Translate

Feb 27, 2010

God's Operation of Grace But No Offers of His Grace by Joseph Hussey (1707)

"God's Operation of Grace But No Offers of His Grace"
Joseph Hussey (1707) Complete Original Edition 457 Pages

These are Picture PDF files. [It is written in Old English font]

God's operation of Grace #1

God's operation of Grace #2
God's operation of Grace #3
God's operation of Grace #4
God's operation of Grace #5
God's operation of Grace #6
God's operation of Grace #7
God's operation of Grace #8
God's operation of Grace #9
God's operation of Grace #10
God's operation of Grace #11
God's operation of Grace #12
God's operation of Grace #13
God's operation of Grace #14
God's operation of Grace #15
God's operation of Grace #16
God's operation of Grace #17
God's operation of Grace #18
God's operation of Grace #19


[below is a quote from the book]

1. We must preach the Gospel, as it agrees with the reconciliation of God to sinners and sinners to God, through the gift by grace, in the imputation of the righteousness of God in Christ to them.

2. We must preach the Gospel, as the Gospel is the way or means of God’s bestowing the Holy Spirit on the elect, and the only way and means of exalting the gift of God. God’s gift of the Spirit must be exalted, but an offer exalts not the gift of God’s Spirit, the gift bestowed.

3. We must preach the Gospel as it is most fitted to the display of effectual grace. To offer God's grace is to steal: God saith, Thou shalt not steal.

4. We must preach the Gospel evangelically, so as, if possible, to stain the pride of all glory in the creature; we are to preach not ourselves but Christ Jesus the Lord.

5. We must preach the Gospel depending on the operations of the Spirit to beat down the practical Arminianism of our natures ... Arminianism is the universal nature of mankind.

6. We ought to preach the Gospel discriminately, so as in the light of the Lord to define when Christ and salvation are effectually given, where, and in whose hands, the gift lies.

7. We must so preach the Gospel as to take special care that we distinguish the Spirit’s work from the creature’s acts, in the practical truths we preach.

8. We ought to preach the Gospel in the way of Christ's institution. The command runs thus, Preach the Word, be instant in season, out of season, &c., 2 Tim. iv. 2. But there is no command for offers.

9. We ought to preach the Gospel as it has a special promise of success.

10. We should preach the Gospel so that the Gospel may justify itself: for the Gospel being but of one piece of grace, through all parts of it, is fitted so to do.

11. We should preach the Gospel, because it is sure as to individual persons, or particular interests, me or thee. But offers are all indeterminate as to anybody and so indeed are fixed on nobody.

12. We should preach the Gospel as it is discovered to be an admirable contrivance of way and means to effect salvation.

13. We ought to preach the Gospel so as to exalt it higher than any unconverted man in the world can by his fleshly arm receive it, or carry it in the pulpit to offer it to others in such a way.

14. We should preach the Gospel singularly; so the greatest part of professing ministers do not preach it.

15. We ought to preach the Gospel in sincerity and truth, which if we do, it will not give that open offence to such as are taught by God the Spirit respecting his own work, which offers do.

16. We ought to preach the Gospel in the encouragements of it unto salvation. But offers are no encouragements to salvation.... Encouragements are God’s operations of his grace.

17. We ought to preach the Gospel spiritually and discerningly, that the more our preaching is examined, cavilled at, despised, struck at and hated, the more it should discover ... how sweetly it accords with the Spirit’s work.

18. We ought to preach the Gospel so as Christ may see in it the travail of his soul and be satisfied.

19. We should preach the Gospel so as the ministers of Satan do not, nay, cannot; we should exalt free operations, which have from God an irresistible influence to overpower our corruptions, and free our wills of slavery and bondage to sin.

20. We are to preach the Gospel with confidence in Christ, and fear as to ourselves that we do not lay any stress upon the creature. Offers rob the Gospel of its properties, privileges and glory.

-Ibid, pp. 203 ff.

Neonomianism Unmasked by Isaac Chauncy (1693)

Neonomianism Unmasked or The Ancient Gospel pleaded Against the other called A New Law or Gospel by Isaac Chauncy (1693)

These are Picture PDF files. [It is written in Old English font]
Neonomianism Unmasked # 1
Neonomianism Unmasked # 2
Neonomianism Unmasked # 3
Neonomianism Unmasked # 4
Neonomianism Unmasked # 5
Neonomianism Unmasked # 6



William Styles defines Neonomianism as, "A schemed of Divinity propounded by Daniel Williams, D.D., which held that God has receded from the demands of the Moral Law, and given up its original obligations—and that the Gospel is a New Law, but of milder requirements, in which Faith, Repentance, and sincere though imperfect Obedience, are substituted in the room of the perfect and perpetual Obedience required by the original Law." (William Styles, A Manual of Faith and Practice)

Isaac Chauncy (1632-1712) is one of the leading opponent against Neonomianism. He sets forth his arguments against Daniel Williams in his classic book, "Neonomianism Unmask'd".


Feb 24, 2010

Fullerism by B.A. Ramsbottom

Fullerism

The complete works of Andrew Fuller (1754-1815) are now on the market, probably for the first time this century. They are strongly recommended by Sword and Trowel as “a magnificent collection of moving sermons and longer works,” and are sold by the Metropolitan Tabernacle.

It will be remembered that William Gadsby felt strongly moved to denounce “Fullerism,” and really the separation at the time of Gadsby, Warburton and Kershaw and their followers was in opposition to Fuller’s teaching.

What, then, was the teaching of Fuller?

Really he taught that redemption is indefinite, neither general nor particular, and emphasized man’s duty savingly to repent and believe: “If the satisfaction of Christ was in itself sufficient for the whole world, there is no further propriety in asking, Whose sins were imputed to Christ? or, For whom did He die as a substitute?”

We recommend William Rushton’s A Defence of Particular Redemption — whose sub-title is “Wherein the doctrine of Andrew Fuller relative to the atonement of Christ is tried by the Word of God.” (This little book is obtainable from Gospel Standard Trust Publications.)

It was against Fullerism that William Gadsby so strongly protested, and it was the infiltration of Fullerism into the old Particular Baptist denomination which, on the one hand, led to our churches coming into being as a separate group, and, on the other hand, the other churches moving towards generalism.

We were, therefore, very sorry to read a review (Evangelical Times, August) of a book on Baptist history (1688 to early 19th century) which, having spoken of “the deadening effect of ‘high Calvinism/ and the implications of the views of Dr. Gill . . . this deviation from biblical Christianity,” ended: “One thing is evident, the overall spiritual condition of the [Particular Baptist] churches was deplorable by the time that the Lord raised up Fuller, Booth, Carey, and their colleagues. Nowhere was the evangelical revival more needed than among the Particular Baptists.”

To say the least, this is a rash and doubtful statement.

It was gratifying, therefore, to read a reply which confirmed our opinion of the unsoundness of Fuller’s writings when we first read them many years ago. We wonder how many present day Reformed Baptists who exalt Andrew Fuller have ever actually read his Gospel Worthy of All Acceptation!

He comments on the disparaging statements concerning “that great saint John Gill,” and from his own study of the works of Fuller concludes:

“Gill preached the fallen nature of man, a holy and unchangeable God, free grace, a full redemption in Christ and a partaking of His imputed righteousness. Fuller believed these doctrines had made a ‘dunghill1 of the Baptist Movement and sought to make its theology ‘less contemptible. 1 How he did so can be read in his books The Gospel Worthy of All Acceptation and Dialogues, Letters and Essays ….

Fuller denies the redemptive nature of Christ’s atonement and looks upon His death merely as a sign of God’s moral displeasure against sin. The shedding of Christ’s blood to pay the debt of sin is a mere “metaphor’ and not to be taken literally. Christ did not really become sin for the sinner’s sake and the elect sinner does not really become righteous through Christ’s indwelling in the new man.”

We have felt it right only to include those things we ourselves have personally observed.

We wonder if those who make so much of Andrew Fuller and exalt his position in church history know what he really did believe?

May our young people be warned and stick fast to Gadsby and Kershaw.

By B.A. Ramsbottom

Feb 20, 2010

Christopher Ness (1621-1705) - answeres to the Arminian duty faith and the Arminian universal offer

An Antidote Against Arminianism by Christopher Ness [book]
PDF Download HERE

Picture PDF Download HERE
This book has been recommended by Dr. John Owen.

Feb 19, 2010

Gems of Grace from David Ardito

Some of the titles have been added by the editor [Abraham] for headings. David is a dear friend of mine.

Thoughts on The War between my Flesh and my Spirit
Rom 7:18 "For I know that in me (that is, in my flesh,) dwelleth no good thing." I have only one enemy in this life: My flesh. This flesh hates God. It has no desire for the Perfection of Beauty. It looks at the cross with contempt and would that God were not. It wants its own and will kill, steal, and destroy to obtain. It is a slave to corrupt passions and desires so to be. It knows not God and is content as such. It will not obey the truth of the gospel, but rather enjoys unrighteousness and sin. It would rather suffer in the torments of eternal hell than to submit to Christ as Sovereign Lord, bowing in honor and fear to Him, even for a moment. There is no good thing in my flesh. It wages war against the Spirit that God has graciously put within me, and is capable of doing the worst acts of sin any human has ever committed in order to destroy this Spirit. It never will. My flesh will not believe this though. It refuses God’s Word and is not subject to it. It is God’s enemy as it is mine. Through Christ I can be separated from myself, yea, I already have been. I can hate with righteous anger that which if it could, would crucify Christ forever and never be tired of causing Him sufferings. But praise be to God, for grace has given me freedom from this filthy heaven-hater. He has delivered me from the bondage of sin and death. O my soul, look unto your mediator! He ever lives to intercede on your behalf! He will not forsake you utterly, nor leave you to be ever wounded by this selfish carnality that temporarily abides within you. He is your victory and has overcome this perversion of nature. O thou flesh! You are and have nothing! You are despicable and I indeed rejoice with my God in your death. Thank you precious Father for yielding your sword and crucifying this flesh in your Son at Calvary! Thank you for raising Christ from the dead and thus raising me to newness of life in Him! Thank you.

Gal 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Accepted in the Beloved
If propitiation has occurred by virtue of the cross of Christ in any real sense, and yet God withholds from lovingly justifying his elect, he becomes unjust; for where there is no actual love there must be actual hatred. If this actual hatred has been removed, yet actual love is withheld, the entire meaning of propitiation is thrown out the window. To say that God loves those who are not counted as righteous is to charge God with unrighteousness. God hates sin and wickedness. Prov. 17:15. Gods love cannot be divorced from righteousness. If we were ungodly when he justified us, which is true, then it must be that he was not looking at us when he shows love, but rather, he was looking at Christ, with whom we are in union. He can only love the ungodly if they are accepted in the Beloved. Unless we are to believe that he was only a potential wrath remover; a possible propitiation. Far be that from truth! Note: the non-imputation of sin is the imputation of righteousness, see Rom. 4.

Crucified with Christ and Justification by Faith To be crucified with Christ means that I (in him) suffered the fierce wrath of God that my sin deserved. Justice is satisfied when the crime is paid for. When I died with Christ (in Him), God's just anger and hatred of me and my sin was appeased; God could not be angry anymore towards me because everything I deserved I got (in Him). This is the essence of substituonary atonement. Christ was my substitute. If the Judge continues beyond the atonement (where I suffered with Christ; in him) to have real hatred and wrath towards me, even though everything that justice required was met, he violates and goes far beyond his holy, perfect, pure, and upright nature as a just judge, and becomes corrupt. The law demands nothing further than what my violation of it deserves. Why do I say this; what is my point? It is this: Justification, in the Judges' and in the laws' perspective, must exist before any of Gods people believe, that is, before any of the elect of God have faith, because the law has already been satisfied.

Propitiation (the act of wrath being removed) has already occurred, for Christ has already died. Before I was born (and born again) I already suffered the wrath of God (in Him) and thus as far as the Judge and His Law are concerned, I, before I was born, was considered righteous, for my Substitute already took my place and suffered what I deserved. How does this understanding of biblical justice and justification correspond with the "justification by faith" the bible so often speaks about, you ask? It is abundantly clear! Faith is that spiritual gift of God whereby He assures us that we have a strong hope and consolation in Christ, our righteousness. Faith is a receiver, like an ear. Thus, the scriptures speak of the "hearing of faith".

Justification by faith is not referring to justification wherein the Judge and His Law confess me as righteous because I have faith, but rather wherein I in my spirit and conscience, receive the confession of righteousness the Judge and His Law have already made concerning me (via the fact that Christ already died for me). Regeneration does not cause justification in the eyes of the Judge and the Law, but rather regeneration causes the receiving of justification (faith) in the eyes of the conscience, the place where the soul is set free from the actual prison bars and tastes and sees of His righteous standing before God because of what Christ already accomplished and my behalf. If you get a letter from the bank stating that the debts you owed had been paid for months ago and you didn't know it, once you receive the letter, that doesn't suddenly make you debt free. You already were debt free the moment the bank received just reasons for clearing your debt (by some form of payment). Just because you opened the letter and believed what they were saying does not create the grounds for their clearing of your debt. Justification by faith is freedom in the spirit and conscience of the child of God who is given "the evidence of things hoped for".

To not believe that the elect are actually justified in the eyes of the Judge and the Law before they receive the good news (faith), is to undermine both the justice of the Judge and His Law, and the substitutionary and vicarious atonement of Jesus Christ for His chosen people, and it is to make the receiving of the good news (faith) the reason why the bank has cleared the debt, rather than actual payment. Faith plays a role in justification, just not in causing it. Rather, it receives the truth of actual and previously wrought out freedom (in Him). Amen.

Should we preach alongside those who teach the Arminian position
The gospel message itself is not "believe and be saved". It's true those "who believe are justified from all things", but the gospel itself is the truth of the cross, resurrection, intercession, etc, of Christ. If we base our fellowship on the fact that someone gives a gospel call consider that even Mormons can quote Rom. 10:9. The reason I can never preach alongside an Arminian is because they preach another gospel; specifically regarding the atonement of Christ. Arminians believe Jesus died for me just as much as he died for all men in hell. When they tell the lost to believe on Jesus they typically don't say it like this per say, but it is what they really mean. They believe Christ did all things equally for all men; as much for themselves as for those who perish. Thus, the only difference between them and those in hell is their will. They believe that their will made them to differ, not the grace of God.

Secondarily, they do not believe substitutionary atonement. They redefine it to mean not that Jesus took my place but rather that he took sin's place. By "sin" they mean not any man's specific sins, but rather all mankind's sin. When asked what they mean, the typical response is to quote verses about how Jesus died for sin. But this never actually answers the question because whatever they interpret them as meaning, they don't mean that men are actually and really justified by such an atonement. It is as though he died for the 'concept' of sin, but not my literal sins. But God will throw me into hell and not the concept of sin, if no just reason for pardoning me is found. Essentially they use all the same arguments as a universalist, but unlike the universalists, they deny that all men will be saved. They preach another atonement than the bible. One that makes salvation possible if man makes, through his will, himself to differ from those who finally perish. They are telling men to trust on a saviour who failed to save those for whom he died to save. They tell the lost to believe on one who cannot save unless they will him to. They proclaim a gospel that didn't accomplish salvation for those who are in hell, though God did everything he could possibly do to redeem them.

Imagine being a convicted sinner hearing a message like that. You know the horridness of your sin; you have tasted of your inability to please a righteous and holy God, and then you are told to put your hope in the very thing that couldn't save many for whom it was intended to save. This would be a message of despair. What confidence would it give you to know that Christ did everything for others as much for you, and for others it didn't work? It is not a message that will "purge your conscience from dead works to serve the living God." It is a message that would cause a lost person to place confidence and hope in their will, not in God's will alone. The true gospel brings hope because it lies outside of our "willing or running". God justified me when I was unwilling and ungodly. This alone shows both the efficacy and definite nature of the work of Calvary, and that God's non-condemnation (justification) of me is outside of anything in me (my will). This is exactly what the true Arminian denies. They deny the biblical gospel.

Ultimately, we must be careful not to confuse the call of the gospel with the gospel itself. The gospel call it purposed and designed to direct those who have been struck through by the arrow of God's law to find confidence and assurance in the One who took upon Himself their personal judgment and punishment. The call directs to the gospel. The Arminians, however, view the gospel not as a gift but rather an offer. They believe God offers the possibility of salvation to everyone, but actually grants salvation to no one. The true gospel, however, is a gift not an offer. I could never preach with an Arminian because I could not preach a limited, definite atonement and be in unity and harmony with them. I could not preach a sure and victorious atonement without feeling as though I were preaching to them and not only to the lost.

The One Cause of Reconciliation and Propitiation
"If the means to reconciliation is the atonement and thus propitiation is defined as the end result of Christ's life and death, then it must follow that propitiation has already occurred for those for whom Christ died, because He already died. If the cause of propitiation has already occurred then the effect of the cause has occurred; unless by some strange logic the effect is not caused by the cause...I mean seriously, if a cause (the atonement) is the only reason for the effect (sins being propitiated) then tell me how it is that if Christ died for all mankind universally, that He still has wrath for any? Does not propitiation remove the wrath (condemnation) of God against sin? I assert that if Christ died for all then the Father has no anger towards any and hell is empty of men. You will answer by stating that this cannot be because men have to receive the propitiation before it can be applied to their account. But consider how this makes there to be two causes for propitiation. One is the blood of Christ; the other is the belief of man. This cannot be because the Scriptures state only one cause for reconciliation; for example in Is. 53, "By his knowledge shall my righteous servant justify many; for he shall bear their iniquities." Where justification has occurred, propitiation has occurred and vise versa. Both have occurred none the less before any man believed, for Christ took them upon himself from eternity in redemptive covenant, and bore them in time upon his frame at the cross. Christ died for those for whom he said he died for, and the wrath of God has been removed (propitiation) for all those for whom Christ died.

John 10:14-15, "I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep."

Justification from Eternity
...Legal justification has already been declared in the mind and heart of God before the world began, through redemptive covenant among the Godhead, and in eternity God loved us with an everlasting love, having chosen us in him before the foundations of the world, for in the mind and heart of God Christ was slain before the world began. This means that we were accepted in the beloved and in the mind and heart of God, our sins were not imputed to us, specifically to our account, which can and does exist in the eternal mind and heart of God before our actual persons do. In time when faith is given to us we recieve the love of God which is shed abroad into our hearts wherby we cry abba father. Justification through faith is justification in the mind and heart of the believer who is recieving a saviour who already died for them, who already loved them, who already propitiated the wrath of God against their sinful nature, and who already was sitting at the right hand of God interceeding for them, all before they believed. Faith does not change or create history, but recieves it.

To be crucified with Christ means that I (in him) suffered the fierce wrath of God that my sin deserved. Justice is satisfied when the crime is paid for. When I died with Christ (in Him), God's just anger and hatred of me and my sin was appeased; God could not be angry anymore towards me because everything I deserved I got (in Him). This is the essence of substituonary atonement. Christ was my substitute.

If the Judge continues beyond the atonement (where I suffered with Christ; in him) to have real hatred and wrath towards me, even though everything that justice required was met, he violates and goes far beyond his holy, perfect, pure, and upright nature as a just judge, and becomes corrupt. The law demands nothing further than what my violation of it deserves. Justification, in the Judges' and in the laws' perspective, must exist before any of Gods people believe, that is, before any of the elect of God have faith, because the law has already been satisfied before they had faith. Propitiation (the act of wrath being removed) has already occured, for Christ has already died. Before I was born (and born again) I already suffered the wrath of God (in Him) and thus as far as the Judge and His Law are concerned, I, before I was born, was considered righteous in my account, for my Substitute already took my place and suffered what I deserved.

Faith is that spiritual gift of God whereby He assures us that we have a strong hope and consolation in Christ, our righteousness. Faith is a reciever, like an ear. Thus, the scriptures speak of the "hearing of faith". Justification by faith is not refering to justification wherin the Judge and His Law confess me as righteous on the condition of my will and faith, but rather wherein I in my spirit and conscience, recieve the confession of righteousness the Judge and His Law have already made concerning me (via the fact that Christ already died for me; the law was already satisfied for me by him). Regeneration does not cause justification in my account, in the eyes of the God the Judge and His Law, but rather regeneration causes the recieving of justification (faith) in the eyes of the conscience, the place where the soul is set free from the prison bars of the flesh, and tastes and sees of His righteous standing before God because of what Christ already accomplished on my behalf.

If you get a letter from the bank stating that the debts you owed had been paid for months ago and you didn't know it, once you recieve the letter, that doesn't suddenly make you debt free. You already were debt free the moment the bank recieved just reasons for clearing your debt (by some form of payment). Just because you opened the letter and believed what they were saying does not create the grounds for their clearing of your debt. Justification by faith is freedom in the spirit and conscience of the child of God who is given "the evidence of things hoped for".

To not believe that the elect are actually justified in the eyes of the Judge and the Law before they recieve the good news (faith), is to undermine both the justice of the Judge and His Law, and the substitutionary and vicarious atonement of Jesus Christ for His chosen people, and it is to make the recieving of the good news (faith) the reason why the bank has cleared the debt, rather than actual payment. Faith plays a role in justification, just not in causing it. Rather, it recieves the truth of actual and previously wrought out freedom (in Him).

2Ti 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

2Ti 1:10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
The Instrument of Faith
God gives his believing ones "the assurance of things not seen", for that is what their very faith is confident assurance.

Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.
Rom 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God:
Rom 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

Faith that places confidence in itself will not stand at the judgment. Faith must lay hold of Christ, for it is the very "evidence of things hoped for", and that thing hoped in is Christ himself. Faith that lays hold on itself is suicidal faith. The only confident ground of justification is the death, resurrection, and intercession of Jesus, not in my faith. Notice Paul agrees for he gives us the reason why none can lay a charge to the elect (and it is not because they believe, but rather because Christ died):

Rom 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
Rom 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

The hope of a Definite Atonement
...A limited atonement is important because it is a definite atonement. The only other option is an atonement that doesn't actually propitiate sins. That means either the atonement of Jesus Christ actually removed the wrath of God for all those for whom He died (i.e. the elect), and thus God currently is not wrathful towards them (even who are not yet converted and born again; whom God will bring; future tense: "other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." Joh 10:16) , or the atonement didn't actually propitiate the wrath of God towards those for whom Christ died, and thus they are all currently under the condemnation of the Law.

This is the most important doctrine in the universe and is the only ground of hope for the guilty sinner, and the converted saint. It is that by which men are actually saved and it is that by which the bible beckons all God's sheep to put their hope in; for "He laid his life down for the sheep". It affects my walk because there is nothing else for me to stand on other than an atonement that actually bore my sins, unlike one that only potentially bore my sins, conditioned on something I will or something I do. Which atonement do you believe in? Do you believe that God has done all things equally for all men? If so, what makes you to differ from those who in the end actually perish, if God did all things equally for all men universally? Do you believe in the end it will have been your will that makes you to differ from those in hell?

What is preaching?
Preaching is a declaration of something. When we "preach" the gospel, we are declaring the gospel. The gospel is a historical fact that Christ actually "redeemed us [his chosen people] from the curse of the law being made a curse.

That means in God's heavenly courtroom the verdict has already been settled, for Christ has already died. God (the Judge) is no longer wrathful towards those for whom Christ died because Christ fulfilled the demands of the law on their behalf (substitutionary atonement). The court has been adjourned, for the verdict has been found.

You were not physically in the courtroom, but your Surety was there, on your behalf, bleeding and crucified. Preaching the gospel is like going back to the prison yard where sinners are bound in chains of hopelessness and despair, and declaring to them the events of the courtroom. God the Spirit, not the preacher, bears witness with his sheep's spirits (who are not all the prisoners, but who are among them), and validates that the occurrences of the courtroom are true and that they themselves were represented there that day by Christ crucified.

The job of the preacher is not to play the role of the Holy Spirit (Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God: ), but rather to declare glad tidings (Act 13:32 And we declare unto you glad tidings, how that the promise which was made unto the fathers,), of good things (1Jn 2:25 And this is the promise that he hath promised us, even eternal life.), which as God lives is for all those for whom Christ died: Heb 6:16-20 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus,".

Man’s inability to do good and his duty to obey the Law
And we need to remember that those who truly hold to free will define it as an "A-moral" will; that is, a will that is like a clean slate, with no bias or bent or crooked desires. Essentially this is a direct denial that mankind fell in the fall of Adam as the Scriptures teach; which is why you have many of the Pelagians denying the doctrine Original Sin.

Since the fall of mankind into sin, however, the will of man has been defiled and corrupted. But remember, just because man lost his will to obey God in the fall, doesn't mean that God lost his authority to command men to obey him in the fall. Man fell in the fall, not God. For some strange reason so many people get caught up in this. They think it just is not fair for God to command men to obey him, when man doesn't possess the will to obey him. But consider the justice of God towards those in hell. They do not possess the ability to obey God, yet God doesn't set aside his law against them. No, the neglected duties of the law torment their consciences day and night, for God is the Lord, He changes not; He is the same yesterday, today, and forever; immutable in all his eternal purposes, even in the midst of the fall of mankind in Adam. The duties of the law bind every soul irrespective of their moral condition. Thus, if God had not sent the gospel to redeem some from among men, (praise Him for doing so!!) none would ever be saved, and there would never for all eternity be a righteous echo from the perished of "Injustice!!", for God is the Righteous Judge, and will by no means clear the guilty.

Hebrews 4:10 - Entering into his rest
Hebrews 4:10 "For he that is entered into his rest, he also hath ceased from his own works, as God did from his." Before a soul is tucked into the bed of rest by the Lord Jesus, wherein he finds a strong consolation of habitual peace andcomfort as he ceases from the cursing of trusting in man and making flesh his right arm, he must first be made awake by the terrors of the law out of his former resting. This ordeal is the fit means the Lord has ordained to bring his elect children out from under the deceptive sheets of self righteousness which are as a filthy garment which spots the flesh with worldly comforts. As the lord awakens them into a state of weariness and restlessness they hear the gospel of their salvation from the lips of the crucified One and are beckoned to come to him and he will give them rest. As the spirit enables, they find themselves entering into his rest and ceasing from their own works for justification into the comforts of blessed tranquility and the assuring love of God in Christ their Hope.

The gifts of family toward a weak and frail soul
Lord, thank you for my family. Thank you for my wife and thank you for my children. I joy in your abundant blessings and timeless gifts of love I have experienced through them. I see your sweet lovingkindnesses in pouring over me moments of sober affection that we all share together underneath your gentle care. I know this life is a solo moment, standing alone as a monument to your creative glory, yet is full of solo moments, each revealing to this heart your mercy and great love, teaching me the value of Now. Lord, it is difficult not to respond to these seasons without the feeling of unsatisfaction... Not with You, but with my mortality. It is a plague that strikes fear into this carnality, yet seems to weaken and dissipate as Your indwelling Presence puts to death the deeds of the flesh. When I rest in your Works towards me, your promises of future and present grace, I am comforted and feel the breath of content beside me. These fleeting moments are then best resolved with the only suitable and God-centered direction my heart may cleave to, namely, thankfulness and joy. May you teach my heart to set it's affections on things above in this manner, dear Lord. When the desires of my Spirit are in union with Yours, I will not fear the tide of time as it sweeps away my daughters kisses, but will say to my soul, "hope thou in God." Depart from me corruptible worries and earthly tears, and may these eyes spring forth joy in God as they worship the Creator for these drops of heavenly affection in the gifts of family toward a weak and frail soul.

"...who maketh thee to differ from another?"
‎1 Cor. 4:7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

You can find out really quickly where someone's understanding lies by asking them the simple question of what makes them to differ from someone who perishes in hell. If they say something other than the grace of God, like the difference lies in the decisions I made compared to the decisions they who perish made, they must understand that their hope cannot possible be in Christ alone. Grace compels us to grasp and look only to the mercy of Christ alone, not on our 'willpower'. The carnal mind cannot view the blood and righteousness of Christ as sufficient alone to pluck sinners from the fiery brand, but would rather perish under the torments of eternal damnation than to freely receive gifts of love and salvation from the Lord. This is why those who receive Him, do so from a quickened vantage point; that is, they see Him not as blind men, but as seeing; not as deaf men, but as hearing. God first makes us alive that we may freely live with Him. This is also why God does not come to offer the carnal man anything, but comes to release such a man from his carnality. He delivers His sheep from the enslavements of both their fleshly passions and their lack of hope. But woe unto those who justify themselves with 'will-worship' and false flatteries to the law. Their reward will not be long delayed, for they shall see the King from on High with Justice in His right hand.

This question you might ask them is especially eye opening for someone who believes in a universal atonement. This is because if they believe that Jesus died just as much for them as for those who perish, what makes them to differ from others who perish? Can it possibly be the grace of God in Christ's atonement alone? or must something else be done. If something else must be done to not go to hell, as they may believe many for whom Christ died do, then it must be true that the saving blood and righteousness of Christ is not after all the thing that actually makes the difference. Just that thought alone makes me want to throw up. It is sickening to my soul to place confidence and hope in anything outside of Christ and His eternal works alone! How is that possibly comforting to a weary and heavy laden soul who is thirsting for righteousness and longs for words of hope and comfort; one who's soul is bleeding from law wounds inside? It is a nightmare to suggest to such a person that they must not receive assurance, joy, and hope that Christ is everything they need for eternal redemption; but that they need to do something more than Calvary or they will perish like the rest of the sinners for whom Christ died as a legal substitute. It is cancerous.

What does it mean to abide in Christ?
In verse 4 of that Chapter Christ says " Abide in me, and I in you". The image is that of unity and oneness. Everything we have in this Christian life is a direct result of the "one flesh" relationship that we have with Him. This is true with our justification; Rom.4:10 " For he that is entered into his rest, he also hath ceased from his own works, as God did from his." and of our sanctification; Rom. 7:4 "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God."

Consider our unity with Him. So much so we are called His "Body" or His "Members": 1 Cor. 12:27 Now ye are the body of Christ, and members in particular.

Notice that we are partakers of the divine nature (Christ in you the hope of Glory) through knowing Him, whereby He gives to us infallible promises of grace to overcome this world: 2 Peter 1:3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Being a partaker of the divine nature is to abide in Christ, as I understand.

Thank you Lord that you give us comfort in the Scripture and that your Spirit assures to our hearts those "exceeding great and precious promises". Without these imparted to us in a "knowing" relationship with you we would wither and dry up and be cast out as those who bear fruit unto damnation do. Praise Your name for delivering us from the power of darkness and translating us into the kingdom of your dear Son. Please cause your sheep children who are restless, to be partakers of the divine nature and strongly hope in Your eternal Works done for them, enabling their souls to joy in you in truth as that builder and framer who is God alone. And as for those who we encounter that are Yours from before the foundation of the world, but who are yet resting not in You, but in their beds of 'self-trusting'; rip off their sheets of self righteousness and put them by Your law into a weary and heavy laden condition, that they may be able to receive rest from Christ alone, through Your Spirit, by Your gospel alone. Cast away from us all doubt that you are our shelter and refuge and banner, and be to our daily lives light, to bring sight and understanding as we learn to live in You as You live in us.

Feb 7, 2010

The Assurance of Faith by Robert Hawker

The Assurance of Faith by Robert Hawker
[the titles have been derived from the content]


We rejoice in hope of the glory of GOD
But we must not stop here. Paul saith also, that we rejoice in hope of the glory of GOD. This is a third blessed effect springing out of a justified state before GOD in CHRIST. And I beg the Reader to consider the vast importance of this high privilege. Paul himself elsewhere calls it blessed. Speaking to Titus, he saith, looking for that blessed hope, and the glorious appearing of the great GOD, and our SAVIOR JESUS CHRIST, Titus 2:13. But it could not be blessed if it was not sure. If any guilt remained on the conscience, fear would damp the hope. Hence the justification here described by the Apostle, is considered by him as full, perfect, and complete. We have peace with GOD. We have access by faith into this grace wherein we stand. And in consequence we rejoice in hope of the glory of GOD, that glory which shall be revealed. When CHRIST, who is our life, shall appear, then shall we also appear with him in glory. See those scriptures, Leviticus 16:21; Isaiah 53:6; Romans 8:1-39; Daniel 9:24; 2 Thessalonians 1:10. [from his commentary on Romans 5]

Trusting in GOD the FATHER’S covenant-love
I beg the Reader to notice with me, what a sweet, and gracious frame of mind, the Apostle was in, when he wrote this Chapter. If it be asked, what gave it him? The answer is direct: none but GOD the SPIRIT, whose great work is consolation, could have imparted it. And in proof, let the Reader observe, how confidently the Apostle speaks, of having received mercy. It was not a matter of doubt or question with Paul, whether he stood before GOD in a justified state, or not. Had it been so, he would have fainted at times, as those men do, who make justification a variable, or uncertain thing. For, as long as this is questionable in the mind and conscience; there will be no settled, steady, firm state, of trusting in GOD the FATHER’S covenant-love, and CHRIST’S all-sufficient merit, blood, and righteousness. But when a soul is conscious he hath received mercy, all cause for fainting ceaseth.

As this point is of immense consequence, in the life of every truly regenerated child of GOD, I would beg the Reader's patient attention to it, while, from Paul's example, in this place I take occasion to shew, the ground-work, and assurance, on which it is founded. I am not to be told, that the great mass, even of those who profess all the leading truths of the Gospel, are but too much living in a state of doubt, and suspense, on this most sweet, and precious point of faith. But this is from the weakness, and deficiency of their faith; and not from any defect in the principle itself. The faith of GOD’S people is supposed by the Gospel, to be a life of trust, assurance, and confirmation. The Prophet, ages before the coming of CHRIST, declared, that the work of righteousness (CHRIST’S righteousness) shall be peace; and the effect of righteousness, quietness, and assurance for ever, Isaiah 32: l7. And to this purport, the promise runs along with it, and keeps pace together. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee, Isaiah 26:3. If, therefore, there remained any uncertainty, in respect to the justified state of a child of GOD, whom GOD by sovereign grace hath called, with an holy calling; those blessed Scriptures lose their power. That man cannot be said to have quietness, and assurance for ever, as an, effect of his interest in, and dependence upon, the righteousness of the LORD JESUS CHRIST; while the shadow of a doubt remains in his mind, whether he hath received pardon, mercy, and peace, in the blood of the cross, and is justified by faith, throughout [through the] LORD JESUS CHRIST.

Now the ground-work, on which the child of GOD, truly taught of GOD, rests his full assurance of faith, and which keeps him, as Paul saith he was kept, from fainting, is the heart-felt conviction, that CHRIST, when he stood forth the Surety of his Church and people, truly, as the Prophet said of him, finished the transgression, made an end of sin, made reconciliation for iniquity, and brought in an everlasting righteousness, Daniel 9:24. In all that high transaction, CHRIST acted as his peoples' Sponsor, and Surety; and therefore, not an atom of guilt, either original, or actual, was left unatoned, on his peoples' conscience. Now then, if I, or you, or any and every child of GOD, whom GOD hath effectually called by grace, believe the record, which GOD hath given of his dear SON, namely, that GOD hath given eternal life to his whole body the Church, in his dear SON; and that, by virtue of the infinite value and preciousness of his righteousness and blood-shedding, they are justified from all things; how is it possible that there can be any suspense, doubt, or misgiving, on this grand assurance, of the redeemed child of GOD’s hope? Reader! do look, again and again, at the blessed frame of mind Paul was in, and which wholly arose from this one cause: and recollect, that this high privilege, was not Paul's privilege only; but the whole Church of GOD are equally begotten to it, and equally entitled to it, with the Apostle; because it ariseth not from any merit, or services in Paul, but the sole gift of GOD in CHRIST. Oh! my Brother! if like the Apostle, you would faint not, at any, and all the exercises, to which the LORD shall be pleased to call you; see to it, that Paul's testimony is yours. As we have received mercy, we faint not. [from his commentary on 2 Corinthians 4]

I thank my GOD, he saith. Right and property in GOD, as a Covenant GOD in CHRIST, is the only solid foundation for the assurance of faith. [from his commentary on Philippians 1]

Oh! for grace, until this great day of my GOD shall come, to love thee, and to live to thee, and to hail thy wonderous name! LORD! be thou my portion day by day, that by faith in this blessed hope, I may now live, and at length, in the full assurance of glory, die, and be one with thee for ever! [from his commentary on Colossians 1]

Enjoying the love-tokens of GOD in CHRIST
If we believe not yet he abideth faithful, he cannot deny himself. Reader! cherish the blessed assurance, for it is most blessed. GOD’S faithfulness doth not depend upon man's belief. His yea, and Amen, are founded in himself, and not in our improvement. It is indeed blessed-and refreshing to the soul, when a regenerated child of GOD enjoys those love-tokens of GOD in CHRIST, by the lively actings of faith upon him. But the LORD’S grace is not founded in human merit; and therefore depends not upon human improvement. Oh! the preciousness of an unchangeable GOD’s purposes in CHRIST. Jeremiah 32:40 Hebrews 6:16, to the end. [from his commentary on 2 Timothy 2]

Look to GOD the SPIRIT
Every one that is born again (and it is to such only that assurance is given) hath in him the testimony of GOD the FATHER’s electing love; CHRIST’S redeeming grace, and the HOLY GHOST's sovereign work upon their souls. And all that are thus born again, are infallibly secured from finally falling. And it is awful, in any one, to call it unscriptural, and highly dangerous, to question concerning such, their final perseverance, or to withhold from them the LORD’S assurance, when the LORD himself hath commanded concerning them saying; Comfort ye, Comfort ye my people, saith your GOD. Speak ye comfortably to Jerusalem, and cry unto her: that her warfare is accomplished: that her iniquity is pardoned: for she hath received of the LORD’S hand; (and so she hath, in the Personal sufferings, and death of her Head, and Husband, and Surety,) double for all her sins. Isaiah 40:1,2. Reader! do you look to GOD the SPIRIT, for the testimonies and evidences, of the new-birth. And if through grace, you discern the precious marks, of the LORD the SPIRIT’S regenerating work, upon your soul; listen to the same Almighty Teacher's own witness, to your sonship in GOD, and your redemption by CHRIST, against an host of self-righteous, and self-taught men! Romans 8:16, 17. 2 Corinthians 5:5. [from his commentary on Titus 2]

When faith begins her triumphs
Let us observe what is first said: Wherein GOD willing more abundantly to shew unto the heirs of promise the immutability of his counsels, confirmed it by an oath. Pause, Reader! Think of GOD the FATHER'S love, in this gracious, wonderful condescension. Was it not enough, in our GOD and FATHER, to choose the Church in CHRIST before the foundation of the world, to be holy, and without blame before him in love; to adopt the several members of CHRIST’S body to himself, as children in CHRIST JESUS: Ephesians 1:4-6, to present them to CHRIST: John 7:2, to accept them in CHRIST: to redeem them by CHRIST: to regenerate them by his HOLY SPIRIT; and to give them the assurance of eternal life. I say, was it not enough for, that GOD, who cannot lie, to manifest, by such rich, free, and unmerited promises, his love of the Church in CHRIST; but as if consulting the weakness, and infirmity of our faith, hath confirmed the whole by an oath? Well may we exclaim with the Apostle: Behold! what manner of love the FATHER hath bestowed upon us? 1 John 3:1. Reader! do not overlook this fatherly love of GOD. Here it is at this great bottom, on which the whole super-structure of the Church in CHRIST rests; faith begins her triumphs! [from his commentary on Hebrews 6]

Look for him by faith in the full assurance of his salvation
Nothing can be more satisfactory than the conviction, that CHRIST, as our great Covenant Head and Surety, hath passed into heaven itself, and is there as our Representative. So that in fact, we are there with him. So saith the HOLY GHOST by Paul, Ephesians 2:5-6. And this entrance into heaven, and sitting down on the right hand of the Majesty on High, not only manifests the everlasting safety of his people, but also proves the perfection of his obedience and sacrifice. He needed not as those high priests, a remembrance again of sin every year. CHRIST’S one offering of himself once offered, hath perfected for ever them that are sanctified. And it is this which every regenerated child of GOD is to plead before the throne continually; for it answers the whole demand of the law, silenceth all the accusations of Satan; is a satisfying reply to the alarms of conscience; and forms a full receipt to all the claims of justice. And what a blessed conclusion is made of the whole chapter. As death is the just sentence pronounced by the LORD on sin; and all men must partake of it naturally; so CHRIST by his death, took away the penal effects of death, in the spiritual and everlasting dominion of it, for all his people, and to them that look for him by faith in the full assurance of his salvation; he will assuredly appear again to call home his redeemed to himself; when he will personally come to be glorified in his saints, and to be admired in all that believe! [From his commentary on Hebrews 9]

The enjoyment of our union in Christ
The personal enjoyment each child of GOD hath, of his union in CHRIST, and interest with CHRIST, becomes another testimony, in the experience of the faithful. For amidst all the coldness and weakness of the LORD’s people, in the present low estate of the Church; still the LORD hath not left himself without witness, that he hath a seed that serve him, and which are counted to the LORD for a generation. There are seasons, in which JESUS doth manifest himself to his people otherwise than he doth to the world. They see him in his suitableness, in his all-sufficiency. They have bread to eat, which the world knoweth not of. And the LORD sometimes comes so near in the manifestations of his love and favor, that they smell the sweet savor of his name, and feel a joy unspeakable, and full of glory, receiving the end of their faith, even the salvation of their souls. [from his commentary on Hebrews 11]


The Faith of God's people
The consciousness of the love of JESUS, and, as Paul saith, the assurance, that JESUS loved me, and gave himself for me, even when matters in ourselves are most dark, and discouraging; these lift up the souls of the faithful above, all the things of time and sense, and induce a wise indifference to the mere dying circumstances around, in the blessed prospect of that city which hath foundations, whose builder and maker is GOD. Reader! Is this the faith of GOD'S people? And is it your faith also? [from his commentary on Hebrews 11]


And, dearest JESUS! may not all thy redeemed behold thee, waiting with delight for employment in that high character of thine, our Advocate, for all thy people, since thou hast already acted as their propitiation, and made complete satisfaction for them in thy blood? Do thou, LORD, then, take up every cause, and plead in thine own infinite merits, and death, for every one of thine, against all the accusations of Satan, the demands of GOD'S law and justice, and all the fears and misgivings of unbelief, and our own guilty consciences! Oh! the blessedness of the assurance, JESUS can and will save to the uttermost all that come to GOD by him, seeing he ever liveth to make intercession for them!

Hail! no less thou HOLY and Eternal SPIRIT! It is from thee cometh that unction, by which thy people know all things. Oh! for grace from GOD, to believe in GOD, and to continue in the FATHER, and in the SON, in the full assurance of the promise of eternal life! [from his commentary on 1 John 2]

Hence, whosoever hath these blessed views concerning CHRIST and his Church, and from the heart led by divine teaching is thus made acquainted with CHRIST, and believeth that JESUS is the CHRIST, this man hath the SPIRIT bearing witness with his spirit, that he is born of GOD. [from his commentary on 1 John 5]

Let no man take thy crown
For the LORD saith, let no man take thy crown. The heavenly crown cannot be supposed as meant, for who in heaven of the ungodly shall be there to take it. But it means the faith of assurance here below, Hold that fast, saith CHRIST, which thou hast; meaning your consciousness, that it is yours, in CHRIST. Faith gives present right, though not present possession. It becomes a reversionary interest, perfectly sure, and perfectly certain, after death, Faith, therefore, looks at it as such, and grasps it, as certain, as the heir of an inheritance, when he shall attain his majority, and is GOD out of his nonage. Reader! what saith your experience to these things? If the LORD the SPIRIT hath regenerated you from the Adam-nature of the fall, in that new birth; you are begotten to this lively hope by the resurrection of JESUS CHRIST from the dead to this inheritance incorruptible and undefiled, and that fadeth not away. The thing is certain, and the interpretation sure. Oh! the unspeakable mercy! There is no suspense, no doubt, no peradventures. A regenerated child of GOD, is in no uncertainty, as to the final issue. If CHRIST and his righteousness be mine now, it will be then, and then for ever! [from his commentary on Revelation 3]

Precious LORD JESUS! Give me with the eye of faith, unceasingly to behold thee, in this most blessed view, and let my soul be warmed continually, with the conscious assurance, that I have redemption in thy blood. Then shall I centre all my confidence in the LORD, who is in the centre of the throne for his people. [from his commentary on Revelation 5]




Feb 6, 2010

A Defense of Particular Redemption [The Atonement of Christ and Andrew Fuller] by William Rushton


A Defense of Particular Redemption [The Atonement of Christ and Andrew Fuller] by William Rushton


[Below is a small portion from the book] You can download the PDF HERE.

1.
If, as we have already seen, there be no particularity in the
atonement of Christ itself, but only in the sovereign purpose of God to render it effectual to some, rather than others; then it follows necessarily, that there is not any thing in the atonement itself which infallibly ascertains its application to any man. Mr. Fuller has not shown what there is in the atonement to secure its application to those for whom it was intended, and in this he acted wisely. For on the supposition of indefinite redemption, it is impossible to show any necessary connection between the atonement and the application of it; because its application whether to an individual only, or to the whole world, will arise not from any thing in the atonement itself, but solely from the purpose or decree of God. If, therefore, the indefinite scheme be correct, there cannot be anything in the atonement itself which infallibly ascertains its application to any of the human race.

2. But admitting that the extracts assert, namely, that there is something in the atonement which infallibly ascertains its application to all for whom it was intended; then it will follow that the salvation of one individual only, is a thing impossible, seeing that the atonement secures the salvation of many. In other words, it will follow that the salvation of an individual, or of a world, does notdepend only on the sovereign purpose of God, as Mr. Fuller affirms.

3. But further absurdities will be discovered if we inquire into the nature of that sufficiency which Mr. Fuller ascribes to the atonement. It is sufficient, he affirms, for all mankind—intended only for the elect. Now the fallacy of this will appear, if we attend to one simple truth; namely, that the Scriptures always ascribe the salvation of a sinner, not to any abstract sufficiency, but to the vicarious nature of the death of Christ. The atonement, therefore, is in no sense sufficient for a man, unless Jesus died for that man. Justice requires that the satisfaction be vicarious; so that the sufficiency of the atonement arises from this very thing, that Christ died in our stead. To this the Scripture always traces our salvation. "For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ WHO DIED FOR US." I conclude, therefore, that it is much less absurd to affirm with the Arminians, that Christ died for all mankind than to maintain with Mr. Fuller, that the atonement is sufficient for the salvation of those for whom it was not intended, and for whom the Saviour did not die.

If the nature of that sufficiency for all men, which Mr. Fuller ascribes to the atonement, be further sifted, it will appear to be nothing more than a conditional sufficiency, such as the Arminians attribute to their universal redemption. "There is," says Mr. Fuller, "such a fulness in the satisfaction of Christ, as is sufficient for the salvation of the whole world, were the whole world to believe in him." The atonement then, is sufficient for the whole world, conditionally—that is, if the whole world were to believe. The condition, however, is not so easily performed. Many professors speak of faith in Christ as comparatively an easy matter, and as though it were within the sinner’s power; but the Scriptures teach a different thing. They represent man by nature as spiritually bound with chains, shut up in darkness, and in a prison house. To this view, Mr. Fuller’s conditional sufficiency of the atonement stands opposed, as may be illustrated in the following manner. A wealthy and philanthropic individual visits Algiers, and approaches a dungeon in which a wretched captive lies bound with chains and fetters, and strongly secured within walls and doors, and bars. He proclaims aloud to the captive that he has brought gold sufficient for a ransom, on condition that the captive will liberate himself from his chains, burst open his prison doors, and come forth. Alas! exclaims the wretched man, your kindness does not reach my case. Unless your gold can EFFECT my deliverance, it can be of no service to me. The offer of it on such terms can do me no good. Now, although there is a great difference between spiritual and physical inability, yet one serves to illustrate the other. Man by nature is spiritually as unable to believe in Christ, as the Algerine captive is physically unable to break his chains and the prison doors; so that all this boasted sufficiency of the atonement is only an empty offer of salvation on certain terms and condition; and such an atonement is much too weak to meet the desperate case of a lost sinner.

But how different is the salvation of God! "By the blood of thy covenant, I have sent forth thy prisoners out of the pit wherein is no water."—Zech. ix. 11. Jesus, by his death, hath paid the ransom, and made the captives his own. Therefore he has a legal right to their persons, and with his own right arm he brings them forth. It is his glory "to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." –Isa. xlii. 6, 7.

It has just been asserted that the sufficiency which Mr. Fuller attributes to the atonement, is the same which the Arminians ascribe to their universal redemption. Whatever difference exists between him and them on other points, on redemption there is only a verbal variation. When Mr. Fuller asserts that the atonement of Christ is sufficient for all mankind, he does not mean that Christ so died for all mankind as to render their salvation certain: he only means that the atonement is sufficient for their salvation conditionally—that is, if they will believe. Dr. Whitby, the champion of Arminanism, explains his doctrine thus: "When we say that Christ died for all, we do not mean that he died for all, or any absolutely, or without any conditions to be performed on their part, to interest them in the blessings of his passion; but only that he died for all conditionally, or so that they should be made partakers of the blessings of his salutary passion, upon condition of their faith, repentance, &c." Here we find no essential difference between Mr. Fuller and Dr. Whitby on the atonement of Christ; the only difference between them relates to the purpose of God in reference to its application. Both agree in regarding the death of Christ as conditionally sufficient for all mankind; but the Doctor denies that the purpose of God ascertains the application of the atonement to any man; and in this respect he is more consistent with himself than Mr. Fuller. The coincidence of indefinite redemption with the Arminian scheme, may be further confirmed by comparing Mr. Fuller’s words with another quotation from the acute and learned Whitby.

Mr. Fuller defines reconciliation to be a "satisfaction of divine justice, by virtue of which nothing pertaining to the moral government of God, hinders any sinner from returning to him; and it is upon this ground that sinners are indefinitely invited to do so." He considers the atonement "as a divine extraordinary expedient for the exercise of mercy consistently with justice, and that is in itself equally adapted to save the world as an individual, provided a world believed in it." Now, let us hear the Doctor express the very same sentiments in other words: "He (that is, Christ) only by his death hath put all men in a capacity of being justified and pardoned, and so of being reconciled to, and having peace with God, upon their turning to God, and having faith in our Lord Jesus Christ: the death of Christ having rendered it consistent with the justice and wisdom of God, with the honor of his majesty, and with the ends of government, to pardon the penitent believer." Would to God that Mr. Fuller had been found in better company!

4. If it be necessary to pursue this "yea and nay" system still further, it is only to disclose more inconsistencies and more absurdities. If, as Mr. Fuller allows, Christ intended that only some should be benefited by his death, then he accomplished his intention according to particular redemption, by paving their ransom only. It is absurd to represent Christ as paying a ransom sufficient for all, when he intended only to redeem some! Or to affirm that Christ is a sufficient Saviour of those whom he never intended to save!

Whenever the Scriptures speak of the sufficiency of redemption, they always place it in the certain efficacy of redemption. The atonement of Christ is sufficient because it is absolutely efficacious, and because it carries salvation to all for whom it was made. It is sufficient, not because it affords men the possibility of salvation but because, with invincible power, it accomplishes their salvation. Hence the word of God never represents the sufficiency of the atonement as more extensive than the design of the atonement, which Mr. Fuller has done. The Scriptures know nothing of a sufficient redemption which leaves the captive to perish in slavery, nor of a sufficient atonement which never delivers the guilty; but they speak of a redemption every way sufficient and efficacious—a redemption which cannot be frustrated, but which triumphantly accomplishes the salvation of all its objects. "Let Israel hope in the Lord; for with the Lord there is mercy, and with him plenteous redemption. And he shall redeem Israel from all his iniquities." Ps. cxxx. 7, 8.

[You will find the next quote further in the book]

The doctrine of indefinite redemption is greatly injurious to the comforts and joys of believers.

1. The notion that the death of Christ is conditionally sufficient for all mankind, that is if all mankind were to believe in it, leads the sinner at once to the performance of some duty which he imagines will give efficacy to the death of Christ and render it available to him. By this means he is lead to draw comfort from his duties instead of the finished salvation of Christ. This error is the fruitful cause of the disquieting fears and legal bondage of many professors. They are constantly in fear lest they have not performed the requisite condition and, after much toiling, their uneasy spirits are as far from rest as ever, and again they utter the old complaint, "What lack I yet?" They have no notion that the alone work of Christ made manifest to the heart by the Holy Spirit, is sufficient to give joy unspeakable without the performance of some duty on their part, and therefore they are in constant perplexity lest this important duty should not have been performed. "I find," said Mr. Owen Stockton, "that though in my judgment and profession, I acknowledge Christ to be my righteousness and peace, yet I have secretly gone about to establish my own righteousness and have derived my comfort and peace from my own actings. For when I have been disquieted by the actings of sin, not God speaking peace through the blood of Christ, but the intermission of temptation and the cessation of those sins have restored me to my former peace. When I have been troubled at the evil frame of my heart, not the righteousness of Christ, but my feeling of a better temper hath been my consolation. I have prayed against, and resolved against sin, striven with sin, and avoided occasions of sin; all which a natural man may do. But how to fetch power from the death of Christ, how to believe in God for the subdueing of sin, and how to do it by the Spirit, have been mysteries to me."

In this state of bondage are many precious souls detained because they cannot see the absolute perfection of the work of Christ. They allow that Christ has done a great deal for sinners, but something they imagine must be done on our part to render his blood available; and that something not being able to satisfy divine justice and being too weak to purge their guilty conscience, they are disquieted. But when the soul is driven from every other refuge to trust in Christ alone then it finds rest. It no more asks, "What lack I yet?" knowing that the law is magnified, justice satisfied, and God the Father well pleased in his beloved Son: "for we who do believe have entered into rest." [Heb. iv. 3.] "Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned." [Isaiah xl. 1, 2.]

2. The knowledge which believers have that Christ died in their stead, and gave himself particularly for them, is full of the sweetest consolation to their ransomed spirits. Who can describe the inward peace which fortified the mind of the Psalmist, when he uttered those memorable words, "My lips shall greatly rejoice when I sing unto thee; and my soul which thou hast redeemed?" Ps. lxxi. 23. Or can we express the comfort which is poured into the heart of an afflicted saint, when the Holy Spirit brings powerfully to his mind such a precious promise as this? "But now, thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel; Fear not, for I have redeemed thee—thou art mine. [Isaiah xliii. 1.] No small part of the consolation comprehended in such promises arises from distinguishing love and special redemption. But if Christ died for sin abstractedly, he died no more for one man than another, and the comfort derived from particular redemption is vain.

3. A spiritual conviction of union to Jesus, in his death, resurrection, and exaltation, is essential to a believer’s joy. The comfort of a saint is, that he is dead judicially with Christ. He rejoices in this, that Jesus is alive from the dead to die no more, having made an end of sin, and as the sins of his people are no more found upon him death hath no dominion over him, but he lives evermore unto God. Now, the Spirit assures a believer’s heart that Christ and he are one. A saint, through the Spirit, reckons himself to be "dead indeed, unto sin, but alive unto God through Jesus Christ our Lord." He is crucified with Christ, dead with Christ, risen with Christ, and exalted to sit in heavenly places in Christ, and all this is the spring of his joy. "Your spirits," says the holy Mr. Walter Cradock, "will never be heightened and raised to live the life of Paul by beholding any thing that is in you personally in your possession, but what you are by relation and marriage to Christ. Reckon yourselves dead with Christ; and so conceive, I am a just man; I was bound once to the law of God, a terrible law; and there are thousands in hell paying the debt, and cannot pay it; and yet I have payed every farthing, and the law cannot ask me more. I have offered a perfect righteousness to God; and I am now sitting at God’s right hand in heaven, by my union with Jesus Christ." (W. Cradock’s works, page 25.) Another of the precious sons of Zion thus expresses his faith in a living Redeemer, and exercises the confidence of his ransomed spirit. Referring to the cross of Christ, he says,

"My full receipt may there be view’d,
Graven with iron pens and blood,
In Jesus’ hands and side;
I’m safe, O death, O law, and sin,
Ye cannot bring me guilty in,
For Christ was crucified."—CENNICK

In this manner do believers joy in God, through our Lord Jesus Christ, by whom they have received the atonement. But all this proceeds on the supposition of union to Jesus, when he died and when he rose again; but no such union existed between Christ and any of Adam’s race if the indefinite scheme be true.

4. The covenant interest which God has in his people and they have in him, is a fruitful source of consolation to the saints. It constitutes the grand promise of the new covenant: "I will be their God, and they shall be my people;" and it is the bulwark of their security: "Fear not: for I am with thee, be not dismayed, for I am thy God." An afflicted saint possesses a peace which passeth all understanding when the Holy Ghost enables him to say, "The Lord is my God." This dries his tears, brightens his countenance and cheers his mournful heart. It comprehends all he can desire in time and to eternity. "They shall call on my name, and I will hear them; I have said, It is my people, and they shall say, Jehovah is my God." [Zech. xiii. 9.]

But the advocates of indefinite and universal redemption seem not to acknowledge this covenant union. They believe that God has a peculiar regard for pious people, but as for that conjugal covenant relationship, which flows from electing love and everlasting kindness, they know nothing of it. This federal connection arises out of discriminating love and is consistent only with special redemption, because all the blessings of the everlasting covenant are ratified by that blood which was shed for many.

Feb 3, 2010

Implications of duty faith by John Foreman

Below is a section from John Foreman's book "Duty Faith" You can download the PDF of the entire book HERE.



Implications of faith unto salvation being the natural man's duty

The two words law and faith are very comprehensive systematical terms; very different in their nature, and occupying perfectly distinct premises. The law occupies the entire premises and dominion of death through sin; and faith occupies the entire premises of life and salvation, by divine promise, through the blood and righteousness of the Son of God. So that we may observe, that as faith cannot be separated from any part of its connection and interest, then,

First. If faith unto salvation be the natural man's duty, then it must be the natural man's duty to be all that the actual believer, through grace unto salvation, really and properly is. And then it must be the natural man's duty to be of God's chosen in Christ before the foundation of the world - to be of the predestinated unto the adoption of sons - to be of the foreknown predestinated to be conformed to the image of the Son, to be called, to be justified, and to be glorified - to be a vessel of mercy afore prepared unto glory - to be redeemed by the blood of Christ - to be born of the Spirit - to be quickened together with Christ - to be God's own workmanship of new creation in Christ Jesus to be of God's will begotten with the word of truth - to be a kind of first fruit of his creatures - to be a saint in Christ Jesus - to be an heir of God, and joint-heir with Christ - to be loved of God with an everlasting love - to be ordained, not unto wrath, but to obtain salvation through our Lord Jesus Christ - to be made meet by God the Father, to be a partaker of the inheritance of the saints in light - to be loved of Christ and washed from sin in his own blood to be by Christ made a king and a priest unto God to reign with him for ever, and to be kept by the power of God, through faith, unto salvation. All this, the real believer, through grace unto salvation is, and by the riches of grace is most mercifully made to be; so that a man cannot be a believer unto salvation without being all this by grace; and so all this must be the natural man's duty to be, if faith unto salvation be his duty.

Second. If faith unto salvation be the natural man's duty, then it must be the natural man's duty to have all what the actual believer through grace unto salvation truly and properly has, according to the word of God. And then it must be the natural man's duty to have the fear of God put in the heart, and his law written in the inward parts, by the Lord's own hand, according to his promise to his own, Jer 32: 40 - to have the hope of the promise, the hope of God's calling, the hope laid up in heaven, the hope of righteousness, the hope of eternal life, the good hope through grace, the hope of glory - to have the faith of God's elect, the faith of the operation of God, the faith that is not of man or of works, but God's gift only, the common faith of the household of God, and to be of that household; the faith that is the pledge, earnest, title deed and note-of-hand substance of all things hoped for on the promise of God to the heirs of salvation - to have the heritage of them that fear the Lord - to have the seed of God in the soul which the wicked one toucheth not - to have redemption in Christ - to have fellowship with God - to have the Holy Spirit as a teacher and leader into all truth, as a testifier and glorifier of Jesus, and as a comforter dwelling in and with the soul -to have peace with God through our Lord Jesus Christ - to have an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven - to have a name written in heaven by the hand of electing love, in the Lamb's book of life by the hand of redeeming love, and in the book of life by the hand of quickening love - to have the love of God shed abroad in the heart by the Holy Ghost - to have that repentance and remission of sins that Christ, as a Prince and a Saviour is exalted to give - to have all the fruits of the Spirit - to have a mansion prepared, a house of God, not made with hands, eternal in the heavens - to inherit all things at the last, and to have a crown of life, righteousness and glory laid up against that day. All this, by divine favour, is the happy lot, property and portion, of all those who through grace do believe unto salvation; and if faith unto salvation be the duty of the natural man, then it must be the duty of the natural man to possess and enrich himself with all this divine property of faith, by sacred promise given to the chosen, redeemed, adopted, and consequent believing heirs of salvation.

Third. If it be the natural man's duty to believe unto salvation, then it must be the natural man's duty for God himself to be to him all what by promise and gift he is to those who through grace do believe unto salvation; and then it must be the natural man's duty for the eternal God to be to him a covenant God - a Redeemer - a Shepherd - a Saviour - a Preserver - a Comforter - a Rock, Refuge, Sun, Shield, High Tower, Horn of Salvation, and Strength - the God of all grace - a Guide - a Father and portion for ever. All this the Lord is to them who through grace do believe unto salvation; and all this is by promise inseparable from believing unto salvation; and it must consequently be the natural man's duty for God to be all this to him by promise, if faith unto salvation be his duty.

Fourth. If it be the natural man's duty to believe unto salvation, then it must be the natural man's duty for God to do for him, and give to him, all what by promise he does and gives to those who through grace do really believe unto salvation. And so it must be the natural man's duty for God to give him eternal life - to pardon all his sins put away his iniquities, cleanse him from all unrighteousness, and give him peace - to bless him with all spiritual blessings in Christ - to hold him safe in his hand - to keep him as the apple of his eye - to instruct him in the way that he should go, and guide him with his eye - to make to him all crooked things straight, and rough places plain - to make all things work together for his good - to see that all his wants are supplied out of the riches in glory by Christ Jesus - to hold him in that safety so as that nothing shall separate him from the love of God in Christ Jesus to give him the kingdom of heaven, and a crown of life there for ever. This the Lord does and gives to those who through grace believe unto salvation; and if it be the duty of the natural man to believe unto salvation, then it must be his duty to secure all this to himself, by the promise of it all, made to them who through grace do believe unto salvation. The above may be considered pressing the point beyond its due measure, but if faith as the root be a duty, every inseparable branch must consequently be included, as the one, according to the Scriptures, cannot be without the other.

Fifth. If duty faith were a truth, it must have some meaning with God in regard to salvation; and such a meaning too, as that if it were the universal duty of all men, wherever the gospel comes, to believe unto salvation, then salvation would be as universal as the spread of the gospel, if all men did but do their duty. And the great reason at last -why salvation is not as universal as the spread of the gospel, will be because all men did not do their duty. And so salvation finally, will not be so extensive as it might have been, if all men had but done their duty; nor so extensive as it ought to have been, if all men ought as their duty to have believed unto salvation; nor so extensive as God himself expected, if, as a duty, he expected all men where the gospel came to believe unto salvation. This brings all the counsels, purposes, covenant settlements, revealed truths, promises, and acts of the grace of God unto salvation, into immediate subjection to, and a waiting for the duty of man; and that too in such a way, as that the duty of man, and not the good pleasure of God's will, shall and must determine the final issue of the whole! I can make nothing more or less than this, of the duty of all, where the gospel comes, to believe unto salvation. Nor can I make any thing more or less than this of your answer to Mr. Wright's Letter in the Primitive Church Magazine. But, in my view, this is as opposite to every Bible truth, to every thing in the name and nature of the grace of God, to every thing belonging to the great and gracious name of God which he will have glorified, and to the nature of lost man's condition, in relation to the eternal salvation of souls, as darkness is to light, and as Belial is to Christ: see Rom 9: 15,16, 18, 23, 24; 11: 5-7; Isaiah 66: 8; John 1: 13; John 15: 16; Prov 19: 21; John 10: 26. And how any man can hold the above ideas of duty faith unto salvation, and have the countenance at the same time to profess to hold election, and particular redemption, and for the real sight of, and entry into, the kingdom of God, the necessity and indispensability of regeneration, or the new birth, by the immediate agency of the Holy Ghost, I am entirely at a loss to know, for I cannot make it out.




Duty-faith Expositions

Free Grace Expositions