15, 19, 24, 27-31; xvi. 4. Matt. xviii. 17-20.
* Stevenson on the Offices of Christ, pp. 347, 348.
336
[CHAP. XXXI
CONFESSION OF FAITH.
EXPOSITION.
This section is evidently intended as a decision upon
another important principle in the controversy with Indepen.
dents, who, while they admitted that congregations might, in
difficult cases, consult with advantage synods of ministers,
denied to these synods any authority over the congregations.
Presbyterians readily grant that the power of Church rulers
is purely ministerial. Christ is the only Lord and Lawgiver
in his Church; so that their business is only to apply and
enforce the laws which he has enacted. Their deliberations,
however, are to be considered, not as merely consultative
but authoritative; and, so far as their decisions accord with
the laws of Christ, laid down in his word, being formed in
his name, and by authority conferred by him, they must be
binding upon the conscience. The Synod of Jerusalem did
not merely give a counsel or advice, but pronounced an au-
thoritative decision upon the cases referred to them. They
❝ordained decrees," "laid a burden" upon the churches, and
enjoined them to observe certain "necessary things;" and
their decision was cheerfully submitted to by the churches
concerned. Acts xv. 28; xvi. 4.
SECTION III.-All synods or councils since the apos-
tles' times, whether general or particular, may err,
and many have erred; therefore they are not to be
made the rule of faith or practice, but to be used as an
help in both."
Eph. ii. 20. Acts xvii. 11. 1 Cor. ii. 5. 2 Cor. i. 24.
EXPOSITION.
Although Papists maintain that infallibility is lodged some-
where in the Church, they are not agreed among themselves
whether it resides in the Pope, or in a general council, or in
both united. It is here affirmed that all councils may err.
Councils being composed of men, every one of whom is fal-
lible, they must also be liable to error when collected to
gether. It is also asserted that many of them have erred;
and this is sufficiently evident from the fact, that different
general councils have made decrees directly opposite to each
other. In the Arian controversy, several councils decreed
SECT. 3, 4.] OF SYNODS AND COUNCILS.
337
in opposition to that of Nice. The Eutychian heresy was
approved in the second Council of Ephesus, and soon after
condemned in the Council of Chalcedon. The worship of
images was condemned in the Council of Constantinople, and
was approved in the second Nicene Council, and again con-
demned at Francfort. Finally, the authority of councils was
declared, at Constance and Basil, to be superior to that of the
Pope; but this decision was reversed in the Lateran.*
SECTION IV.-Synods and councils are to handle or
conclude nothing but that which is ecclesiastical; and
are not to intermeddle with civil affairs, which concern
the commonwealth, unless by way of humble petition,
in cases extraordinary, or by way of advice for satis-
faction of conscience, if they be thereunto required by
the civil magistrate."
6 Luke xii. 13, 14. John xviii. 36.
EXPOSITION.
While our Confession denounces any Erastian interference
of the civil magistrate in matters purely spiritual and eccle-
siastical, it no less explicitly disavows all Popish claims, on
the part of the synods and councils of the Church, to inter-
meddle with civil affairs, unless by way of petition in extra-
ordinary cases, or by way of advice, when required by the
civil magistrate. Our Reformers appear to have clearly per-
ceived the proper limits of the civil and ecclesiastical juris-
diction, and to have been very careful that they should be
strictly observed. "The power and policy ecclesiastical,"
say they, "is different and distinct in its own nature from
that power and policy which is called civil power, and apper-
taineth to the civil government of the commonwealth; albeit
they be both of God, and tend to one end, if they be rightly
used, viz., to advance the glory of God, and to have godly
and good subjects." "Diligence should be taken, chiefly by
the moderator, that only ecclesiastical things be handled in
the Assemblies, and that there be no meddling with any thing
pertaining to the civil jurisdiction." Church and State may
co-operate in the advancement of objects common to both;
* Burnet on the Thirty-Nine Articles, Art. 21.
† Second Book of Discipline, chap. i. and vii.
29
338
CONFESSION OF FAITH.
[CHAP. XXXII.
but each of them must be careful to act within its own proper
sphere, the one never intermeddling with the affairs which
properly belong to the province of the other.
CHAPTER XXXII.
OF THE STATE OF MEN AFTER DEATH, AND OF THE
RESURRECTION OF THE DEAD.
SECTION 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 holi-
ness, 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
torments and utter darkness, reserved to the judgment
of the great day. Besides these two places for souls
separated from their bodies, the Scripture acknow-
ledgeth none.
a Heb. xii. 23. 2 Cor. v. 1, 6, 8. Phil.
i. 23. Acts iii. 21. Eph. iv. 10.
* Luke xvi. 23, 24. Acts i. 25. Jude 6, 7. 1 Pet. iii. 19.
1 Gen. iii. 19. Acts xiii. 36.
2 Luke xxiii. 43. Eccl. xii. 7.
EXPOSITION.
I. It is here supposed that death is an event common to
all men.
"It is appointed unto men once to die." Heb. ix.
27. This is the immutable appointment of Heaven, which
cannot be reversed, and which none can frustrate. When
meditating upon this subject, the royal Psalmist exclaimed,
"What man is he that liveth, and shall not see death? shall
he deliver his soul from the hand of the grave ?" Ps. lxxxix.
48. Job speaks of death as an event which certainly awaited
him, and of the grave as the common receptacle of all man-
kind: “I know that thou wilt bring me to death, and to the
SECT. 1.] OF THE STATE OF MEN after DEATH.
339
house appointed for all living." Job xxx. 23. Our own
observation abundantly confirms the declaration of Scripture.
Nor are we at a loss to account for the introduction of death
into our world, and its universal prevalence over the human
race: "As by one man sin entered into the world, and death
by sin; so death passed upon all men, for that all have sin-
ned." Rom. v. 12.
There is, indeed, a vast difference between the death of
the righteous and that of the wicked. To the latter, death is
the effect of the law-curse, and the harbinger of everlasting
destruction; but to the former, death is not the proper punish-
ment of sin, but the termination of all sin and sorrow, and an
entrance into life eternal. To them death is divested of its
sting, and rendered powerless to do them any real injury.
Not only is it disarmed of its power to hurt them, it is com-
pelled to perform a friendly part to them. It is their release
from warfare; their deliverance from woe; their departure to
be with Christ. But although death is no real loss, but rather
great gain to the righteous; yet, as it consists in the dissolu-
tion of the union between the soul and the body, it is an event
from which they are not exempted.
God could, no doubt, if he pleased, easily save his saints
from natural death. Of this he gave a proof in the case of
Enoch and of Elijah. For good reasons, however, he has
determined otherwise. 1. That the righteous, as well as
others, should be subjected to temporal death, is best adapted
to the present plan of the divine government, and seems
necessary, if not to the preservation, at least to the comfort
of human society. According to the plan of the divine
government, rewards and punishments are principally re-
served for a future world. But if the righteous were ex-
empted from death, while the wicked fell under its stroke,
this would be a manifestation of the final destiny of every
man that is removed out of this world. Death, therefore,
happens to the righteous in the same outward form, and
is attended with the same external circumstances, as it hap-
pens to the wicked, that there may be no visible distinction
between them. 2. Were the righteous to be distinguished
from the wicked by being translated to heaven without tast-
ing of death, this would introduce great confusion into so-
ciety. Without producing any salutary effect upon the
wicked, it would render them more regardless of character
and remove one powerful stimulus, the prospect of future
W
840
CONFESSION OF FAITH.
[CHAP. XXXII.
fame, which animates them to noble exertions for the benefit
of society. It would also greatly affect the character and
the happiness of the living. Were the parent singled out as
the object of the divine displeasure, by being subjected to
death, this would fix a brand of infamy upon his children;
or if the child were taken away in a manner so expressive
of its future destiny, this would pierce the heart of the parent,
especially if serious, with inexpressible anguish. No class,
indeed, would be more affected by such a state of things than
the righteous themselves. Hence death is the common lot
of the godly and of the wicked. 3. This arrangement affords
occasion for a richer display of the power and grace of God.
As the hour of death is the most trying to men, so the power
and grace of God are most gloriously displayed, in support-
ing his people in that solemn hour; in enabling them, in the
exercise of faith and hope, to rise superior to the fear of
death, and to triumph over this last enemy as conquerors.
And how illustriously will his power be displayed in raising
up their bodies at the last day! 4. Another reason, we con-
ceive, why the righteous are subjected to temporal death is,
that they may be conformed to Christ, their glorious head.
He tasted of death before he was crowned with glory and
honour; and they also must enter into glory through "the
valley of the shadow of death."
II. The bodies of men after death return to the dust, and
see corruption. So humiliating and deeply affecting is the
change which death produces on the human body, that it be-
comes obnoxious to the view, and necessity compels the living
to remove it from their sight. It is committed to the grave,
in which it putrefies; and after a certain time is reduced to
dust, so that it cannot be distinguished from the vegetable
mould with which it is mingled. These things, however, are
offensive only to the living; they occasion no uneasiness to
the dead. To the wicked, indeed, the grave is a prison,
where they are kep. in close confinement until the resurrec
tion; but to believers it is a place of rest, where, exempted
from all pain and weariness, they shall enjoy profound re-
pose till the resurrection morn, when, awakened as from a
long refreshing sleep, they shall rise, with renovated life and
vigour, to enjoy everlasting felicity.
III. The souls of men survive the dissolution of their
bodies, and have an immortal subsistence. Some have held
*hat death is the utter extinction of man's being; others,
SECT. 1.] OF THE STATE OF MEN AFTER DEATH.
341
that the soul shall sleep between death and the resurrection,
alike inactive and unconscious as the body that is then dis-
solved into dust. In opposition to these notions, equally
absurd and uncomfortable, our Confession affirms, and the
Scripture clearly teaches, that the souls of men subsist in a
disembodied state, after such a manner as to be capable of
exercising those powers and faculties which are essential to
them. "Fear not them which kill the body, but are not able
to kill the soul." Matt. x. 28. These are the words of Him
who made man, and who perfectly knows the constituent parts
of his nature; and he affirms, not only that the soul is distinct
from the body; not only that it does not, in fact, die with the
body, but that it is impossible to kill the soul by any created
power. Our Saviour taught the same doctrine in parabolical
language: "It came to pass that the beggar died, and was
carried by the angels into Abraham's bosom. The rich man
also died, and was buried; and in hell he lifted up his eyes,
being in torments.” Luke xvi. 22, 23. Both the beggar
and the man of wealth died; both left their bodies in the
dust; but the souls of both retained their existence and their
consciousness after their separation from their bodies. No
doubt the death of the righteous. is frequently described in
Scripture as a sleep; but such language is obviously figura-
tive, and gives no countenance to the notion that the soul
falls asleep when disunited from the body. When the dead
are said to be asleep, a metaphor is used, founded upon the
striking resemblance between death and sleep; and, at the
same time, by another figure of speech, a part is spoken of
as the whole. They are said to sleep, and to be uncon-
scious and inactive, because these things are true of their
bodies.
IV. The souls of the righteous, immediately after death,
are admitted into the happiness of the heavenly state. Some,
who allow that the souls of believers possess consciousness,
and experience happiness in their disembodied state, conceive
that at death their souls pass into an intermediate state, and
that they will enter into heaven only when the final judgment
takes place. The Church of Rome maintains that the souls
of the saints, on leaving their bodies, must pass for a time
into a place called purgatory, that they may be purified by
fire from the stains of sin, which had not been washed out
during the present life. That Church further teaches, that
the pains and sufferings of purgatory may be alleviated and
29*
342
CONFESSION OF FAITH.
[CHAP. XXXII.
shortened by the prayers of men here on earth; by the inter-
cession of the saints in heaven; and, above all, by the sacri-
fice of the mass, offered by the priests in the name of sinners,
and that, as soon as souls are released from purgatory, they
are immediately admitted to eternal happiness. Of this doc-
trine there is no trace in the Bible. It is a cunningly devised
fable, invented by designing men to impose upon the credu-
lous, and to fill their own treasures. The Scripture speaks
only of a heaven and a hell, into one of which all departed
souls have entered; and, accordingly, our Confession affirms,
"Besides these two places for souls separated from their
bodies, the Scripture acknowledgeth none."
-
The immediate admission of the souls of the righteous into
heaven is confirmed by numerous passages of Scripture. Our
Lord's promise to the penitent thief, "To-day shalt thou be
with me in paradise" (Luke xxiii. 43,) implies that, ere that
day was finished, his soul should be in the same place with
the soul of Christ, and should enjoy all the felicity which the
word "paradise" suggests. When Stephen, with his ex-
piring breath, called upon God, saying, "Lord Jesus, receive
my spirit" (Acts vii. 59,) he manifestly expected that his
soul should immediately pass into the presence of his Saviour.
The same thing is implied in the language of Paul: “For me
to live is Christ, and to die is gain. I am in a strait between
two, having a desire to depart, and to be with Christ, which
is far better." Phil. i. 21, 23. Certainly if he had not ex-
pected to be admitted into the presence of Christ until the
resurrection, he would not have judged it gain to die; and,
instead of desiring, he would have been loath to depart; for
while he was in the body he was honourably engaged in the
service of Christ, and enjoyed delightful communion with
him. But the apostle tells us that the reason of his de-
sire to depart was, that he might be with Christ, in a state of
blessedness far superior to anything found in this present
world. The same apostle says, "We are confident, I say,
and willing rather to be absent from the body, and to be
present with the Lord." 2 Cor. v. 8. No words could ex-
press in a clearer manner the immediate transition of the
soul from its present habitation into the presence of Christ.
The believer's absence from the body and his presence with
Christ are closely connected; the latter succeeds the former
without any interval. Accordingly, the apostle John heard
a voice from heaven, saying to him, "Write, Blessed are the
SECT. 1–3] OF THE STATE OF Men after deaTH.
343
dead which die in the Lord, from henceforth," (Rev. xiv. 13;)
that is, they are blessed from the time of their death.
If the souls of believers are admitted into heaven imme-
diately after death, it is evident that a wonderful change
must then take place upon them, in order to qualify them
for the new state into which they are introduced. Unless
they were completely freed from every stain of impurity,
they would be unfit for the society of the heavenly world,
and incapable of enjoying the felicities of that world. Our
Confession accordingly asserts, that their souls are then
“made perfect in holiness;" and in Scripture the souls of
departed saints are called "the spirits of just men made per-
fect." Heb. xii. 23.
V. The souls of the wicked are at death cast into hell.
While some have maintained that the souls of the wicked
shall never be tormented in hell, others have held that they
shall not be adjudged to that place of torment till after the
resurrection; but, according to the representation of our Sa-
viour, as soon as the rich man died, "in hell he lifted up his
eyes, being in torments." Luke xvi. 23. The spirits of those
who in the time of Noah were disobedient, were, when the
apostle Peter wrote his epistle, shut up in the prison of hell.
1 Pet. iii. 19.
SECTION 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 self-same bodies, and none
other, although with different qualities, which shall be
united again to their souls for ever."
SECTION III. The bodies of the unjust shall, by the
power of Christ, be raised to dishonour; the bodies of
the just, by his Spirit, unto honour, and be made con-
formable to his own glorious body."
s1 Thess. iv. 17. 1 Cor. xv. 51, 52.
• Job six. 26, 27. 1 Cor. xv. 42-44.
7 Acts xxiv. 15. John v. 28, 29. 1 Cor.
xv. 43. Phil. iii. 21.
EXPOSITION.
I. Such as remain alive upon the earth at the last day
shall not die, but undergo a wonderful change. This truth
was first revealed to the Church in Paul's First Epistle to
the Corinthians (xv. 51 :) "Behold, I show you a mystery;
we shall not all sleep, but we shall all be changed." When
344
CONFESSION OF FAITH.
[CHAP. XXXII.
Christ shall descend from heaven to judge the world, some
will be found alive upon the earth; these shall not die, and
sleep for a short time in the dust of the earth; but they will
experience a change equivalent to that which shall pass on
those who shall then be raised from the grave; and, as we
are informed, the dead saints will be raised before the living
are changed. "The dead in Christ shall rise first: then we
which are alive and remain, shall be caught up together
with them in the clouds, to meet the Lord in the air and so
shall we ever be with the Lord." 1 Thess. iv. 16, 17.
II. There shall be a general resurrection of the dead.
This is a doctrine which unassisted reason could not dis-
cover. The wisest of the heathen philosophers derided it.
When Paul preached at Athens, which was called the eye of
Greece, the Epicurean and Stoic philosophers mocked when
he spake of the resurrection of the dead. But it cannot be
reckoned an incredible thing that God should raise the dead.
If he be omnipotent and omniscient, as he certainly is, other-
wise he would cease to be God, this cannot be considered
impossible. He who formed the human body out of dust,
and breathed into it the breath of life, must be able to raise
and animate it again after it has been reduced to dust. To
the power of God, our Saviour referred, as an answer to all
the cavils which might be brought forward against the doc-
trine of the resurrection. To the Sadducees, a sect of the
Jews who denied this doctrine, he said: "Ye do err, not
knowing the Scriptures, nor the power of God." Matt. xxii.
29. But it is only by the revelation of the will of God that
we are infallibly assured of the certainty of the resurrection.
It was revealed in the writings of the Old Testament. Job
expressed the strongest confidence of the resurrection of his
body. Job xix. 25. The prediction of the prophet Daniel
is equally explicit. Dan. xii. 2. This doctrine held a pro-
minent place in the discourses of our Lord and his apostles.
Nothing could be more explicit than our Lord's declaration ;
"The hour is coming in the which all that are in the graves
shall hear his voice, and shall come forth," &c. John v. 28,
29. After our Lord's ascension, this was the grand theme
of the testimony of his apostles, as upon it the truth of the
whole system of Christianity rested. Hence Paul thus
argued with the Corinthians, " Now, if Christ be preached
that he rose from the dead, how say some among you that
there is no resurrection of the dead? But if there be no re-
SECT. 2, 3.] OF THE STATE OF MEN AFTER DEATH.
345
surrection of the dead, then is Christ not risen. And if
Christ be not risen, then is our preaching vain, and your
faith is also vain." 1 Cor. xv. 12-14. The resurrection of
the saints is firmly established by the resurrection of Christ
himself. In the chapter to which we have now referred, the
apostle shows the infallible evidence which he and his bre-
thren had for the resurrection of Christ, and then argues
that the resurrection of believers necessarily follows from
the admission that Christ their head is risen. The grave
cannot always retain what is so intimately connected with
the living Redeemer. "Now is Christ risen from the dead,
and become the first-fruits of them that slept." 1 Cor. xv. 20.
See also 1 Thess. iv. 14; Rom. viii. 11.
III. The dead shall be raised with the selfsame bodies,
although with very different qualities. The very term resur-
rection implies that the same bodies shall be raised that fell
by death; for if God should form new bodies, and unite them
to departed souls, it would not be a resurrection, but a new
creation. Our Saviour declares, “All that are in the graves
shall come forth;" this certainly implies that the same bodies
which were committed to the graves shall be raised; for, if
new bodies were to be produced, and united to their souls,
they could not, with truth, be said to come out of their graves.
The apostle Paul affirms, that the same body shall be raised
which is sown in corruption, and declares, "This corruptible
must put on incorruption, and this mortal must put on im-
mortality;" pointing, as it were, to that corruptible and mor-
tal body which he then carried about. But, though the bodies
of the saints will be the same in all essentials as to substance,
they will be vastly changed as to qualities. "Flesh and
blood," in their present state of grossness and frailty,
not inherit the kingdom of God, neither doth corruption in-
herit incorruption." The resurrection-body, therefore, shall
be wonderfully changed, in respect to qualities, that it may be
fitted for the employments and felicities of the heavenly state.
"It is sown in corruption, it is raised in incorruption; it is
sown in dishonour, it is raised in glory: it is sown in weak-
ness, it is raised in power; it is sown a natural body, it is
raised a spiritual body." 1 Cor. xv. 42–44. With regard to
the wicked, the Scriptures give us no specific information with
respect to the state and qualities of their bodies. All that we
learn is, that they shall rise "to shame and everlasting con-
(6 can-
346
CONFESSION OF FAITH.
[CHAP. XXXIII.
tempt;" from which it is evident that they shall be raised to
dishonour.
How solicitous should we be to obtain the resurrection of
the just! This was Paul's great desire and the object of
his earnest pursuit. Phil. iii. 11. If we would attain to a
blessed resurrection, let it be our concern to be “found in
Christ." United to him by the inhabitation of his Spirit and
by a living faith, we need not be slavishly afraid of death or
of the grave; for Christ is "the resurrection and the life,
and he that believeth in him, though he were dead, yet shall
he live; and whosoever liveth and believeth in him shall
never die."
CHAPTER XXXIII.
OF THE LAST JUDGMENT.
3
SECTION 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 Fa-
ther. In which day, not only the apostate angels shall
be judged, but likewise all persons that have lived
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.*
upon
SECTION 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
refreshing which shall come from the presence of the
1 Acts xvii. 31.
2 John v. 22, 27.
• 1 Cor. vi. 3. Jude 6. 2 Pet. ii. 4.
42 Cor. v. 10. Eccl. xii. 14. Rom. ii.
16; xiv. 10, 12. Matt. xii. 36, 37.
SECT. 1, 2.]
OF THE LAST JUDGMENT.
347
Lord; but the wicked, who know not God, and obey
not the gospel of Jesus Christ shall be cast into eter-
nal torments, and be punished with everlasting destruc-
tion from the presence of the Lord, and from the glory
of his power.
5 Matt. xxv. 31-46. Rom. ii. 5, 6; ix. 22, 23. Matt. xxv. 21. Acts iii. 19. 2 Thess
i. 7-10.
EXPOSITION.
There is a particular judgment which passes upon every
individual immediately after death; for "it is appointed unto
men once to die, but after this the judgment." Heb. ix. 27.
There is also a general judgment, which shall take place
after the resurrection of the dead, at the last day. The pre-
sent sections, 1. Declare the certainty of a future judgment;
2. Affirm that the administration of this judgment is com-
mitted to Jesus Christ; 3. Point out the parties who shall
appear before his tribunal; 4. The matters to be tried
and, 5. The sentence to be pronounced.
I. The certainty of a future judgment. We are told that
Paul reasoned before Felix of judgment to come. Acts xxiv.
25. He proved this truth by arguments drawn from the
nature and reason of things; and such arguments are not to
be overlooked by us, though our faith stands upon a more
sure foundation.
1. The certainty of a future judgment appears from the
dictates of conscience. Men, even when destitute of super-
natural revelation, apprehend an essential difference between
good and evil. When they do what is right, their conscience
approves and commends their conduct; and when they do
what is wrong, their conscience reproaches and condemns
them. If they have committed some atrocious crime, con-
science stings them with remorse; and this it does although
the crime be secret, and concealed from every human eye.
Whence does this arise, but from an awful foreboding of
future retribution? The apostle Paul, accordingly, shows
that all mankind have a witness in themselves that there shall
be a future judgment. Rom. ii. 15.
2. Reason infers a future judgment from the state of
things in this world. Here we take for granted these two
fundamental principles of religion-the being of God, and
his providence in the government of the world. All who
348
CONFESSION OF FAITH.
[CHAP. XXXIII,
acknowledge these truths must, and do, believe that God is
infinitely just and righteous, infinitely wise and holy, infi-
nitely good and merciful; and that he cannot be otherwise.
From this it necessarily results that it must be well with the
righteous, and ill with the wicked. But the most superficia.
view of the present state of things is sufficient to convince
us that God does not, in this world, dispense prosperity only
to the good, and adversity only to the evil: There be just
men, unto whom it happeneth according to the work of the
wicked; again, there be wicked men, to whom it happeneth
according to the work of the righteous." Eccl. viii. 14. The
promiscuous dispensations of Providence have perplexed the
minds of men in every age, and tried the faith of the chil-
dren of God. Ps. lxxiii. 4-17; Jer. xii. 1, 2; Hab. i. 13.
But reason rightly exercised would lead us to the conclusion
that, upon the supposition of the being and providence of
God, there must be a day coming when these things will be
brought under review, and when a wide and visible difference
shall be made between him that serveth God and him that
serveth him not.
3. God has given testimony to this truth in all the extra-
ordinary judgments which he has executed since the begin-
ning of the world. Though much wickedness remains un-
punished and undiscerned in this world, yet God sometimes
executes judgment upon daring offenders, to show that he
judgeth in the earth, and to give warning to men of a judg-
ment to come. In signal judgments, "the wrath of God is
revealed from heaven against the ungodliness of men;" and
an intimation is given of what he will further do hereafter. 2
Pet. ii. 5, 6; iii. 5, 7.
4. That there is a judgment to come is confirmed by the
most explicit testimonies of Scripture. Enoch predicted the
approach of this day of universal decision as a salutary ad-
monition to that profligate age in which he lived. Jude 14,
15. Solomon addressed this solemn warning to the volup-
tuous: Know that for all these things God will bring thee
into judgment." Eccl. xi. 9. Job put his friends in mind that
there is a judgment; and the Psalmist frequently represents
it in very solemn language. Job xix. 29; Ps. 1. 3–6; xcviii.
Our Lord during his personal ministry, frequently fore-
told his coming to judgment; and the testimonies to this truth
in the writings of his apostles are numerous. Matt. xxv. 31–
46; Rom. xiv. 10, 12; 2 Cor. v. 10.
9.
SECT. 1, 2.] OF THE LAST JUDGMENT.
349
5. This truth is confirmed by the resurrection of Christ.
The apostle Paul, having affirmed that "God will judge the
world in righteousness by that man whom he hath ordained,"
adds, "whereof he hath given assurance to all men, in that
he hath raised him from the dead." Acts xvii. 31. The re-
surrection of Christ is a specimen and pledge of a general re-
surrection—that grand preparative for the judgment. It is
an incontestable proof of our Lord's divine mission, and is,
therefore, an authentic attestation of all his claims. In the
days of his humiliation, when he was accused and condemn-
ed before the tribunal of men, he plainly warned them of a
future judgment, and declared that he himself would be the
judge: "Hereafter shall ye see the Son of man sitting on the
right hand of power, and coming in the clouds of heaven.”
Matt, xxvi. 64. Now, since God hath raised him from the
dead, although he was condemned as a blasphemer for this
very declaration, is not this an undeniable proof from heaven
of the-truth of what he then asserted? ·
II. The administration of the future judgment is com-
mitted to Jesus Christ: "He is ordained of God to be the
judge of quick and dead." Acts x. 42. It is, indeed, fre-
quently said, that "God shall judge the world;" and the
Psalmist declares, "None else is judge but God.” Ps. 1. 6.
How are these declarations to be reconciled? The words of
Paul enable us to solve the difficulty. He has told us that
"God will judge the world in righteousness by that man
whom he hath ordained." Acts xvii. 31. It thus appears
that God the Father judges the world by the Son. The su
preme judiciary power is in the Godhead, and the exercise
of that power is committed to Christ, as mediator. John
v. 22.
There is a peculiar fitness and propriety in this constitu-
tion: 1. It is fit that this high office should be conferred upon
Christ, as an honorary reward for his extreme abasement and
ignominious sufferings. 2. Inasmuch as men are to be
judged after the resurrection in an embodied state, it is fit
they should have a visible judge. 3. It
3. It is also fit that
Christ should be the supreme judge, as it must contribute
greatly to the consolation of the saints that they shall bə
judged by him who is a partaker of their nature, who re-
deemed them to God by his blood, and who is their advo-
cate with the Father. 4. It may be added, that hereby the
30
350
CONFESSION OF FAITH. [CHAP. XXXIII
condemnation of the wicked will be rendered more con-
spicuously just; for if a Mediator, a Saviour, the Friend of
sinners, condemn them, they must be worthy of condemna-
tion indeed.
III. We are next to consider the parties who shall appear
before the tribunal of Christ. The Scripture says nothing of
the judgment of good angels, but it clearly teaches that the
apostate angels will be judged. Jude 4; 2 Pet. ii. 4. That
men universally shall stand before the judgment-seat of
Christ is expressly declared. 2 Cor. v. 10. We are told
that Christ "shall judge the quick and the dead at his ap-
pearing." 2 Tim. iv. 1. This expression, "the quick and
the dead," comprehends all mankind. By the dead, are to
be understood all who died before the period of Christ's coin-
ing to judgment; and by the quick, such as shall then be
found alive.
IV. The matter to be tried. This is expressed in the
most comprehensive terms: "God shall bring every work
into judgment, with every secret thing, whether it be good,
or whether it be evil." Eccl. xii. 14. All the works of the
sons of men will be tried, and they shall receive according
to what they have done in the body, whether good or evil.
Not only the actions of the life, but also the words of men
shall be judged; for our Saviour has assured us that "for
every idle word which men shall speak, they shall give an
account in the day of judgment." Matt. xii. 36. And not
only the actions and words, but also the very thoughts of
men shall be brought into judgment; for we are told, “ God
shall judge the secrets of men by Jesus Christ." Rom.
ii. 16.
V. The sentence to be pronounced will be answerable to
the several states in which mankind shall be found. They
shall receive their doom according to their works. Rev. xx.
13. It is to be remarked, that the good works of the right-
eous will be produced in that day, not as the grounds of
their acquittal, and of their being adjudged to eternal life, but
as the evidences of their gracious state, as being interested in
the righteousness of Christ. But the evil deeds of the wicked
will be brought forward, not only as evidences of their being
strangers to Christ, but also as the grounds of their condem-
nation. To the glorious company on his right hand the King
will say: "Come, ye blessed of my Father, inherit the king-
SECT. 2, 3.] OF THE LAST JUDGMENT
351
dom prepared for you from the foundation of the world."
How different the sentence that will be passed on the guilty
crowd on his left hand! To them he will say, "Depart from
me, ye cursed, into everlasting fire, prepared for the devil
and his angels." The sentence shall no sooner be passed
than it shall be executed. While fallen angels and wicked
men shall be driven from the presence of the Judge into the
pit of eternal perdition, the righteous shall be conducted into
heavenly mansions, and "shall go no more out. "These
shall go away into everlasting punishment; but the righteous.
into life eternal." The same expression being applied to the
happiness of the righteous and the punishment of the wicked
we may conclude that both will be of equal duration.
""
6
SECTION III.As Christ would have us to be cer-
tainly persuaded that there shall be a day of judgment,
both to deter all men from sin, and for the greater con-
solation of the godly in their adversity; so will he have
that day unknown to men, that they make 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."
62 Pet. iii. 11, 14. 2 Cor. v. 10, 11.
2 Thess. i. 5-7. Luke xxi. 27, 28.
Rom. viii. 23–25.
Matt. xxiv. 36, 42-44. Mark xiii.
35-37. Luke xii. 35, 36. Rev.
xxii. 20.
EXPOSITION.
The day of the eternal judgment is fixed in the counsels
of God; but, that we may be kept habitually watchful, the
knowledge of that day is wisely concealed from us. Though
a long series of ages may elapse before Christ shall come in
the clouds of heaven to judge the world, let every one re-
member that the day of his own death is equally important
to him as the day of the universal judgment; for where
death leaves him, the judgment will find him. Let him, there-
fore, "be diligent, that he may be found of God in peace,
without spot and blameless.” Let every reader study to im-
prove the talents with which he is entrusted, and be solici-
tous to obtain the approbation of his Master in heaven. How
highly will he commend all those who have been diligent
352
CONFESSION OF FAITH,
[CHAP. XXXIII
and faithful in his service! He will bestow upon them that
best of plaudits: "Well done, good and faithful servant ;” and
will introduce them into "the joy of their Lord." Well may
the genuine believer "love the appearing" of Christ; for
when Christ shall appear, he also shall appear with him in
glory. And since Christ proclaims in his word, “Surely I
come quickly," let every Christian joyfully respond, " Amen.
Even so, come Lord Jesus."
INDEX.
Absolute, decrees of God are, 60.
Adam, covenant of works made with him, 103; represented all
his natural posterity, 104; effects of his fall upon himself and
his posterity, 92-98.
Adoption, meaning of the term, 160; difference between spiritual
and human, 161; flows from the grace of God, 161; the media-
tion of Christ the meritorious cause of, 162; the privileges
enjoyed by, 162, 163.
Anabaptists, the German, their principles, 268, 302.
Anthropomorphites, their heresy, 40.
Antinomians, their doctrine respecting justification, 157; respect-
ing sanctification, 165, 167.
Antipædobaptists opposed to infant baptism, 313.
Antitrinitarians, their doctrine considered, 51.
Apocryphal books, why rejected by Protestants, 22.
Arians, their heresy, 54, 116.
Arminians, doctrine of, respecting the divine decrees, 60, 64; re-
specting election, 65-68; respecting the atonement of Christ,
70; respecting original sin, 94; respecting the federal head-
ship of Adam, 104; respecting the extent of Christ's death,
132; respecting free-will, 135; respecting the office of faith
in justification, 150, 153; respecting the perseverance of the
saints, 198; respecting assurance of salvation, 209.
Ascension of Christ, 126.
Assurance, difference between that of faith and that of sense, 175-
178, 218; of grace and salvation attainable in this life, 209;
upon what it is founded, 211; not the attainment of all be-
lievers, 219.
Atonement of Christ, the extent of, in regard to its objects, 132-135
Attributes of God, 41-50.
Authenticity of the Scriptures, 21.
30*
353
354
INDEX.
Baptism, instituted by Christ, 308, 309; the ends of, 310; water the
outward element, what it represents, 311; to be administered
in the name of the Trinity, ib.; who may administer, ib.; the
mode of administering, ib.; infant baptism vindicated, 312-316;
not absolutely necessary to salvation, yet not to be neglected,
317; not regeneration, ib.; its efficacy, ib.; only administered
once, 318; the naming of the person baptized not essential,
ib.; how to be improved, ib.
Canon of Scripture, 20.
Censures, Church, what, 333; their use, ib.
Christ, the Lord Jesus, is a divine person, 55, 56; the mediator
between God and man, 114; appointed to his office from all
eternity by God the Father, ib.; a people given to him to be
his seed, 115; pre-existence of, 116; the eternal Son of God,
117; took upon him man's nature, 118; was conceived by the
power of the Holy Ghost, in the womb of the Virgin Mary,
119; the Godhead and manhood inseparably united in his per-
son, ib.; fully qualified for his work, 121; the surety of his
people, 122; made under the law, 123; suffered both in soul
and body, ib.; was crucified, and died, 124; was buried, 125;
rose from the dead, ib.; ascended into heaven, 126; sitteth at
the right hand of God, ib.; maketh intercession for his people,
127; will return to judge the world, 128, 349; the alone head
of the Church, 292.
Christian liberty. See Liberty.
Christian perfection, not attainable in this life, 99.
Church, meaning of the term, 284; the object of God's special
providence, 89; the epithets visible, invisible, and catholic,
explained, 284-288; children of professing Christians members
of, 289; no ordinary possibility of salvation out of the visible,
290; sometimes more, sometimes less visible, 291; the purest
subject to mixture and error, ib.; its perpetuity, 292; Christ
her sole head, 292-295.
Church censures. See Censures.
Church, government of the, a particular form appointed by Christ,
329; different forms stated, 330; is lodged in the hand of
Church officers, distinct from the civil magistrate, ib.
Communion of saints with Jesus Christ, 297; does not involve an
equality with Christ, 302; of saints with one another, 299; of
saints by profession, 299-301; does not infringe upon the rights
of private property, 302.
Confession of Faith, vindicated from the charge of intolerance, 237.
Confession of sin to be made in private to God, 185; when to be
made to man, 186; Popish doctrine of, ib.
Conscience. See Liberty of Conscience.
Consubstantiation, Lutheran doctrine of, 327.
Corruption of nature, what, 92, 93; conveyed to all the posterity
of Alm, 94-98; remains during this life. in the regenerate,
99; all its motions, even in the regenerated, are truly sin, ib.
Councils. or Synods, ought to be, 334; what power they have, 336;
not infallible, ib.; their determinations are to be tried by the
Scriptures, 36; how far they may intermeddle with civil affairs,
337.
INDEX.
355
Covenant of works made with Adam in his state of innocence,
103; in it Adam represented all his natural posterity, 104.
Covenant of grace, one and the same with the covenant of redemp-
tion, 106, 107; made with Christ as the representative of his
spiritual seed, 108; originated in the free grace of God, 109;
established from eternity, ib.; in it God requires of sinners faith
în Christ, ib.; designated a testament, 111; the same under
various dispensations, but differently administered, 112, 113.
Death of Christ, 124; extent of, with respect to its objects, 132-
135; efficacy of, extends to all ages, 131.
Death, temporal, the penalty of sin, 100; universality of, 338; dif-
ference between that of the righteous and that of the wicked,
339; reasons why the saints are subjected to it, 339, 340; the
effects of it on the body, 340; the soul survives it, ib.; the souls
of the righteous immediately after it are admitted into heaven,
341; the souls of the wicked are at death cast into hell, 343.
Decrees of God, 58; extent and properties of, 59-61; consistent
with human liberty, 61, 62.
Divinity of Christ, 55; of the Holy Ghost, 56.
Divorce, grounds of, 282.
Effectual Calling, 140; the subjects of, 141; effected by the word
and Spirit, ib.; flows from the free grace of God, 143; is under
the direction of his sovereign will as to the time and man-
ner, 141.
Elect chosen in Christ, 68; Christ died and purchased redemp-
tion for them alone, 70; who die in infancy, how saved, 144.
Election, 63; opinions of Arminians and Socinians concerning, 64;
respects a definite number, 65; from eternity, ib.; from the
sovereign will of God, 66; is immutable, 67; not only to glory,
but also to the means thereof, 69; knowledge of, how to be
attained, 75.
Erastians, their principles, 293, 330, 332.
Eternity of God, 42.
Faith the alone instrument of justification, 153-155; saving differs
from every other kind, 169; is the work of the Holy Spirit,
170; ordinarily wrought by the ministry of the word, 171;
object of, 172; principal acts of, 173; assurance of, 175-178;
good works are fruits and evidences of, 189.
Faithfulless of God, 50.
Fan of man, 90-92; consequences of, 92-98.
Family worship, a duty, 252.
Fasting, solemn, a part of religious worship, 251.
Free-will, wherein it consists, 135; man's inability, in his fallen
state, to will or do that which is spiritually good, 138.
God, his existence, and a number of his perfections may be dis-
covered by the light of nature, 13-16; the unity of, 38; the
only living and true God, 39; a most pure spirit, 39; perfec-
tions of, 40; infinite, 41; self-existent and independent, 41;
the fountain of all being, 42; eternal, ib.; immutable, 43; all-
knowing, 44; most free and most absolute, ib.; infinitely wise
356
INDEX.
45; infinitely powerful, ib.; infinitely holy, 46; infinitely just,
47; infinitely good, 49; infinitely true and faithful, 50.
Godhead, the three persons in, 51.
Good works, what, 187, 188; their important uses, 189, 190; abil-
ity to perform them is wholly from the Spirit of Christ, 191 ;
not meritorious of pardon of sin or eternal life, 194; accepted
of God through Christ, 195.
Gospel call indefinite and universal, 140.
Head of the Church, Christ is the only, 292-295.
Holiness of God, 46.
Holy Spirit, the inward illumination of the, necessity to the sav
ing understanding of the things of God, 32; speaking in the
Scripture, is the supreme judge by which controversies in
religion are to be determined, 36; his divinity proved, 56;
his operations in effectual calling invincible, 142.
Imputation of the guilt of Adam's first sin to all his posterity, 96-
98; of the guilt of his people to Christ, 123.
Independents, their opinion concerning a visible Church, 288;
concerning the authority of synods, 336
Intercession of Christ, 127.
Judgment, the last, the certainty of, 347-349; the Judge, 349; the
parties, 350; the matter to be tried, ib.; the sentences pro-
nounced, ib.; the time fixed in the counsels of God, but wisely
concealed from us, 351.
Justice of God, 47; fully satisfied by the obedience and sacrifice
of Christ, 129, 156.
Justification, importance of the doctrine of, 146; meaning of the
term, 147; what it includes, ib.; not by our own works, 148;
solely on the ground of the righteousness of Christ, 151; office
of faith in, 153-155; by grace, 157; an irrevocable act, 158.
the same under the Old Testament as under the New, 159;
difference between it and sanctification, 166.
Keys of the kingdom of heaven, what, 332; committed to Church
officers, ib.
Knowledge of God, 44.
Law, the ceremonial, what, 224; abrogated under the New Testa-
ment, ib.
Law, the judicial, what, 225; how far it is abolished, ib.
Law, the moral, what, 220-225; Adam was placed under it, 220;
promulgated from Mount Sinai, 220-223; believers delivered
from it in its covenant form, but still under its obligation as a
rule of life, 225-227; use of it to the unregenerate, 227; use
of it to the regenerate, ib.
Liberty, Christian, wherein it consists, 229-232; wherein it is en-
larged under the New Testament, 232; not absolute and un-
controlable, 237.
A
Liberty of conscience, wherein it consists, and what opposed to
it, 234-235.
INDEX.
357
Light of nature, discovers the being and a number of the perfec-
tions of God, 13-16; the knowledge of God attainable by it
serves various useful purposes, 16; insufficient to give fallen
inan that knowledge of God and of his will which is necessary
to salvation, 17.
Lord's supper, by whom, and at what time, instituted, 319; a
standing ordinance, 320; its ends and uses, 320, 321; how to
be administered, 325; who may partake, 328.
Magistrate, the civil, the obedience due to him is limited, 235;
Christians may lawfully accept of the office, 270; may wage
war upon just and necessary occasions, 271; no power in
Church affairs, 273; the duty of subjects towards, 276; Infi-
delity or difference in religion does not make void his just
and lawful authority, ib.; ecclesiastical persons not exempted
from due obedience to him, ib.; the Pope has no jurisdiction
over him or his subjects, 277.
Magistracy is the ordinance of God, 269; for what end appointed,
270.
Man, his original state, 79; his fall, 90-92; his inability to will or
do that which is spiritually good, 138.
Marriage, the end of it, 278; lawful to all sorts of persons capable
of giving their consent, 279; and not within the degrees of
consanguinity or affinity forbidden in the Scriptures, 282;
can only be dissolved for adultery, or wilful and obstinate
desertion, 282, 283.
Oath, an, the nature of, 263; may be warrantably taken, 264;
to be taken only in the name of God, ib.; when lawful, binds
to performance, 266.
Pelagians, their opinion respecting original sin, 94; respecting
the federal headship of Adam, 104; respecting man's ability
in his fallen state, 138.
Perseverance of the saints, different opinions respecting, 198;
explained, 199-203; arguments by which it is supported, 203-
206; not unfavourable to holiness, 207.
Polygamy unlawful, 278.
Power of God, how displayed, 45.
Prayer, the duty of all men, 244, 245; the rule of, 246; to be
made in the name of Christ, ib.; by the help of the Spirit, ib.;
to be offered up in a right manner, 247; in a known tongue,
ib.; for whom it is to be made, 248.
Preaching of the Word, a divine ordinance, 249.
Pre-existence of Jesus Christ, 116.
Predestination, 63; a high mystery, and how to be handled, 74.
Providence, proof of a, 82; what it includes, ib.; extent of, 83;
either ordinary or miraculous, 85; how concerned about
sinful actions, 86; in a special manner exercised about the
Church, 89.
Public worship, a duty, 254.
358
INDEX.
Quakers, their opinion as to swearing an oath, 264; as to war
269; as to baptism, 309.
Reading of the Scriptures, a part of religious worship, 249.
Reconciliation to God, the effect of Christ's mediation, 130.
Redemption, for whom purchased, 70; to whom applied, 72.
Repentance, nature of evangelical, 178-181; not the cause of the
pardon of sin, 182; inseparably connected with pardon, 183.
Reprobation, 73.
Resurrection of Christ, 125.
Resurrection of the dead, its universality, 344; that of the saints
is established by the resurrection of Christ, ib.; identity of
our bodies, 345.
Revelation of the will of God granted to the Church, 18; com-
mitted to writing, ib.; no new revelation of the Spirit to be
added to the word of God, 29.
Righteousness of Christ imputed to believers for their justification,
151.
Rome, Church of, reckons the Apocryphal books of equal author-
ity with the Scriptures, 20; maintains that the authority of
the Scriptures is derived from the Church, 26; adds the tra-
ditions of men to the word of God, 30; forbids the translation
of the Scriptures into the vulgar languages, 34; maintains
the infallibility of the Church, 36, 291; that Christ is medi-
ator only as man, 132; confounds justification with sanctifi-
cation, 147; rejects the doctrine of the imputation of Christ's
righteousness, 151; represents saving faith as nothing more
than a bare naked assent to the truth, 173; distinguishes be-
tween mortal and venial sins, 184; teaches the necessity of
auricular confession of sins to a priest, 186; holds that a good
intention renders actions good, 188; that saints may perform
works of supererogation, 193; that their good works are
meritorious, 194; denies the perseverance of the saints, 198;
the possibility of attaining more than a conjectural persuasion
of salvation, in this life, 209; teaches that the Pope may enact
laws which bind the conscience, 234; worships angels and
saints, 241; joins them with Christ as mediators of interces-
sion, 242; offers prayers and masses for departed souls, 248;
holds the detestable principle, that "faith is not to be kept
with heretics," 266; exempts ecclesiastical persons from the
urisdiction of the civil magistrate, 276; forbids the marriage
of the clergy, 279; maintains that the Catholic Church is
absolutely visible, 287; affirms that the Roman Catholic is
the ONLY Church, 290; that the Pope of Rome is the head of
the universal Church, 292; that the intention of the adminis-
trator is essential to a sacrament, and that, when rightly
administered, the sacraments are of themselves effectual to
confer grace, 306; has added five spurious sacraments, 307
permits baptism to be dispensed by laymen and women, 311;
holds transubstantiation, 323; the sacrifice of the mass, 325;
and purgatory, 341.
;
Sabbath, the, its morality, 255-258; change from the seventh to
the first day of the week, 258, 259; how to be sanctified, 260.
INDEX.
350
Sacraments, meaning of the term, 304; the institution, nature,
and ends of them, 304, 305; their parts, ib.; how rendered
effectual, 307; only two of divine institution, ib.; those of the
Old Testament substantially the same with those of the New,
308.
Saints, perseverance of the. See Perseverance.
Sanctification, meaning of the term, 165; difference between it
and justification, ib.; both a privilege and a duty, 166; con-
sidered as initial and progressive, ib.; extends to the whole
man, 167; imperfect in this life, ib.; indispensably necessary,
168; perfected at death, 343.
Scriptures, the Holy, why necessary, 19; the true canon of, 20;
their authenticity and genuineness, how ascertained, 21; inspi-
ration of, 22; evidences of their inspiration, 26; their perfec-
tion, 28 their perspicuity, 31; originally written in Hebrew
and Greek, 33; have come down to us uncorrupted, 34; should
be translated into the vulgar languages, ib.; the infallible rule
of interpretation of, is the Scripture itself, 35; are the su-
preme standard of religious truth, ib
Secret prayer a duty, 253.
Sin, of original, 94; wherein it consists, 94-98; the desert of, 100,
101; the least deserves damnation, 184.
Singing of psalms, a part of religious worship, 251.
Socinians, the opinion of, respecting the supreme standard of
religious truth, 35; respecting Jesus Christ, 55, 116; re-
specting the Holy Spirit, 56; respecting election, 64; re-
specting original sin, 94; respecting temporal death, 100;
respecting the federal headship of Adam, 104; respecting
justification, 147; respecting the atonement of Christ, 156,
183; respecting the sacraments, 305.
Sonship of Christ, remarks concerning the, 117.
Supererogation, Roman Catholic doctrine regarding works of,
192.
Supper, the Lord's. See Lord's Supper.
Surety, what, 122; of his spiritual seed Christ is the, 122, 123.
Thanksgiving, solemn, a part of religious worship, 251.
Traditions of men, not to be added to the word of God, 30
Transubstantiation, doctrine of, refuted, 323-325.
Trinity, meaning of the term, 51; the doctrine confirmea, 52,
personal properties of the sacred Three, 54; each of the
sacred Three is truly God, ib.
Unchangeableness of God, 43.
Union of saints to Jesus Christ, 296; of saints to one another,
of saints by profession, 299.
298;
Vow, a, what, 267; when lawful, ib.; has an intrinsic obligation,
ib.
Wisdom of God, 45.
Witnessing of the Spirit, 213-215.
360
INDEX.
Word of God, why the Holy Scripture is so called, 22. See
Scriptures.
Works, our own, not the ground of our justification before God
148; those of unregenerate men cannot please God, 196
See Good Works.
World, had a beginning, 76; created by God, 77; in six days,
ib.; very good, 78; for his own glory, 79.
Worship, religious, wherein it consists, 238; viewed as external
and internal, 239; must be regulated by divine institution
239; of images unlawful, 239; God the alone object of, 240
not angels, nor departed saints, 241; nor relics, 241; only
acceptable through the mediation of Christ, 243; the severa¹
parts of, 244, 252; time appointed for, 255; not confined to
any place, 252.
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