SPIRITUAL FOOD

From all this it is clear that by spiritual food we do not mean some imaginary food I know not what but the very body of the Lord given to us, which nevertheless is received by the faithful not corporeally, but spiritually by faith. In this matter we follow the teaching of the Savior himself, Christ the Lord, according to John, ch. 6.


EATING NECESSARY FOR SALVATION

And this eating of the flesh and drinking of the blood of the Lord is so necessary for salvation that without it no man can be saved. But this spiritual eating and drinking also occurs apart from the Supper of the Lord, and as often and wherever a man believes in Christ. To which that sentence of St. Augustine's perhaps applies: "Why do you provide for your teeth and your stomach? Believe, and you have eaten."


SACRAMENTAL EATING OF THE LORD

Besides the higher spiritual eating there is also a sacramental eating of the body of the Lord by which not only spiritually and internally the believer truly participates in the true body and blood of the Lord, but also, by coming to the Table of the Lord, outwardly receives the visible sacrament of the body and blood of the Lord. To be sure, when the believer believed, he first received the life-giving food, and still enjoys it. But therefore, when he now received the sacrament, he does not received nothing. For he progresses in continuing to communicate in the body and blood of the Lord, and so his faith is kindle and grows more and more, and is refreshed by spiritual food. For while we live, faith is continually increased. And he who outwardly receives the sacrament by true faith, not only receives the sign, but also, as we said, enjoys the thing itself. Moreover, he obeys the Lord's institution and commandment, and with a joyful mind gives thanks for his redemption and that of all mankind, and makes a faithful memorial to the Lord's death, and gives a witness before the Church, of whose body he is a member. Assurance is also given to those who receive the sacrament that the body of the Lord was given and his blood shed, not only for men in general, but particularly for every faithful communicant, to whom it is food and drink unto eternal life.


UNBELIEVERS TAKE THE SACRAMENT TO THEIR JUDGMENT

But he who comes to this sacred Table of the Lord without faith, communicates only in the sacrament and does not receive the substance of the sacrament whence comes life and salvation; and such men unworthily eat of the Lord's Table. Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord, and eats and drinks judgment upon himself (I Cor. 11:26-29). For when they do not approach with true faith, they dishonor the death of Christ, and therefore eat and drink condemnation to themselves.


THE PRESENCE OF CHRIST IN THE SUPPER

We do not, therefore, so join the body of the Lord and his blood with the bread and wine as to say that the bread itself is the body of Christ except in a sacramental way; or that the body of Christ is hidden corporeally under the bread, so that it ought to be worshipped under the form of bread; or yet that whoever receives the sign, receives also the thing itself. The body of Christ is in heaven at the right hand of the Father; and therefore our hearts are to be lifted up on high, and not to be fixed on the bread, neither is the Lord to be worshipped in the bread. Yet the Lord is not absent from his Church when she celebrates the Supper. The sun, which is absent from us in the heavens, is notwithstanding effectually present among us. How much more is the Sun of Righteousness, Christ, although in his body he is absent from us in heaven, present with us, not corporeally, but spiritually, by his vivfying operation, and as he himself explained at his Last Supper that he world be present with us (John, chs. 14; 15; and 16). Whence it follows that we do not have the Supper without Christ, and yet at the same time have an unbloody and mystical Supper, as it was universally called by antiquity.


OTHER PURPOSES OF THE LORD'S SUPPERS

Moreover, we are admonished in the celebration of the Supper of the Lord to be mindful of whose body we have become members, and that, therefore, we may be of one mind with all the brethren, live a holy life, and not pollute ourselves with wickedness and strange religions; but, perservering in the true faith to the end of our life, strive to excel in holiness of life.


PREPARATION FOR THE SUPPER

It is therefore fitting that when we would come to the Supper, we first examine ourselves according to the commandment of the apostle, especially as to the kind of faith we have, whether we believe that Christ has come to save sinners and to call them to repentance, and whether each man believes that he is in the number of those who have been delivered by Christ and saved; and whether he is determined to change his wicked life, to lead a holy life, and with the Lord's help to persevere in the true religion and in harmony with the brethren, and to give due thanks to God for his deliverance.


THE OBSERVANCE OF THE SUPPER WITH BOTH BREAD AND WINE

We think that rite, manner, or form of the Supper to be the most simple and excellent which comes nearest to the first institution of the Lord and to the apostles' doctrine. It consists in proclaiming the Word of God, in godly prayers, in the action of the Lord himself, and its repetition, in the eating of the Lord's body and drinking of this blood; in a fitting remembrance of the Lord's death, and a faithful thanksgiving; and in a holy fellowship in the union of the body of the Church.

We therefore disapprove of those who have taken from the faithful one species of the sacrament, namely, the Lord's cup. For these seriously offend against the institution of the Lord who says: "Drink ye all of this"; which he did not so expressly say of the bread.

We are not now discussing we what kind of mass once existed among the fathers, whether it is to be tolerated or not. But this we say freely that the mass which is now used throughout the Roman Church has been abolished in our churches for many and very good reasons which, for brevity's sake, we do not now enumerate in detail. We certainly could not approve of making a wholesome action into a vain spectacle and a means of giving merit, and of celebrating it for a price. Nor could we approve of saying that in it the priest is said to effect the very body of the Lord, and really to offer it for the remission of the sins of the living and the dead, and in addition, for the honor, veneration and remembrance of the saints in heaven, etc.


Of Religious and Ecclesiastical Meetings

WHAT OUGHT TO BE DONE IN MEETINGS FOR WORSHIP

Although it is permitted all men to read the Holy Scriptures privately at home, and by instruction to edify one another in the true religion, yet in order that the Word of God may be properly preached to the people, and prayers and supplication publicly made, also that the sacraments may be rightly administered, and that collections may be made for the poor and to pay the cost of all the Church's expenses, and in order to maintain social intercourse, it is most necessary that religious or Church gatherings be held. For it is certain that in the apostolic and primitive Church, there were such assemblies frequented by all the godly.


MEETINGS FOR WORSHIP NOT TO BE NEGLECTED

As many as spun such meetings and stay away from them, despise true religion, and are to be urged by the pastors and godly magistrates to abstain from stubbornly absenting themselves from sacred assemblies.


MEETINGS ARE PUBLIC

But Church meetings are not to be secret and hidden, but public and well attended, unless persecution by the enemies of Christ and the Church does not permit them to be public. For we know how under the tyranny of the Roman emperors the meetings of the primitive Church were held in secret places.


DECENT MEETING PLACES

Moreover, the places where the faithful meet are to be decent, and in all respects fit for God's Church. Therefore, spacious buildings or temples are to be chosen, but they are to be purged of everything that is not fitting for a church. And everything is to be arranged for decorum, necessity, and godly decency, lest anything be lacking that is required for worship and the necessary works of the Church.


MODESTY AND HUMILITY TO BE OBSERVED IN MEETINGS

And as we believe that God does not dwell in temples made with hands, so we know that on account of God's Word and sacred use places dedicated to God and his worship are not profane, but holy, and that those who are present in them are to conduct themselves reverently and modestly, seeing that they are in a sacred place, in the presence of God and his holy angels.


THE TRUE ORNAMENTATION OF SANCTUARIES

Therefore, all luxurious attire, all pride, and everything unbecoming to Christian humility, discipline and modesty, are to be banished from the sanctuaries and places of prayer of Christians. For the true ornamentation of churches does not consist in ivory, gold, and precious stones, but in the frugality, piety, and virtues of those who are in the Church. Let all things be done decently and in order in the church, and finally, let all things be done for edification.


WORSHIP IN THE COMMON LANGUAGE

Therefore, let all strange tongues keep silence in gatherings for worship, and let all things be set forth in a common language which is understood by the people gathered in that place.


Of the Prayers of the Church, of Singing, and of Canonical Hours

COMMON LANGUAGE

It is true that a man is permitted to pray privately in any language that he understands, but public prayers in meetings for worship are to be made in the common language known to all.


PRAYER

Let all the prayers of the faithful be poured forth to God alone, through the mediation of Christ only, out of faith and love. The priesthood of Christ the Lord and true religion forbid the invocation of saints in heaven or to use them as intercessors. Prayer is to be made for magistracy, for kings, and all that are placed in authority, for ministers of the Church, and for all needs of churches. In calamities, especially of the Church, unceasing prayer is to be made both privately and publicly.


FREE PRAYER

Moreover, prayer is to be made voluntarily, without constraint or for any reward. Nor is it proper for prayer to be superstitiously restricted to one place, as if it were not permitted to pray anywhere except in a sanctuary. Neither is it necessary for public prayers to be the same in all churches with respect to form and time. Each Church is to exercise its own freedom. Socrates, in his history, says, "In all regions of the world you will not find two churches which wholly agree in prayer" (Hist. ecclesiast. V.22, 57). The authors of this difference, I think, were those who were in charge of the Churches at particular times. Yet if they agree, it is to be highly commended and imitated by others.


THE METHOD TO BE EMPLOYED IN PUBLIC PRAYERS

As in everything, so also in public prayers there is to be a standard lest they be excessively long and irksome. The greater part of meetings for worship is therefore to be given to evangelical teaching, and care is to be taken lest the congregation is wearied by too lengthy prayers and when they are to hear the preaching of the Gospel they either leave the meeting or, having been exhausted, want to do away with it altogether. To such people the sermon seems to be overlong, which otherwise is brief enough. And therefore it is appropriate for preachers to keep to a standard.


SINGING

Likewise moderation is to be exercised where singing is used in a meeting for worship. That song which they call the Gregorian Chant has many foolish things in it; hence it is rightly rejected by many of our churches. If there are churches which have a true and proper sermon but no singing, they ought not to be condemned. For all churches do not have the advantage of singing. And it is well known form testimonies of antiquity that the custom of singing is very old in the Eastern Churches whereas it was late when it was at length accepted in the West.


CANONICAL HOURS

Antiquity knew nothing of canonical hours, that is, prayers arranged for certain hours of the day, and sung or recited by the Papists, as can be proved from their breviaries and by many arguments. But they also have not a few absurdities, of which I say nothing else; accordingly they are rightly omitted by churches which substitute in their place things that are beneficial for the whole Church of God.


Of Holy Days, Fasts and the Choice of Foods

THE TIME NECESSARY FOR WORSHIP

Although religion is not bound to time, yet it cannot be cultivated and exercised without a proper distribution and arrangement of time. Every Church, therefore, chooses for itself a certain time for public prayers, and for the preaching of the Gospel, and for the celebration of the sacraments; and no one is permitted to overthrow this appointment of the Church at his own pleasure. For unless some due time and leisure is given for the outward exercise of religion, without doubt men would be drawn away from it by their own affairs.


THE LORD'S DAY

Hence we see that in the ancient churches there were not only certain set hours in the week appointed for meetings, but that also the Lord's Day itself, ever since the apostles' time, was set aside for them and for a holy rest, a practice now rightly preserved by our Churches for the sake of worship and love.


SUPERSTITION

In this connection we do not yield to the Jewish observance and to superstitions. For we do not believe that one day is any holier than another, or think that rest in itself is acceptable to God. Moreover, we celebrate the Lord's Day and not the Sabbath as a free observance.


THE FESTIVALS OF CHRIST AND THE SAINTS

Moreover, if in Christian liberty the churches religiously celebrate the memory of the Lord's nativity, circumcision, passion, resurrection, and of his ascension into heaven, and the sending of the Holy Spirit upon his disciples, we approve of it highly. but we do not approve of feasts instituted for men and for saints. Holy days have to do with the first Table of the Law and belong to God alone. Finally, holy days which have been instituted for the saints and which we have abolished, have much that is absurd and useless, and are not to be tolerated. In the meantime, we confess that the remembrance of saints, at a suitable time and place, is to be profitably commended to the people in sermons, and the holy examples of the saints set forth to be imitated by all.


FASTING

Now, the more seriously the Church of Christ condemns surfeiting, drunkenness, and all kinds of lust and intemperance, so much the more strongly does it commend to us Christian fasting. For fasting is nothing else than the abstinence and moderation of the godly, and a discipline, care and chastisement of our flesh undertaken as a necessity for the time being, whereby we are humbled before God, and we deprive the flesh of its fuel so that it may the more willingly and easily obey the Spirit. Therefore, those who pay no attention to such things do not fast, but imagine that they fast if they stuff their stomachs once day, and at a certain or prescribed time abstain from certain foods, thinking that by having done this work they please God and do something good. Fasting is an aid to the prayers of the saints and for all virtues. But as is seen in the books of the prophets, the fast of the Jews who fasted from food but not from wickedness did not please God.


PUBLIC AND PRIVATE FASTING

Now there is a public and a private fasting. In olden times they celebrated public fasts in calamitous limes and in the affliction of the Church. They abstained altogether from food till the evening, and spent all that time in holy prayers, the worship Of God, and repentance These differed little from mourning, and there is frequent mention of them in the Prophets and especially by Joel in Ch. 2: Such a fast should be kept at this day, when the Church is in distress. private fasts are undertaken by each one of us, as he feels himself withdrawn from the Spirit. For in this manner he withdraws the flesh from its fuel.


CHARACTERISTICS OF FASTING

All fasts ought to proceed from a free and willing spirit, and from genuine humility, and not feigned to gain the applause or favor of men, much less that a man should wish to merit righteousness by them. But let every one fast to this end, that he may deprive the flesh of its fuel in order that he may the more zealously serve God.


LENT

The fast of Lent is attested by antiquity but not at all in the writings of the apostles. Therefore it ought not, and cannot, be imposed on the faithful. It is certain that formerly there were various forms and customs of fasting. hence, Irenaeus, a most ancient writer, says: "Some think that a fast should be observed one day only, others two days, but others more, and some forty days. This diversity in keeping this fast did not first begin in our times, but long before us by those, as I suppose, who did not simply keep to what had been delivered to them from the beginning, but afterwards fell into another custom either through negligence or ignorance" (Fragm. 3, ed. Stieren, I. 824 f.). Moreover, Socrates, the historian, says: "Because no ancient text is found concerning this matter, I think the apostles left this to every man's own judgment, that every one might do what is good without fear or constraint" (Hist. ecclesiast. V.22, 40).


CHOICE OF FOOD

Now concerning the choice of foods, we think that in fasting all things should be denied to the flesh whereby the flesh is made more insolent, and by which it is greatly pleased, and by which it is inflamed with desire whether by fish or meat or spices or delicacies and excellent wines. Moreover, we know that all the creatures of God were made for the use and service of men. All things which God made are good, and without distinction are to be used in the fear of God and with proper moderation (Gen. 2:15 f.). For the apostle says: "To the pure all things are pure" (Titus 1:15), and also: "Eat whatever is sold in the meat market without raising any question on the ground of conscience" (I Cor. 10:25). The same apostle calls the doctrine of those who teach to abstain form meats "the doctrine of demons"; for "God created foods to be received with thanksgiving by those who believe and know this truth that everything created by God is good, and nothing is to be rejected if it is received with thanksgiving" (I Tim. 4:1 ff.) The same apostle, in the epistle to the Colossians, reproves those who want to acquire a reputation for holiness by excessive abstinence (Col. 2:18 ff.).


SECTS

Therefore we entirely disapprove of the Tatians and the Encratites, and all the disciples of Eustathius, against whom the Gangrain Synod was called.


Of Catechizing and of Comforting and Visiting the Sick

YOUTH TO BE INSTRUCTED IN GODLINESS

The Lord enjoined his ancient people to exercise the greatest care that young people, even from infancy, be properly instructed. Moreover, he expressly commanded in his law that they should teach them, and that the mysteries of the sacraments should be explained. Now since it is well known from the writings of the Evangelists and apostles that God has no less concern for the youth of his new people, when he openly testifies and says: "Let the children come to me; for to such belongs the kingdom of heaven" (Mark 10:14), the pastors of the churches act most wisely when they early and carefully caetchize the youth, laying the first grounds of faith, and faithfully teaching the rudiments of our religion by expounding the Ten Commandments, the Apostles' Creed, the Lord's Prayer, and the doctrine of the sacraments, with other such principles and chief heads of our religion. Here let the Church show her faith and diligence in bringing the children to be catechized, desirous and glad to have her children well instructed.


THE VISITATION OF THE SICK

Since men are never exposed to more grievous temptations than when they are harassed by infirmities, are sick and are weakened by diseases of both soul and body, surely it is never more fitting for pastors of churches to watch more carefully for the welfare of their flocks than in such diseases and infirmities. Therefore let them visit the sick soon, and let them be called in good time by the sick, if the circumstance itself would have required it. Let them comfort and confirm them in the true faith, and then arm them against the dangerous suggestions of Satan. They should also hold prayer for the sick in the home and, if need be, prayers should also be made for the sick in the public meeting; and they should see that they happily depart this life. We said above that we do not approve of the popish visitation of the sick with extreme unction because it is absurd and is not approved by canonical Scriptures.


Of the Burial of the Faithful, and of the Care to Be Shown for the Dead; of Purgatory, and the Appearing of Spirits

THE BURIAL OF BODIES

As the bodies of the faithful are the temples of the Holy Spirit which we truly believe will rise again at the Last Day, Scriptures command that they be honorably and without superstition committed to the earth, and also that honorable mention be made of those saints who have fallen asleep in the Lord, and that all duties of familial piety be shown to those left behind, their widows and orphans. We do not teach that any other care be taken for the dead. Therefore, we greatly disapprove of the Cynics, who neglected the bodies of the dead or most carelessly and disdainfully cast them into the earth, never saying a good word about the deceased, or caring a bit about those whom they left behind them.


THE CARE FOR THE DEAD

On the other hand, we do not approve of those who are overly and absurdly attentive to the deceased; who, like the heathen, bewail their dead (although we do not blame that moderate mourning which the apostle permits in I Thess. 4:13, judging it to be inhuman not to grieve at all); and who sacrifice for the dead, and mumble certain prayers for pay, in order by such ceremonies to deliver their loved ones from the torments in which they are immersed by death, and then think they are able to liberate them by such incantations.


THE STATE OF THE SOUL DEPARTED FROM THE BODY

For we believe that the faithful, after bodily death, go directly to Christ, and, therefore, do not need the eulogies and prayers of the living for the dead and their services. Likewise we believe that unbelievers are immediately cast into hell from which no exit is opened for the wicked by any services of the living.


PURGATORY

But what some teach concerning the fire of purgatory is opposed to the Christian faith, namely, "I believe in the forgiveness of sins, and the life everlasting," and to the perfect purgation through Christ, and to these words of Christ our Lord: "Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; he shall not come into judgment, but has passed from death to life" (John 5:24). Again: "He who has bathed does not need to wash, except for his feet, but he is clean all over, and you are clean" (John 13:10).


APPARITION OF SPIRITS

Now what is related of the spirits or souls of the dead sometimes appearing to those who are alive, and begging certain duties of them whereby they may be set free, we count those apparitions among the laughingstocks, crafts, and deceptions of the devil, who, as he can transform himself into an angel of light, so he strives either to overthrow the true faith or to call it into doubt. In the Old Testament the Lord forbade the seeking of the truth from the dead, and any sort of commerce with spirits Deut. 18:11). Indeed, as evangelical truth declares, the glutton, being in torment, is denied a return to his brethren, as the divine oracle declared in the words: "They have Moses and the prophets; let them hear them. If they hear not Moses and the prophets, neither will they be convinced if some one should rise from the dead" (Luke 16:29 ff.).


Of Rites, Ceremonies and Things Indifferent

CEREMONIES AND RITES

Unto the ancient people were given at one time certain ceremonies, as a kind of instruction for those who were kept under the law, as under a schoolmaster or tutor. But when Christ, the Deliverer, came and the law was abolished, we who believe are no more under the law (Rom. 6:14), and the ceremonies have disappeared; hence the apostles did not want to retain or to restore them in Christ's Church to such a degree that they openly testified that they did not wish to impose any burden upon the Church. Therefore, we would seem to be bringing in and restoring Judaism if we were to increase ceremonies and rites in Christ's Church according to the custom in the ancient Church. Hence, we by no means approve of the opinion of those who think that the Church of Christ must be held in check by many different rites, as if by some kind of training. For if the apostles did not want to impose upon Christian people ceremonies or rites which were appointed by God, who, I pray, in his right mind would obtrude upon them the inventions devised by man? The more the mass of rites is increased in the Church, the more is detracted not only from Christian liberty, but also from Christ, and from faith in him, as long as the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few moderate and simple rites, that are not contrary to the Word of God, are sufficient for the godly.


DIVERSITY OF RITES

If different rites are found in churches, no one should think that for this reason the churches disagree. Socrates says: "It would be impossible to put together in writing all the rites of churches throughout cities and countries. No religion observes the same rites, even though it embraces the same doctrine concerning them. For those who are of the same faith disagree among themselves about rites" (Hist. ecclesiast. V.22, 30, 62). This much says Socrates. And we, today, having in our churches different rites in the celebration of the Lord's Supper and in some other things, nevertheless do not disagree in doctrine and faith; nor is the unity and fellowship of our churches thereby rent asunder. For the churches have always used their liberty in such rites, as being things indifferent. We also do the same thing today.


THINGS INDIFFERENT

But at the same time we admonish me to be on guard lest they reckon among things indifferent what are in fact not indifferent, as some are wont to regard the mass and the use of images in places of worship as things indifferent. "Indifferent," wrote Jerome to Augustine, "is that which is neither good nor bad, so that, whether you do it or not, you are neither just nor unjust." Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul shows that it is lawful for a man to eat flesh if someone does not remind him that it was offered to idols; for then it is unlawful, because he who eats it seems to approve idolatry by eating it (I Cor. 8:9 ff.; 10:25 ff.).


THE POSSESSIONS OF THE CHURCH AND THEIR PROPER USE

The Church of Christ possesses riches through the munificence of princes and the liberality of the faithful who have given their means to the Church. For the Church has need of such resources and from ancient time has had resources for the maintenance of things necessary for the Church. Now the true use of the Church's wealth was, and is now, to maintain teaching in schools and in religious meetings, along with all the worship, rites, and buildings of the Church; finally, to maintain teachers, scholars, and ministers, with other necessary things, and especially for the succor and relief of the poor.


MANAGEMENT

Moreover, God-fearing and wise men, noted for the management of domestic affairs, should be chosen to administer properly the Church's possessions.


THE MISUSE OF THE CHURCH'S POSSESSIONS

But if through misfortune or through the audacity, ignorance or avarice of some persons the Church's wealth is abused, it is to be restored to a sacred use by godly and wise men. For neither is an abuse, which is the greatest sacrilege, to be winked at. Therefore, we teach that schools and institutions which have been corrupted in doctrine, worship and morals must be reformed, and that the relief of the poor must be arranged dutifully, wisely, and in good faith.


Of Celibacy, Marriage and the Management of Domestic Affairs

SINGLE PEOPLE

Those who have the gift of celibacy from heaven, so that from the heart or with their whole soul are pure and continent and are not aflame with passion, let them serve the Lord in that calling, as long as they feel endued with that divine gift; and let them not lift up themselves above others, but let them serve the Lord continuously in simplicity and humility (I Cor. 7:7 ff.). For such are more apt to attend to divine things than those who are distracted with the private affairs of a family. But if, again, the gift be taken away, and they feel a continual burning, let them call to mind the words of the apostle: "It is better to marry than to be aflame" (I Cor. 7:9).


MARRIAGE

For marriage (which is the medicine of incontinency, and continency itself) was instituted by the Lord God himself, who blessed it most bountifully, and willed man and woman to cleave one to the other inseparable, and to live together in complete love and concord (Matt. 19:4 ff.). Whereupon we know that the apostle said: "Let marriage be held in honor among all, and let the marriage bed be undefiled" (Heb. 13:4). And again: "If a girl marries, she does not sin" (I Cor. 7:28).


THE SECTS

We therefore condemn polygamy, and those who condemn second marriages.


HOW MARRIAGES ARE TO BE CONTRACTED

We teach that marriages are to be lawfully contracted in the fear of the Lord, and not against the laws which forbid certain degrees of consanguinity, lest the marriages should be incestuous. Let marriages be made with consent of the parents, or of those who take the place of parents, and above all for that purpose for which the Lord instituted marriages. Moreover, let them be kept holy with the utmost faithfulness, piety, love and purity of those joined together. Therefore let them guard against quarrels, dissensions, lust and adultery.


MATRIMONIAL FORUM

Let lawful courts be established in the Church, and holy judges who may care for marriages, and may repress all unchastity and shamefulness, and before whom matrimonial disputes may be settled.


THE REARING OF CHILDREN

Children are to be brought up by the parents in the fear of the Lord; and parents are to provide for their children, remembering the saying of the apostle: "If anyone does not provide for his relatives, he has disowned the faith and is worse than an unbeliever" (I Tim. 5:8). But especially they should teach their children honest trades or professions by which they may support themselves. They should ;keep them from idleness and in all these things instill in them true faith in God, lest through a lack of confidence or too much security or filthy greed they become dissolute and achieve no success.

And it is most certain that those works which are done by parents in true faith by way of domestic duties and the management of their households are in God's sight holy and truly good works. They are no less pleasing to God than prayers, fasting and almsgiving. For thus the apostle has taught in his epistles, especially in those to Timothy and Titus. And with the same apostle we account the doctrine of those who forbid marriage or openly castigate or indirectly discredit it, as if it were not holy and pure, among the doctrine of demons.

We also detest an impure single life, the secret and open lusts and fornications of hypocrites pretending to be continent when they are the most incontinent of all. All these God will judge. We do not disapprove of riches or rich men, if they be godly and use their riches well. But we reject the sect of the Apostolicals (The Apostolicals were followers of a religious fanatic, Gherardo Segarelli, of Parma, who in the thirteenth century wanted to restore the poverty of the apostolic life.)


THE MAGISTRACY IS FROM GOD

Magistracy of every kind is instituted by God himself for the peace and tranquillity of the human race, and thus it should have the chief place in the world. If the magistrate is opposed to the Church, he can hinder and disturb it very much; but if he is a friend and even a member of the Church, he is a most useful and excellent member of it, who is able to benefit it greatly, and to assist it best of all.


THE DUTY OF THE MAGISTRATE

The chief duty of the magistrate is to secured and preserve peace and public tranquillity. Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God. We certainly teach that the care of religion belongs especially to the holy magistrate.

Let him, therefore, hold the Word of God in his hands, and take care lest anything contrary to it is taught. Likewise let him govern the people entrusted to him by God with good laws made according to the Word of God, and let him keep them in discipline, duty and obedience. Let him exercise judgment by judging uprightly. Let him not respect any man's person or accept bribes. Let him protect widows, orphans and the afflicted. Let him punish and even banish criminals, impostors and barbarians. For he does not bear the sword in vain (Rom. 13:4).

Therefore, let him draw this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish and even to execute. Let him suppress stubborn heretics (who are truly heretics), who do not cease to blaspheme the majesty of God and to trouble, and even to destroy the Church of God.


WAR

And if it is necessary to preserve the safety of the people by war, let him wage war in the name of God; provided he has first sought peace by all means possible, and cannot save his people in any other way except by war. And when the magistrate does these things in faith, he serves God by those very works which are truly good, and receives a blessing from the Lord.

We condemn the Anabaptists, who when they deny that a Christian may hold the office of a magistrate, deny also that a man may be justly put to death by the magistrate, or that the magistrate may wage war, or that oaths are to be rendered to a magistrate, and such like things.


THE DUTY OF SUBJECTS

For as God wants to effect the safety of his people by the magistrate, whom he has given to the world to be, as it were, a father, so all subjects are commanded to acknowledge this favor of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and fair commands. Finally, let them pay all customs and taxes, and all other such dues faithfully and willingly. And if the public safety of the country and justice require it, and the magistrate of necessity wages war, let them even lay down their life and pour out their blood for the public safety and that of the magistrate. And let them do this in the name of God willingly, bravely and cheerfully. For he who opposes the magistrate provokes the severe wrath of God against himself.


SECTS AND SEDITIONS

We, therefore, condemn all who are contemptuous of the magistrate - rebels, enemies of the state, seditious villains, finally, all who openly or craftily refuse to perform whatever duties they owe.


We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Savior; to whom be praise and glory and thanksgiving,for all ages. Amen.


Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.


Preamble

For reformation and defence of religion, the honour and happiness of the King, and the peace and safety of the three kingdoms of Scotland, England, and Ireland; agreed upon by Commissioners from the Parliament and Assembly of Divines in England, with Commissioners of the Convention of Estates and General Assembly of the Church of Scotland; approved by the General Assembly of the Church of Scotland, and by both Houses of Parliament, and the Assembly of Divines in England, and taken and subscribed by them Anno 1643; and thereafter, by the said authority, taken and subscribed by all ranks in Scotland and England the same year; and ratified by act of the Parliament of Scotland Anno 1644. (And again renewed in Scotland, with an acknowledgement of sins and engagements to duties, by all ranks, Anno 1648, and by Parliament, 1649; and taken and subscribed by King Charles II., at Spey, June 23, 1650; and at Scoon, January 1, 1651.)

WE noblemen, barons, knights, gentlemen, citizens, burgesses, ministers of the Gospel, and commons of all sorts, in the kingdoms of Scotland, England, and Ireland, by the providence of GOD living under one king, and being of one reformed religion, having before our eyes the glory of God, and the advancement of the kingdom of our Lord and Saviour JESUS CHRIST, the honour and happiness of the king’s majesty and his posterity, and the true public liberty, safety, and peace of the kingdom, wherein every one’s private condition is included: and calling to mind the treacherous and bloody plots, conspiracies, attempts, and practices of the enemies of GOD, against the true religion and professors thereof in all places, especially in these three kingdoms, ever since the reformation of religion; and how much their rage, power, and presumption, are of late, and at this time, increased and exercised, whereof the deplorable state of the Church and kingdom of Ireland, the distressed state of the Church and kingdom of England, and the dangerous state of the Church and kingdom of Scotland, are present and public testimonies: we have now at last (after other means of supplication, remonstrance, protestation, and sufferings), for the preservation of ourselves and our religion from utter ruin and destruction, according to the commendable practice of these kingdoms in former times, and the example of GOD’S people in other nations, after mature deliberation, resolved and determined to enter into a Mutual and Solemn League and Covenant, wherein we all subscribe, and each one of us for himself, with our hands lifted up to the Most High GOD, do swear,


I.

THAT we shall sincerely, really, and constantly, through the grace of GOD, endeavor, in our several places and callings, the preservation of the reformed religion in the Church of Scotland, in doctrine, worship, discipline, and government, against our common enemies; the reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipline, and government, according to the Word of GOD, and the example of the best reformed Churches; and shall endeavour to bring the Churches of GOD in the three kingdoms to the nearest conjunction and uniformity in religion, Confession of Faith, Form of Church Government, Directory for Worship and Catechising; that we, and our posterity after us, may, as brethren, live in faith and love, and the Lord may delight to dwell in the midst of us.


II.

That we shall, in like manner, without respect of persons, endeavour the extirpation of Popery, Prelacy (that is, Church government by archbishops, bishops, their chancellors and commissioners, deans, deans and chapters, archdeacons, and all other ecclesiastical officers depending on that hierarchy), superstition, heresy, schism, profaneness, and whatsoever shall be found contrary to sound doctrine and the power of Godliness; lest we partake in other men’s sins, and thereby be in danger to receive of their plagues; and that the Lord may be one, and his name one, in the three kingdoms.


III.

We shall, with the same sincerity, reality, and constancy, in our several vocations, endeavour, with our estates and lives, mutually to preserve the rights and privileges of the Parliaments, and the liberties of the kingdoms; and to preserve and defend the king’s majesty’s person and authority, in the preservation and defence of the true religion and liberties of the kingdoms; that the world may bear witness with our consciences of our loyalty, and that we have no thoughts or intentions to diminish his majesty’s just power and greatness.


IV.

We shall also, with all faithfulness, endeavour the discovery of all such as have been or shall be incendiaries, malignants, or evil instruments, be hindering the reformation of religion, dividing the king from his people, or one of the kingdoms from another, or making any faction or parties among the people, contrary to this League and Covenant; that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, or the supreme judicatories of both kingdoms respectively, or others having power from them for that effect, shall judge convenient.


V.

And whereas the happiness of a blessed peace between these kingdoms, denied in former times to our progenitors, is, by the good providence of GOD, granted unto us, and hath been lately concluded and settled by both Parliaments; we shall, each one of us, according to our place and interest, endeavour that they may remain conjoined in a firm peace and union to all posterity; and that justice may be done upon the willful opposers thereof, in manner expressed in the precedent article.


VI.

We shall also, according to our places and callings, in this common cause of religion, liberty, and peace of the kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof; and shall not suffer ourselves, directly or indirectly, by whatsoever combination, persuasion, or terror, to be divided or withdrawn from this blessed union and conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in this cause, which so much concerneth the glory of God, the good of the kingdom, and honour of the king; but shall, all the days of our lives, zealously and constantly continue therein against all opposition, and promote the same, according to our power, against all lets and impediments whatsoever; and what we are not able ourselves to suppress or overcome, we shall reveal and make known, that it may be timely prevented or removed: All which we shall do as in the sight of God.

And, because these kingdoms are guilty of many sins and provocations against GOD, and his Son JESUS CHRIST, as is too manifest by our present distresses and dangers, the fruits thereof; we profess and declare, before GOD and the world, our unfeigned desire to be humbled for our own sins, and for the sins of these kingdoms; especially that we have not, as we ought, valued the inestimable benefit of the Gospel; that we have not laboured for the purity and power thereof; and the we have not endeavoured to receive Christ in our hearts, not to walk worthy of him in our lives; which are the causes of other sins and transgression so much abounding amongst us: and our true and unfeigned purpose, desire, and endeavour, for ourselves, and all others under our power and charge, both in public and in private, in all duties we owe to GOD and man, to amend our lives, and each one to go before another in the example of a real reformation; that the Lord may turn away his wrath and heavy indignation, and establish these Churches and kingdoms in truth and peace. And this Covenant we make in the presence of ALMIGHTY GOD, the Searcher of all hearts, with a true intention to perform the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed; most humbly beseeching the LORD to strengthen us by his HOLY SPIRIT for this end, and to bless our desires and proceedings with such success, as may be deliverance and safety to his people, and encouragement to other Christian Churches, groaning under, or in danger of the yoke of antichristian tyranny, to join in the same or like association and covenant, to the glory of GOD, the enlargement of the kingdom of JESUS CHRIST, and the peace and tranquillity of Christian kingdoms and commonwealths.


Preface

“The Sum of Saving Knowledge” was the joint production of the learned Mr David Dickson, minister at Irvine, and of the no less famous Mr James Durham… John Howie, in his “Lives of the Scots Worthies,” [Page 294 of the New Edition by the Re. W.H. Carslaw, M.A. Edinburgh: Johnstone, Hunter, & Co. 1870] thus describes its origin and object:-

“A very strict friendship subsisted between these two great lights of the Church, and among other effects of their religious conversation we have ‘The Sum of Saving Knowledge,’ which has been printed with our Confession of Faith and Catechisms. This, after several conversations upon the subject, and manner of handling it, so that it might be useful to vulgar capacities, was dictated by Messrs Dickson and Durham to a reverend minister about the year 1650; and though never judicially approven by the Church, yet it deserves to be much more read and practised than what it at present is.”

It was the reading of this treatise that brought the late Mr M’Cheyne to a clear understanding of the way of acceptance with God, as appears from the following extract from his diary: “March 11th, 1834. – Read in the ‘Sum of Saving Knowledge;” the work which I think first of all wrought a saving change in me. How gladly would I renew the reading of it, if that change might be carried on to perfection!”
J.H.
Edinburgh, January 2, 1871


The Sum of Saving Knowledge is this:

The woeful condition which all men are in by nature, through breaking of the covenant of works.
The remedy provided for the elect in Jesus Christ by the covenant of grace.
The means appointed to make them partakers of this covenant.
The blessings which are effectually conveyed to the elect by these means.

Consider these four points


Head I.

Our woeful condition by nature, through breaking the covenant of works.

Hos 13.9 “O Israel, thou hast destroyed thyself.”

I.
In eternity past, God did most wisely decree, for his own glory, whatever comes to pass in time: and in a most holy and infallible manner executes all his decrees, without being author of the sin of any creature.

II.
God originally made everything from nothing, perfect. He made our first parents, Adam and Eve, the root of mankind, both upright and able to keep the law written in their hearts. This law they were naturally bound to obey upon penalty of death. God was not bound to reward their service, till he entered into a covenant or contract with them, and their posterity in them. He promised to give them eternal life, upon condition of perfect personal obedience. If they failed they would die. This is the covenant of works.

III.
Both angels and men were subject to the change of their own free will. God alone is unchangeable. Many angels of their own accord fell by sin from their first estate, and became demons. Our first parents, being enticed by Satan, one of these demons, broke the covenant of works, by eating the forbidden fruit. By this action, they, and their posterity, became not only liable to eternal death, but also lost all ability to please God. They became by nature enemies to God, and to all spiritual good, and were only inclined to do evil continually. This is our original sin, the bitter root of all our actual transgressions, in thought, word, and deed.


Head II.

The remedy provided in Jesus Christ for the elect by the covenant of Grace.

“O Israel, thou hast destroyed thyself; but in me is thine help.” Hos 13.9

I.
Albeit man, having brought himself into this woeful condition, is neither able to help himself, nor willing to be helped by God out of it, but rather inclined to lie still, insensible of it, till he perish; yet God, for the glory of his rich grace, has revealed in his word a way to save sinners, that is, by faith in Jesus Christ, the eternal Son of God, by virtue of, and according to the tenor of the covenant of redemption, made and agreed upon between God the Father and God the Son, in council of the Trinity, before the world began.

II.
The sum of the covenant of redemption is this: God having freely chosen to life a certain number of lost mankind, for the glory of his rich grace, did give them, before the world began, to God the Son, appointed Redeemer, that, upon condition he would humble himself so far as to assume the human nature, of a soul and a body, to personal union with his divine nature, and submit himself to the law, as surety for them, and satisfy justice for them, by giving obedience in their name, even to the suffering of the cursed death of the cross, he should ransom and redeem them all from sin and death, and purchase to them righteousness and eternal life, with all saving graces leading there to, to be effectually, by means of his own appointment, applied in due time to every one of them. This condition the Son of God (who is Jesus Christ our Lord) did accept before the world began, and in the fulness of time came into the world, was born of the Virgin Mary, subjected himself to the law, and completely paid the ransom on the cross: But by virtue of the foresaid bargain, made before the world began, he is in all ages, since the fall of Adam, still upon the work of applying actually the purchased benefits of the elect; and that he does by way of entertaining a covenant of free grace and reconciliation with them, through faith in himself; by which covenant, he makes over to every believer a right and interest to himself, and to all his blessings.

III.
For the accomplishment of this covenant of redemption, and making the elect partakers of the benefits of it in the covenant of grace, Christ Jesus was clad with the threefold office of Prophet, Priest, and King: made a Prophet, to reveal all saving knowledge to his people, and persuade them to believe and obey the same; made a Priest, to offer up himself a sacrifice once for them all, and to intercede continually with the Father, for making their persons and services acceptable to him; and made a King, to subdue them to himself, to feed and rule them by his own appointed ordinances, and to defend them from their enemies.


Head III.

The outward means appointed to make the elect partakers of this covenant, and all the rest that are called, to be inexcusable.

“Many are called.” Matt. 22.14

I.
The outward means and ordinances, for making men partakers of the covenant of grace, are so wisely dispensed, as that the elect shall be infallibly converted and saved by them; and the reprobate, among whom they are, not to be justly damned: The means are especially these four:

i.
The word of God
ii.
The ordinances
iii.
Church
iv.
Prayer

In the word of God preached by sent messengers, the Lord makes offer of grace to all sinners, upon condition of faith in Jesus Christ; and whoever does confess their sin, accept Christ’s offering, and submit themselves to his ordinances, he will have them received into the honour and privileges of the covenant of grace. By the ordinances, God will have the covenant sealed for confirming the bargain on the foresaid condition. By the Church, he will have them hedged in, and helped forward to the keeping of the covenant. And by prayer, he will have his own glorious grace, promised in the covenant, to be daily drawn forth, acknowledged, and employed. All these means are followed either really, or in profession only, according to the quality of the covenanters, as they are true or counterfeit believers.

II.
The covenant of grace, set down in the Old Testament before Christ came, and in the New since he came, is one and the same in substance, albeit different in outward administration: For the covenant in the Old Testament, being sealed with the ordinances of circumcision and the paschal lamb, did set forth Christ’s death to come, and the benefits purchased by it, under the shadow of bloody sacrifices, and various ceremonies: but since Christ came, the covenant being sealed by the ordinances of baptism and the Lord’s supper, does clearly hold forth Christ already crucified before our eyes, victorious over death and the grave, and gloriously ruling heaven and earth, for the good of his own people.


Head IV.

The blessings which are effectually conveyed by these means to the Lord’s elect, or chosen ones.

“Many are called, but few are chosen.” Matt 12.14.

I.
By those outward ordinances, as our Lord makes the reprobate inexcusable, so, by the power of his Spirit, he applies to the elect, effectually, all saving graces purchased to them in the covenant of redemption, and makes a change in their persons. In particular,

II.
He does convert or regenerate them, by giving spiritual life to them, in opening their understandings, renewing their wills, affections, and faculties, for giving spiritual obedience to his commands.

III.
He gives them saving faith, by making them, in the sense of deserved condemnation, to give their consent heartily to the covenant of grace, and to embrace Jesus Christ unfeignedly.

IV.
He gives them repentance, by making them, with godly sorrow, in the hatred of sin, and love of righteousness, turn from all iniquity to the service of God.

V.
He sanctifies them, by making them go on and persevere in faith and spiritual obedience to the law of God, manifested by fruitfulness in all duties, and doing good works, as God offers occasion.

VI.
Together with this inward change of their persons, God changes also their state: for, so soon as they are brought by faith into the covenant of grace,

VII.
He justifies them, by imputing to them that perfect obedience which Christ gave to the law, and the satisfaction also which upon the cross Christ gave to justice in their name.

VIII.
He reconciles them, and makes them friends to God, who were before enemies of God.

IX.
He adopts them, that they shall be no more children of Satan, but children of God, enriched with all spiritual privileges of his sons.

X.
And, last of all, after their warfare in this life is ended, he perfects the holiness and blessedness, first of their souls at their death, and then both of their souls and their bodies, being joyfully joined together again in the resurrection, at the day of his glorious coming to judgment, when all the wicked shall be sent away to hell, with Satan whom they have served: but Christ’s own chosen and redeemed ones, true believers, students of holiness, shall remain with himself for ever, in the state of glorification.


The Practical Use of Saving Knowledge

Contained in Scripture, and held forth briefly in the foresaid Confession of Faith and Catechisms.

The chief general use of Christian doctrine is, to convince a man of sin, and of righteousness, and of judgment, John 16:8 partly by the law or covenant of works, that he may be humbled and become penitent; and partly by the gospel or covenant of grace, that he may become an unfeigned believer in Jesus Christ, and be strengthened in his faith upon solid grounds and warrants, and give evidence of the truth of his faith by good fruits, and so be saved.

The sum of the covenant of works, or of the law, is this:

“If thou do all that is commanded, and not fail in any point, thou shalt be saved: but if thou fail, thou shalt die.” Ro. 10:5, Gal 3:10,12.

The sum of the gospel, or covenant of grace and reconciliation, is this:

“If thou flee from deserved wrath to the true Redeemer Jesus Christ, (who is able to save to the uttermost all that come to God through him,) thou shalt not perish, but have eternal life.” Rom 10:8,9,11.

For convincing a man of sin, of righteousness, and of judgment by the law, or covenant of works, let those scriptures, among many more, be made use of.

I.
For convincing a man of sin by the law, consider Jer. 17.9,10

“The heart is deceitful above all things, and desperately wicked: who can know it? I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.”

Here the Lord teaches two things:

i.
That the fountain of all our wickedness, and actual sinning against God, is in the heart, which comprehends the mind, will, affections, and all the powers of the soul, as they are corrupted and defiled with original sin; the mind being not only ignorant and incapable of saving truth, but also full of error and enmity against God; and the will and affections being obstinately disobedient to all God’s directions, and bend toward that only which is evil: “The heart” (saith he) “is deceitful above all things, and desperately wicked;” yea and unsearchably wicked, so that no man can know it; and Gen 6.5 “Every imagination of the thoughts “of man’s heart is only evil continually,” saith the Lord, whose testimony we must trust in this and all other matters; and experience also may teach us, that, till God make us deny ourselves, we never look to God in anything, but fleshly self interest alone does rule us, and move all the wheels of our actions.

ii.
That the Lord brings our original sin, or wicked inclination, with all its actual fruits, to reckoning before his judgment seat; “For he searches the heart, and tries the reins, to give every man according to his ways, and according to the fruit of his doings.”

Hence let every man reason thus:

“What God and my guilty conscience bears witness of, I am convinced that it is true: But God and my guilty conscience bears witness that my heart is deceitful above all things and desperately wicked; and that all the imaginations of my heart, are only evil continually:” “Therefore I am convinced that this true.”

Thus a man may be convinced of sin by the law.

II.
For convincing a man of righteousness by the law, consider Gal 3.10

“As many as are of the works of the law are under the curse: for it is written, Cursed is every one that continues not in all things which are written in the book of the law to do them.”

Here the apostle teaches us three things.

i.
That, by reason of our natural sinfulness, the impossibility of any man’s being justified by the works of the law is so certain, that whoever does seek justification by works of the law, are liable to the curse of God for breaking of the law; “For as many as are of the works of the law are under the curse,” he says.

ii.
That, to the perfect fulfilling of the law, the keeping of one or two of the precepts, or doing of some, or of all duties (if it were possible) for a time is not sufficient; for the law requires, that “a man continue in all things which are written in the book of the law to do them.”

iii.
That, because no man can come up to this perfection, every man by nature is under the curse; for the law says, “Cursed is every one that continues not in all things which are written in the book of the law to do them.”

Now, to be under the curse, comprehends all the displeasure of God, with the danger of the breaking forth more and more of his wrath upon soul and body, both in this life, and after death perpetually, if grace does not prevent its execution.

Hence let every man reason thus:

“Whoever, according to the covenant of works, is liable to the curse of God for breaking the law, times and ways out of number, cannot be justified, or find righteousness by the works of the law:” But I, (may every man say,) according to the covenant of works, am liable to the curse of God, for breaking the law times and ways without number: Therefore I cannot be justified, or have righteousness by the works of the law.”

Thus may a man be convinced of righteousness, that it is not to be had by his own works, or by the law.

III.
For convincing a man of judgment by the law, consider:

“The Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe.” 2 Th. 2:7-10

Wherein we are taught, that our Lord Jesus, who now offers to be Mediator for them who believe in him, shall, at the last day, come armed with flaming fire, to judge, condemn, and destroy all them who have not believed God, have not received the offer of grace made in the gospel, not obeyed its doctrine; but remain in their natural state, under the law or covenant of works.

Hence let every man reason thus:

“What the righteous Judge has forewarned me shall be done at the last day, I am sure is a just judgment: “But the righteous Judge has forewarned me, that if I do not believe God in time, and obey not the doctrine of the gospel, I shall be secluded from his presence and his glory at the last day, and be tormented in soul and body for ever:” “Therefore I am convinced that this is a just judgment:” “And I have reason to thank God heartily, who has forewarned me to flee from the wrath which is to come.”

Thus every man may be, by the law or covenant of works, convinced of judgment, if he shall continue under the covenant of works, or shall not obey the gospel of our Lord Jesus.

IV.
For convincing a man of sin, righteousness, and judgment, by the gospel.

As for convincing a man of sin, and righteousness, and judgment, by the gospel, or covenant of grace, he must understand three things:

i.
That not believing in Jesus Christ, or refusing of the covenant of grace offered in him, is a greater and more dangerous sin than all other sins against the law; because the hearers of the gospel, not believing in Christ, do reject God’s mercy in Christ, the only way of freedom from sin and wrath, and will not yield to be reconciled to God.

ii.
Next, he must understand, that perfect remission of sin, and true righteousness, is to be had only by faith in Jesus; but God requires no other conditions but faith; and testifies from heaven, that he is well pleased to justify sinners upon this condition.

iii.
He must understand, that upon righteousness received by faith, judgment shall follow, on the one hand, to the destroying of the works of the devil in the believer, and to the perfecting of the work of sanctification in him, with power: and that, upon refusing to take righteousness by faith in Jesus Christ, judgment shall follow, on the other hand, to the condemnation of the unbeliever, and destroying of him with Satan and his servants for ever.

For this end, let these passages of scripture, among many others, serve to make the greatness of the sin of not believing in Christ appear; or, to make the greatness of the sin of refusing of the covenant of grace offered to us, in the offering of Christ to us appear, let the fair offer of grace be looked upon as it is made, Isa. 55:3 “Incline your ear, and come to me, (says the Lord:) hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.” That is, If you will believe me, and be reconciled to me, I will, by covenant, give to you Christ, and all saving graces in him: repeated Acts 13:34.

Again, consider, that this general offer in substance is equivalent to a special offer made to every one in particular; as appears by the apostle’s making use of it, Acts 16:31. “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” The reason of which offer is given, John 3:16. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Seeing then this great salvation is offered in the Lord Jesus, whoever believes not in him, but looks for happiness some other way, what does he else but observe lying vanities, and forsake his own mercy, which he might have had in Christ? Jonah 2:8,9. What does he else but blaspheme God in his heart? as it is said, 1 John 5:10,11. “He that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God has given to us eternal life; and this life is in his Son.” And that no sin against the law is like to this sin, Christ testifies, John 15:22. “If I had not come and spoken to them, they had not sin; but now they have no cloak for their sin.” This may convince a man of the greatness of this sin of not believing in Christ.

V.
For convincing a man of righteousness to be had only by faith in Jesus Christ, consider how, Rom. 10:3,4

It is said, that the Jews, “being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God,” (and so they perished.) “For Christ is the end of the law for righteousness to every one that believeth.” And Acts 13:39. “By him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” And 1 John 1:7 “The blood of Jesus Christ his Son cleanseth us from all sin.”

For convincing a man of judgment, if a man embrace this righteousness, consider 1 John 3:8. “For this purpose the Son of God was manifested, that he might destroy the works of the devil.” And Heb 9:14. “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God.”

But if a man embrace not this righteousness, his doom is pronounced, John 3:18,19. “He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light.”

Hence let the penitent, desiring to believe, reason thus:

“What does suffice to convince all the elect in the world of the greatness of the sin of not believing in Christ, or refusing to flee to him for relief from sins done against the law, and from wrath due to it; and what suffices to convince them that righteousness and eternal life is to be had by faith in Jesus Christ, or by consenting to the covenant of grace in him; and what suffices to convince them of judgment to be exercised by Christ, for destroying the works of the devil in a man, and sanctifying and saving all that believe in him, may suffice to convince me also:” “But what the Spirit has said, in these or other like scriptures, suffices to convince the elect world of the foresaid sin, and righteousness, and judgment:” “Therefore what the Spirit has said, in these and other like scriptures, serves to convince me of it also.”

Whereupon let the penitent desiring to believe take with him words, and say heartily to the Lord, Seeing you say, “Seek ye my face;” my soul answers to you, “Thy face, Lord, will I seek.” I have harkened to the offer of an everlasting covenant of all saving mercies to be had in Christ, and I do heartily embrace your offer. Lord, let it be a bargain; “Lord, I believe; help my unbelief:” Behold, I give myself to you, to serve you in all things for ever; and I hope “your right hand shall save me:” the Lord will perfect that which concerns me: your mercy, O Lord, endures for ever; forsake not “the works of thine own hands.”

Thus may a man be made an unfeigned believer in Christ.

VI.
For strengthening the man’s faith who has agreed to the covenant of grace.

Because many true believers are weak, and do much doubt if ever they shall be sure of the soundness of their own faith and effectual calling, or made certain of their justification and salvation, when they see that many who profess faith, are found to deceive themselves; let us see how every believer may be made strong in the faith, and sure of his own election and salvation upon solid grounds, by sure warrants, and true evidences of faith. To this end, among other scriptures, take these following.

i.
For laying solid grounds of Faith, consider Peter 1:10 “Therefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall.”

In which words, the apostle teaches us these four things, for help and direction how to be made strong in the faith.

a.
That such as believe in Christ Jesus, and are fled to him for relief from sin and wrath, albeit they be weak in the faith, yet they are indeed children of the same Father with the apostles; for so he accounts of them, while he calls them brethren.

b.
That albeit we are not sure, for the time, of our effectual calling and election, yet we may be made sure of both, if we use diligence; for this he presupposes, saying, “Give diligence; to make your calling and election sure.”

c.
That we must not be discouraged, when we see many seeming believers prove rotten branches, and make defection; but we must the rather take the better heed to ourselves: “Wherefore the rather, brethren, (said he,) give all diligence.”

d.
That the way to be sure both of our effectual calling and election, is to make sure work of our faith, by laying the grounds of it solidly, and bringing forth the fruits of our faith in new obedience constantly: “For if ye do these things, (said he,) ye shall never fall;” understanding by “these things” what he had said of sound faith, Verses 1,2,3,4 and what he had said of the bringing out of the fruits of faith, Verses 5.6,7,8,9.

ii.
To this same purpose, consider Rom 8.1,

“1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; 4 That the righteousness of the law might be fulfilled in us, who walk not after flesh, but after the Spirit.”

Wherein the apostle teaches us these four things, for laying of the ground of faith solidly:

a.
That every one is a true believer, who, in the sense of his sin, and fear of God’s wrath, does flee for full relief from both to Jesus Christ alone, as the only Mediator and all-sufficient Redeemer of men; and, being fled to Christ, does strive against his own flesh, or corrupt inclination of nature, and studies to follow the rule of God’s Spirit, set down in his word: for the man, whom the apostle does here bless as a true believer, is a man in Christ Jesus, “who doth not walk after the flesh, but after the Spirit.”

b.
That all such persons as are fled to Christ, and do strive against sin, however they may be possibly exercised under the sense of wrath, and fear of condemnation, yet they are in no danger; for “there is no condemnation (said he) to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.”

c.
That albeit the apostle himself, (brought in here for example’s cause,) and all other true believers in Christ, be by nature under the law of sin and death, or under the covenant of works, (called the law of sin and death, because it binds sin and death upon us, till Christ set us free;) yet the law of the Spirit of life in Christ Jesus, or the covenant of grace, (so called, because it does enable and quicken a man to a spiritual life through Christ,) does set the apostle, and all true believers, free from the covenant of works, or the law of sin and death: so that every man may say with him, “The law of the Spirit of life,” or the covenant of grace, “has made me free from the law of sin and death,” or the covenant of works.

d.
That the fountain and first ground, from whence our freedom from the curse of the law does flow, is the covenant of redemption, passed between God and God the Son as incarnate, wherein Christ takes the curse of the law upon him for sin, that the believer, who could not otherwise be delivered from the covenant of works, may be delivered from it. And this doctrine the apostle holdeth forth in these four branches:

1.That it was utterly impossible for the law, or the covenant of works, to bring righteousness and life to a sinner, because it was weak.

2.That this weakness and inability of the law, or covenant of works, is not the fault of the law, but the fault of sinful flesh, which is neither able to pay the penalty of sin, not to give perfect obedience to the law, (presupposing past sins were forgiven:) “The law was weak (said he,) through the flesh”

3.That the righteousness and salvation of sinners, which was impossible to be brought about by the law, is brought to pass by sending God’s own Son, Jesus Christ, in the flesh, in whose flesh sin is condemned and punished, for making satisfaction in the behalf of the elect, that they might be set free.

4.That by his means the law loses nothing, because the righteousness of the law is best fulfilled this way, first, by Christ’s giving perfect active obedience in our name to it in all things; next, by his paying in our name the penalty due to our sins in his death: and, lastly, by his working of sanctification in us, who are true believers, who strive to give new obedience to the law, and “walk not after the flesh, but after the Spirit.”


Section 1

For building our confidence upon this solid ground, these four Warrants and special Motives to believe in Christ may serve.

The first is God’s hearty invitation, held forth, Isa. 55:1-4.

“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for [that which is] not bread? and your labour for [that which] satisfieth not? hearken diligently unto me, and eat ye [that which is] good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, [even] the sure mercies of David. Behold, I have given him [for] a witness to the people, a leader and commander to the people.”

Here (after setting down the precious ransom of our redemption by the sufferings of Christ, and the rich blessings purchased to us by it, in the two former chapters) the Lord, in this chapter,

I.
Makes open offer of Christ and his grace, by proclamation of a free and gracious market of righteousness and salvation, to be had through Christ to every soul, without exception, that truly desires to be saved from sin and wrath: “Ho, every one that thirsteth”.

II.
He invites all sinners, that for any reason stand at a distance from God, to come and take from him riches of grace, running in Christ as a river, to wash away sin, and to slacken wrath: “Come ye to the waters”.

III.
Lest any should stand back in the sense of his own sinfulness or unworthiness, and inability to do any good, the Lord calls upon such persons in special, saying, “He that hath no money, come.”

IV.
He craves no more of his merchant, but that he be pleased with the wares offered, which are grace, and more grace; and that he heartily consent to, and embrace this offer of grace, that so he may close a bargain, and a formal covenant with God; “Come, buy without money, come, eat:” that is, consent to have, and take to you all saving graces; make the wares your own, possess them, and make use of all blessings in Christ; whatever makes for your spiritual life and comfort, use and enjoy it freely, without paying anything for it: “Come, buy wine and milk without money, and without price”.

V.
Because the Lord knows how much we are inclined to seek righteousness and life by our own performances and satisfaction, to have righteousness and life as it were by the way of works, and how loath we are to embrace Christ Jesus, and to take life by way of free grace through Jesus Christ, upon the terms whereupon it is offered to us; therefore the Lord lovingly calls us off this our crooked and unhappy way with a gentle and timeous admonition, giving us to understand, that we shall but lose our labour in this our way: “Wherefore do ye spend your money for that which is not bread? and your labour for that which satisfieth not?”

VI.
The Lord promises to us solid satisfaction in the way of taking ourselves to the grace of Christ, even true contentment, and fulness of spiritual pleasure saying, “Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.”

VII.
Because faith comes by hearing, he calls for listening to the explanation of the offer, and calls for believing of, and listening to the truth, which is able to beget the application of saving faith, and to draw the soul to trust in God: “Incline your ear, and come unto me”. To which end, the Lord promises, that this offer being received, shall quicken the dead sinner; and that, upon the welcoming of this offer, he will close the covenant of grace with the man that shall consent to it, even an everlasting covenant of perpetual reconciliation and peace: “Hearken, and your soul shall live: and I will make an everlasting covenant with you.” Which covenant, he declares, shall be in substance the assigning, and the making over, of all the saving graces which David (who is Jesus Christ, Acts 13.34) has bought for us in the covenant of redemption: “I will make a covenant with you, even the sure mercies of David.” By sure mercies, he means saving graces, such as are righteousness, peace, and joy in the Holy Spirit, adoption, sanctification, and glorification, and whatever belongs to godliness and life eternal.

VIII.
To confirm and assure us of the real grant of these saving mercies, and to persuade us of the reality of the covenant between God and the believer of this word, the Father has made a fourfold gift of his eternal and only begotten Son:

i.
To be incarnate and born for our sake, of the seed of David his type; for which cause he is called here, and Acts 13.34, David, the true and everlasting King of Israel. This is the great gift of God to man John 4.10. And here “I have given him to be David,” or born of David, “to the people.”

ii.
He has made a gift of Christ to be a witness to the people, both of the sure and saving mercies granted to the redeemed in the covenant of redemption; and also of the Father’s willingness and purpose to apply them, and to make them fast in the covenant of reconciliation made with such as embrace the offer: “I have given him to be a witness to the people.” And truly he is a sufficient witness in this matter in many respects:

a.
Because he is one of the blessed Trinity, and party-contractor for us, in the covenant of redemption, before the world was.
b.
He is by office, as Mediator, the Messenger of the covenant, and has received a commission to reveal it.
c.
He began actually to reveal in paradise, where he promised, that the seed of the woman should bruise the head of the serpent.
d.
He set forth his own death and sufferings, and the great benefits that should come thereby to us, in the type and figures of sacrifices and ceremonies before his coming.
e.
He gave more and more light about this covenant, speaking by his Spirit, from age to age, in the holy prophets.
f.
He came himself, in the fulness of time, and did bear witness of all things belonging to this covenant, and of God’s willing mind to take believers into it; partly, by uniting our nature in one person with the divine nature; partly, by preaching the good tidings of the covenant with his own mouth; partly, by paying the price of redemption on the cross; and partly by dealing still with the people, from the beginning to this day, to draw in, and to hold in the redeemed in this covenant.

iii.
God has made a gift of Christ, as a leader to the people, to bring us through all difficulties, all afflictions and temptations, to life, by this covenant: and he it is, and no other, who does indeed lead his own to the covenant; and, in the covenant, all the way on to salvation:

a.
By the direction of his word and Spirit.
b.
By the example of this own life, in faith and obedience, even to the death of the cross.
c.
By his powerful working, bearing his redeemed ones in his arms, and causing them to lean on him, while they go up through the wilderness.

iv.
God has made a gift of Christ to his people, as a commander: which office he faithfully exercises, by giving to his church and people laws and ordinances, pastors and elders, and all necessary officers; by keeping courts and assemblies among them, to see that his laws are obeyed; subduing, by his word, Spirit, and discipline, his people’s corruptions; and, by his wisdom and power, guarding them against all their enemies whatever.

Hence he who has closed bargain with God may strengthen his faith, by reasoning after this manner:

“Whoever heartily receives the offer of free grace, made here to sinners, thirsting for righteousness and salvation: to him, by an everlasting covenant, belongs Christ, the true David, with all his sure and saving mercies:” “But I (may the weak believer say) do heartily receive the offer of free grace made here to sinners, thirsting for righteousness and salvation:” “Therefore to me, by an everlasting covenant, belongs Christ Jesus, with all his sure and saving mercies.”


Section 2

The second Warrant and special Motive to embrace Christ, and believe in him, is the “earnest request” that God makes to us to be reconciled to him in Christ; held forth, 2 Cor. 5.19-21

“To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and has committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech [you] by us: we pray [you] in Christ’s stead, be ye reconciled to God. For he has made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.”

Wherein the apostle teaches us these nine doctrines.

I.
That the elect world, or world of redeemed souls, are by nature in the estate of enmity against God: this is presupposed in the word reconciliation; for reconciliation, or renewing of friendship, cannot be, except between those that have been at enmity.

II.
That in all the time past, since the fall of Adam, Christ Jesus, the eternal Son of God, as Mediator, and the Father in him, has been about the making friendship (by his work and Spirit) between himself and the elect world: “God was in Christ reconciling the world to himself.”

III.
That the way of reconciliation was in all ages one and the same in substance, that is, by forgiving the sons of them who do acknowledge their sins and their enmity against God, and do seek reconciliation and remission of sins in Christ: “For God was in Christ reconciling the world unto himself,” by way of, “not imputing their trespasses unto them.”

IV.
That the end and scope of the gospel, and whole word of God, is threefold:

i.
It serves to make people sensitive to their sins, and of their enmity against God, and of their danger, if they should stand out, and not fear God’s displeasure.

ii.
The word of God serves to make men acquainted with the course which God has prepared for making friendship with them through Christ, That is, that if men shall acknowledge the enmity, and shall be content to enter into a covenant of friendship with God through Christ, then God will be content to be reconciled with them freely.

iii.
The word of God serves to teach men how to carry themselves toward God, as friends, after they are reconciled to him, that is, to be loath to sin against him, and to strive heartily to obey his commandments: and therefore the word of God here is called “the word of reconciliation”, because it teaches us what need we have of reconciliation, and how to make it, and how to keep the reconciliation of friendship, being made with God through Christ.

V.
That albeit the hearing, believing, and obeying of this word, does belong to all those to whom this gospel comes; yet the office of preaching of it with authority belongs to none, but to such only as God calls to his ministry, and sends out with commission for this work. This the apostle holds forth, Verse 19. in these words, “He hath committed to us the word of reconciliation.”

VI.
That the ministers of the gospel should behave themselves as Christ’s messengers, and should closely follow their commission set down in the word, Matt 28.19,20; and when they do so, they should be received by the people as ambassadors from God; for here the apostle, in all their names say, “We are ambassadors for Christ, as though God did beseech you by us.”

VII.
That ministers, in all earnestness of affections, should deal with people to acknowledge their sins, and their natural enmity against God, more and more seriously; and to consent to the covenant of grace and ambassador of Christ more and more heartily; and to evidence more and more clearly their reconciliation, by a holy carriage before God. This he holds forth, when he says, “We pray you, be ye reconciled to God.”

VIII.
That in the ministers’ affectionate dealing with the people, the people should consider what they have to do with God and Christ, requesting them, by the ministers, to be reconciled. Now, there cannot be a greater inducement to break a sinner’s hard heart, than God’s making a request to him for friendship; for when it became us, who have done so many wrongs to God, to seek friendship of God, he comes before us: and (O wonder of wonders!) he requests us to be content to be reconciled to him; and therefore most fearful wrath must abide on them who make light of this request, and do not yield when they hear ministers with commission, saying, ” We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”

IX.
To make it appear how it comes to pass that the covenant of reconciliation should be so easily made up between God and a humble sinner fleeing to Christ, the apostle leads us to the cause of it, held forth in the covenant of redemption, the sum whereof is this:

“It is agreed between God and the Mediator Jesus Christ the Son of God, surety for the redeemed, as the parties of the contract, that the sins of the redeemed should be imputed to the innocent Christ, and he both condemned and put to death for them, upon this very condition, that whoever heartily consents to the covenant of reconciliation offered through Christ, shall, by the imputation of his obedience to them, be justified and held righteous before God; for God has made Christ, `who knew no sin, to be sin for us, that we might be made the righteousness of God in him.'”

Hence may a weak believer strengthen his faith, by reasoning from this ground after this manner:

“He that, upon the loving request of God and Christ, made to him by the mouth of ministers, (having commission to that effect,) has embraced the offer of perpetual reconciliation through Christ, and does purpose, by God’s grace, as a reconciled person, to strive against sin, and to serve God to his power constantly, may be as sure to have righteousness and eternal life given to him, for the obedience of Christ imputed to him, as it is sure that Christ was condemned and put to death for the sins of the redeemed imputed to him:” “But I (may the weak believer say) upon the loving request of God and Christ, made to me by the mouth of his ministers, have embraced the offer or perpetual reconciliation through Christ, and do purpose, by God’s grace, as a reconciled person, to strive against sin, and to serve God to my power constantly:” “Therefore I may be as sure to have righteousness and eternal life given to me, for the obedience of Christ imputed to me, as it is sure that Christ was condemned and put to death for the sins of the redeemed imputed to him.”


Section 3

The third warrant and special Motive to believe in Christ, is the straight and “awful command of God”, charging all the hearers of the gospel to approach to Christ in the order set down by him, and to believe in him; as held forth,

“And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.” 1 John 3.23

Wherein the apostle gives us to understand these five doctrines:

I.
That if any man shall not accept the sweet invitation of God, or the humble and loving request of God, made to him to be reconciled, he shall find he has to deal with the sovereign authority of the highest Majesty; for “this is his commandment, that we believe in him”.

II.
That if any man look upon this commandment as he has looked hereto upon the neglected commandments of the law, he must consider that this is a command of the gospel, after the law, given for making use of the remedy of sins; which, if it be disobeyed, there is no other command to follow but this, “Go, ye cursed, into the everlasting fire of hell;” for “this is his commandment;” the obedience of which is most pleasant in his sight, Verse 22 and without which it is impossible to please him, Heb 11.6.

III.
That every one who hears the gospel, must make conscience of the duty of lively faith in Christ; the weak believer must not think it presumption to do what is commanded; the person inclined to desperation must take up himself, and think upon obedience to sweet and saving command; the strong believer must dip yet more in the sense of his need he has of Jesus Christ, and more and more grow in the obedience of this command, yes, the most impenitent, profane, and wicked person must not thrust out himself, or be thrust out by others, from orderly aiming at this duty, how desperate ever his condition seems to be; for he that commands all men to believe in Christ, does thereby command all men to believe that they are damned and lost without Christ: he thereby commands all men to acknowledge their sins, and their need of Christ, and in effect commands all men to repent, that they may believe in him. And whoever does refuse to repent of their past sins, are guilty of disobedience to this command given to all hearers, but especially to those that are within the visible church: for “this is his commandment, that we should believe on the name of his Son Jesus Christ”.

IV.
That he who obeys this commandment has built his salvation on a solid ground: for,

i.
He has found the promised Messiah, completely furnished with all perfections to the perfect execution of the offices of Prophet, Priest, and King; for he is that Christ in whom the man does believe.

ii.
He has embraced a Saviour, who is able to save to the uttermost, yes, who does effectually save every one that comes to God through him; for he is Jesus, the true Saviour of his people from their sins.

iii.
He that obeys this command has built his salvation on the Rock, that is, on the Son of God, to whom it is no robbery to be called equal to the Father, and who is worthy to be the object of saving faith, and of spiritual worship: for this is his command, that “we believe in the name of his Son Jesus Christ.”

V.
That he who has believed on Jesus Christ, though he is freed from the curse of the law, is not freed from the command and obedience of the law, but tied to it by a new obligation, and a new command from Christ; which new command from Christ gives help to obey the command: to which command from Christ, the Father adds his authority and command also; for “this is his commandment that we believe on the name of his Son Jesus Christ, and love one another, as he has commanded us.” The first part of which command, enjoining belief in him, necessarily implies love to God, and so obedience to the first table; for believing in God, and loving God, are inseparable; and the second part of the command enjoins love to our neighbour, (especially to the household of faith,) and so obedience to the second table of the law.

Hence may a weak believer strengthen himself, by reasoning from this ground after this manner:

“Whoever, in the sense of his own sinfulness, and fear of God’s wrath, at the command of God, is fled to Jesus Christ, the only remedy of sin and misery, and has engaged his heart to the obedience of the law of love, his faith is not presumptuous or dead, but true and saving faith:” “But I, (may the weak believer say,) in the sense of my own sinfulness, and fear of God’s wrath, am fled to Jesus Christ, the only remedy of sin and misery, and have engaged my heart to the obedience of the law of love:” “Therefore my faith is not a presumptuous and dead faith, but true and saving faith.”


Section 4

The fourth Warrant and special Motive to believe in Christ, is “much assurance of life” given, in case men shall obey the command of believing; and a “fearful certification” of destruction, in case they obey not; as held forth,

“The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” John 3.35,36

Wherein are held forth to us these five following doctrines:

I.
That the Father is well satisfied with the undertakings of the Son, entered Redeemer and Surety, to pay the ransom of believers and to perfect them in holiness and salvation: “the Father loveth the Son,”; that is, as he stands as Mediator in our name, undertaking to perfect our redemption in all points: The Father loves him, that is, does heartily accept his offer to do the work, and is well pleased with him: his soul delights in him, and rests upon him, and makes him, in this his office, the “receptacle of love, and grace, and good will,” to be conveyed by him to believers in him.

II.
That, for fulfilling of the covenant of redemption, the Father has given to the Son (as he stands in the capacity of the Mediator, or as he is God incarnate, the Word made flesh) all authority in heaven and earth, all supply of the riches of grace, and of spirit and life, with all power and ability, which the union of the divine nature with the human, or which the fulness of the Godhead dwelling substantially in his human nature, or which the indivisible all-sufficiency and omnipotency of the inseparable, every where present Trinity does import, or the work of redemption can require: “the Father has given all things into the Son’s hand,” that is, for accomplishing his work.

III.
Great assurance of life is held forth to all who shall heartily receive Christ, and the offer of the covenant of grace and reconciliation through him: “He that believeth on the Son hath everlasting life;” for it is made certain to him,

i.
In God’s purpose and irrevocable decree, as the believer is a man elected to life.

ii.
By effectual calling of him to life by God, who, as he is faithful, so will do it.

iii.
By promise and everlasting covenant, sworn by God, to give the believer strong consolation in life and death, upon immutable grounds.

iv.
By the pledge and security under the great seal of the ordinance of the Lord’s supper, so oft as the believer shall come to receive the symbols and pledges of life.

v.
In Christ the fountain and head of life, who is entered in possession, as attorney for believers; in whom our life is so laid up, that it cannot be taken away.

vi.
By being in possession of spiritual life and regeneration, and a kingdom consisting in righteousness, peace, and joy in the Holy Spirit, erected within the believer, as the earnest of the full possession of everlasting life.

IV.
A fearful warning is given, if a man receive not the doctrine concerning righteousness and eternal life to be had by Jesus Christ: “He that believeth not the Son shall not see life,” that is, not so much as understand what it means.

V.
He further warns, that if a man receive not the doctrine of the Son of God, he shall be burdened twice with the wrath of God; once as a born rebel by nature, he shall bear the curse of the law, or the covenant of works; and next, he shall endure a greater condemnation, in respect that light being come into the world, and offered to him, he has rejected it, and loves darkness rather than light: and this double wrath shall be fastened and fixed immovably upon him, so long as he remains in the condition of unbelief: “The wrath of God abideth on him”.

Hence may the weak believer strengthen his faith, by reasoning from this ground after this manner:

“Whosoever believes the doctrine delivered by the Son of God, and finds himself partly drawn powerfully to believe in him, by the sight of life in him, and partly driven, by the fear of God’s wrath, to adhere to him, may be sure of right and interest to eternal life through him:” “But sinful and unworthy I (may the weak believer say) do believe the doctrine delivered by the Son of God, and do feel myself partly drawn powerfully to believe in him, by the sight of life in him, and partly driven, by the fear of God’s wrath, to adhere to him:” “Therefore, I may be sure of my right and interest to eternal life through him.”