The Kingdom of God Among Men, Tract 1 · Chapter 2
CHAP. II.
Things pertaining to the Sound State of Religion. And first holy Doctrine.
THe advancement of the Christian life, which hath its beginning in the new birth, being the great end propounded in this discourse, in reference to this end, the things here principally looked after are, the receiving and propagating of holy Doctrine, drawn out of the pure fountain of Sacred Scripture; the right administration of true Gospel worship, by which God is glorified as God, and the worshippers are made more godly; The due preaching of Gods word, and dispensation of other divine ordinances by personslawfully called thereunto, for the conversion of sinners and edification of converts; Holy discipline truly and faithfully administred by the Pastors, as the necessity of the Church requires, and the State thereof will bear; Religious family government; Private mutual exhortations, pious conferences and profitable conversation; The predominant influence of religion in the civil government of a nation, yet without usurpation or incroachment upon the civil rights of any, especially of the higher Powers; The unity of Christians and their mutual charity conspicuous and illustrious; and lastly, in order to all these intents a good frame of Ecclesiastical polity.
Holy Doctrine is the incorruptible seed of Regeneration, by which the new creature is begotten. It is not here intended to represent a perfect scheme thereof, for it sufficeth to signifie that extracts thereof from holy Scripture, are drawn out in the ancient Catholik Creeds, and in the harmonious confessions of the present Reformed Churches. Nevertheless our design requires the observation of some most important things about the Doctrine of Salvation,
As that there be first an earnest and hearty belief of the existence and providence of God, and his government of mankind by laws congruous to their nature, and of the immortallity of human souls, and of a life of retribution in the world to come; which is the foundation of all religion.
2ly. Right apprehensions of Gods nature and attributes, more especially of his Holiness comprehending as well his purity and justice, as his mercy and goodness; that as he is ready to procure his creatures happiness, and refuseth none that come unto him, so that he cannot deny himself, and that he receiveth note but upon terms agreeable to his Holiness.
3ly. An Idea of Godliness in themind not as shaped by any private conceptions, but as expressed by the Holy Ghost whose workmanship it is, that Christianity in the hearts and lives of men may be the same with Christianity in the Scriptures.
4. The receiving of the great mystery of Godliness, not as allegorized in the fancies of some Enthusiasts, wherein it vanisheth to nothing but as verisied in the truth of the History, wherein it becomes the power of God to Salvation; and so not to sever the internal spirit of the Christian Religion, from its external frame, the basis whereof is the Doctrine of the Trinity in the Unity of the Godhead, and of the incarnation of the eternal word.
Lastly, Soundness of judgment in those great Gospel verities, that are written for the exalting of Gods grace, and the promoting of true godliness, and the incouraging of the godly, in opposition to ungracious, ungodly, and uncomfortable errours, of which sort are these following truths.
That the study and knowledge of the Scriptures, is the duty and priviledge of all Christians, that according to their several capacities, being skilfull in the word of righteousness, they may discern between truth and falshood, between good and evil, and offer to God a reasonable service according to his revealed will.
That internal illumination is necessary to the saving knowledge of God, the Holy spirit in that regard not inspiring new revelations, but inabling to discern savingly what is already revealed in nature and Scripture.
That man was created after the image of God in righteousness and true holyness; and that in this state he was indued with a self-determining principle called Freewill, and thereby made capable of abiding holy and happy, or of falling into sin and misery according to his own choice, and that God left him to the freedom of his own choice having given him whatsoever power or assistance was necessary to his standing.
That the first man being set in this capacity fell from God, and it pleased God not to annihilate him, nor to prevent his propagating of an issue in the same fallen state, which would follow upon his fall; but left the condition of mankind to pass according to the course of nature, being now fallen.
That by the sin of Adam all men are made sinners, and corrupt in their whole nature, and are under the curse of the Law, and liable to eternal condemnation, and being left to the wicked bent of their own wills, are continually adding to their original sin a heap of actual transgressions, and so are of themselves in a miserable and helpless condition.
That the Lord Jesus Christ according to his full intention and his Fathers commandment, hath made propitiation for the sins of the whole world, so far, as thereby to procure pardon of sin and Salvation of soul, to all that do unfeignedly believe and repent.
That man being dead in sin cannot be quickned to the divine life, but by the power of Gods grace, raising him above the impotency of lapsed nature.
That the culpable impotency of lapsed nature to saving good, lies in the fixed full aversation of the will, by a deplorable obstinacy nilling that good to which the natural faculties can reach, and ought to incline as to their due object.
That the root of godliness lies in regeneration and inward Sanctification.
That God calleth some by the help of that special grace which infallibly effecteth their conversion and adhesion to him, without any impeachment of the natural liberty of the will.
That whatsoever God doth in time, and in whatsoever order he doth it, he decreed from eternity to do the same, and in the same order; and so he decreed from eternity to give that special grace to some, and by it to bring them to glory, which decree is eternal election, to which is opposite the pure negative of Nonelection. As for preordination to everlasting punishment it passeth not upon any, but on the foresight and consideration of their final abode in the state of sin.
That the more common convictions, inclinations and endeavours towards God in persons unregenerate are good in their degree, and the ordinary preparative to a saving change, and they are the effects of that divine grace which is called common.
That deligent seeking after God by the help of common grace is not in vain, it being the means to some further attainment towards the souls recovery, and it is regarded of God in its degree, and God doth not deny men further degrees of help, till they refuse to follow after him, by not using the help already given them, and by resisting his further aid.
That God hath made all men savable, and though he doth not simply and absolutely will the conversion and Salvation of all, yet he willeth it so far, and in such manner as is sufficient to encourage the diligent in their endeavours, and to convict the careless of being inexcusable despisers of his grace towards them.
That there is an inherent righteousness, by which the faithful are truly named righteous, not only before men, but in the judgment of God himself; and which can be no more without good works then the sun without light.
That this is so perfect, as not to lack any thing necessary to the true nature of righteousness, nor to be maimed in any principal part thereof, though in respect of degrees and some accidental parts, it be imperfect.
That the faithful cannot by this inherent righteousness abide the strict tryal of divine justice, but they are acquited from the guilt of sin, and their deserved punishment by the meer grace of God in Christ.
That Christs righteousness is so far bestowed on believers and made theirs, that in the merit and consideration thereof they are freed from the curse of the Law, and the condemnation of hell, are justified unto eternal, life and adopted to the inheritance of the heavenly kingdom. And imputed righteousness in this sense cannot be gain-said.
That no faith is justifying, but that which works by love, and brings forth the fruit of good works.
That the condition of the new covenant for the remission of sins and everlasting life is faith alone, not as excluding repentance and new obedience, but as excluding the works of the Law, or legal covenant; and this is no derogation from the freest grace.
That the faithful keep the commandments of God and in some sense may be said to fulfill the Law, that is not in the strictness of the covenant of works, but in the observance of duty without reserves, in the sincerity of love towards God and man, as the Scripture saith, love is the fulfilling of the Law.
That obedience every way perfect is required of the faithfull as their duty, but not under the penalty of eternal death, yet under that penalty they are obliged to sincere obedience.
That good works have relation to eternal life as the means to the end, in that manner, as the seed to Havest, as the race and combat to the Prize, as the work to the Reward; not according to equality or condignity, or merit strictly so called, but according to free compact or congruity.
That the faithfull may be assured of their own justification by a true fixed persuasion, that excludes hesitation and suspense, and causeth holy security, peace and joy; and that they ought to labour for such assurance, which ariseth partly from the divine promises, and partly from the sense of their own infeigned faith.
That though godliness stands not in absolute perfection, yet it stands in that integrity of heart and life, an indubitable evidence whereof cannot be had without a very carefull and close walking with God, and continued earnest endeavours of perfecting holiness in his fear.
That all human actions must have an actual or habitual reference to Gods glory, and that all things are to be done in the best manner for that end.
That notwithstanding the power of divine grace, which works mightily in Gods chosen, whosoever will be saved must watch and pray and strive, and bestow his chiefest care and pains therein, and so continue to the end, and particularly in the constant exercise not of a Popish, outside, formal, but a Spiritual and real mortification, and self denial in continual dependance on Gods grace, who worketh in us to will and to do of his own good pleasure.
In the positions aforegoing, all nice, obscure, perplexed and unnecessary notions are avoided, and the plain sense of Gospel doctrine is attended. This simplicity and plainess makes the truth much more intelligible, and less controvertible, where a multitude of nice terms and notions are vain and hurtfull superfluities, that muffle the truth, and cloud mens judgments and multiply controversies, and cause much confusion.