The Sum of Saving Knowledge
Composed by David Dickson (Professor of Divinity at Glasgow) and James Durham (minister at Glasgow) around 1650. Not strictly a Westminster document, but bound with the Standards in Scottish editions from the mid-17th century. Four heads on man's condition by nature, the remedy in Christ, the means of the covenant of grace, and the blessings conveyed; followed by practical application on convincing of sin, warrants to believe, and evidences of true faith.
Author: The Westminster Assembly · Completed 1650 · Source: Public Domain (1650)
Sections
1. Head I. Our woeful condition by nature, through breaking the covenant of works ⊕
In eternity past, God did most wisely decree, for his own glory, whatever comes to pass in time: and in a most holy and infallible manner executes all his decrees, without being author of the sin of any creature.
God originally made everything from nothing, perfect. He made our first parents, Adam and Eve, the root of mankind, both upright and able to keep the law written in their hearts. This law they were naturally bound to obey upon penalty of death. God was not bound to reward their service, till he entered into a covenant or contract with them, and their posterity in them. He promised to give them eternal life, upon condition of perfect personal obedience. If they failed they would die. This is the covenant of works.
Both angels and men were subject to the change of their own free will. God alone is unchangeable. Many angels of their own accord fell by sin from their first estate, and became demons. Our first parents, being enticed by Satan, one of these demons, broke the covenant of works, by eating the forbidden fruit. By this action, they, and their posterity, became not only liable to eternal death, but also lost all ability to please God. They became by nature enemies to God, and to all spiritual good, and were only inclined to do evil continually. This is our original sin, the bitter root of all our actual transgressions, in thought, word, and deed.
God originally made everything from nothing, perfect. He made our first parents, Adam and Eve, the root of mankind, both upright and able to keep the law written in their hearts. This law they were naturally bound to obey upon penalty of death. God was not bound to reward their service, till he entered into a covenant or contract with them, and their posterity in them. He promised to give them eternal life, upon condition of perfect personal obedience. If they failed they would die. This is the covenant of works.
Both angels and men were subject to the change of their own free will. God alone is unchangeable. Many angels of their own accord fell by sin from their first estate, and became demons. Our first parents, being enticed by Satan, one of these demons, broke the covenant of works, by eating the forbidden fruit. By this action, they, and their posterity, became not only liable to eternal death, but also lost all ability to please God. They became by nature enemies to God, and to all spiritual good, and were only inclined to do evil continually. This is our original sin, the bitter root of all our actual transgressions, in thought, word, and deed.
2. Head II. The remedy provided in Jesus Christ for the elect by the covenant of Grace ⊕ ☧
Albeit man, having brought himself into this woeful condition, is neither able to help himself, nor willing to be helped by God out of it, but rather inclined to lie still, insensible of it, till he perish; yet God, for the glory of his rich grace, has revealed in his word a way to save sinners, that is, by faith in Jesus Christ, the eternal Son of God, by virtue of, and according to the tenor of the covenant of redemption, made and agreed upon between God the Father and God the Son, in council of the Trinity, before the world began.
The sum of the covenant of redemption is this: God having freely chosen to life a certain number of lost mankind, for the glory of his rich grace, did give them, before the world began, to God the Son, appointed Redeemer, that, upon condition he would humble himself so far as to assume the human nature, of a soul and a body, to personal union with his divine nature, and submit himself to the law, as surety for them, and satisfy justice for them, by giving obedience in their name, even to the suffering of the cursed death of the cross, he should ransom and redeem them all from sin and death, and purchase to them righteousness and eternal life, with all saving graces leading thereto, to be effectually, by means of his own appointment, applied in due time to every one of them.
For the accomplishment of this covenant of redemption, and making the elect partakers of the benefits of it in the covenant of grace, Christ Jesus was clad with the threefold office of Prophet, Priest, and King: made a Prophet, to reveal all saving knowledge to his people, and persuade them to believe and obey the same; made a Priest, to offer up himself a sacrifice once for them all, and to intercede continually with the Father, for making their persons and services acceptable to him; and made a King, to subdue them to himself, to feed and rule them by his own appointed ordinances, and to defend them from their enemies.
The sum of the covenant of redemption is this: God having freely chosen to life a certain number of lost mankind, for the glory of his rich grace, did give them, before the world began, to God the Son, appointed Redeemer, that, upon condition he would humble himself so far as to assume the human nature, of a soul and a body, to personal union with his divine nature, and submit himself to the law, as surety for them, and satisfy justice for them, by giving obedience in their name, even to the suffering of the cursed death of the cross, he should ransom and redeem them all from sin and death, and purchase to them righteousness and eternal life, with all saving graces leading thereto, to be effectually, by means of his own appointment, applied in due time to every one of them.
For the accomplishment of this covenant of redemption, and making the elect partakers of the benefits of it in the covenant of grace, Christ Jesus was clad with the threefold office of Prophet, Priest, and King: made a Prophet, to reveal all saving knowledge to his people, and persuade them to believe and obey the same; made a Priest, to offer up himself a sacrifice once for them all, and to intercede continually with the Father, for making their persons and services acceptable to him; and made a King, to subdue them to himself, to feed and rule them by his own appointed ordinances, and to defend them from their enemies.
3. Head III. The outward means appointed to make the elect partakers of this covenant ☩
The outward means and ordinances, for making men partakers of the covenant of grace, are so wisely dispensed, as that the elect shall be infallibly converted and saved by them; and the reprobate, among whom they are, not to be justly damned. The means are especially these four: the word of God, the ordinances, the church, and prayer.
In the word of God preached by sent messengers, the Lord makes offer of grace to all sinners, upon condition of faith in Jesus Christ; and whoever does confess their sin, accept Christ's offering, and submit themselves to his ordinances, he will have them received into the honour and privileges of the covenant of grace. By the ordinances, God will have the covenant sealed for confirming the bargain on the foresaid condition. By the church, he will have them hedged in, and helped forward to the keeping of the covenant. And by prayer, he will have his own glorious grace, promised in the covenant, to be daily drawn forth, acknowledged, and employed.
The covenant of grace, set down in the Old Testament before Christ came, and in the New since he came, is one and the same in substance, albeit different in outward administration.
In the word of God preached by sent messengers, the Lord makes offer of grace to all sinners, upon condition of faith in Jesus Christ; and whoever does confess their sin, accept Christ's offering, and submit themselves to his ordinances, he will have them received into the honour and privileges of the covenant of grace. By the ordinances, God will have the covenant sealed for confirming the bargain on the foresaid condition. By the church, he will have them hedged in, and helped forward to the keeping of the covenant. And by prayer, he will have his own glorious grace, promised in the covenant, to be daily drawn forth, acknowledged, and employed.
The covenant of grace, set down in the Old Testament before Christ came, and in the New since he came, is one and the same in substance, albeit different in outward administration.
4. Head IV. The blessings which are effectually conveyed by these means to the Lord's elect ✚
By those outward ordinances, as our Lord makes the reprobate inexcusable, so, by the power of his Spirit, he applies to the elect, effectually, all saving graces purchased to them in the covenant of redemption, and makes a change in their persons. In particular:
He does convert or regenerate them, by giving spiritual life to them, in opening their understandings, renewing their wills, affections, and faculties, for giving spiritual obedience to his commands.
He gives them saving faith, by making them, in the sense of deserved condemnation, to give their consent heartily to the covenant of grace, and to embrace Jesus Christ unfeignedly.
He gives them repentance, by making them, with godly sorrow, in the hatred of sin, and love of righteousness, turn from all iniquity to the service of God.
He sanctifies them, by making them go on and persevere in faith and spiritual obedience to the law of God, manifested by fruitfulness in all duties, and doing good works, as God offers occasion.
Together with this inward change of their persons, God changes also their state: for, so soon as they are brought by faith into the covenant of grace, he justifies them, by imputing to them that perfect obedience which Christ gave to the law, and the satisfaction also which upon the cross Christ gave to justice in their name.
He reconciles them, and makes them friends to God, who were before enemies of God. He adopts them, that they shall be no more children of Satan, but children of God, enriched with all spiritual privileges of his sons.
And, last of all, after their warfare in this life is ended, he perfects the holiness and blessedness, first of their souls at their death, and then both of their souls and their bodies, being joyfully joined together again in the resurrection, at the day of his glorious coming to judgment, when all the wicked shall be sent away to hell, with Satan whom they have served: but Christ's own chosen and redeemed ones, true believers, students of holiness, shall remain with himself for ever, in the state of glorification.
He does convert or regenerate them, by giving spiritual life to them, in opening their understandings, renewing their wills, affections, and faculties, for giving spiritual obedience to his commands.
He gives them saving faith, by making them, in the sense of deserved condemnation, to give their consent heartily to the covenant of grace, and to embrace Jesus Christ unfeignedly.
He gives them repentance, by making them, with godly sorrow, in the hatred of sin, and love of righteousness, turn from all iniquity to the service of God.
He sanctifies them, by making them go on and persevere in faith and spiritual obedience to the law of God, manifested by fruitfulness in all duties, and doing good works, as God offers occasion.
Together with this inward change of their persons, God changes also their state: for, so soon as they are brought by faith into the covenant of grace, he justifies them, by imputing to them that perfect obedience which Christ gave to the law, and the satisfaction also which upon the cross Christ gave to justice in their name.
He reconciles them, and makes them friends to God, who were before enemies of God. He adopts them, that they shall be no more children of Satan, but children of God, enriched with all spiritual privileges of his sons.
And, last of all, after their warfare in this life is ended, he perfects the holiness and blessedness, first of their souls at their death, and then both of their souls and their bodies, being joyfully joined together again in the resurrection, at the day of his glorious coming to judgment, when all the wicked shall be sent away to hell, with Satan whom they have served: but Christ's own chosen and redeemed ones, true believers, students of holiness, shall remain with himself for ever, in the state of glorification.
5. The Practical Use of Saving Knowledge: For convincing of sin by the law ⚖
The chief general use of Christian doctrine is, to convince a man of sin, and of righteousness, and of judgment, partly by the law or covenant of works, that he may be humbled and become penitent; and partly by the gospel or covenant of grace, that he may become an unfeigned believer in Jesus Christ, and be strengthened in his faith upon solid grounds and warrants, and give evidence of the truth of his faith by good fruits, and so be saved.
The sum of the covenant of works, or of the law, is this: If thou do all that is commanded, and not fail in any point, thou shalt be saved: but if thou fail, thou shalt die.
The sum of the gospel, or covenant of grace and reconciliation, is this: If thou flee from deserved wrath to the true Redeemer Jesus Christ, (who is able to save to the uttermost all that come to God through him,) thou shalt not perish, but have eternal life.
The sum of the covenant of works, or of the law, is this: If thou do all that is commanded, and not fail in any point, thou shalt be saved: but if thou fail, thou shalt die.
The sum of the gospel, or covenant of grace and reconciliation, is this: If thou flee from deserved wrath to the true Redeemer Jesus Christ, (who is able to save to the uttermost all that come to God through him,) thou shalt not perish, but have eternal life.
6. The Practical Use: For convincing of sin, righteousness, and judgment by the gospel ✚
As for convincing a man of sin, and righteousness, and judgment, by the gospel, or covenant of grace, he must understand three things:
That not believing in Jesus Christ, or refusing of the covenant of grace offered in him, is a greater and more dangerous sin than all other sins against the law; because the hearers of the gospel, not believing in Christ, do reject God's mercy in Christ, the only way of freedom from sin and wrath, and will not yield to be reconciled to God.
That perfect remission of sin, and true righteousness, is to be had only by faith in Jesus; and God requires no other conditions but faith; and testifies from heaven, that he is well pleased to justify sinners upon this condition.
That upon righteousness received by faith, judgment shall follow, on the one hand, to the destroying of the works of the devil in the believer, and to the perfecting of the work of sanctification in him, with power: and that, upon refusing to take righteousness by faith in Jesus Christ, judgment shall follow, on the other hand, to the condemnation of the unbeliever, and destroying of him with Satan and his servants for ever.
That not believing in Jesus Christ, or refusing of the covenant of grace offered in him, is a greater and more dangerous sin than all other sins against the law; because the hearers of the gospel, not believing in Christ, do reject God's mercy in Christ, the only way of freedom from sin and wrath, and will not yield to be reconciled to God.
That perfect remission of sin, and true righteousness, is to be had only by faith in Jesus; and God requires no other conditions but faith; and testifies from heaven, that he is well pleased to justify sinners upon this condition.
That upon righteousness received by faith, judgment shall follow, on the one hand, to the destroying of the works of the devil in the believer, and to the perfecting of the work of sanctification in him, with power: and that, upon refusing to take righteousness by faith in Jesus Christ, judgment shall follow, on the other hand, to the condemnation of the unbeliever, and destroying of him with Satan and his servants for ever.
7. Warrants and Motives to Believe: God's hearty invitation ✚
The first warrant and special motive to believe in Christ is God's hearty invitation, held forth in Isaiah 55:1-4. Here the Lord makes open offer of Christ and his grace, by proclamation of a free and gracious market of righteousness and salvation, to be had through Christ to every soul, without exception, that truly desires to be saved from sin and wrath. He invites all sinners to come and take from him riches of grace, running in Christ as a river, to wash away sin, and to slacken wrath.
Lest any should stand back in the sense of his own sinfulness or unworthiness, the Lord calls upon such persons in special: He that hath no money, come. He craves no more but that the sinner be pleased with the wares offered, which are grace, and more grace; and that he heartily consent to, and embrace this offer of grace.
The Lord promises solid satisfaction in the way of taking ourselves to the grace of Christ: Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. He calls for listening, and promises that this offer being received, shall quicken the dead sinner; and that he will close the covenant of grace with the man that shall consent to it, even an everlasting covenant of perpetual reconciliation and peace.
Lest any should stand back in the sense of his own sinfulness or unworthiness, the Lord calls upon such persons in special: He that hath no money, come. He craves no more but that the sinner be pleased with the wares offered, which are grace, and more grace; and that he heartily consent to, and embrace this offer of grace.
The Lord promises solid satisfaction in the way of taking ourselves to the grace of Christ: Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. He calls for listening, and promises that this offer being received, shall quicken the dead sinner; and that he will close the covenant of grace with the man that shall consent to it, even an everlasting covenant of perpetual reconciliation and peace.
8. Warrants and Motives to Believe: God's earnest request to be reconciled ✚
The second warrant and special motive to embrace Christ is the earnest request that God makes to us to be reconciled to him in Christ, held forth in 2 Corinthians 5:19-21. The apostle teaches that the elect world are by nature in the estate of enmity against God, and that in all the time past since the fall, Christ Jesus has been about the making friendship between himself and the elect world.
The way of reconciliation was in all ages one and the same in substance: by forgiving the sins of them who do acknowledge their sins and their enmity against God, and do seek reconciliation and remission of sins in Christ.
There cannot be a greater inducement to break a sinner's hard heart, than God's making a request to him for friendship; for when it became us, who have done so many wrongs to God, to seek friendship of God, he comes before us, and requests us to be content to be reconciled to him.
The way of reconciliation was in all ages one and the same in substance: by forgiving the sins of them who do acknowledge their sins and their enmity against God, and do seek reconciliation and remission of sins in Christ.
There cannot be a greater inducement to break a sinner's hard heart, than God's making a request to him for friendship; for when it became us, who have done so many wrongs to God, to seek friendship of God, he comes before us, and requests us to be content to be reconciled to him.
9. Warrants and Motives to Believe: God's command, charging all to believe ✚
The third warrant and special motive to believe in Christ is the strict and awful command of God, charging all the hearers of the gospel to believe in him, as held forth in 1 John 3:23: This is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another.
If any man shall not accept the sweet invitation of God, or the humble and loving request of God, he shall find he has to deal with the sovereign authority of the highest Majesty. Every one who hears the gospel must make conscience of the duty of lively faith in Christ; the weak believer must not think it presumption to do what is commanded; the person inclined to desperation must take up himself and think upon obedience to this sweet and saving command.
He who obeys this command has built his salvation on a solid ground: he has found the promised Messiah, he has embraced a Saviour who is able to save to the uttermost, and he has built his salvation on the Rock, the Son of God.
If any man shall not accept the sweet invitation of God, or the humble and loving request of God, he shall find he has to deal with the sovereign authority of the highest Majesty. Every one who hears the gospel must make conscience of the duty of lively faith in Christ; the weak believer must not think it presumption to do what is commanded; the person inclined to desperation must take up himself and think upon obedience to this sweet and saving command.
He who obeys this command has built his salvation on a solid ground: he has found the promised Messiah, he has embraced a Saviour who is able to save to the uttermost, and he has built his salvation on the Rock, the Son of God.
10. Warrants and Motives to Believe: Much assurance of life given to believers ✚
The fourth warrant and special motive to believe in Christ is much assurance of life given, in case men shall obey the command of believing; and a fearful certification of destruction, in case they obey not; as held forth in John 3:35-36.
The Father is well satisfied with the undertakings of the Son, entered Redeemer and Surety. For fulfilling of the covenant of redemption, the Father has given to the Son all authority in heaven and earth, all supply of the riches of grace.
Great assurance of life is held forth to all who shall heartily receive Christ: He that believeth on the Son hath everlasting life. A fearful warning is given, if a man receive not the doctrine concerning righteousness and eternal life: He that believeth not the Son shall not see life, but the wrath of God abideth on him.
The Father is well satisfied with the undertakings of the Son, entered Redeemer and Surety. For fulfilling of the covenant of redemption, the Father has given to the Son all authority in heaven and earth, all supply of the riches of grace.
Great assurance of life is held forth to all who shall heartily receive Christ: He that believeth on the Son hath everlasting life. A fearful warning is given, if a man receive not the doctrine concerning righteousness and eternal life: He that believeth not the Son shall not see life, but the wrath of God abideth on him.
11. Evidences of True Faith: The believer's obligation to keep the moral law ⚖
The believer must be soundly convinced, in his judgment, of his obligation to keep the whole moral law, all the days of his life; and that not the less, but so much the more, as he is delivered by Christ from the covenant of works, and curse of the law.
Christ gives believers no other rule for their new obedience than the moral law, as set down by Moses and the prophets. The doctrine of grace, and freedom from the curse of the law by faith in Christ, is not a loosening or slackening of the obligation of believers to obey the commands. The end of the gospel and covenant of grace is to procure men's obedience to the moral law. The obligation of the moral law, in all points, is perpetual, and shall stand to the world's end.
Christ gives believers no other rule for their new obedience than the moral law, as set down by Moses and the prophets. The doctrine of grace, and freedom from the curse of the law by faith in Christ, is not a loosening or slackening of the obligation of believers to obey the commands. The end of the gospel and covenant of grace is to procure men's obedience to the moral law. The obligation of the moral law, in all points, is perpetual, and shall stand to the world's end.
12. Evidences of True Faith: That the believer practise godliness and righteousness ⚖
The believer must endeavour to put the rules of godliness and righteousness in practice, and to grow in its daily exercise. The apostle teaches believers, for evidencing of precious faith in themselves, to endeavour to add to their faith seven other sister graces: virtue, knowledge, temperance, patience, godliness, brotherly-kindness, and love.
Albeit there is much corruption and infirmity in the godly, yet the apostle will have men mightily endeavouring, and doing their best, to join all these graces one to another, and to grow in the measure of exercising them.
Albeit there is much corruption and infirmity in the godly, yet the apostle will have men mightily endeavouring, and doing their best, to join all these graces one to another, and to grow in the measure of exercising them.
13. Evidences of True Faith: That obedience run in the right channel of faith in Christ ✚
The obedience of the law must flow from love, and love from a pure heart, and a pure heart from a good conscience, and a good conscience from faith unfeigned: this is the only right channel of good works.
The true end of the law is that men, by the law being made to see their deserved condemnation, should flee to Christ unfeignedly, to be justified by faith in him. No man can set himself in love to obey the law, excepting as far as his conscience is quieted by faith, or is seeking to be quieted in Christ.
Unfeigned faith is able to make the conscience good, and the heart pure, and the man lovingly obedient to the law; for when Christ's blood is seen by faith to quiet justice, then the conscience becomes quiet also, and will not suffer the heart to entertain the love of sin, but set the man on work to fear God for his mercy, and to obey all his commandments, out of love to God, for his free gift of justification, by grace bestowed on him.
The true end of the law is that men, by the law being made to see their deserved condemnation, should flee to Christ unfeignedly, to be justified by faith in him. No man can set himself in love to obey the law, excepting as far as his conscience is quieted by faith, or is seeking to be quieted in Christ.
Unfeigned faith is able to make the conscience good, and the heart pure, and the man lovingly obedient to the law; for when Christ's blood is seen by faith to quiet justice, then the conscience becomes quiet also, and will not suffer the heart to entertain the love of sin, but set the man on work to fear God for his mercy, and to obey all his commandments, out of love to God, for his free gift of justification, by grace bestowed on him.
14. Evidences of True Faith: The keeping of strait communion with Christ ✚
Christ teaches that by nature we are wild barren briers, till we be changed by coming to Christ; and that Christ is that noble vine-tree, having all life and sap of grace in himself, and able to change the nature of every one that comes to him: I am the vine, and ye are the branches.
Except a man be ingrafted into Christ, and united to him by faith, he cannot do any the least good works of his own strength: Without me ye can do nothing.
This mutual inhabitation is the fountain and infallible cause of constant continuing and abounding in well-doing: He that abideth in me, and I in him, the same beareth much fruit.
Whoever does daily employ Christ Jesus for cleansing his conscience and affections from the guiltiness and filthiness of sins against the law, and for enabling him to give obedience to the law in love, he has the evidence of true faith in himself.
Except a man be ingrafted into Christ, and united to him by faith, he cannot do any the least good works of his own strength: Without me ye can do nothing.
This mutual inhabitation is the fountain and infallible cause of constant continuing and abounding in well-doing: He that abideth in me, and I in him, the same beareth much fruit.
Whoever does daily employ Christ Jesus for cleansing his conscience and affections from the guiltiness and filthiness of sins against the law, and for enabling him to give obedience to the law in love, he has the evidence of true faith in himself.