The Staunch Calvinist

"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards


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1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

...nk that this is a crucial chapter, one that I want to study myself. I do believe what is confessed here, but I do also want to be able to make a biblical case for it. The case that I will lay down is obviously convincing to me, I will not be able to address every objection that may come up. What I want to lay down here is the binding authority and nature of the Decalogue on all people, whether saved or unsaved; what the relationship of the Christian is to the Law and such questions.

Defining Our Terms

Natural Law

The Natural Law is the Law of God as revealed in creation and which man knows by virtue of the fact that he’s a creature made in the Image Of God (see here on the Image Of God). Natural Law may be discovered by reason and innate knowledge. The Reformed Baptist theologian Richard Barcellos writes the following concerning the substance and form of the Moral Law:

Protestant Scholasticism taught that the Decalogue summarily contains the Moral Law and is the inscripturated form of the natural law, as to its substance. A distinction was made between substance and form. Substance is one; form (and function) may vary. For example, when the Westminster Larger Catechism Q. 98 says, “The moral law is summarily comprehended in the ten commandments,” it refers to the fact that the substance (i.e., the underlying essence) of the Moral Law is assumed and articulated in the propositions of the Decalogue as contained in Exodus 20 and Deuteronomy 5. The form (and function) fits the redemptive-historical circumstances in which it was given. The substance, or underlying principles, are always relevant and applicable to man because he is created in the Image Of God. The application may shift based on redemptive-historical changes, such as the inauguration of the New Covenant, but its substance and utility never changes.[1]

Moral Law

The Moral Law, on the other hand, is the Law which is revealed and summarized by God in the Ten Commandments, the Decalogue, which is the substance of the Natural Law. Richard Muller is quoted in Barcellos on the definition of the Moral Law, saying:

specifically and predominantly, the Decalogus, or Ten Commandments; also called the lex Mosaica …, as distinct from the lex ceremonialis …and the lex civilis, or civil law. The lex moralis, which is primarily intended to regulate morals, is known to the synderesis [the innate habit of understanding basic principles of moral law] and is the basis of the acts of conscientia [conscience–the application of the innate habit above]. In substance, the lex moralis is identical with the lex naturalis …but, unlike the natural law, it is given by revelation in a form which is clearer and fuller than that otherwise known to the reason.[2]

And then Dr. Barcellos adds:

As noted above, the Moral Law is summarily comprehended in the Decalogue, not exhausted by it. Though the formal promulgation of the Decalogue had a unique redemptive-historical context and use, it is nothing other than the Natural Law incorporated into the Mosaic Covenant. This is one of its uses in the Bible but not all of its uses.

The Decalogue contains the summary and the essence of the Moral Law, but it does not contain all the moral laws. For example, there is no “thou shalt respect elders”, but we understand that this is comprehended under the fifth commandment to honor our parents, and derived from it.

Positive Law

Positive Law simply said is a moral law that has no basis in nature nor...

1689 Baptist Confession Chapter 22: Of Religious Worship and the Sabbath Day - Commentary

...Creation per Genesis 2:1-3, Dr. Archibald Alexander calls “an unnatural and forced construction.”[43] It is clear, to the unbiased mind, that the Sabbath was instituted by God at the Creation per Genesis 2. Furthermore, this truth is even more strengthened when subsequent revelation looks back to the Sabbath in Creation. For whom would the Lord institute and bless the Sabbath but for man? It is for man’s benefit, not God’s. Although Genesis 2 contains no command, yet the divine example is sufficient for Adam to understand. After reflecting on the idea of man as the Image Of God and that doctrine entailing in it an obligation to follow God’s conduct, Dr. Waldron notes:

The point of all this for our present study is that divine example especially with reference to the seven day cycle of the creation week is relevant for and regulative of human conduct. Why else did God create in the context of seven day week? He seems to have so created precisely to give mankind an example to imitate for the regulation of their time.[46]

By resting on the seventh day, the Sabbath, God blessed and made holy, that is—sanctified, the Sabbath day from all the other days. To sanctify or make holy a thing means to set it apart from common use. Dr. Pipa helpfully observes what it means that the Sabbath was sanctified and blessed at the Creation:

God’s purpose in blessing the day is made clearer when we understand what is meant by His “sanctifying” the day, by declaring it to be holy. When God sanctified something, He removed it from its common use and set it apart for a special religious use connected with His worship and service. For example, He declared to be holy or sanctified the garments of the priest, the altar, the sanctuary, and all the furnishings and utensils in the tabernacle and, later, the temple. On account of this sanctification, these things were to be used only for the holy purposes of worship (e.g. Exod 30:37-38).[47]

The Sabbath Day is no ordinary day, but is a high and special day by God’s own sovereign appointment. There is some truth to the claim that “all days are holy,” but it is a half-truth. God has explicitly blessed the Sabbath day. Waldron remarks:

God’s blessing in these passages [Gen. 1:22, 28; 5:2; 9:1, where the idea of blessing also occurs in the early chapters of Genesis] undoubtedly expresses the Creator’s good will, favor, and delight in His creatures. There is, however, much more than this. God’s blessing is effectual. It powerfully makes that which is blessed a source of good. Thus God in blessing the seventh day made it a source of blessing--of good—not (obviously) for Himself--but for men.[48]

A few doubt that the Sabbath Day instituted at the Creation was, in fact, the seventh day of the week. But notice that the holiness of the seventh day is not in the day itself, but rather in the blessing of God. There is nothing special in any of the seven days. There is nothing special, until—God distinguishes one above the others, by blessing it and making it holy. The “holiness” of the day is not in the seventh day itself. Therefore, a change could be made without offering violence to the essence of the Sabbath. The word “Sabbath” does not mean “the seventh day of the week,” rather it means “rest”, “cessation” or something similar. Baker’s Evangelical Dictionary of Biblical Theology writes on the word “Sabbath”:

The origin of the Hebrew sabbat [שַׁבָּת] is uncertain, but it seems to have derived from th...

1689 Baptist Confession Chapter 2: Of God and of the Holy Trinity - Commentary

...ability of God in both testaments, both explicit and by implication. Passages which seem to teach a change of mind in God must be interpreted either as 1) conditional warnings, and not actual prophecies of judgment; 2) anthropopathisms, that is, attribution of human passions and emotions to God; or 3) accommodation, that is, God stoops low to speak to us in a way that we can understand.

The Spirituality of God

“God is spirit” means that He is immaterial, invisible and immortal. He is not limited by space. He is not a man who has body parts, but He chose to enter into His creation as a man (Phil. 2:5-11). When we are told that we are created in the Image Of God, this does not mean that we look physically like God, but that we represent God. We, in some measure mirror God in what He does, and not that we look like Him. See more on the Image Of God here.

The spirituality of God is asserted in the following words, “a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto”. Although the simple spirituality of God is a communicable attribute, yet the full description of the Confession of God’s spirituality is peculiar only to God. It is true that both men and angels have or are spirits, but it is not true that men are without bodies, parts or passions. God is said to be a most pure spirit, which basically means that He is invisible. Scriptures agree with this. In John 4:24, the Lord Jesus told the Samaritan woman that “God is spirit” who should be worshiped “in spirit and truth.” To be spirit at most basic level is to be immaterial. God is not made up of stuff. He has no physical form (e.g., Deut. 4:12). The Lord Jesus teaches us elsewhere that “a spirit does not have flesh and bones” (Luke 24:39), i.e., a physical form. He is the “invisible God” who became visible in Jesus (Col. 1:15). He is “the King of the ages, immortal, invisible, the only God” (1 Tim. 1:17). Even though the Bible often portrays God as having physical aspects, e.g., hands, eyes, feet, mouth, face, etc., we understand these things as merely baby-talk—God communicating to us in ways which we could understand, and not describing the reality of what He truly is. In the last verse, Paul says that God is immortal. In 1 Timothy 6:16, Paul says that God “alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see.” Immortality is the quality of being unable to die. God has this by virtue of His nature, on the other hand, humans have immortality by virtue of God granting them that. See chapter 31 for a little bit more on this. God alone, by virtue of being God, has no possibility of either not existing or ceasing to exist. God, by virtue of His being and nature, must exist and He cannot not exist.

Divine Impassibility is defined by Samuel Renihan as “God does not experience emotional changes either from within or affected by His creation.” Webster defines it as “Incapable of pain, passion or suffering; that cannot be affected with pain or uneasiness. Whatever is destitute of sensation is impassible.”[22] This is a subject which I still have to read on, but the idea is basically that just like God uses physical and human things to describe Himself, so likewise He uses human emotions and feelings to describe Himself to us. In many ways, we humans, are controlled by our passions and feelings, but God is not like us. His “emotions” or “feelings” are no...

1689 Baptist Confession Chapter 7: Of God's Covenant - Commentary

...ves. They have a purpose and meaning in their own contexts, and when their fulfillment arrives, they are removed.”[20]

The Law of Creation

It is important to mention something about that which is called the Law of Creation or the Moral Law here. What I mean by that is the Moral Law of God that is put in us by virtue of us being in His image (see chapter 4:2 on the Image Of God). This Law of Creation was given to Adam and Eve from their creation. The Lord put into their minds and hearts certain basic laws which all humans have. This basic Law was summarized in the Ten Commandments and given at Sinai. You don’t have to know the Ten Commandments to know, for example, that stealing, coveting, lying, murdering and dishonoring God are wrong. You know it intuitively. You know it by virtue of the fact that you are a creature of God, in covenant with Him either in Adam or in Christ. All that this means is that the Ten Commandments were not new commandments, but were a summary of the basic moral law which is on the mind and heart of every image-bearer of God. Of the fact that everyone has the basic moral law, we read in Romans 1-2. I would like to look at Romans 2:12-16:

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. 14 For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them 16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. 

We could go all ways into this passage, but let me focus on what I want to prove, namely, that every human has the basic moral law stamped upon them. This is clear from reading the passage. What we must realize is the two-fold way that Paul is using the word law. When in reference to Jews, he’s using it as the complete revelation of God’s Law given under Moses, the written law of God. But when speaking of the Gentiles, they do not have such a revelation of God, but they sure know Him and His Law (Rom. 1:18ff, 32). Gentiles do not have the written law, but they, by nature, do what the law requires. Why? Because the law contains the basic moral precepts for all humans and everyone knows right from wrong. Obviously, let us not suppose that this means that everyone does what is right because men are sinful and our consciences can be weakened. The work of the Law, or the summary of the Law, is written on their hearts and in their consciences. From there they also know the God they deny and that is the basis of their condemnation.

To not go more than necessary, I summarize, every image-bearer knows the Law of God and the Lawgiver and they are obligated to obey, their disobedience and rejection of the true God lead to their demise. The Ten Commandments sealed and made sure the Law that was given in the Garden to man. It did not leave “maybes” and “ifs.” It made certain what the Law of Creation was by summarizing it for us in stone. Because our nature is sinful, our conscience could at times approve of that which is wicked and condemn that which is good. But God left no “maybes” when He gave the Law on Sinai. For more...

1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

...are they; as he is the firstborn with respect them, they are the firstborn with respect to angels; as he has an inheritance, so have they; moreover, he has a very great concern in their sonship; the predestination of them to it is by him; the blessing itself is founded on union to him, on their conjugal relation to him, and his assumption of their nature; it comes to them through his redemption, and is actually bestowed on them by him; and this conformity to Christ as sons, will mere fully appear hereafter, when they shall be like him, and see him as he is: or this may be understood of the saints’ conformity to Christ in his human nature, both here and hereafter: here in holiness; the Image Of God was in in his first creation, this is defaced by sin; and in regeneration, the image of Christ is stamped, his grace is wrought in them, his Spirit is put into them, to enable them to walk in him, and after him: this will be complete hereafter, and will consist in perfect holiness, being freed from the very being, as well as the power and guilt of sin; in perfect knowledge of everything that will tend to their happiness; and in glory like to Christ, both in soul and body:

that he might be the firstborn among many brethren; the persons among whom Christ is the firstborn are described by their relation, “brethren”; to one another, being related to the same Father, regenerated by the same grace, taken into the same family, and heirs of the same glory; and to Christ, which relation, as brethren to him, is not merely founded on his incarnation, but in their adoption; and which is evidenced by their regeneration, and doing the will of his Father; an which relation he owns, and is not ashamed of: they are also described by their number, “many”; for though they are but few, when compared with the world; yet they are many, a large number, considered by themselves; and among these, Christ is the “firstborn”; he is the firstborn of God, the begotten of the Father, he is the first begotten, and as such he is the only begotten; he is the firstborn of Mary, she had none before him, and he is the only one that ever was born in the manner he was; he is the first begotten from the dead, his resurrection is called a begetting, and he was the first in time that rose from the dead by his own power, and to an immortal life, and the first in causality and dignity. Christ is the firstborn with respect to all creatures in general; he was begotten of the Father before all creatures were; he is the first cause of them all, the governor, basis, and support of them: and he is the firstborn with respect to the saints; who are of the same nature with him, are made partakers of the divine nature, are sons in the same family, though not in the same class of sonship: moreover, this character may regard not so much birth as privilege which belongs to Christ as Mediator; who, as the firstborn had, has the blessing, the government, the priesthood, and the inheritance; all which is owing to, and is one end of divine predestination. The Cabalistic {m} writers among the Jews give the name of “firstborn” to the second Sephira, number, or person, “Wisdom”, which answers to the Son of God.[2]

He Also Called

Those whom He foreknew, He predestined and He also called. He didn’t just predestine them to eternal life and leave them. Rather, He called them to Himself through the Spirit and the proclamation of the gospel. Did you notice that every link in the chain calls our mind b...

1689 Baptist Confession Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead - Commentary Dishonorable body Glorious body Weak body Powerful body Natural body Spiritual body

By speaking of a spiritual body, Paul is not saying that the resurrection is non-physical, but rather that the body will be led and controlled by the Holy Spirit, and not by the corrupt and sinful nature. Whether he is speaking of natural or spiritual, Paul is speaking of a body. At the resurrection, we will bear the complete and perfect image of “the man of heaven” (1 Cor. 15:49), even our Lord Jesus Christ. The perfect Image Of God will be restored and renewed in the redeemed humanity. Thus far Paul spoke of believers who were dead and who will come back with Christ (1 Thess. 4:14-16), but now he moves on to speak about those living at the time of the coming of Christ.

In verse 50, Paul states that “flesh and blood cannot inherit the kingdom of God”. By referring to “flesh and blood” and then to the “perishable” body, Paul is speaking about the fallen man’s body. Fallen man in his fallen body cannot enter God’s Kingdom. This is a problem for Premillennialism (both Historical and Dispensational), which teaches that there will be people in the Millennium who (1) have glorified bodies; (2) believers with non-glorified bodies; (3) unbelievers still in the flesh, still roaming the earth which has become God’s Kingdom and is full with the knowledge of the LORD. This is a problem that Premillennialists themselves recognize, and I believe that it is a very important critique of the Premillennial theory. Not to mention the fact that 1 Corinthians 15:23-24 knows of no such Millennium after the Parousia of Christ, but states after the coming of Christ is “the end”.

The mystery is that not all will taste death, i.e., “sleep”, yet “all will be changed” (1 Cor. 15:51). Notice how in the previous paragraph Paul clearly spoke about the resurrection of the dead, in fact, he begins his query by asking through the words of the skeptic, “How are the dead raised?” But now Paul says in v. 51 that not all will sleep, but all Christians will be changed. All Christians will have glorified bodies with the same imperishable, immortal and glorious qualities, yet the process to get there is different for some than others, depending on whether they’re physically dead or alive at the time of Christ’s return. Paul writes:

1 Cor. 15:52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.

1 Thess. 4:16-17 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.

Notice the similarity between both passages, which clearly speak of the same event and describe the same reality. Paul says that this change will not take as much as a minute, but will be direct, “in the twinkling of an eye”. The timing of the resurrection and the transformation of Christians is said to be “at the last trumpet.” 1 Thessalonians 4 Paul calls it “the trumpet of God”, but the designation “the last trumpet” makes our case even stronger that the Rapture takes place at the end of history when Christ comes. In Revelation 8-11 we read of seven trumpets, it is said that “in the days of the trumpet ...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 13 Chapter Thirteen Sanctification Holiness

...see chapter 27, paragraph 1 for more detail). We dealt with the effectual call or Irresistible Grace in chapter 10 and Regeneration and Justification were dealt with in chapter 11.


The answer to question 35 “What is sanctification?” of the Westminster Shorter Catechism is as follows:

Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the Image Of God, and are enabled more and more to die unto sin, and live unto righteousness.[2]

Having this definition, we can say that sanctification is a work of renewal and enablement. This enablement is twofold: to die unto sin and to live unto righteousness. It is a work of life and death by God. But before we dive into sanctification and its effect, we must first note that “to sanctify” something is to “make it holy”.


Sanctification has to do with making or declaring holy. Holiness essentially has to do with “otherness” or setting apart. This idea is conveyed in the Old Testament by the use of words like:

While our initial idea may be that of making people holy or setting people apart, the usage of these words is very wide, ranging from people to things. If we consider the usage of the word “holy” then this would encompass these things above and even more. The basic idea conveyed from these passages is that a thing or a person is separated from a common purpose and given another purpose and it or they belong to another, e.g. God. William D. Mounce explains the concept of holiness and the Hebrew word used in the Old Testament:

Generally, qados [which is used 117 times] is translated as “holy,” “holy one,” or “saint.” It describes that which is by nature sacred or that which has been admitted to the sphere of the sacred by divine rite. It describes, therefore, that which is distinct or separate from the common or profane.[3]

All over the Bible, God is said to be holy. He Himself provides the standard which our holiness or the holiness of things are measured against. He is said to be “Holy, holy, holy” (Isa. 6:3; Rev. 4:8). It is the only attribute of God that is raised to the third repetition. It is not an attribute among many others. Rather, it is the attribute that encompasses all others. His love is holy; His justice is holy; His grace is holy; His wrath is holy and so forth. Holiness to God means that is He is morally perfect, other and separated from sinners. J. I. Packer explains:

When Scripture calls God, or individual persons of the Godhead, “holy” (as it often does: Lev. 11:44-45; Josh. 24:19; Isa. 2:2; Ps. 99:9; Isa. 1:4; 6:3; 41:14, 16, 20; 57:15; Ezek. 39:7; Amos 4:2; John 17:11; Acts 5:3-4, 32; Rev. 15:4), the word signifies everything about...

1689 Baptist Confession Chapter 4: Of Creation - Commentary
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 4 Creation Young Earth Creationism Image Of God Imago Dei

... Day 3 Dry land and vegetation (grass, herbs and seeds, trees and fruit) Day 4 Sun, moon, and stars; day and night Day 5 Fish in the waters and birds in the sky Day 6 Land animals, man as male and female in the Image Of God Day 7 The Sabbath day

It is also interesting to notice the framework used in the days. God creates the realms and then populates them. This is a valid and good observation to see the order in God’s creation work, but some people use this insight to suggest that the days are not consecutive or not normal days, which is unwarranted.

Day 1: God creates the light and space Day 4: God creates the sun, moon, and stars
Day 2: God separates the water from the sky Day 5: God creates fish and birds
Day 3: God separates the sea from the land Day 6: God creates land animals and man
Day 7: The Sabbath Day

Age Of The Earth

This is a more tricky and hotly debated subject than the days of Genesis. I’m a Young Earth Creationist, thus I do believe the Earth to be young and around 6 to 10 thousand years based on the genealogies of Genesis. They do not seem to contain any gaps, and even if they did, they would not mount up to millions of years. Millions of years will only come when you first make the days of Genesis to be long ages, not because of anything in the text, but because we’re forcing something upon the text. I’m also comfortable with this view based on giants who went before me in interpreting the text. It is not a hot issue for me. I accept it by faith based on what I can see in the Word of God. This Confession says that everything was made in the space of six days, it’s not a giant leap to assume that they meant regular days like the ones they had.

Martin Luther tried to refute the error that Augustine introduced in saying that God basically made everything in 1 day or a moment, saying:

When Moses writes that God created heaven and earth and whatever is in them in six days, then let this period continue to have been six days, and do not venture to devise any comment according to which six days were one day. But if you cannot understand how this could have been done in six days, then grant the Holy Spirit the honor of being more learned than you are. For you are to deal with Scripture in such a way that you bear in mind that God Himself says what is written. But since God is speaking, it is not fitting for you wantonly to turn His Word in the direction you wish to go.[3]

It is interesting to see what Calvin says about the age of the earth in the 16th century. Speaking of objections to the preaching the doctrine of predestination, he gives other doctrines which are mocked by the ungodly:

A rebellious spirit will display itself no less insolently when it hears that there are three persons in the divine essence, than when it hears that God when he created man foresaw every thing that was to happen to him. Nor will they abstain from their jeers when told that little more than five thousand years have elapsed since the creation of the world. For they will ask, Why did the power of God slumber so long in idleness? In short, nothing can be stated that they will not assail with derision. To quell their blasphemies, must we say nothing concerning the divinity of the Son and Spirit? Must the creation of the world be passed over in silence...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 10 Chapter Ten Effectual Calling Irresistible Grace Regeneration Reformed Theology Calvinism Infant Salvation

... of sins and a place among those who are sanctified by faith in me.’ 

We lived in sin and darkness (Eph. 2:1-3; Matt. 4:16), but the light of the Lord has enlightened us. He has turned us from the darkness and sin that we previously loved to the light of the glorious gospel. We were blinded by sin and Satan, but God has shone His light in us–

2 Cor. 4:4-6 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the Image Of God. 5 For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. 6 For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 

We were held in darkness by the god of this world, but God in His mercy has reached down to us and shone the light of Christ in us. This work is described as nothing other than a re-creation. Just like God, at the beginning said “Let there be light” (Gen. 1:3), so likewise there had to be a work of spiritual creation in our hearts. He made the light of Christ to shine so that we would see the glory of God, Who is actually a person, even our Lord Jesus Christ. He shone the light of the gospel so that we would acknowledge Him as the Lord of everything and the Savior of our souls. So that we would see His beauty and treasure Him above all things as the satisfaction of our souls.

Eph. 1:17-18 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 

Paul prays that the believers may more and more know God intimately and understand His work. He prays that God would especially reveal to us Himself and the riches of the salvation that He has given us. He prays that we would be freed from our sin and made children of the living God. He wants not their physical eyes, but their spiritual eyes—the eyes of their hearts, to be enlightened so that they may, at the present, behold the glory of God and in the future, in our flesh see God (Job 19:26-27). God reveals Himself to His children through His Spirit and infallible Word.

The natural person does not understand the things of God, but the one who is spiritual, i.e., led by the Spirit, is made able to understand the things of God (1 Cor. 2:9-16). We have received the mind of Christ in His Word and Spirit to understand the things of God. This is not given to everyone but only to those who are led by the Spirit of Christ and who are called according to His purpose. The apostle calls us to continually strive to live according to God’s will, which is revealed in the Holy Scriptures. We are not to be conformed to the pattern of this world, rather we are to “be transformed by the renewal of [our] mind[s]” so that we would know what God’s will is for us (Rom. 12:2). We are commanded to continually walk according to the light given to us in Jesus Christ our Lord.

Renewal of Nature

We are renewed. A completely new nature is given to us at the new birth. Paul says that when we are in Christ, we become a new creation. The old passes away, but now the new has come (2 Cor. 5:17). There is a change in nature through which we are now willing t...

1689 Second Baptist Confession of Faith Highlighted
1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

... Prov. 3:19; Acts 14:15-16
  • Gen. 1:1; John 1:2; Col. 1:16
  • Gen. 2:1-3; Ex. 20:8-11
  • Gen. 1:31; Ecc. 7:29; Rom. 5:12
    1. 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 Godin knowledgerighteousness, and true holinesshaving the law of God written in their hearts, and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change. 3
      1. Gen. 1:27; 2:7; James 2:26; Matt. 10:28; Ecc. 12:7
      2. Gen. 1:26-27; 5:1-3; 9:6; Ecc. 7:29; 1 Cor. 11:7; James 3:9; Col. 3:10; Eph. 4:24
      3. Rom. 1:32; 2:12a, 14-15; Gen. 3:6; Ecc. 7:29; Rom. 5:12
    1. 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. 1
      1. Gen. 1:26, 28; 2:17

    Chapter 5: Of Divine Providence [Return] [Commentary]

    1. God the good Creator of all things, 1 in his infinite power and wisdom 2 doth upholddirectdispose, 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;  7 to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy. 8
      1. Gen. 1:31; 2:18; Ps. 119:68
      2. Ps. 145:11; Prov. 3:19; Ps. 66:7
      3. Heb. 1:3; Isa. 46:10-11; Dan. 4:34-35; Ps. 135:6; Acts 17:25-28; Job 38-41
      4. Matt. 10:29-31
      5. Prov. 15:3; Ps. 104:24; 145:17
    1. 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. 2
      1. Acts 2:23; Prov. 16:33
      2. Gen. 8:22; Jer. 31:35; Ex. 21:13; Deut. 19:5; Isa. 10:6-7; Luke 13:3, 5; Acts 27:31; Matt. 5:20-21; Phil. 1:9; Prov. 20:18; Luke 14:25ffProv. 21:31; 1 Kings 22:28, 34; Ruth 2:3
    1. God, in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure. 
      1. Acts 27:22, 31, 44; Isa. 55:10-11; Hosea 2:21-22
      2. Hosea 1:7; Luke 1:34-35
      3. Rom. 4:19-21
      4. Ex. 3:2-3; 2 Kings 6:6; Dan. 3:27
    1. 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. 3
      1. Rom. 11:32-34; 2 Sam. 24:1; 1 Chron 21:1; 1 Kings 22:22-23; 2 Sam. 16:10; Acts 2:23; 4:27-28
      2. Acts 14:16; 2 Kings 19:28; Gen. 50:20; Isa. 10:6, 7, 12
      3. James 1:13. 14. 17;  1 John 2:16; Ps. 50:21
    1. The most wise, righteous, and gracious God doth oftentimes leave for a season his own ch...