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The Confession of Faith;
Agreed Upon by the Assembly of Divines at Westminster,
APPROVED BY THE GENERAL ASSEMBLY 1647, AND RATIFIED AND ESTABLISHED BY ACTS OF PARLIAMENT 1649 AND 1690, AS THE PUBLICK AND AVOWED CONFESSION OF THE CHURCH OF SCOTLAND, WITH THE PROOFS FROM THE SCRIPTURE.
Act Approving The Confession Of Faith Assembly at Edinburgh, August 27, 1647. Sess. 23. A Confession of Faith for the Kirks of God in the three kingdoms, being the chiefest part of that uniformity in religion, which by the Solemn League and Covenant, we are bound to endeavour: And there being accordingly a Confession of Faith agreed upon by the Assembly of Divines sitting at Westminster, with the assistance of Commissioners from the Kirk of Scotland; which Confession was sent from our Commissioners at London to the Commissioners of the Kirk met at Edinburgh in January last, and hath been in this Assembly twice publicly read over, examined, and considered; copies thereof being also printed, that it might be particularly perused by all the members of this Assembly, unto whom frequent intimation was publicly made, to put in their doubts and objections, if they had any: And the said Confession being, upon due examination thereof, found by the Assembly to be most agreeable to the Word of God, and in nothing contrary to the received doctrine, worship, discipline, and government of this Kirk. And, lastly, It being so necessary, and so much longed for, that the said Confession be, with all possible diligence and expedition, approved and established in both kingdoms, as a principal part of the intended uniformity in religion, and as a special means for the more effectual suppressing of the many dangerous errors and heresies of these times; the General Assembly doth therefore, after mature deliberation, agree unto, and approve the said Confession, as to the truth of the matter (judging it to be most orthodox, and grounded upon the Word of God); and also, as to the point of uniformity, agreeing for our part, that it be a common Confession of Faith for the three kingdoms. The Assembly doth also bless the Lord, and thankfully acknowledge his great mercy, in that so excellent a Confession of Faith is prepared, and thus far agreed upon in both kingdoms; which we look upon as a great strengthening of the true Reformed religion against the common enemies thereof. But, lest our intention and meaning be in some particulars misunderstood, it is hereby expressly declared and provided, That the not mentioning in this Confession the several sorts of ecclesiastical officers and assemblies, shall be no prejudice to the truth of Christ in these particulars, to be expressed fully in the Directory of Government. It is further declared, That the Assembly understandeth some parts of the second article of the thirty-one chapter only of kirks not settled, or constituted in point of government: And that although, in such kirks, a synod of Ministers, and other fit persons, may be called by the Magistrate's authority and nomination, without any other call, to consult and advise with about matters of religion; and although, likewise, the Ministers of Christ, without delegation from their churches, may of themselves, and by virtue of their office, meet together synodically in such kirks not yet constituted, yet neither of these ought to be done in kirks constituted and settled; it being always free to the Magistrate to advise the synods of Ministers and Ruling Elders, meeting upon delegation from their churches, either ordinarily, or, being indicted by his authority, occasionally, and pro re nata; it being also free to assemble together synodically, as well pro re data as at the ordinary times, upon delegation from the churches, by the intrinsic power received from Christ, as often as it is necessary for the good of the Church so to assemble, in case the Magistrate, to the detriment of the Church, withhold or deny his consent; the necessity of occasional assemblies being first remonstrate unto him by humble supplication. A. Ker.
CHARLES I. Parl. 2. Sess. 2. Act 16. Act anent the Catechisms, Confession of Faith, and Ratification thereof. AT EDINBURGH, February 7, 1649. The Estates of Parliament, now presently convened in this second Session of the second triennial Parliament, by virtue of an Act of the Committee of Estates, who had power and authority from the last Parliament for convening the Parliament, having seriously considered the Catechisms, viz. the Larger and Shorter ones, with the Confession of Faith, with three Acts of Approbation thereof by the Commissioners of the General Assembly, presented unto them by the Commissioners of the said General Assembly; do ratify and approve the said Catechisms, Confession of Faith, and Acts of Approbation of the same, produced as it is; and ordains them to be recorded, published, and practiced.
Chapter I Of the Holy Scripture I. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable;[1] yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation.[2] Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church;[3] and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;[4] which makes the Holy Scripture to be most necessary;[5] those former ways of God's revealing His will unto His people being now ceased.[6] II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament, which are these:
Of the Old Testament:
Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth I Samuel II Samuel I Kings II Kings I Chronicles II Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi; Of the New Testament: The Gospels according to Matthew Mark Luke John The Acts of the Apostles Paul's Epistles to the Romans Corinthians I Corinthians II Galatians Ephesians Philippians Colossians Thessalonians I Thessalonians II To Timothy I To Timothy II To Titus To Philemon The Epistle to the Hebrews The Epistle of James The first and second Epistles of Peter The first, second, and third Epistles of John The Epistle of Jude The Revelation of John
All which are given by inspiration of God to be the rule of faith and life.[7] III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.[8] IV. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, depends not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.[9] V. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture.[10] And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it does abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.[11] VI. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.[12] 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:[13] and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.[14] VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all:[15] yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.[16] 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;[17] so as, in all controversies of religion, the Church is finally to appeal unto them.[18] 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,[19] therefore they are to be translated in to the vulgar language of every nation unto which they come,[20] that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner;[21] and, through patience and comfort of the Scriptures, may have hope.[22] IX. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.[23] X. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.[24]
______________ Chapter II Of God, and of the Holy Trinity I. There is but one only,[25] living, and true God,[26] who is infinite in being and perfection,[27] a most pure spirit,[28] invisible,[29] without body, parts,[30] or passions;[31] immutable,[32] immense,[33] eternal,[34] incomprehensible,[35] almighty,[36] most wise,[37] most holy,[38] most free,[39] most absolute;[40] working all things according to the counsel of His own immutable and most righteous will,[41] for His own glory;[42] most loving,[43] gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin;[44] the rewarder of them that diligently seek Him;[45] and withal, most just, and terrible in His judgments,[46] hating all sin,[47] and who will by no means clear the guilty.[48] II. God has all life,[49] glory,[50] goodness,[51] blessedness,[52] in and of Himself; and is alone in and unto Himself all-sufficient, not standing in need of any creatures which He has made,[53] nor deriving any glory from them,[54] 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;[55] and has most sovereign dominion over them, to do by them, for them, or upon them whatsoever Himself pleases.[56] In His sight all things are open and manifest,[57] His knowledge is infinite, infallible, and independent upon the creature,[58] so as nothing is to Him contingent, or uncertain.[59] He is most holy in all His counsels, in all His works, and in all His commands.[60] To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.[61] 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:[62] the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father;[63] the Holy Ghost eternally proceeding from the Father and the Son.[64]
______________ Chapter III Of God's Eternal Decree I. God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeable ordain whatsoever comes to pass;[65] yet so, as thereby neither is God the author of sin,[66]nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.[67] II. Although God knows whatsoever may or can come to pass upon all supposed conditions;[68] yet has He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions.[69] III. By the decree of God, for the manifestation of His glory, some men and angels[70] are predestinated unto everlasting life; and others foreordained to everlasting death.[71] IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.[72] V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen, in Christ, unto everlasting glory,[73] 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;[74] and all to the praise of His glorious grace.[75] VI. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ,[76] are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified,[77] and kept by His power, through faith, unto salvation.[78] Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.[79] VII. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praised of His glorious justice.[80] VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care,[81] that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election.[82] So shall this doctrine afford matter of praise, reverence, and admiration of God;[83] and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.[84]
______________ Chapter IV Of Creation I. It pleased God the Father, Son, and Holy Ghost,[85] for the manifestation of the glory of His eternal power, wisdom, and goodness,[86] in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.[87] II. After God had made all other creatures, He created man, male and female,[88] with reasonable and immortal souls,[89] endued with knowledge, righteousness, and true holiness, after His own image;[90] having the law of God written in their hearts,[91] and power to fulfil it;[92] and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.[93] Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil;[94] which while they kept, they were happy in their communion with God, and had dominion over the creatures.[95]
______________ Chapter V Of Providence I. God the great Creator of all things does uphold,[96] direct, dispose, and govern all creatures, actions, and things,[97] from the greatest even to the least,[98] by His most wise and holy providence,[99] according to His infallible foreknowledge,[100] and the free and immutable counsel of His own will,[101] to the praise of the glory of His wisdom, power, justice, goodness, and mercy.[102] II. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly;[103] yet, by the same providence, He orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.[104] III. God, in His ordinary providence, makes use of means,[105] yet is free to work without,[106] above,[107] and against them,[108] at His pleasure. IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, that it extends itself even to the first fall, and all other sins of angels and men;[109] and that not by a bare permission,[110] but such as has joined with it a most wise and powerful bounding,[111] and otherwise ordering, and governing of them, in a manifold dispensation, to His own holy ends;[112] yet so, as the sinfulness thereof proceeds 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.[113] V. The most wise, righteous, and gracious God does 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;[114] and, to raise them to a more close and constant dependence for their support upon Himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.[115] VI. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, does blind and harden,[116] from them He not only withholds His grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts;[117] but sometimes also withdraws the gifts which they had,[118] and exposes them to such objects as their corruption makes occasion of sin;[119] and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan,[120] whereby it comes to pass that they harden themselves, even under those means which God uses for the softening of others.[121] VII. As the providence of God does, in general, reach to all creatures; so, after a most special manner, it takes care of His Church, and disposes all things to the good thereof.[122]
______________ Chapter VI Of the Fall of Man, of Sin, and the Punishment thereof I. Our first parents, being seduced by the subtilty and temptations of Satan, sinned, in eating the forbidden fruit.[123] This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory.[124] II. By this sin they fell from their original righteousness and communion, with God,[125] and so became dead in sin,[126] and wholly defiled in all the parts and faculties of soul and body.[127] III. They being the root of all mankind, the guilt of this sin was imputed;[128] and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.[129] IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good,[130] and wholly inclined to all evil,[131] do proceed all actual transgressions.[132] V. This corruption of nature, during this life, does remain in those that are regenerated;[133] and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.[134] VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto,[135] does in its own nature, bring guilt upon the sinner,[136] whereby he is bound over to the wrath of God,[137] and curse of the law,[138] and so made subject to death,[139] with all miseries spiritual,[140] temporal,[141] and eternal.[142]
______________ Chapter VII Of God's Covenant with Man I. The distance between God and the creature is go great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God's part, which He has been pleased to express by way of covenant.[143] II. The first covenant made with man was a covenant of works,[144] wherein life was promised to Adam; and in him to his posterity,[145] upon condition of perfect and personal obedience.[146] III. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second,[147] commonly called the covenant of grace; wherein He freely offers unto sinners life and salvation by Jesus Christ; requiring of them faith in Him, that they may be saved,[148] and promising to give unto all those that are ordained unto eternal life His Holy Spirit, to make them willing, and able to believe.[149] IV. This covenant of grace is frequently set forth in scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.[150] V. This covenant was differently administered in the time of the law, and in the time of the Gospel:[151] under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come;[152] which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,[153] by whom they had full remission of sins, and eternal salvation; and is called the Old Testament.[154] VI. Under the Gospel, when Christ, the substance,[155] 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:[156] which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy,[157] to all nations, both Jews and Gentiles;[158] and is called the New Testament.[159] There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.[160]
______________ Chapter VIII Of Christ the Mediator I. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and man,[161] the Prophet,[162] Priest,[163] and King,[164] the Head and Savior of His Church,[165] the Heir of all things,[166] and Judge of the world:[167] unto whom He did from all eternity give a people, to be His seed,[168] and to be by Him in time redeemed, called, justified, sanctified, and glorified.[169] II. The Son of God, the second person of the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time was come, take upon Him man's nature,[170] with all the essential properties, and common infirmities thereof, yet without sin;[171] being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance.[172] So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion.[173] Which person is very God, and very man, yet one Christ, the only Mediator between God and man.[174] III. The Lord Jesus, in His human nature thus united to the divine, was sanctified, and anointed with the Holy Spirit, above measure,[175] having in Him all the treasures of wisdom and knowledge;[176] in whom it pleased the Father that all fullness should dwell;[177] to the end that, being holy, harmless, undefiled, and full of grace and truth,[178] He might be thoroughly furnished to execute the office of a Mediator and Surety.[179] Which office He took not unto Himself, but was thereunto called by His Father,[180] who put all power and judgment into His hand, and gave Him commandment to execute the same.[181] IV. This office the Lord Jesus did most willingly undertake;[182] which that He might discharge, He was made under the law,[183] and did perfectly fulfil it;[184] endured most grievous torments immediately in His soul,[185] and most painful sufferings in His body;[186] was crucified, and died,[187] was buried, and remained under the power of death, yet saw no corruption.[188] On the third day He arose from the dead,[189] with the same body in which He suffered,[190] with which also he ascended into heaven, and there sits at the right hand of His Father,[191] making intercession,[192] and shall return, to judge men and angels, at the end of the world.[193] V. The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He through the eternal Spirit, once offered up unto God, has fully satisfied the justice of His Father;[194] and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for those whom the Father has given unto Him.[195] VI. Although the work of redemption was not actually wrought by Christ till after His incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices, wherein He was revealed, and signified to be the seed of the woman which should bruise the serpent's head; and the Lamb slain from the beginning of the world; being yesterday and today the same, and forever.[196] VII. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself;[197] yet, by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature.[198] VIII. To all those for whom Christ has purchased redemption, He does certainly and effectually apply and communicate the same;[199] making intercession for them,[200] and revealing unto them, in and by the word, the mysteries of salvation;[201] effectually persuading them by His Spirit to believe and obey, and governing their hearts by His word and Spirit;[202] overcoming all their enemies by His almighty power and wisdom, in such manner, and ways, as are most consonant to His wonderful and unsearchable dispensation.[203]
______________ Chapter IX Of Free Will I. God has endued the will of man with that natural liberty, that is neither forced, nor, by any absolute necessity of nature, determined good, or evil.[204] II. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God;[205] but yet, mutably, so that he might fall from it.[206] III. Man, by his fall into a state of sin, has wholly lost all ability of will to any spiritual good accompanying salvation:[207] so as, a natural man, being altogether averse from that good,[208] and dead in sin,[209] is not able, by his own strength, to convert himself, or to prepare himself thereunto.[210] IV. When God converts a sinner, and translates him into the state of grace, He frees him from his natural bondage under sin;[211] and, by His grace alone, enables him freely to will and to do that which is spiritually good;[212] yet so, as that by reason of his remaining corruption, he does not perfectly, or only, will that which is good, but does also will that which is evil.[213] V. The will of man is made perfectly and immutably free to do good alone in the state of glory only.[214]
______________ Chapter X Of Effectual Calling I. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed time, effectually to call,[215] by His Word and Spirit,[216] out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ;[217] enlightening their minds spiritually and savingly to understand the things of God,[218] taking away their heart of stone, and giving unto them an heart of flesh;[219] renewing their wills, and, by His almighty power, determining them to that which is good,[220] and effectually drawing them to Jesus Christ:[221] yet so, as they come most freely, being made willing by His grace.[222] II. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man,[223] who is altogether passive therein, until, being quickened and renewed by the Holy Spirit,[224] he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.[225] III. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit,[226] who works when, and where, and how He pleases:[227] so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.[228] IV. Others, not elected, although they may be called by the ministry of the Word,[229] and may have some common operations of the Spirit,[230] yet they never truly come unto Christ, and therefore cannot be saved:[231] much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess.[232] And to assert and maintain that they may, is very pernicious, and to be detested.[233]
______________ Chapter XI Of Justification I. Those whom God effectually calls, He also freely justifies;[234] not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them,[235] they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.[236] II. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification:[237] yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.[238] 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 satisfaction to His Father's justice in their behalf.[239] Yet, in as much as He was given by the Father for them;[240] and His obedience and satisfaction accepted in their stead;[241] and both, freely, not for any thing in them; their justification is only of free grace;[242] that both the exact justice, and rich grace of God might be glorified in the justification of sinners.[243] IV. God did, from all eternity, decree to justify all the elect,[244] and Christ did, in the fullness of time, die for their sins, and rise again for their justification:[245] nevertheless, they are not justified, until the Holy Spirit does, in due time, actually apply Christ unto them.[246] V. God does continue to forgive the sins of those that are justified;[247] and although they can never fall from the sate of justification,[248] yet they may, by their sins, fall under God's fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.[249] 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.[250]
______________ Chapter XII Of Adoption All those that are justified, God vouchsafes, in and for His only Son Jesus Christ, to make partakers of the grace of adoption,[251] by which they are taken into the number, and enjoy the liberties and privileges of the children of God,[252] have His name put upon them,[253] receive the spirit of adoption,[254] have access to the throne of grace with boldness,[255] are enabled to cry, Abba, Father,[256] are pitied,[257] protected,[258] provided for,[259] and chastened by Him as by a Father:[260] yet never cast off,[261] but sealed to the day of redemption;[262] and inherit the promises,[263] as heirs of everlasting salvation.[264]
______________ Chapter XIII Of Sanctification I. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection,[265] by His Word and Spirit dwelling in them:[266] the dominion of the whole body of sin is destroyed,[267] and the several lusts thereof are more and more weakened and mortified;[268] and they more and more quickened and strengthened in all saving graces,[269] to the practice of true holiness, without which no man shall see the Lord.[270] |