Modern 1689 Confession

Original

Reeves

Chapter 10

Of Effectual Calling

1. Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.

( Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14; Ephesians 2:1-6; Acts 26:18; Ephesians 1:17, 18; Ezekiel 36:26; Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19; Psalm 110:3; Song of Solomon 1:4 )

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.

( 2 Timothy 1:9; Ephesians 2:8; 1 Corinthians 2:14; Ephesians 2:5; John 5:25; Ephesians 1:19, 20 )

3. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word.

( John 3:3, 5, 6; John 3:8 )

4. Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that receive not the Christian religion be saved; be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.

( Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4, 5; John 6:44, 45, 65; 1 John 2:24, 25; Acts 4:12; John 4:22; John 17:3 )

Chapter 10

Effectual Calling

1.  In God’s appointed and acceptable time, he is pleased to call effectually,¹ by his Word and Spirit, those he has predestined to life.  He calls them out of their natural state of sin and death to grace and salvation by Jesus Christ.²  He enlightens their minds spiritually and savingly to understand the things of God.³ He takes away their heart of stone and gives them a heart of flesh.⁴  He renews their wills and by his almighty power turns them to good and effectually draws them to Jesus Christ.⁵   Yet he does all this in such a way that they come completely freely, since they are made willing by his grace.⁶

¹Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14. ²Ephesians 2:1-6. ³Acts 26:18; Ephesians 1:17, 18. ⁴Ezekiel 36:26. ⁵Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19. ⁶Psalm 110:3; Song of Solomon 1:4.

2. This effectual call flows from God's free and special grace alone, not from anything at all foreseen in those called.  Neither does the call arise from any power or action on their part;⁷ they are totally passive in it.  They are dead in sins and trespasses until they are made alive and renewed by the Holy Spirit.⁸  By this they are enabled to answer this call and to embrace the grace offered and conveyed in it.  This response is enabled by a power that is no less than that which raised Christ from the dead.⁹

⁷2 Timothy 1:9; Ephesians 2:8. ⁸1 Corinthians 2:14; Ephesians 2:5; John 5:25. ⁹Ephesians 1:19, 20.

3. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit,¹⁰ who works when and where and how he pleases.¹¹   The same is true of every elect person who is incapable of being outwardly called by the ministry of the Word.

¹⁰John 3:3, 5, 6. ¹¹John 3:8.

4. Those who are not elected will not and cannot truly come to Christ and therefore cannot be saved, because they are not effectually drawn by the Father.¹²  They may even be called by the ministry of the Word and may receive some ordinary working of the Spirit without being saved.¹³  Much less can any be saved who do not receive the Christian religion, no matter how diligently they live their lives according to the light of nature and the teachings of the religion they profess.¹⁴

¹²John 6:44, 45, 65; 1 John 2:24, 25. ¹³Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4, 5. ¹⁴Acts 4:12; John 4:22; John 17:3.

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Chapter 9:

Of Free Will

1. God hath endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.

( Matthew 17:12; James 1:14; Deuteronomy 30:19 )

2. Man, in his state of innocency, had freedom and power to will and to do that which was good and well-pleasing to God, but yet was unstable, so that he might fall from it.

( Ecclesiastes 7:29; Genesis 3:6 )

3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.

( Romans 5:6; Romans 8:7; Ephesians 2:1, 5; Titus 3:3-5; John 6:44 )

4. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so as that by reason of his remaining corruptions, he doth not perfectly, nor only will, that which is good, but doth also will that which is evil.

( Colossians 1:13; John 8:36; Philippians 2:13; Romans 7:15, 18, 19, 21, 23 )

5. This will of man is made perfectly and immutably free to good alone in the state of glory only.

( Ephesians 4:13 )

Chapter 9:

Free Will

1. God has endowed human will with natural liberty and power to act on choices so that it is neither forced nor inherently bound by its nature to do good or evil.¹

¹Matthew 17:12; James 1:14; Deuteronomy 30:19.

2. Humanity in the state of innocence had freedom and power to will and to do what was good and well-pleasing to God.²  Yet this condition was unstable, so that humanity could fall from it.³

²Ecclesiastes 7:29. ³Genesis 3:6.

3. Humanity, by falling into a state of sin, has completely lost all ability to choose any spiritual good that accompanies salvation.⁴  Thus, people in their natural^a state are absolutely opposed to spiritual good and dead in sin,⁵ so that they cannot convert themselves by their own strength or prepare themselves for conversion.⁶

^awithout the spirit

⁴Romans 5:6; Romans 8:7.  ⁵Ephesians 2:1, 5.  ⁶Titus 3:3-5; John 6:44.

4. When God converts sinners and transforms them into the state of grace, he frees them from their natural bondage to sin⁷ and by his grace alone enables them to will and to do freely what is spiritually good.⁸  Yet because of their remaining corruption, they do not perfectly nor exclusively will what is good but also will what is evil.⁹

⁷Colossians 1:13; John 8:36.  ⁸Philippians 2:13.  ⁹Romans 7:15, 18, 19, 21, 23.

5. Only in the state of glory is the will made perfectly and unchangeably free toward good alone.¹⁰

¹⁰Ephesians 4:13.

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Chapter 8:

Of Christ the Mediator

1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, to be the mediator between God and man; the prophet, priest, and king; head and saviour of the church, the heir of all things, and judge of the world; unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified.

( Isaiah 42:1; 1 Peter 1:19, 20; Acts 3:22; Hebrews 5:5, 6; Psalms 2:6; Luke 1:33; Ephesians 1:22, 23; Hebrews 1:2; Acts 17:31; Isaiah 53:10; John 17:6; Romans 8:30 )

2. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father's glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, did, when the fullness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof, yet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God and very man, yet one Christ, the only mediator between God and man.

( John 1:14; Galatians 4;4; Romans 8:3; Hebrews 2:14, 16, 17; Hebrews 4:15; Matthew 1:22, 23; Luke 1:27, 31, 35; Romans 9:5; 1 Timothy 2:5 )

3. The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be throughly furnished to execute the office of mediator and surety; which office he took not upon himself, but was thereunto called by his Father; who also put all power and judgement in his hand, and gave him commandment to execute the same.

( Psalms 45:7; Acts 10:38; John 3:34; Colossians 2:3; Colossians 1:19; Hebrews 7:26; John 1:14; Hebrews 7:22; Hebrews 5:5; John 5:22, 27; Matthew 28:18; Acts 2:36 )

4. This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; enduring most grievous sorrows in his soul, and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead, yet saw no corruption: on the third day he arose from the dead with the same body in which he suffered, with which he also ascended into heaven, and there sitteth at the right hand of his Father making intercession, and shall return to judge men and angels at the end of the world.

( Psalms 40:7, 8; Hebrews 10:5-10; John 10:18; Gal 4:4; Matthew 3:15; Galatians 3:13; Isaiah 53:6; 1 Peter 3:18; 2 Corinthians 5:21; Matthew 26:37, 38; Luke 22:44; Matthew 27:46; Acts 13:37; 1 Corinthians 15:3, 4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Romans 8:34; Hebrews 9:24; Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4 )

5. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.

( Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26; John 17:2; Hebrews 9:15 )

6. Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein he was revealed, and signified to be the seed which should bruise the serpent's head; and the Lamb slain from the foundation of the world, being the same yesterday, and to-day and for ever.

( 1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10, 11; Revelation 13:8; Hebrews 13:8 )

7. Christ, in the work of mediation, acteth according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture, attributed to the person denominated by the other nature.

( John 3:13; Acts 20:28 )

8. To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually apply and communicate the same, making intercession for them; uniting them to himself by his Spirit, revealing unto them, in and by his Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by his Word and Spirit, and overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.

( John 6:37; John 10:15, 16; John 17:9; Romans 5:10; John 17:6; Ephesians 1:9; 1 John 5:20; Romans 8:9, 14; Psalms 110:1; 1 Corinthians 15:25, 26; John 3:8; Ephesians 1:8 )

9. This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God; and may not be either in whole, or any part thereof, transferred from him to any other.

( 1 Timothy 2:5 )

10. This number and order of offices is necessary; for in respect of our ignorance, we stand in need of his prophetical office; and in respect of our alienation from God, and imperfection of the best of our services, we need his priestly office to reconcile us and present us acceptable unto God; and in respect to our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom.

( John 1:18; Colossians 1:21; Galatians 5:17; John 16:8; Psalms 110:3; Luke 1:74, 75 )

Chapter 8:

Christ the Mediator

1. God was pleased, in His eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them, to be the mediator between God and humanity.¹  God chose him to be prophet,² priest,³ and king,⁴ and to be head and savior of the church,⁵ the heir of all things,⁶ and judge of the world.⁷  From all eternity, God gave to the Son a people to be his offspring.  In time these people would be redeemed, called, justified, sanctified, and glorified by him.⁸

¹Isaiah 42:1; 1 Peter 1:19, 20. ²Acts 3:22. ³Hebrews 5:5, 6. ⁴Psalms 2:6; Luke 1:33. ⁵Ephesians 1:22, 23. ⁶Hebrews 1:2. ⁷Acts 17:31. ⁸Isaiah 53:10; John 17:6; Romans 8:30.

2. The Son of God, the second person of the Holy Trinity, is truly and eternally God.  He is the brightness of the Father's glory, having the same substance and equal with him who made the world and who sustains and governs everything he has made. When the fullness of time came, he took upon himself human nature, with all the essential properties and common weaknesses of it⁹ but without sin.¹⁰  He was conceived by the Holy Spirit in the womb of the Virgin Mary.  The Holy Spirit came down upon her, and the power of the Most High overshadowed her.  Thus, he was born of a woman from the tribe of Judah, a descendant of Abraham and David in fulfillment of the Scriptures.¹¹  Two whole, perfect, and distinct natures were inseparably joined together in one person, without converting one into the other or mixing them together to produce a different or blended nature.  This person is truly God and truly man, yet one Christ, the only mediator between God and humanity.¹²

⁹John 1:14; Galatians 4;4. ¹⁰Romans 8:3; Hebrews 2:14, 16, 17; Hebrews 4:15. ¹¹Matthew 1:22, 23; Luke 1:27, 31, 35. ¹²Romans 9:5; 1 Timothy 2:5.

3. The Lord Jesus, in his human nature united in this way to the divine in the person of the Son, was sanctified and anointed with the Holy Spirit beyond measure.¹³  He had in himself all the treasures of wisdom and knowledge.¹⁴  The Father was pleased to make all fullness dwell in him¹⁵ so that—being holy, harmless, undefiled,¹⁶ and full of grace and truth¹⁷—he was thoroughly qualified to carry out the office of mediator and guarantor.¹⁸  He did not take this office upon himself but was called to it by his Father,¹⁹ who put all power and judgment in his hand and commanded him to execute it.²⁰

¹³Psalms 45:7; Acts 10:38; John 3:34. ¹⁴Colossians 2:3. ¹⁵Colossians 1:19. ¹⁶Hebrews 7:26. ¹⁷John 1:14. ¹⁸Hebrews 7:22. ¹⁹Hebrews 5:5. ²⁰John 5:22, 27; Matthew 28:18; Acts 2:36.

4. The Lord Jesus most willingly undertook this office.²¹  To discharge it, he was born under the law²² and perfectly fulfilled it.  He also experienced the punishment that we deserved and that we should have endured and suffered.²³  He was made sin and a curse for us.²⁴  He  endured extremely heavy sorrows in his soul and extremely painful sufferings in his body.²⁵  He was crucified and died and remained in a state of death, yet his body did not decay.²⁶  On the third day he arose from the dead²⁷ with the same body in which he suffered.²⁸  In this body he also ascended into heaven,²⁹ where he sits at the right hand of his Father, making intercession.³⁰  He will return to judge men and angels at the end of the age.³¹

²¹Psalms 40:7, 8; Hebrews 10:5-10; John 10:18. ²²Gal 4:4; Matthew 3:15. ²³Galatians 3:13; Isaiah 53:6; 1 Peter 3:18. ²⁴2 Corinthians 5:21. ²⁵Matthew 26:37, 38; Luke 22:44; Matthew 27:46. ²⁶Acts 13:37. ²⁷1 Corinthians 15:3, 4. ²⁸John 20:25, 27. ²⁹Mark 16:19; Acts 1:9-11. ³⁰Romans 8:34; Hebrews 9:24. ³¹Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4.

5. The Lord Jesus has fully satisfied the justice of God, obtained reconciliation, and purchased an everlasting inheritance in the kingdom of heaven for all those given to Him by the Father.³²  He has accomplished these things by his perfect obedience and sacrifice of himself, which he once for all offered up to God through the eternal Spirit.³³

³²John 17:2; Hebrews 9:15. ³³Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26.

6. Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit of it was imparted to the elect in every age since the beginning of the world, in and by those promises, types, and sacrifices that revealed him and pointed to him as the seed that would bruise the serpent's head³⁴ and the Lamb slain from the foundation of the world.³⁵  He is the same yesterday and today and forever.³⁶

³⁴1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10, 11. ³⁵Revelation 13:8. ³⁶Hebrews 13:8.

7.  In his work of mediation, Christ acts according to both natures, by each nature doing what is appropriate to itself.  Even so, because of the unity of the person, that which is appropriate to one nature is sometimes in Scripture attributed to the person under the designation of the other nature.³⁷

³⁷John 3:13; Acts 20:28.

8. To all those for whom Christ has obtained eternal redemption, he certainly and effectually applies and imparts it.  He intercedes for them,³⁸ unites them to himself by his Spirit, and reveals to them in and by his Word the mystery of salvation.  He persuades them to believe and obey³⁹ and governs their hearts by his Word and Spirit.⁴⁰  He overcomes all their enemies by his almighty power and wisdom⁴¹ using methods and ways that are perfectly consistent with his wonderful and unsearchable direction.  All these things are by free and absolute grace, apart from any condition for obtaining it that is foreseen in them.⁴²

³⁸John 6:37; John 10:15, 16; John 17:9; Romans 5:10. ³⁹John 17:6; Ephesians 1:9; 1 John 5:20. ⁴⁰Romans 8:9, 14. ⁴¹Psalms 110:1; 1 Corinthians 15:25, 26. ⁴²John 3:8; Ephesians 1:8.

9. This office of mediator between God and humanity is appropriate for Christ alone, who is the prophet, priest, and king of the church of God.  This office may not be transferred from him to anyone else, either in whole or in part.⁴³

⁴³1 Timothy 2:5.

10. The number and character of these offices is essential.  Because we are ignorant, we need his prophetic office.⁴⁴  Because we are alienated from God and imperfect in the best of our service, we need his priestly office to reconcile us and present us to God as acceptable.⁴⁵  Because we are hostile and utterly unable to return to God, and so that we can be rescued and secure from our spiritual enemies, we need his kingly office to convince, subdue, draw, sustain, deliver, and preserve us for his heavenly kingdom.⁴⁶

⁴⁴John 1:18. ⁴⁵Colossians 1:21; Galatians 5:17. ⁴⁶John 16:8; Psalms 110:3; Luke 1:74, 75.

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Chapter 7

Of God's Covenant

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.

( Luke 17:10; Job 35:7,8 )

2. Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe.

( Genesis 2:17; Galatians 3:10; Romans 3:20, 21; Romans 8:3; Mark 16:15, 16; John 3:16; Ezekiel 36:26, 27; John 6:44, 45; Psalms 110:3 )

3. This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect; and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency.

( Genesis 3:15; Hebrews 1:1; 2 Timothy 1:9; Titus 1:2; Hebrews 11;6, 13; Romans 4:1, 2, &c.; Acts 4:12; John 8:56 )

Chapter 7

God's Covenant

1. Though rational creatures are responsible to obey God as their Creator, the distance between God and these creatures is so great that they could never have attained the reward of life except by God’s voluntary condescension.  He has been pleased to express this through a covenant framework.¹

¹Luke 17:10; Job 35:7, 8.

2. Since man brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace.^2,a  In this covenant he freely offers to sinners life and salvation through Jesus Christ.  On their part he requires faith in him, that they may be saved,³ and promises to give his Holy Spirit to all who are ordained to eternal life, to make them willing and able to believe.⁴

^aI am considering “Since humanity brought itself under the curse of the law by its fall.”  This seems a bit awkward to me, and I loathe the move toward gender-neutral language.  But I want to recognize that this move is already well under way and reflect the way we actually communicate, not the way I wish we would communicate.  Thoughts?

 ²Genesis 2:17; Galatians 3:10; Romans 3:20, 21. ³Romans 8:3; Mark 16:15, 16; John 3:16. ⁴Ezekiel 36:26, 27; John 6:44, 45; Psalms 110:3.

3. This covenant is revealed in the gospel.  It was revealed first of all to Adam in the promise of salvation through the seed of the woman.⁵  After that, it was revealed step by step until the full revelation of it was completed in the New Testament.⁶  This covenant is based on the eternal covenant transaction between the Father and the Son concerning the redemption of the elect.⁷  Only through the grace of this covenant have those saved from among the descendants of fallen Adam obtained life and blessed immortality.  Human beings are now utterly incapable of being accepted by God on the same terms on which Adam was accepted in his state of innocence.⁸

⁵Genesis 3:15. ⁶Hebrews 1:1; 2. ⁷Timothy 1:9; Titus 1:2; ⁸Hebrews 11:6, 13; Romans 4:1, 2ff.; Acts 4:12; John 8:56.

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Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof

1. Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honour; Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit, which God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory.

( Genesis 2:16, 17; Genesis 3:12,13; 2 Corinthians 11:3 )

2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all: all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body.

( Romans 3:23; Romans 5:12, etc; Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19 )

3. They being the root, and by God's appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free.

( Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49; Psalms 51:5; Job 14:4; Ephesians 2:3; Romans 6:20 Romans 5:12; Hebrews 2:14, 15; 1 Thessalonians 1:10 )

4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

( Romans 8:7; Colossians 1:21; James 1:14, 15; Matthew 15:19 )

5. The corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin.

( Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8; Romans 7:23-25; Galatians 5:17 ) 

Chapter 6

The Fall of Mankind, and Sin and Its Punishment

1. God created mankind upright and perfect.  He gave him a righteous law that would have led to life if he had kept it but threatened death if he broke it.¹  Yet he did not remain for long in this position of honor.  Satan used the craftiness of the serpent to overcome Eve, who then seduced Adam.  He acted without any outside compulsion and deliberately transgressed the law of their creation and the command given to them by eating the forbidden fruit.² God was pleased, in keeping with his wise and holy counsel, to permit this act, because he had purposed to direct it for his own glory.

¹Genesis 2:16, 17. ²Genesis 3:12, 13; 2 Corinthians 11:3.

2. By this sin our first parents fell from their original righteousness and communion with God.  We fell in them, and through this, death came upon all.³  All became dead in sin⁴ and completely defiled in all the capabilities and parts of soul and body.⁵

³Romans 3:23. ⁴Romans 5:12ff. ⁵Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19.

3. By God's appointment, they were the root and the representatives of the whole human race. Because of this, the guilt of their sin was accounted, and their corrupt nature passed on, to all their offspring who descended from them by ordinary birth.⁶  Their descendants are now conceived in sin⁷ and are by nature children of wrath,⁸ the servants of sin, and partakers of death⁹ and all other miseries—spiritual, temporal, and eternal—unless the Lord Jesus sets them free.¹⁰

⁶Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49. ⁷Psalms 51:5; Job 14:4. ⁸Ephesians 2:3. ⁹Romans 6:20; 5:12. ¹⁰Hebrews 2:14, 15; 1 Thessalonians 1:10.

4. All actual transgressions arise from this first corruption.¹¹  By it we are thoroughly biased against, and disabled and antagonistic toward all that is good, and we are completely inclined toward all that is evil.¹²

¹¹James 1:14, 15; Matthew 15:19. ¹²Romans 8:7; Colossians 1:21.

5. During this life, this corruption of nature remains in those who are regenerated.¹³  Even though it is pardoned and put to death through Christ, yet both this corruption of nature and all actions arising from it are truly and actually sin.¹⁴

¹³Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8. ¹⁴Romans 7:23-25; Galatians 5:17. 

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Chapter 5

Of Divine Providence

1.   God the good Creator of all things, in his infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for the which they were created, according unto his infallible foreknowledge, and the free and immutable counsel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.

( Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6; Matthew 10:29-31; Ephesians 1:11 )

2.   Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls any by chance, or without his providence; yet by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.

( Acts 2:23; Proverbs 16:33; Genesis 8:22 )

3.   God, in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure.

( Acts 27:31, 44; Isaiah 55:10, 11; Hosea 1:7; Romans 4:19-21; Daniel 3:27 )

4.   The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that his determinate counsel extendeth itself even to the first fall, and all other sinful actions both of angels and men; and that not by a bare permission, which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth, in a manifold dispensation to his most holy ends; yet so, as the sinfulness of their acts proceedeth only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

( Romans 11:32-34; 2 Samuel 24:1, 1 Chronicles 21:1; 2 Kings 19:28; Psalms 76;10; Genesis 1:20; Isaiah 10:6, 7, 12; Psalms 1:21; 1 John 2:16 )

5.   The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of his elect is by his appointment, for his glory, and their good.

( 2 Chronicles 32:25, 26, 31; 2 Corinthians 12:7-9; Romans 8:28 )

6.   As for those wicked and ungodly men whom God, as the righteous judge, for former sin doth blind and harden; from them he not only withholdeth his grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, under those means which God useth for the softening of others.

( Romans 1:24-26, 28; Romans 11:7, 8; Deuteronomy 29:4; Matthew 13:12; Deuteronomy 2:30; 2 Kings 8:12, 13; Psalms 81:11, 12; 2 Thessalonians 2:10-12; Exodus 8:15, 32; Isaiah 6:9, 10; 1 Peter 2:7, 8 )

7.   As the providence of God doth in general reach to all creatures, so after a more special manner it taketh care of his church, and disposeth of all things to the good thereof.

( 1 Timothy 4:10; Amos 9:8, 9; Isaiah 43:3-5 )

Chapter 5

Divine Providence

1.   God the good Creator of all things, in his infinite power and wisdom, upholds, directs, arranges, and governs all creatures and things,¹ from the greatest to the least, by his perfectly wise and holy providence, to the purpose for which they were created.  He governs according to his infallible foreknowledge and the free and unchangeable counsel of his own will.  His providence leads to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.³

¹Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6. ²Matthew 10:29-31. ³Ephesians 1:11.

2.   All things come to pass unchangeably and certainly in relation to the foreknowledge and decree of God,⁴ who is the first cause.  The certainty of God’s decree means that nothing happens to anyone by chance or outside of God’s providence.⁵  Yet by the same providence God arranges them to occur according to the nature of second causes, either necessarily, freely, or in response to other causes.⁶

⁴Acts 2:23. ⁵Proverbs 16:33. ⁶Genesis 8:22.

3.  In his ordinary providence, God makes use of means,⁷ though He is free to work apart from them,⁸ beyond them,⁹ and contrary to them¹⁰ at his pleasure.

⁷Acts 27:31, 44; Isaiah 55:10, 11. ⁸Hosea 1:7. ⁹Romans 4:19-21. ¹⁰Daniel 3:27.

4.   The almighty power, unsearchable wisdom, and infinite goodness of God are so thoroughly demonstrated in his providence, that his sovereign plan includes even the first fall and every other sinful action both of angels and humans.¹¹  God’s providence over sinful actions does not occur by simple permission but by a form of permission that God most wisely and powerfully limits and in other ways arranges and governs.¹²  Through a complex arrangement of methods he channels sinful actions to accomplish his perfectly holy purposes.¹³  Yet he does this in such a way that the sinfulness of their acts arises only from the creatures and not from God.  Because God is altogether holy and righteous, he can neither originate nor approve of sin.¹⁴

¹¹Romans 11:32-34; 2 Samuel 24:1, 1 Chronicles 21:1. ¹²2 Kings 19:28; Psalms 76;10. ¹³Genesis 1:20; Isaiah 10:6, 7, 12. ¹⁴Psalms 1:21; 1 John 2:16.

5.   The perfectly wise, righteous, and gracious God often allows his own children for a time to experience a variety of temptations and the sinfulness of their own hearts.  He does this to chastise them for their former sins or to make them aware of the hidden strength of the corruption and deceitfulness of their hearts so that they may be humbled.  He also does this to lead them to a closer and more constant dependence on him to sustain them, to make them more cautious about all future circumstances that may lead to sin, and for other just and holy purposes.¹⁵ So whatever happens to any of his elect happens by his appointment, for his glory, and for their good.¹⁶

¹⁵2 Chronicles 32:25, 26, 31; 2 Corinthians 12:7-9. ¹⁶Romans 8:28.

6.   God, as the righteous judge, sometimes blinds and hardens wicked and ungodly people because of their sins.¹⁷  He withholds his grace from them, by which they could have been enlightened in their understanding and had their hearts renewed.¹⁸  Not only that, but sometimes he also takes away the gifts they already had¹⁹ and exposes them to situations that their corrupt natures turn into opportunities for sin.²⁰  Moreover, he gives them over to their own lusts, the temptations of the world, and the power of Satan,²¹ so that they harden themselves in response to the same influences that God uses to soften others.²²

¹⁷Romans 1:24-26, 28; Romans 11:7, 8. ¹⁸Deuteronomy 29:4. ¹⁹Matthew 13:12. ²⁰Deuteronomy 2:30; 2 Kings 8:12, 13. ²¹Psalms 81:11, 12; 2 Thessalonians 2:10-12. ²²Exodus 8:15, 32; Isaiah 6:9, 10; 1 Peter 2:7, 8.

7.   The providence of God in a general way includes all creatures, but in a special way it takes care of his church and arranges all things to its good.²³

²³1 Timothy 4:10; Amos 9:8, 9; Isaiah 43:3-5.

Original

Reeves

Chapter 4

Of Creation

1. In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of his eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

( John 1:2, 3; Hebrews 1:2; Job 26:13; Romans 1:20; Colossians 1:16; Genesis 1:31 )

2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness; having the law of God written in their hearts, and power to fulfil it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.

( Genesis 1:27; Genesis 2:7; Ecclesiastes 7:29; Genesis 1:26; Romans 2:14, 15; Genesis 3:6 )

3. Besides the law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil, which whilst they kept, they were happy in their communion with God, and had dominion over the creatures.

( Genesis 2:17; Genesis 1:26, 28 )

Chapter 4

Creation

1. In the beginning God the Father, Son, and Holy Spirit¹ was pleased to create or make the world and all things in it, both visible and invisible, in a six-day period, and all very good.² He did this to manifest the glory of his eternal power, wisdom, and goodness.³

¹John 1:2, 3; Hebrews 1:2; Job 26:13. ²Colossians 1:16; Genesis 1:31. ³Romans 1:20.

2. After God had made all the other creatures, he created mankind. He made them male and female,⁴ with rational and immortal souls,⁵ thereby making them suited to that life lived unto God for which they were created. Accordingly, they were made in the image of God and endowed with knowledge, righteousness, and true holiness.⁶ They had the law of God written in their hearts⁷ and the power to fulfill it. Even so, they could still transgress the law, because they were left to the liberty of their own will, which was subject to change.⁸

⁴Genesis 1:27. ⁵Genesis 2:7. ⁶Ecclesiastes 7:29; Genesis 1:26. ⁷Romans 2:14, 15. ⁸Genesis 3:6.

3. In addition to the law written in their hearts, they received a command not to eat from the tree of the knowledge of good and evil.⁹ As long as they obeyed this command, they were happy in their communion with God and had dominion over the creatures.¹⁰

⁹Genesis 2:17; ¹⁰Genesis 1:26, 28.