I have selected the seventh chapter, Of God’s Covenant, to demonstrate why I do not subscribe to the 1689 London Baptist Confession of Faith. First, it fails to adequately explain the purpose of a covenant; Second, it makes the gracious covenant subservient to the fall of man; Third, it makes the gracious covenant a free offer to sinners; Fourth, it makes the gracious covenant conditional on the sinner’s faith; Fifth, it implies the gracious covenant is different from the gospel; Sixth, it implies the gracious covenant is different from the eternal covenant; Seventh, it fails to highlight the distinct roles assumed by the Triune Jehovah in the gracious covenant. Henceforth, I believe this statement falls short of giving a concise and accurate account of God’s covenant.

Now, lest I be charged with departing from the orthodox faith, it should be understood…

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1 Jun 2015, by Jared Smith

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John Gill was born in Kettering, Northamptonshire, England, on November 23rd, 1697. At age 12, he was converted to Christ under the preaching ministry of William Wallis. However, he waited six years before agreeing to be baptized, after which he became a member of his local church. At the age of 23, he was inducted as pastor of the Strict Baptist Horselydown church, where he remained until his death on October 14th, 1771. His 50 year pastoral ministry was accompanied by a prolific written ministry. Not only is he the only man to…

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As it is difficult to understand that nature which belongs to each of God’s creatures, so there is a mystery about the nature of God, the Creator of heaven and earth.

1. Indirect Inferences that there is a Nature in God.

That a “Nature” may be predicated of God is inferred by the Apostle Paul in Galatians 4:8, where these Christians are described, prior to their conversion, as serving idols, who “by nature, were no gods”—as these false gods were assumed to have a nature, so the one true and living God must have a Nature. A similar inference is made by the Apostle Peter in…

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That there is but one God is the first principle of the Christian faith. It is the chief commandment given by God, on which all religion, doctrine and faith depend (Mk 12:28-30). He that says there is more than one God is as much a fool as he that believes there is no God. Indeed, Tertullian observed, “If God is not one, He is not at all.” This premise is a most certain truth, and most surely to be believed, as it is affirmed by the voice of reason and revelation.

1. The Light of Nature.

As the light of nature teaches men there is a God, so it also teaches them there is but one God. This is observable even among those nations which neglected the true God and chose not to retain Him in their knowledge—having been given over to a reprobate mind, or to judicial blindness, to believe the father of lies—they were led by degrees…

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Having proved the unity of the divine Being, and explained the sense in which it is to be understood, it is proper to enlarge on the subject of the plurality in the Godhead. The scriptures reveal the true and living God exists in three Persons in the unity of the one indivisible essence. Now, there are some who refuse to identify the Godhead by terms such as Essence, Unity, Trinity and Person. It is argued that since the Bible does not refer to God by these terms, so it is illegitimate language if used when identifying the nature of the Godhead. However, as the purpose of words is designed to accurately convey ideas, so these aforementioned terms exist to identify those concepts of the Godhead revealed in the scriptures. From this standpoint, it is perfectly acceptable to use extra-biblical terms to identify and explain biblical truth.

I shall treat of this subject under two heads: First, I shall prove that there is a plurality of Persons in the one Godhead; Second, I will identify the Three Persons in the one Godhead.

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Having considered the distinct personality and deity of the Father, attention is now given to that of the Son.

I. The Personality of the Son.

1. Affirmed by Formal Definition.

Personality has been defined by some as, “An individual that subsists, is living, intelligent, is not sustained by another, nor is a part of another.” If this statement be accepted as a formal definition of a person, then it is true of each of the three Persons in the Godhead—Father, Son and Spirit. Of particular note, we shall consider the personality of the Son: (1) “An individual…”—He is an individual, distinct, though not separate from…

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Omnipotence is the very nature of God Himself—it is essential to the Godhead. A weak Deity is an absurdity to the human mind. The power of God reaches to all things, and therefore is, with propriety, called Omnipotence. It is said by an angel, and confirmed by Christ, that all things are possible with God, and nothing impossible (Lk 1:37; Mk 14:36). Indeed, what is impossible with men is possible with God. What cannot be done according to the nature of things (the laws, and course of nature) may be done by the God of nature, who is above these, and not bound by them. In fact, sometimes the power of God is manifested when He chooses to act contrary to the laws of nature—as in the times of Joshua when He stopped the sun in its course, or made iron to swim by the hands of the prophet Elisha, or suffered not fire to burn in the furnace of Nebuchadnezzar so that the three persons cast into it were not hurt by it (not even their clothes so much as singed, nor the smell of fire upon them). These mighty acts of God most definitely demonstrate His Omnipotence, for it is the nature of the sun to go on in its course without stopping (and no creature can stop it); and it is the nature of ponderous bodies such as iron to sink in water; and it is the nature of fire to burn.

Need it be said that Omnipotence belongs to God and no other? Not only is it peculiar to God, but it cannot be properly communicable to a creature, for then that creature would be God. This is true even of the human nature of Christ—for though…

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We have been considering the attributes which belong to God as a spirit—because He is uncreated, so He is spiritual, simple, immutable, infinite, immense, omnipresent and eternal; because He is active, so He is living and omnipotent; because He is rational, so He is omniscient and wise. We now proceed to look at that perfection which affirms that God is a volitional spirit—His will, and the sovereignty of it.

I. The Proof of God’s Will.

In an intelligent being, such as angels and men, there is a will, as well as an understanding, and therefore proof that God has a will serves to affirm He is a spirit. As the understanding of God is infinite and unsearchable, so He has a will, to do what He knows is most fitting to be done. His understanding influences and guides His will, and His will determines all His actions. And, because His will is wisely directed, it is called, “the counsel of His will” (Eph 1:11). A will is frequently ascribed to God in Scripture—”The will of the Lord be done” (Acts 21:14); “Who has resisted his will” (Rom 9:19); “Having made known unto us the mystery of his will” (Eph 1:9); and in many other passages. Will is ascribed to each of the divine Persons…

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1. Who is the only self-existent Being?

2. What is God?

3. Are there more Gods than one?

4. How many Persons are there in the Godhead?

5. How can there be three Persons in one Godhead?

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1. How many names does God have?

2. Who gave these names to God?

3. What is the most common name by which God is addressed?

4. What does the name Jehovah mean?

5. Ought everyone to believe that Jehovah exists?

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