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Confession statement 52

November 13, 2013 Leave a comment

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

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.

LII. THERE shall be a resurrection of the dead, both of the just and unjust, and everyone shall give an account of himself to God, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

Acts 24:15; 1 Cor.5:10: Rom.14:12.

The First London Baptist Confession 1644/46 

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Effects of the Knowledge of God

calvin.jpg_7MA21605611-0015Effects of the knowledge of God, in humbling our pride, unveiling our hypocrisy, demonstrating the absolute perfections of God, and our own utter helplessness.

On the other hand, it is evident that man never attains to a true self-knowledge until he have previously contemplated the face of God, and come down after such contemplation to look into himself. For (such is our innate pride) we always seem to ourselves just, and upright, and wise, and holy, until we are convinced, by clear evidence, of our injustice, vileness, folly, and impurity. Convinced, however, we are not, if we look to ourselves only, and not to the Lord also — He being the only standard by the application of which this conviction can be produced. For, since we are all naturally prone to hypocrisy, any empty semblance of righteousness is quite enough to satisfy us instead of righteousness itself. And since nothing appears within us or around us that is not tainted with very great impurity, so long as we keep our mind within the confines of human pollution, anything which is in some small degree less defiled delights us as if it were most pure just as an eye, to which nothing but black had been previously presented, deems an object of a whitish, or even of a brownish hue, to be perfectly white. Nay, the bodily sense may furnish a still stronger illustration of the extent to which we are deluded in estimating the powers of the mind. If, at mid-day, we either look down to the ground, or on the surrounding objects which lie open to our view, we think ourselves endued with a very strong and piercing eyesight; but when we look up to the sun, and gaze at it unveiled, the sight which did excellently well for the earth is instantly so dazzled and confounded by the refulgence, as to oblige us to confess that our acuteness in discerning terrestrial objects is mere dimness when applied to the sun. Thus too, it happens in estimating our spiritual qualities. So long as we do not look beyond the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address ourselves in the most flattering terms, and seem only less than demigods. But should we once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous energy will be condemned as the most miserable impotence. So far are those qualities in us, which seem most perfect, from corresponding to the divine purity.

John Calvin-Institutes of the Christian Religion-Henry Beveridge Translation

The sum of true wisdom, the knowledge of God and ourselves

March 27, 2013 1 comment

John%20Calvin%2011Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts towards the God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves; nay, that our very being is nothing else than subsistence in God alone. In the second place, those blessings which unceasingly distill to us from heaven, are like streams conducting us to the fountain. Here, again, the infinitude of good which resides in God becomes more apparent from our poverty. In particular, the miserable ruin into which the revolt of the first man has plunged us, compels us to turn our eyes upwards; not only that while hungry and famishing we may thence ask what we want, but being aroused by fear may learn humility. For as there exists in man something like a world of misery, and ever since we were stript of the divine attire our naked shame discloses an immense series of disgraceful properties every man, being stung by the consciousness of his own unhappiness, in this way necessarily obtains at least some knowledge of God. Thus, our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us, (see Calvin on John 4:10,) that in the Lord, and none but He, dwell the true light of wisdom, solid virtue, exuberant goodness. We are accordingly urged by our own evil things to consider the good things of God; and, indeed, we cannot aspire to Him in earnest until we have begun to be displeased with ourselves. For what man is not disposed to rest in himself? Who, in fact, does not thus rest, so long as he is unknown to himself; that is, so long as he is contented with his own endowments, and unconscious or unmindful of his misery? Every person, therefore, on coming to the knowledge of himself, is not only urged to seek God, but is also led as by the hand to find him.

John Calvin-Institutes of the Christian Religion-Henry Beveridge Translation

God is in the right and we are in the wrong

March 25, 2013 1 comment

fuller

“Moreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you, first of all, that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures.” “This is a faithful saying,”–a truth of such importance as to have become a kind of Christian proverb–“and worthy of all acceptation, that Jesus Christ came into the world to save sinners of whom I am chief.” “WE PREACH Christ crucified.” “I determined NOT TO KNOW ANY THING among you, save Jesus Christ and him crucified.” ” THIS IS THE RECORD, that God hath given to us eternal life, and this life is in his Son.”

It is not meant, by these brief descriptions of the Gospel, that there is no other truth necessary to be believed but that the doctrine of the cross, properly embraced, includes all others, or draws after it, the belief of them.

The import of this Gospel is that God is in the right, and we are in the wrong; that we have transgressed against him without cause, and are justly exposed to everlasting punishment; that mercy, originating purely in himself, required, for the due honor of his government, to be exercised through the atonement of his beloved Son; that with this sacrifice God is well pleased, and can, consistently with all his perfections, pardon and accept of any sinner, whatever he hath done, who believeth in him.

Rev. Andrew Fuller–The Great Question Answered

Confession statement 9

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

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.

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; Ga1.4:4; Heb.7:14; Rev.5:5; Gen.49:9,10; Rom.l:3, 9:10; Matt.l:16; Luke 3:23,26; Heb.2:16; Isa.53:3,4,5; Heb.4:15.

The First London Baptist Confession 1644/46

The Only Way of Salvation

January 14, 2013 1 comment

fullerBut whether you will bear, or whether you will forbear, I will declare unto you THE ONLY WAY OF SALVATION. That which was addressed to the Philippian jailer, is addressed to you. “God has so loved the world, as to give his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life.” He hath given him not only to teach us the good and the right way but to be made a sacrifice for sin, and as such to be himself the way. He suffered from the hands of wicked men; but this was not all; it pleased the Lord to bruise him. He hath put him to grief, and made his soul an offering for sin. He commanded his sword to awake against him, that through his death lie might turn his hand in mercy towards perishing sinners. He hath set him forth to be a propitiation to declare his righteousness, that he might be just, and the justifier of him that believeth in Jesus.

Rev. Andrew Fuller–The Great Question Answered

Brought before the Law

When the Spirit deals with an elect soul, He first brings him face to face with God’s Law, for “by the law is the knowledge of sin” (Rom.3:20). He reveals to him the perfections of the Law: its spirituality, its immutability, its righteousness. He makes him realise that the Law is “holy, and just, and good” (Rom.7:12) even though it condemns and curses him. He shows that the Law requires that we should love the Lord our God with all our hearts, and our neighbours as ourselves; that it demands perfect and perpetual obedience in thought, word, and deed. He convinces the soul of the righteousness of such a demand. In a word, the one with whom the Spirit is dealing beholds “the glory of the Lord”–His majesty, His holiness, His justice–in the glass of the Law. Only thus is the soul prepared and fitted to behold and appreciate the second great revelation which God has made of His moral perfections.

Arthur W. Pink-Studies in the Scriptures January, 1937 The Spirit Transforming.