1646 First London Confession
1646 London Confession of Faith. These congregations were opposed to Protestant sacralism and they believed the law of Moses had no power in the process of salvation! They also stated that they were not Anabaptists and rejected being called Anabaptists. This confession is the most biblical confession ever produced and is the only one that I am prepared to defend.
This confession should not be for sale. Paul was approved because he did not peddle the gospel. This confession predates and repudiates both the Westminster Confession and the Second London Confession of 1689 which is false religion. The gospel alone is the power of God without need for law conviction of any kind.
Those so called Reformed Baptists who do not reject the 1689 Second London Confession are not walking with God. Scroll down to the highlighted sections to see the essence of this confession is correct:
As you scroll down this page you will see Benjamin Cox's appendix to
the 1646 London Confession of faith. You can google both of these for
complete versions. Cox implied a continuing justification which is the
doctrine that I see most helpful to a true NCT understanding when he
stated: "The Gospel of Jesus Christ is a law, or commanding
rule unto us; whereby, and in obedience whereunto, we are taught to live
soberly, righteously, and godly in this present world, Titus 2:11,12;
the directions of Christ in His evangelical word guiding us unto, and in
this sober, righteous, and godly walking, 1 Tim.1:10,11."
Cox elsewhere spoke of the truth that sanctification is not perfect in this life, but that righteousness can be attained by following the law of faith. Of course this righteousness is imputed righteousness which follows the elect to the end of life.
.
The
following is the Most of the Appendix to this confession written by
Benjamin Cox. Cox believed that we are not freed from law, but having
been freed from the law of Moses we are bound by the law of Christ, the
law of faith, to believe to the end.
I
We
believe that the punishment due to Adam for his first rebellion, and
due to all men for their sin in Adam, and for all their sins against the
law, was not a lying of the whole person of man in the dust, or grave,
eternally without life or sense; for then the punishment of man that
sinned, should not have differed from the punishment to the brute beast
that sinned not. But the punishment due to man, as aforesaid, was
"indignation and wrath, tribulation and anguish," and that eternal: And
consequently the redemption which we have by Christ from the curse of
the law, is a redemption from eternal misery and torment: this we learn
from these places of Scripture compared together, Rom.2:8.9; Jude 7;
Ga1.3: 13: Heb.9:12.
II
We
believe that the eternity of the punishment of the vessels of wrath, is
an absolute eternity, knowing no end; as well as the eternity of the
life of the saints, Matt.25:46. This we maintain against those that
affirm that all men shall be saved at the last.
III
Although
all the power of the creature to act be from the Creator, and there is a
providence of God always extended to every creature, and to every
action of the creature; yet we judge that the final corruption of the
creature, and the sinfulness of the creature's action, is from the
creature, and not from God: and that it is a great sin to say that God
is the author of sin, Eccles. 7:29; Hab.l:13; James 1:13.14,15: 1
Cor.14:33; 1 John 2:16.
As touching that place which is here objected against us, viz., Amos 3:6, "Shall there be evil in a city, etc.." we conceive that it is either to be rendered according to the last translation in the margin, "Shall there be evil in a city, and shall not the Lord do somewhat?" or else that it is to be understood only of the evil of punishment, and not of the evil of sin.
IV
We
teach that they only do, or can believe in Jesus Christ, to whom it is
given to believe in Him by a special, gracious and powerful work of His
Spirit: And that this is (and shall be) given to the elect in the time
appointed of God for their effectual calling; and to none but the elect,
John 6:64.65; Phil.l:29; Jer.31:33,34; Ezek.36:26; Rom. 8:29,30; John
10:26. This we hold against those that do maintain a freewill and
sufficient ability in a man to believe; and do deny election.
V
We
affirm, that as Jesus Christ never intended to give remission of sins
and eternal life unto any but His sheep (John 10:15,17:2;
Eph.5:25,26,27; Rev.5:9); so these sheep only have their sins washed
away in the blood of Christ: The vessels of wrath, as they are none of
Christ's sheep, nor ever believe in Him, so they have not the blood of
Christ sprinkled upon them, neither are partakers of Him: And therefore
have all their sins remaining upon them, and are not saved by Christ
from any of them under any consideration whatsoever; but must lie under
the intolerable burden of them eternally. The truth of this appears unto
us by the light of these Scriptures compared together.
Heb.12:24; 1 Pet.l:2; Heb.3:14; Matt.7:23; Eph.5:6; 1 Tim.l:9; John 8:24.
VI
Though
some of our opponents do affirm. that by this doctrine we leave no
Gospel to be preached to sinners for their conversion; yet through the
goodness of God we know and preach to sinners this precious Gospel: "God
so loved the world, (that is, has been so loving to mankind) that He
gave His only begotten Son, that whosoever believeth in Him. should not
perish, but have everlasting life," John 3:16; and this faithful saying,
worthy of all acceptation, "That Jesus Christ came into the world to
save sinners." 1 Tim.l:15, viz., all those sinners (how vile and
grievous soever) not only which already do, but also which hereafter
shall believe on Him to everlasting, 1 Tim.1:16, and that "to Christ all
the Prophets give witness, that through His name, whosoever believes in
Him shall receive remission of sins," Acts 10:43. And this is called
"The word of the Gospel." Acts 15:7. This is the Gospel which Christ and
His Apostles preached, which we have received, and by which we have
been converted, unto Christ. And we desire to mind what Paul saith in
Gal.1:9. "lf any man preach any other Gospel unto you than that ye have
received, let him be accursed."
VII
Though
we confess that no man doth attain unto faith by his own good will;
John 1:13, yet we judge and know that the Spirit of God doth not compel a
man to believe against his will, but doth powerfully and sweetly create
in a man a new heart, and so make him to believe and obey willingly,
Ezek.36:26,27; Ps.110:3. God thus working in us both to will and to do,
of His good pleasure, Phi1.2:13.
VIII
Though
all our workings for life be in vain, irregular, and not accepted of
God,(Jesus Christ being our life, who is freely given to us of God) yet
we believe and know that being made partakers of Jesus Christ, we do,
and shall, and must, through Him, and walking in Him, bring forth thc
fruit of good works, serving God (in true obedience, and love, and
thankfulness unto Him) in holiness and rightcousness, being "His
workmanship, created in Christ Jesus unto good works, which He hath
before ordained that we should walk in them." Eph.2:l0; Luke 1:74,75.
IX
Though
we that believe in Christ, be not under the law, but under grace,
Rom.6:14; yet we know that we are not lawless, or left to live without a
rule; "not without law to God, but under law to Christ," 1 Cor.9:21.
The Gospel of Jesus Christ is a law, or commanding rule unto us;
whereby, and in obedience whereunto, we are taught to live soberly,
righteously, and godly in this present world, Titus 2:11,12; the
directions of Christ in His evangelical word guiding us unto, and in
this sober, righteous, and godly walking, 1 Tim.1:10,11.
X
Though
we be not now sent to the law as it was in the hand of Moses, to be
commanded thereby, yet Christ in His Gospel teacheth and commandeth us
to walk in the same way of righteousness and holiness that God by Moses
did command the lsraelites to walk in, all the commandments of the
Second Table being still delivered unto us by Christ, and all the
commandments of the First Table also (as touching the life and spirit of
them) in this epitome or brief sum, "Thou shalt love the Lord thy God
with all thine heart, etc.," Matt.22:37,38,39,40; Rom.13:8,9,10.
XI
Though
no sin be imputed to those that believe in Christ, nor any sins do
totally or fully reign over them, or in them, yet in them "the flesh
lusteth against the spirit," Ga1.5:17; and "in many things they all
offend," James 3:2, where the Apostle speaks of offenses that one
believer may take notice of in another. Thus "there is not a just man
upon earth, that doeth good, and sinneth not." Eccles.7:20, and "if we
say that we have no sin, we deceive ourselves, and the truth is not in
us," 1 John 1:8.
XII
Though
there be no condemnation to them that are in Christ Jesus, yet they are
taught, and that effectually, to be ashamed of their sins. Rom.6:21,
and to be sorry for them after a godly sort,2 Cor.7:9,10,11. Yea to
loath themselves for them, Ezek.36:31. Because that sin is an evil and a
filthy thing, and in its own nature tends to the provoking and
dishonouring of God, being disobedience against God, and a thing which
the most holy God declares Himself to loath and abhor; so that nothing
but the blood of Christ could purge us from our sins, and reconcile us
to God, whom by sin we had offended. Therefore the saints both are, and
must be grieved, and must judge them selves, because they have sinned
against their holy and glorious God, and merciful and loving Father, 1
Cor.11:31
-----------------------------------------
Gary here:
Article X speaks to the law being "delivered" to the Christian. The first tablet, including the Sabbath, is totally fulfilled by love of Christ and so it is delivered in Spirit, not in a literal, physical Sabbath. The Sabbath days are not the esssence of Christ at all. The Sabbath is faith and love to the end. This article is accurate as to scripture. Proof is in Hebrews chapter 4 where rest is faith, not a day.
The second tablet is delivered but is summed up like the first tablet, embedded in the love of Christ in the hearts of the believers. However, the same 10 commands were external to the unbelieving Hebrew. The believing Hebrews (a minority of Hebrews) believed in the future Messiah, just like New Testament believers. They were bound by the old law, but could not keep it. Only Christ could. So, their redeemer lived and they believed it to be so.
As for article IX, the New Law of Christ shows the believer that the Old Law of Moses is dead and Christ is ruling on the Davidic throne per many references in the book of Acts, further showing that the Old Covenant had both been destroyed and fulfilled by the Messiah, destroyed by his perfect death and resurrection and fulfilled by his perfect life on earth.
There is no room for a postponing of the Kingship of Christ as is taught by Dispensationalism, a faithless religion.
I stand with the brethren and sisters who ascribed to this confession of faith, and who rejected the essence of the 1689 Second Baptist confession before it was even written over 40 years later, which rejected grace, opting for Protestant covenant theology. The New Covenant Christians, which are very few in number, can keep the New Law of love and faith to the end because the Godhead has predetermined that success through imputed righteousness to the end of life, for the elect in Christ.
The elect have been fully acquitted of their sins from first repentance, but as Abraham's faith was counted as righteousness multiple times, so do the elect continue in the faith to the end, and righteousness is reckoned to their accounts, imputed, meaning attributed or ascribed to their accounts through their walk on earth, because Christ is our righteousness and we often believe through the Spirit that that is so and that He will preserve us, from first faith to eternity!
See also:
New Covenant Theology
and:
Luther and Menno: A Failure of Protestant and Anabaptist Doctrine
and:
How to Go to Hell: Believe in the Three Uses of the Law
and:
Charles Spurgeon Prince of Law Preaching
and:
Sephardic Bnei Anusim Hear This!
This confession should not be for sale. Paul was approved because he did not peddle the gospel. This confession predates and repudiates both the Westminster Confession and the Second London Confession of 1689 which is false religion. The gospel alone is the power of God without need for law conviction of any kind.
Those so called Reformed Baptists who do not reject the 1689 Second London Confession are not walking with God. Scroll down to the highlighted sections to see the essence of this confession is correct:
The First London Baptist Confession of Faith
1646 Edition
(The
first edition was published in 1644. This second edition "corrected and
enlarged" was originally published in 1646. This is the first portion
of the Confession.)
Introduction
Introduction
A
confession of faith of seven congregations or churches of Christ in
London, which are commonly, but unjustly, called Anabaptists; published
for the vindication of the truth and information of the ignorant;
likewise for the taking off those aspersions which are frequently, both
in pulpit and print, unjustly cast upon them. Printed in London, Anno
1646.
I.
The
Lord our God is but one God, whose subsistence is in Himself; whose
essence cannot be comprehended by any but himself, who only hath
immortality, dwelling in the light, which no man can approach unto; who
is in Himself most holy, every way infinite, in greatness, wisdom,
power, love, merciful and gracious, long-suffering, and abundant in
goodness and truth; who giveth being, moving, and preservation to all
creatures.
1
Cor. 8:6, Isa. 44:6, 46:9, Exod. 3:14, 1 Tim 6:16, Isa. 43:15; Ps.
147:5, Deut. 32:3; Job 36:5; Jer. 10:12, Exod. 34:6,7, Acts 17:28; Rom.
11:36.
II.
In
this divine and infinite Being there is the Father, the Word, and the
Holy Spirit; each having the whole divine Essence, yet the Essence
undivided; all infinite without any beginning, therefore but one God;
who is not to be divided in nature, and being, but distinguished by
several peculiar relative properties.
1 Cor. 1:3; John 1:1, 15:26, Exod. 3:14; 1 Cor. 8:6
III.
God
had decreed in Himself, before the world was, concerning all things,
whether necessary, accidental or voluntary, with all the circumstances
of them, to work, dispose, and bring about all things according to the
counsel of His own will, to His glory: (Yet without being the
[chargeable] author of sin, or having fellowship with any therein) in
which appears His wisdom in disposing all things, unchangeableness,
power, and faithfulness in accomplishing His decree: And God hath before
the foundation of the world, foreordained some men to eternal life,
through Jesus Christ, to the praise and glory of His grace; [having
foreordained and] leaving the rest in their sin to their just
condemnation, to the praise of His justice.
Isa.
46:10; Eph. 1:11, Rom. 11:33, Ps. 115:3; 135:6, 33:15; 1 Sam. 10:9, 26,
Prov. 21:6; Exod. 21:13; Prov. 16:33, Ps. 144, Isa. 45:7, Jer. 14:22,
Matt. 6:28, 30; Col. 1:16, 17; Num. 23:19, 20; Rom. 3:4; Jer. 10:10;
Eph. 1:4,5; Jude 4, 6; Prov. 16:4.
IV.
In
the beginning God made all things very good; created man after His own
image, filled with all meet perfection of nature, and free from all sin;
but long he abode not in this honor; Satan using the subtlety of the
serpent to seduce first Eve, then by her seducing Adam; who without any
compulsion, in eating the forbidden fruit, transgressed the command of
God, and fell, whereby death came upon all his posterity; who now are
conceived in sin, and by nature the children of wrath, the servants of
sin, the subject of death, and other miseries in this world, and for
ever, unless the Lord Jesus Christ set them free.
Gen.
1:1, Col. 1:16, Isa. 45:12, 1 Cor. 15:45, 46; Eccles. 7:29; Gen.
3:1,4,5; 2 Cor. 11:3, 1 Tim. 2:14; Gal. 3:22; Rom. 5:12, 18, 19, 6:22;
Eph. 2:3.
V.
God
in His infinite power and wisdom, doth dispose all things to the end
for which they were created; that neither good nor evil befalls any by
chance, or without His providence; and that whatsoever befalls the
elect, is by His appointment, for His glory, and their good.
Job 38:11; Isa. 46:10,11, Eccles. 3:14, Mark 10:29,30; Exod. 21:13; Prov. 16:33, Rom. 8:28.
VI.
All
the elect being loved of God with an everlasting love, are redeemed,
quickened, and saved, not by themselves, nor their own works, lest any
man should boast, but, only and wholly by God, of His own free grace and
mercy, through Jesus Christ, who is made unto us by God, wisdom,
righteousness, sanctification, and redemption, and all in all, that he
that rejoiceth, might rejoice in the Lord.
Jer. 31:2; Eph. 1:3, 7, 2:8,9; 1 Thess. 5:9, Acts 13:48; 2 Cor. 5:21; Jer. 9:23,24; 1 Cor. 1:30,31; Jer. 23:6.
VII.
And
this is life eternal, that we might know Him the only true God, and
Jesus Christ whom He hath sent. And on the contrary, the Lord will
render vengeance, in flaming fire, to them that know not God, and obey
not the gospel of Jesus Christ.
John 17:3; Heb. 5:9, 2 Thess. 1:8; John 6:36.
VIII.
The
rule of this knowledge, faith, and obedience, concerning the worship of
God, in which is contained the whole duty of man, is (not men's laws,
or unwritten traditions, but) only the word of God contained [viz.,
written] in the holy Scriptures; in which is plainly recorded whatsoever
is needful for us to know, believe, and practice; which are the only
rule of holiness and obedience for all saints, at all times, in all
places to be observed.
Col. 2:23; Matt 15:6,9; John 5:39, 2 Tim. 3:15,16,17; Isa. 8:20; Gal. 1:8,9; Acts 3:22,23.
IX.
The
Lord Jesus Christ, of whom Moses and the Prophets wrote, the Apostles
preached, He is the Son of God, the brightness of His glory, etc. by
whom He made the world; who upholdeth and governeth all things that He
hath made; who also when the fulness of time was come, was made of a
woman, of the tribe of Judah, of the seed of Abraham and David; to wit,
of the virgin Mary, the Holy Spirit coming down upon her, the power of
the most High overshadowing her; and He was also tempted as we are, yet
without sin.
Gen.
3:15, 22:18, 49:10; Dan. 7:13, 9:24, etc.; Prov. 8:23; John 1:1,2,3;
Heb. 1:8; Gal. 4:4; Heb. 7:14; Rev. 5:5; Gen. 49:9,10, Rom. 1:3, 9:10;
Matt. 1:16; Luke 3:23,26; Heb. 2:16; Isa. 53:3,4,5; Heb. 4:15.
X.
Jesus
Christ is made the mediator of the new and everlasting covenant of
grace between God and man, ever to be perfectly and fully the prophet,
priest, and king of the Church of God for evermore.
1 Tim. 2:5; Heb. 9:15; John 14:6; Isa. 9:6.7.
XI.
Unto
this office He was appointed by God from everlasting; and in respect of
his manhood, from the womb called, separated, and anointed most fully
and abundantly with all gifts necessary, God having without measure
poured out His Spirit upon Him.
Prov. 8:23; Isa. 42:6, 49:15; 11:2,3,4,5, 61:1,2; Luke 4:17, 22; John 1:14, 26, 3:34.
XII.
Concerning
His mediatorship, the Scripture holds forth Christ's call to His
office; for none takes this honor upon Him, but He that is called of God
as was Aaron, it being an action of God, whereby a special promise
being made, He ordains His Son to this office; which promise is, that
Christ should be made a sacrifice for sin; that He should see His seed,
and prolong His days, and the pleasure of the Lord shall prosper in His
hand; all of meer free and absolute grace towards God's elect, and
without any condition foreseen in them to procure it.
Heb. 5:4,5,6, Isa. 53:10,11; John 3:16; Rom. 8:32.
XIII.
This
office to be mediator, that is, to be prophet, priest, and king of the
Church of God, is so proper to Christ, that neither in whole, or any
part thereof, it cannot be transferred from Him to any other.
1 Tim. 2:5; Heb. 7:24; Dan. 7:14; Acts 4:12; Luke 1:33; John 14:6.
XIV.
This
office to which Christ is called, is threefold; a prophet, priest, and
king: This number and order of offices is necessary, for in respect of
our ignorance, we stand in need of His prophetical office; in respect of
our great alienation from God, we need His priestly office to reconcile
us; and in respect of our averseness and utter inability to return to
God, we need His kingly office, to convince, subdue, draw, uphold and
preserve us to His heavenly kingdom.
Deut.
18:15; Acts 3:22,23; Heb. 3:!, 4:14,15; Ps. 2:6; 2 Cor. 5:20; Acts
26:18; Col. 1:21; John 16:8, Ps. 110:3; Song of Sol. 1:3; John 6:44;
Phil. 4:13; 2 Tim. 4:18.
XV.
Concerning
the prophecy of Christ, it is that whereby He hath revealed the will of
God, whatsoever is needful for His servants to know and obey; and
therefore He is called not only a prophet and doctor, and the apostle of
our profession, and the angel of the covenant, but also the very wisdom
of God, in whom are hid all the treasures of wisdom and knowledge, who
for ever continueth revealing the same truth of the gospel to His
people.
John 1:18; 12:49,50; 17:8; Deut. 18:15; Matt. 23:10; Heb. 3:1; Mal. 3:1; 1 Cor. 1:24; Col. 2:3.
XVI.
That
He might be a prophet every way complete, it was necessary He should be
God, and also that He should be man; For unless He had been God, He
could never have perfectly understood the will of God; and unless He had
been man, He could not suitably have unfolded it in His own person to
men.
John 1:18; Acts 3:22; Deut. 18:15; Heb. 1:1.
Note:
That
Jesus Christ is God is wonderfully and clearly expressed in the
Scriptures. He is called the mighty God, Isa. 9:6. That Word was God,
John 1:1. Christ, who is God over all, Rom 9:5. God manifested in the
flesh, 1 Tim. 3:16. The same is very God, 1 John 5:20. He is the first,
Rev. 1:8. He gives being to all things, and without Him was nothing
made, John 1:2. He forgiveth sins, Matt. 9:6. He is before Abraham, John
8:58. He was and is, and ever will be the same, Heb. 13:8. He is always
with His to the end of the world, Matt. 28:20. Which could not be said
of Jesus Christ, if He were not God. And to the Sone He saith, Thy
throne, O God, is forever and ever, Heb. 1:8, John 1:18.
Also,
Christ is not only perfectly God, but perfect man, made of a woman,
Gal. 4:4. Made of the seed of David, Rom 1:3. Coming out of the loins of
David, Acts 2:30. Of Jesse and Judah, Acts 13:23. In that the children
were partakers of flesh and blood He Himself likewise took part with
them, Heb. 2:14. He took not on Him the nature of angels, but the seed
of Abraham, verse 16. So that we are bone of His bone, and flesh of His
flesh, Eph. 5:30. So that He that sanctifieth, and they that are
sanctified are all of one, Heb.2:11. See Acts 3:22, Deut. 18:15; Heb.
1:1.
XVII.
Concerning
His priesthood, Christ having sanctified Himself, hath appeared once to
put away sin by that one offering of Himself a sacrifice for sin, by
which He hath fully finished and suffered all things God required for
the salvation of His elect, and removed all rites and shadows, etc. and
is now entered within the vail into the holy of holies, which is the
presence of God. Also, He makes His people a spiritual house, an holy
priesthood, to offer up spiritual sacrifice acceptable to God through
Him. Neither doth the Father accept, nor Christ offer to the Father, any
other worship or worshippers.
John
17:19; Heb. 5:7,8,9,10,12; Rom. 5:19, Eph. 5:2; Col. 1:20; Eph. 2:14,
etc.; Rom. 8:34; Heb. 9:24; 8:1; 1 Pet. 2:5; John 4:23,24.
XVIII.
This
priesthood was not legal or temporary, but according to the order of
Melchisedec, and is stable and perfect, not for a time, but forever,
which is suitable to Jesus Christ, as to Him that ever liveth. Christ
was the priest, sacrifice, and altar: He was a priest according to both
natures; He was a sacrifice according to His human nature; whence in
Scripture it is attributed to His body, to His blood: Yet the
effectualness of this sacrifice did depend upon His divine nature;
therefore it is called the blood of God. He was the altar according to
His divine nature, it belonging to the altar to sanctify that which is
offered upon it, and so it ought to be of greater dignity than the
sacrifice itself.
Heb.
7:16, etc.; Heb. 5:6, 10:10; 1 Pet. 1:18,19; Col. 1:20, 22; Heb. 9:13;
Acts 20:28; Heb. 9:14, 13:10,12,15; Matt. 23:17; John 17:19.
XIX.
Concerning
His kingly office, Christ being risen from the dead, and ascended into
heaven, and having all power in heaven and earth, He doth spiritually
govern His church, and doth exercise His power over all, angels and men,
good and bad, to the preservation and salvation of the elect, and to
the overruling and destruction of His enemies. By this kingly power He
applieth the benefits, virtue, and fruits of His prophecy and priesthood
to His elect, subduing their sins, preserving and strengthening them in
all their conflicts against Satan, the world, and the flesh, keeping
their hearts in faith and filial fear by His Spirit: By this His mighty
power He ruleth the vessels of wrath, using, limiting and restraining
them, as it seems good to His infinite wisdom.
1
Cor. 15:4; 1 Pet. 3:21,22; Matt. 28:18,19; Luke 24:51; Acts 1:1,
5:30,31; John 19:36; Rom. 14:9; John 5:26,27; Rom. 5:6,7,8; 14:17; Gal.
5:22,23; Mark 1:27; Heb. 1:14; John 16:15; Job 2:8; Rom. 1:21,
[9:17-18]; Eph. 4:17,18; 2 Pet. 2.
XX.
This
His kingly power shall be more fully manifested when He shall come in
glory to reign among His saints, when He shall put down all rule and
authority under His feet, that the glory of the Father may be perfectly
manifested in His Son, and the glory of the Father and the Son in all
His members.
1 Cor. 15:24,28; Heb. 9:28; 2 Thess. 1:9,10; 1 Thess. 4:15,16,17; John 17:21, 26.
XXI.
Jesus
Christ by His death did purchase salvation for the elect that God gave
unto Him: These only have interest in Him, and fellowship with Him, for
whom He makes intercession to His Father in their behalf, and to them
alone doth God by His Spirit apply this redemption; as also the free
gift of eternal life is given to them, and none else.
Eph. 1:14; Heb. 5:9; Matt. 1:21; John 17:6; Heb. 7:25; 1 Cor. 2:12; Rom. 8:29,30; 1 John 5:12; John 15:35, 3:16.
XXII.
Faith
is the gift of God, wrought in the hearts of the elect by the Spirit of
God; by which faith they come to know and believe the truth of the
Scriptures, and the excellency of them above all other writings, and all
things in the world, as they hold forth the glory of God in His
attributes, the execellency of Christ in His nature and offices, and of
the power and fulness of the Spirit in its [His] workings and
operations; and so are enabled to cast their souls upon His truth thus
believed.
Eph. 2:8; John 6:29, 4:10; Phil. 1:29; Gal. 5:22; John 17:17; Heb. 4:11,12; John 6:63.
XXIII.
All
those that have this precious faith wrought in them by the Spirit, can
never finally nor totally fall away; seeing the gifts of God are without
repentance; so that He still begets and nourisheth in them faith,
repentance, love, joy, hope, and all the graces of the Spirit unto
immortality; and though many storms and floods arise, and beat against
them, yet they shall never be able to take them off that foundation and
rock, which by faith they are fastened upon; not withstanding, through
unbelief, and the temptations of Satan, the sensible sight of this light
and love, be clouded and overwhelmed for a time; yet God is still the
same, and they shall be sure to be kept by the power of God unto
salvation, where they shall enjoy their purchased possession, they being
engraven upon the palms of His hands, and their names having been
written in the book of life from all eternity.
Matt. 7:24,25; John 13:10, 10:28,29; 1 Pet. 1:4,5,6; Isa. 49:13,14,15,16.
XXIV.
Faith
is ordinarily begotten by the preaching of the gospel, or word of
Christ, without respect to any power or agency in the creature; but it
being wholly passive, and dead in trespasses and sins, doth believe and
is converted by no less power than that which raised Christ from the
dead.
Rom. 10:17; 1 Cor. 1:28; Rom. 9:16; Ezek. 16:16; Rom. 3:12, 1:16; Eph. 1:19, Col. 2:12.
XXV.
The
preaching of the gospel to the conversion of sinners, is absolutely
free; no way requiring as absolutely necessary, any qualifications,
preparations, or terrors of the law, or preceding ministry of the law,
but only and alone the naked soul, a sinner and ungodly, to receive
Christ crucified, dead and buried, and risen again; who is made a prince
and a Savior for such sinners as through the gospel shall be brought to
believe on Him.
John 3:14,15, 1:12; Isa. 55:1; John 7:37; 1 Tim. 1:15; Rom. 4:5, 5:8; Acts 5:30,31, 2:36, 1 Cor. 1:22,24.
XXVI.
The
same power that converts to faith in Christ, carrieth on the soul
through all duties, temptations, conflicts, sufferings; and whatsoever a
believer is, he is by grace, and is carried on in all obedience and
temptations by the same.
1 Pet. 1:5, 2 Cor. 12:9, 1 Cor. 15:10; Phil. 2:12, 13; John 15:5; Gal. 2:19,20.
XXVII.
All
believers are by Christ united to God; by which union, God is one with
them, and they are one with Him; and that all believers are the sons of
God, and joint heirs with Christ, to whom belong all the promises of
this life, and that which is to come.
1 Thess. 1:1; John 17:21, 20:17; Heb. 2:11, 1 John 4:16; Gal.
2:19,20.
XXVIII.
Those
that have union with Christ, are justified from all their sins by the
blood of Christ, which justification is a gracious and full acquittance
of a guilty sinner from all sin, by God, through the satisfaction that
Christ hath made by His death for all their sins, and this applied (in
manifestation of it) through faith.
1 John 1:7; Heb. 10:14, 9:26; 2 Cor. 5:19; Rom. 3:23; Acts 13:38,39; Rom. 5:1, 3:25,30.
XXIX.
All
believers are a holy and sanctified people, and that sanctification is a
spiritual grace of the new covenant, and an effect of the love of God
manifested in the soul, whereby the believer presseth after a heavenly
and evangelical obedience to all the commands, which Christ as head and
king in His new covenant hath prescribed to them.
1 Cor. 12; 1 Pet. 2:9; Eph. 1:4; 1 John 4:16; Matt. 28:20.
XXX.
All
believers through the knowledge of that justification of life given by
the Father and brought forth by the blood of Christ have as their great
privilege of that new covenant, peace with God, reconciliation, whereby
they that were afar off are made nigh by that blood, and have peace
passing all understanding; yea, joy in God through our Lord Jesus
Christ, by whom we have received atonement.
2 Cor. 5:19; Rom. 5:9,10; Isa. 54:10; Eph. 2:13,14, 4:7; Rom. 5:10,11.
XXXI.
All
believers in the time of this life, are in a continual warfare and
combat against sin, self, the world, and the devil; and are liable to
all manner of afflictions, tribulations and persecutions, being
predestined and appointed thereunto, and whatsoever the saints possess
or enjoy of God spiritually, is by faith; and outward and temporal
things are lawfully enjoyed by a civil right by them who have no faith.
Rom. 7:23,24; Eph. 6:10,11, etc.; Heb. 2:9,10, 2 Tim. 3:12; Rom. 8:29; 1 Thess. 3:3; Gal. 2:19,20; 2 Cor. 5:7; Deut. 2:5.
XXXII.
The
only strength by which the saints are enabled to encounter with all
oppositions and trials, is only by Jesus Christ, who is the captain of
their salvation, being made perfect through sufferings; who hath engaged
His faithfulness and strength to assist them in all their afflictions,
and to uphold them in all their temptations, and to preserve them by His
power to His everlasting kingdom.
John 16:33, 15:5; Phil. 4:11, Heb. 2:9,10; 2 Tim. 4:18.
Cox elsewhere spoke of the truth that sanctification is not perfect in this life, but that righteousness can be attained by following the law of faith. Of course this righteousness is imputed righteousness which follows the elect to the end of life.
.
As touching that place which is here objected against us, viz., Amos 3:6, "Shall there be evil in a city, etc.." we conceive that it is either to be rendered according to the last translation in the margin, "Shall there be evil in a city, and shall not the Lord do somewhat?" or else that it is to be understood only of the evil of punishment, and not of the evil of sin.
Heb.12:24; 1 Pet.l:2; Heb.3:14; Matt.7:23; Eph.5:6; 1 Tim.l:9; John 8:24.
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Article X speaks to the law being "delivered" to the Christian. The first tablet, including the Sabbath, is totally fulfilled by love of Christ and so it is delivered in Spirit, not in a literal, physical Sabbath. The Sabbath days are not the esssence of Christ at all. The Sabbath is faith and love to the end. This article is accurate as to scripture. Proof is in Hebrews chapter 4 where rest is faith, not a day.
The second tablet is delivered but is summed up like the first tablet, embedded in the love of Christ in the hearts of the believers. However, the same 10 commands were external to the unbelieving Hebrew. The believing Hebrews (a minority of Hebrews) believed in the future Messiah, just like New Testament believers. They were bound by the old law, but could not keep it. Only Christ could. So, their redeemer lived and they believed it to be so.
As for article IX, the New Law of Christ shows the believer that the Old Law of Moses is dead and Christ is ruling on the Davidic throne per many references in the book of Acts, further showing that the Old Covenant had both been destroyed and fulfilled by the Messiah, destroyed by his perfect death and resurrection and fulfilled by his perfect life on earth.
There is no room for a postponing of the Kingship of Christ as is taught by Dispensationalism, a faithless religion.
I stand with the brethren and sisters who ascribed to this confession of faith, and who rejected the essence of the 1689 Second Baptist confession before it was even written over 40 years later, which rejected grace, opting for Protestant covenant theology. The New Covenant Christians, which are very few in number, can keep the New Law of love and faith to the end because the Godhead has predetermined that success through imputed righteousness to the end of life, for the elect in Christ.
The elect have been fully acquitted of their sins from first repentance, but as Abraham's faith was counted as righteousness multiple times, so do the elect continue in the faith to the end, and righteousness is reckoned to their accounts, imputed, meaning attributed or ascribed to their accounts through their walk on earth, because Christ is our righteousness and we often believe through the Spirit that that is so and that He will preserve us, from first faith to eternity!
See also:
New Covenant Theology
and:
Luther and Menno: A Failure of Protestant and Anabaptist Doctrine
and:
How to Go to Hell: Believe in the Three Uses of the Law
and:
Charles Spurgeon Prince of Law Preaching
and:
Sephardic Bnei Anusim Hear This!
The preaching of the gospel to the conversion of sinners, is absolutely free; no way requiring as absolutely necessary, any qualifications, preparations, or terrors of the law, or preceding ministry of the law, but only and alone the naked soul, a sinner and ungodly, to receive Christ crucified, dead and buried, and risen again; who is made a prince and a Savior for such sinners as through the gospel shall be brought to believe on Him.
ReplyDeleteJohn 3:14,15, 1:12; Isa. 55:1; John 7:37; 1 Tim. 1:15; Rom. 4:5, 5:8; Acts 5:30,31, 2:36, 1 Cor. How do we demonstrate to someone that they fall short of the glory of God? That they are a sinner and ungodly? That they need a savior. That this is the purpose of Christ's atonement? Help I'm confused. I do agree that with prior knowledge of who Christ is especially in this nation, that most are aware of their sinfulness, but what about the ignorant?
Most people are aware of the death and resurrection of Christ. But the gospel only impacts a few. It is not our responsibility to demonstrate to them their spiritual condition beyond saying to them that they are in unbelief! That is all a Christian can do. Thanks for the question.
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