Against Duty Faith

William Button Books (-1785-)

2011-12-31T10:29:00.000-08:00

The Nature of Special Faith in Christ Considered [A Reply to Andrew Fuller] (67 pages)

"Mr. Thomas Goodwin, in his address to the reader, annexed to his discourse on the true nature of the gospel, observes, “It concerns every minister of the gospel to put a stop to any opinion which hath the least tendency to Arminianism. We are not as idle spectators, to stand by with patience to see the truths of the gospel either openly invaded, or secretly supplanted, but as long as we are able to frame a thought, or hold a pen, it is our duty to make a vigorous opposition.” This consideration, together with the pressing solicitations of some intimate friends, have been the occasion of these letters being presented to the public." -William Button

When a child of GOD can truly call GOD, his GOD - Philippians 4:13, 19 - Robert Hawker

2011-12-31T10:20:00.001-08:00

"I can do all things through Christ which strengtheneth me... my God shall supply all your need according to his riches in glory by Christ Jesus." [Philippians 4:13, 19]

I admire the confidence with which Paul speaks, that their want should be all supplied. My GOD; saith he, shall supply. Observe the ground; My GOD. When a child of GOD can truly call GOD, his GOD, in Covenant; he brings in all Covenant-engagements as security, on which he bottoms all, for time, and for eternity. GOD hath engaged to be his people's GOD in CHRIST. And, therefore, they do but give him the credit of a faithful Covenant GOD, when they lay hold of him by faith, and depend upon him for the accomplishment. GOD'S promises, are not as some mens' faith is, a yea, and nay gospel; but all his promises are, yea, and Amen, in CHRIST JESUS. 2 Corinthians 1:20. Let not the Reader overlook this for himself, if so be, his faith is grounded on the same security as the Apostle's. When a child of GOD can say, my GOD! like Paul, a fullness of earthly accommodations, or a scantiness, will both be sanctified. CHRIST, in a providence of good things below, will then bring no danger. And, if JESUS comes to any of his redeemed ones with a cross with him, the child of GOD will find a blessedness, in lodging both: Paul could do all things through CHRIST. And blessed be GOD, from the same cause, so can you, and I!

What a mystery are you! - J.C. Philpot

2011-12-31T10:11:00.000-08:00

Romans 7:21 - "I find then a law, that, when I would do good, evil is present with me." Are you not often a mystery to yourself? Warm one moment—cold the next! ...

Abasing yourself one hour—exalting yourself the following! Loving the world, full of it, steeped up to your head in it today—crying, groaning, and sighing for a sweet manifestation of the love of God tomorrow! Brought down to nothingness, covered with shame and confusion, on your knees before you leave your room—filled with pride and self-importance before you have got down stairs! Despising the world, and willing to give it all up for one taste of the love of Jesus when in solitude—trying to grasp it with both hands when in business!

What a mystery are you! Touched by love—and stung with hatred! Possessing a little wisdom—and a great deal of folly! Earthly-minded—and yet having the affections in heaven! Pressing forward—and lagging behind! Full of sloth—and yet taking the kingdom with violence! And thus the Spirit, by a process which we may feel but cannot adequately describe—leads us into the mystery of the two natures perpetually struggling and striving against each other in the same bosom—so that one man cannot more differ from another, than the same man differs from himself.

But the mystery of the kingdom of heaven is this—that our carnal mind undergoes no alteration, but maintains a perpetual war with grace. And thus, the deeper we sink in self-abasement under a sense of our vileness, the higher we rise in a knowledge of Christ, and the blacker we are in our own view—the more lovely does Jesus appear.

Let no difficulty hinder thee in serving thy Lord - Samuel Richardson

2011-12-31T10:05:00.000-08:00

By nature we are prone to desire liberty, and abuse it; we need to be exhorted that we use not our liberty as an occasion to the flesh, Gal. 5. to sloth and ease, &c. Liberty to sin is no liberty, but the greatest bondage that can be to have a free heart to serve God, and the lets outwardly removed is sweet liberty to enjoy God, is liberty to be set free by Christ from sin, Satan, hell, is to be freed indeed; and though we have nothing to do to be saved, we have something to do for his glory, which is to be our meat and drink, therefore let no difficulty hinder thee in serving thy Lord, say not it is impossible, consider Luk. 1. 6. 1 Pet. 4. 13. 19. Press after perfection, the nearer the better, watch and pray to prevent sin, to do good, make it thy business to keep Christ's commands.

David Brainerd Books (1718–1747)

2011-12-30T21:10:00.000-08:00

The Life and Diary of David Brainerd: Journal Edition (354 pages)

David Brainerd, Missionary by Stephen Ross

David Brainerd, missionary, was born at Haddam, Connecticut, April 20, 1718. His father, Hezekiah, was one of His Majesty's counsel for the colony, and his maternal grandfather was the son of Rev. Peter Hobart, first minister of the gospel at Hingham, England, who came to New England during the persecution of the Puritans, and settled at Hingham, Massachusetts. David was left an orphan at fourteen years of age, was always thoughtful beyond his years and inclined to morbid conscientiousness. When he was seven or eight years old, his religious experiences were marked, but did not continue. Six years afterward they returned upon him with great power, resulting as he believed in his conversion to God. At the age of twenty he was again the subject of especial religious impression, and his new baptism stirred his soul to its inmost depths. He preserved the record of these experiences in detail, in his account of his early life and conversion.

In September, 1739, he entered the freshman class at Yale College, "but," as he says, "with some reluctancy, fearing lest I should not be able to lead a life of strict religion, in the midst of so many temptations." The "Great Religious Awakening" (1739-45) however, which arose and spread over the country visited New Haven, and Brainerd found himself deeply interested in it. His standing as a scholar was good, but other college experiences of his have actually had more regard paid to them than did that fact. The college authorities set themselves in opposition to the "revival movement," so-called, and forbade the students to attend upon the services connected with it. Several religious young men, however, associated themselves together for mutual conversation and assistance in spiritual things, and it was in the company of two or three friends in the college hall, that Brainerd was heard about this time to say, in answer to an inquiry concerning one of the college tutors, "he has no more grace than this chair." This was repeated to the college rector, Rev. Dr. Thomas Clap, and as Brainerd, while he confessed the impropriety of his language, declined to make a public confession and to humble himself before the whole college for what he had said only in private conversation, and as he had gone once to the separate meeting in New Haven, when forbidden by the Rector, the young culprit forthwith found himself expelled from the college. His personal feeling under the indignity, as witnessed by his diary, seems to have been of the most praise worthy character, and his bearing under what was a trial so severe that he apparently never recovered from it, was that of a Christian gentleman. But nothing availed with the college dignitaries, who refused him readmission and rejected his prayer to be allowed to graduate with his classmates, although urged to grant it by a council of Congregational ministers. Brainerd's biographers have attributed much of the dejected and semi-morbid frame of mind that characterized portions of his subsequent career to the absolutely indefensible and discreditable action of the college governors.

Being resolute to take up the Christian ministry, he was licensed to preach by the Danbury (Conn.) association of Congregational ministers, on July 20, 1742, and in November the same year he was asked by the American correspondents of the Scottish Society for Propagating Christian Knowledge, to visit New York and confer with them concerning entry upon missionary labor among the Indians of North America. This arrangement was perfected and Brainerd began his work with the Stockbridge (Mass.) Indians, at a place named Kaunameek, twenty miles from the village of Stockbridge, April 1, 1743. Here he labored for a year. On November 3, 1744, in a letter addressed to the correspondents who had employed him, he gives ample account of his labor among the Indian people and of the reasons which induced him, after conference with the correspondents, to turn over the work among them to Rev. Mr. Sergeant, of Stockbridge, into whose bounds they agreed to remove, while he (Brainerd) should transfer his labors to the Delaware Indians.

He now received urgent invitations to settle in the ministry at Millington, Connecticut, and at Easthampton, Long Island. But both these overtures were declined and he proceeded to the forks of the Delaware river near the present site of Easton, Pennsylvania, having been ordained by the Presbytery of Newark, June 11, 1744. He appears to have labored diligently at this station for a year during which period he paid two visits to Indians of the Susquehanna, but without the eminent and signal success which subsequently attended his exertions in his third field of labor. Much of his work was apostolic pioneering.

His health began to fail, and his mind acquired the habit of contemplating death as a relief from his trials of body and soul. But he says: "God scarce ever lets these thoughts be attended with terror and melancholy: they are attended frequently with great joy."

In June, 1745, he began the labors among Indians at Crossweeksung, New Jersey, near the present town of Freehold in that state, which have gone far to make his name immortal among missionary workers. They continued for a year and consisted of faithful and earnest preaching among scattered Indian families, who from the first rejoiced at his advent among them, with the most pronounced and satisfactory results. Brainerd's record of these efforts and the impression from them is minute and attests a religious work which for genuineness and power has not often been surpassed. In less than a year, it is asserted, he had baptized seventy-seven persons, of whom thirty-eight were adults, and the lives of most of these people were permanently reformed.

But under these exertions, and the journeys by which they were attended, Brainerd's health broke down, and the end came during a trip to New England undertaken by the direction of his physicians who were conscious that consumption had fastened itself upon his system. He reached Northampton, Massachusetts, in July, 1747, and was kindly cared for at the house of Rev. Jonathan Edwards, to whose daughter, Jerusha, he was betrothed. Being still advised to open air exercise, he next visited Boston, Massachusetts, but sank still lower in health while there. Reviving sufficiently to reach Dr. Edwards's house once more, he remained there until the end. Brainerd had some means of his own, derived from his father, and these were freely consecrated to the great work of his life, a portion of them being spent in the education of a young man for the Christian ministry. His "Life," compiled from his diary, was written by Rev. Jonathan Edwards (1749), and a second edition was edited by Sereno Edwards Dwight at New Haven, Connecticut, in 1822. A third edition was edited by Rev. J. M. Sherwood at New York, 1884. John Wesley also published an abridgement of Brainerd's Life, in England. (See also Sparks's "American Biography," and Sprague's "Annals of the American Pulpit.") He died October 9, 1747.

Copied by Stephen Ross for WholesomeWords.org from The National Cyclopædia of American Biography... New York: James T. White & Company, 1892. Vol. II.

Copied by Stephen Ross for WholesomeWords.org from The National Cyclopædia of American Biography... New York: James T. White & Company, 1892. Vol. 2.

James Durham Books (1622-1658)

2011-12-25T14:06:00.000-08:00

Commentary on The Song of Solomon (498 pages)

To The Christian Reader

by John Owen

I have been desired by some interested in the publishing of the ensuing Exposition of the Canticles to peruse it, and to communicate unto thee my thoughts concerning it; upon the first request, I judged this labour altogether needless, on the account of that reputation, which the known piety and abilities of its author, have in the church of God. And this he hath deservedly, not only from his personal holiness and useful labours in the work of the ministry, but also from those other eminent fruits of his study, which being formerly published, have recommended him to the thoughts of unprejudiced persons, as one of good learning, sound judgment, and every way "a workman that needeth not to be ashamed." The perusal of this Exposition hath much confirmed me in the same thoughts and apprehensions. The book of the Canticles is not in any part of it, much less in the whole, a meet subject for every ordinary undertaker to exercise upon. The matter of it is totally sublime, spiritual, and mystical; and the manner of its handling universally allegorical. So did God think meet in his manifold wisdom to instruct his church of old, whilst it tabernacled under those clouds and shadows, whose departure and flying away it so earnestly breathes after in this very book. God committed unto it then, in his oracles, the same treasure of wisdom and grace, as he doth now unto us under the gospel, only he so folded them up under types and allegories, that they could not clearly and distinctly look into them, he having provided "some better things for us, that they without us should not be made perfect."

The nature of those types and allegories, with the distinction between them, is briefly, but excellently discoursed by our author in his preface, as a necessary proeludium unto his whole Exposition. There was always then a virtual, spiritual light and heat, a mystery of wisdom in this book but so wrapt up, so encircled and enclosed in its manner of expression, and universal respect unto Christ, not then actually exhibited, as that it shines not forth, it gives not out its beauty and glory, until touched and affected by a beam of immediate gospel light, and its covering be taken off by him who removes the vail of Moses, and of all the prophets, both from their writings and the minds of them that do believe. I shall not here enquire particularly what express understanding in and of the things divinely revealed in this book, the church had under the Old Testament, whilst they "searched diligently into the grace of Christ here declared," and "which his Spirit herein testified unto them." Nor shall I stay to manifest how great a darkness as to the true and useful apprehension of the mind of God in this holy allegory, seems to have been upon some whole ages of the Christian church. This is certain, that ever since this heavenly treasure was committed to the sons of men, such a beauty, glory, and excellency have beamed from the matter contained in it, with the manner of its declaration, and the impress of the wisdom of God in both, that all who have had a due reverence unto divine revelation, have been filled with an holy admiration of it, and a desire to look into the mystery contained in it. But whereas, as was intimated; the things contained in it, are, "the deep things of God," which none can search out to perfection, but the Spirit of God; and the manner of its delivery is not only absolutely allegorical, the reducing of the just and due intendment of which kind of expression unto that which is proper, requires great heedfulness, skill, and diligence, both in things spiritual, when their subject is such, and in the nature of those schemes, or figures of speech, but also, suited unto a measure of light, and understanding which we are not thoroughly acquainted withal; these things falling in conjunction with the imperfection and weakness of all, with the curiosities of some who have undertaken this exposition, many mistakes have ensued thereon; yea, some attempts of this kind have seemed to be designed to divert the minds of men from the direct scope and intendment of the Holy Ghost throughout this whole book. The Jews in their Targum, a work of great and public esteem amongst them, are larger on this book, than any other in the whole Bible. It seems indeed to have been a later endeavour than most of their other Paraphrases, seeing express mention is made in it, not only of their Talmud, but also of sundry Talmudical fables, as of their two Messiahs, Ben-David, and Ben-Joseph, of their anti-messiah, Armillus, of their eating and drinking Leviathan with the wine of paradise in their vainly expected kingdom. But it may be these are later corruptions, and not the conceptions of the first author of that work. However, they plainly acknowledge the mystery and allegory of the whole, ascribing the things mentioned to the transactors between God and the church, partly historically, partly prophetically, with such a respect unto the Messiah, as in sundry places is not to be despised. From them, have some learned persons of late taken occasion to wrest the whole allegory into an history, and a prophecy: but with more sobriety than they, and with more respect to the analogy of faith, with the lights and times of the New Testament.

It is, in my judgment, no hard matter to evert that supposition, and cast it out of further consideration; but this is not a place to engage in that undertaking: but I do suppose, that he who will seriously consider the uncertainty and arbitrariness of their conjectures in the application of things here spoken unto, the distinct times and seasons which they would have intended, will find himself somewhat unable to give a firm assent unto their assertions, though he should be desirous so to do. The more general persuasion of learned men is, that the whole is one holy declaration of that mystically spiritual communion, that is between the great Bridegroom and his Spouse, the Lord Christ and his church, and every believing soul that belongs thereunto. This being the nearest, surest, and most firm relation that is between them, the ground of all that he did for the church, and continues yet to do, and of all the duty that he requires from it, that intercourse in faith, love, delight, rest, and complacency that is between them, is here expressed, in words suggested by and from the wisdom of God: and as the whole Song carries this design and intention evidently in the face of it; so the safe rules of attending to the true meaning of the original words, the context of the discourse, the nature of the allegorical expressions, the just period of the Dialogists, or Interlocutors, the analogy of faith, by collation with other scriptures, and the experience of believers in common, will through the supply and assistance of the Spirit upon their fervent supplications, lead humble and believing enquirers, into such acquaintance with the mind of God, in the several particulars of it, as may tend to their own, and others' edification.

This course our author steered, and that, if I greatly mistake not, with eminent success. He was no doubt liable to mistakes, as we are all; nor is his Exposition proposed, as that which should prescribe to the judgments, or give bounds to the enquiries of others, whom God hath endued with the like gifts and grace. But this, I suppose, I may say without offence, that it will be hard for any to discover, either defect in judgment, or untruth in affection, or the ommission or neglect of any rule, means, or advantages that might, or ought to be used in enquiry after the mind of God, in this work, or a want of perspicuity, and plainness in the discovery, or expression of his conceptions upon it. I am persuaded every reader, whose mind is exercised about, and conversant in these things, whose heart hath an experience of their power and reality, will find that light and strength added to what he hath attained, and that assistance and direction towards what he is yet reaching out after, as that he will not forbear to give that testimony to the author in this matter, as is due to a faithful and skilful labourer, in this excellent part of the harvest of the Lord; and to the judgment of such alone I do appeal: and this consideration refers me to these thoughts which I before expressed, viz. the uselessness of any recommendation of this treatise unto those who are willing conscientiously to enquire into the sacred truths treasured up in this excellent portion of scripture, and to improve them unto their own advantage in faith and obedience.

The whole of what I can contribute unto the furtherance of the usefulness of this treatise, is to recommend it in my poor supplications, unto the grace of him, who supplied this seed to the sower, that he would bless it in the hearts and minds of them that read it, with an increase unto holiness and eternal life:

So prays, thy friend and servant in the work of the gospel,

John Owen.

May 20, 1669.

William Tiptaft Books (1803-1864)

2011-12-24T17:27:00.000-08:00

Letters of William Tiptaft with Select Writings (192 pages)

An excerpt from J. C. Philpot's "Memoir of William Tiptaft"

I feel that my Memoir gives but a feeble and defective record of William Tiptaft. Those features of his natural and spiritual character which won from all who knew him such renowned affection and esteem, were so personal and practical that they were better seen in him, than can be described of him. His daily, I may almost say hourly, self-denial was such as I believe few others have ever witnessed. He seemed ever ready to make any personal sacrifice for the glory of God, or the good of His people. Time, money, health, strength, and life itself—he did not consider his own. He felt he was but a steward who held them in trust, and who might be called at any hour to render an account of his stewardship. To live for God—to walk in His fear—to serve and please Him—to preach His truth—to do His work—to know and obey His will—and be made a blessing to His people—seemed to be his daily end and aim.

I have known men—of greater natural abilities—of deeper and more diversified experience—of more shining pulpit gifts—of more enlarged views of divine truth; but I have never seen anyone, whether minister or private Christian, who approached him in practical godliness—and which was carried out with undeviating consistency for the 35 years during which I had the pleasure and profit of his friendship.

The churches of truth needed an example of the practical power of the doctrines which they profess. A light, loose, antinomian spirit had too much prevailed—and with a great deal of religious talking, there was a very small amount of religious walking. But however low quickened souls or living churches may sink, they have still a conscience made tender in the fear of God, and to this conscience William Tiptaft's keen, pithy remarks, and, above all—his godly life and shining example, commended themselves.

And as he honored God, so did God honor him. His last days were his best days. He was buried amidst the sobs and tears of a people who loved and revered him—and he has left to us all the benefit and blessing of a conspicuous example of vital godliness and practical religion, as well as a testimony of the faithfulness of God to His own Word and work.

I have always thought that his distinguishing feature, through the whole of his spiritual life, was the fear of God—manifesting itself in a most self-denying, upright, practical walk and conduct. Where shall we find one, who, from the beginning to the end of his profession, lived and walked like Tiptaft? Truly in him the fear of the Lord was a fountain of life, to depart from the snares of death. This fear, as the beginning of wisdom, was implanted in his soul. Its first effects were—to separate him from the world—to lead him to solitude and reflection—and give him an earnestness and seriousness of character which were in striking contrast with the lightness and frivolity of his college life.

Those who knew William Tiptaft know that no minister feared man less—or God more. He was full of zeal and earnestness—of a most bold, undaunted spirit—and counted the smiles of men as dust in the balance.

Yet, one of the most marked features of his character was the sympathy he felt with the poor, and the thoroughness with which he identified himself with their feelings, views and interests. He was eminently—the poor man's friend.

John Brine Books (1703-1765)

2011-12-24T14:30:00.000-08:00

The Certain Efficacy of the Death of Christ Asserted (248 pages)
A Vindication of Some Truths of Natural and Revealed Religion (265 pages)
A Treatise on Various Subjects - 2nd Edition Complete and Unabridged (264 pages)
A Treatise on Various Subjects - 4th Edition Revised (228 pages)
Sermons of John Brine (1277 pages)

JOHN BRINE was born in Kettering, Northamptonshire, England in 1703. His parents were very poor regarding this world's goods, so while he was very young John was put to work in the staple manufactory in Kettering. As a result of his poverty and regular daily employment he had very little opportunity for a thorough formal education. He was baptized, and joined the Particular Baptist chapel then under the care of Mr. Thomas Wallis, having received his first religious impressions from the ministry of Mr. John Gill, who was a member of Mr. Wallis' church, and who occasionally preached at Kettering, while residing at Higham-Ferrars. Though the straitness of his circumstances compelled him to have recourse to his daily labor for a subsistence, he was, nevertheless, careful to improve every opportunity for the cultivation of his mind and he must have taken incredible pains at this period to acquire so respectable an acquaintance with the learned languages, and with the other branches of useful knowledge which he eventually obtained. About this time he married Anne Moore, the daughter of Mr. John Moore, a respectable minister of the Particular Baptist denomination, at Northampton. With this lady he lived in a state of conjugal happiness for many years, until her death, on the 6th of August, 1745, upon which occasion Dr. Gill preached her funeral. Mr. Brine was called into the ministry by the church at Kettering, to which he stood related; and after preaching for some time in an occasional way, received a call to undertake the pastoral charge of a Particular Baptist church at Coventry. In that station he continued a few years, till he was invited to London, to succeed Mr. William Morton, as pastor of the Baptist congregation at Curriers' Hall, Cripplegate, London. This was about the year 1730. During the next thirty-five years he resided in London, continued as pastor of the Baptist congregation meeting in the Curriers' Hall, Cripplegate, and took a principle lead in all the public transactions that concerned the Particular Baptist denomination. The solid reputation that he obtained with his Baptist brethren, occasioned his being frequently called upon to preach at the ordination of younger ministers and funeral ceremonies of ministers and private Christians. His death took place on the 21st of February, 1765. He was buried in Bunhill-Fields cemetery. He left positive orders that no funeral sermon should be preached for him. However, his friend, Dr. Gill did preach a sermon upon that occasion to his own congregation from 1 Corinthians 15:10 - By the grace of God I am what I am. Throughout the last 235 years, John Brine has often been the object of severe criticism. Instead of being shocked or made suspicious of Brine's ministry, it is rather what should be expected if Brine was faithful in his ministry as a disciple of Christ! The faithful preacher is called to endure public criticism, especially in light of what the Lord Jesus Christ has said, "The disciple is not above his master, nor the servant above his lord... If they have called the master of the house Beelzebub, how much more shall they call them of his household?" (Matthew 10:24-25). Therefore, instead of fearing criticism, the Lord Jesus Christ clearly teaches that the minister ought to fear public praise, "Woe unto you, when all men shall speak well of you! For so did their fathers to the false prophets." (Luke 6:26). We believe John Brine would have been one of the last to claim perfection. Just before he died he said, "I think I am of sinners, the chief; of saints, the least; I know that I am nothing." However, we also believe that much of the criticism leveled at Brine has been biased and/or uniformed and that John Brine has been and ought to be better understood. For instance, many people during Brine's lifetime, and since, have had a high regard for John Brine and his ministry. The Quaker historian Walter Wilson observed that John Brine was, "a divine of considerable celebrity among the Calvinistic Baptists" of his time. Volume 2, Page 574. The History and Antiquities of the Dissenting Churches of London. (London: Wm. Button and Son, 1808). The Baptist historian William Cathcart wrote, "Mr. Brine was a great man measured by his intellect, his usefulness, and his influence. He was a man of deep piety; he was intimately acquainted with the Holy Scriptures. He had an enthusiastic love for the doctrines of grace, and next to Dr. Gill... he was for years the most influential leader in the Baptist denomination." Page 135. The Baptist Encyclopaedia. (Philadelphia: Louis H. Everts, 1881). Another Baptist historian, David Benedict, noticed that the English Baptist Magazine, No. 21, Page 187, listed John Brine as one of "the skillful defenders" of the doctrinal sentiments of the Particular Baptist Faith -- "Piggot, the Stennetts, the Wallins, the Wilsons, Evans, Brine, Gill, Day, Beddome, Francis, Ryland and Gifford." Volume 1, Page 216. A General History of the Baptist Denomination. (Boston: Lincoln and Edmands, 1813). The celebrated Particular Baptist minister, John Ryland "enumerates John Brine among the seven noble divines... These were, Dr. Owen, Mr. Stephen Charnock, Dr. Witsius, Mr. James Hervey, Dr. Gill, Mr. George Whitfield, and Mr. John Brine." Indeed, so highly did Mr. Ryland rate him, that in speaking of Bunhill Fields burial ground, he used to say, "There lie the ashes of the three great Johns - John Bunyan, John Gill and John Brine." Page xxi. "Memoir of Mr. John Brine." A Treatise on Various Subjects. 4th Edition. (London: James Paul, 1851). Even Brine's critics confessed the undeniable facts regarding his godly character, life and ministry. For example, Joseph Ivimey wrote, "Mr. Brine was of great weight in the [Baptist] denomination, and was a very pious and useful minister... Mr. Brine was a Christian of exemplary life and conversation, and cultivated the Christian tempers with assiduity, and was an ornament to the religion he professed. His amiable character procured him general respect... The high character given him by the upright Dr. Gill, is sufficient to lead all impartial persons to conclude that he was a holy man, and a faithful minister of Christ." Volume 3, Pages 367, 368, 370, 372. A History of the English Baptists. (London: Holdsworth and Ball, 1830). Why are John Brine's writings relevant for today? In what ways could we profit from reading them? We believe today's Christians can benefit from Brine's writings in at least two ways -- FIRST, by considering the immediate circumstances and spiritual context in which John Brine carried out his ministry and writing - which were so much like our own. Brine himself explains, "Our present situation, as a people professing Christianity, calls for two things in an especial manner. ONE is the defense of the doctrines and principles of our religion, and the revelation wherein those principles are contained. For many persons curtail, corrupt, or oppose the most important doctrines of the religion of Jesus, which makes it necessary truly to state, thoroughly explain, and defend them from the cavils and objections of bold and daring adversaries. And most needful it is to vindicate the sacred Word of God, which is objected unto by many, some in one way, and some in another; but the design of them all is to sink its credit with men, and to take them off from religiously regarding the sacred Scriptures. THE OTHER service which is needful to be attended unto at this time, is an endeavor to convince professors of that lukewarmness, indifference, and sad declension, whereinto they are now fallen." Preface, Page 1. A Treatise on Various Subjects. 4th Edition. (London: James Paul, 1851). Surely, those who read this will recognize an undeniable parallel between Brine's day and our own. We believe this striking similarity gives John Brine's diagnostic and prescriptive writings a particular contemporary relevance. SECOND, by considering the character and the content of John Brine's writings. In our opinion, John A. Jones, the 19th century editor of Brine's book, A Treatise On Various Subjects, has graphically described, in the following words, the content of almost everything Brine has written, "Christian Reader, you are here presented with a treatise on subjects of the greatest importance to an immortal soul; the work of 'a Master in Israel' in his day and generation. You will not find it to be a flimsy superficial performance, a mere skimming on the surface of religious matters. On the contrary, you have a display of deep thinking, and of holy research; incontestably proving that an enlarged scriptural, and an holy experimental acquaintance with Divine Truth, pervaded the mind of the judicious Author. He has spread before you a rich intellectual repast; a table well furnished with real gospel food... I freely acknowledge, that in a general point of view, I cordially approve of all Brine's writings; and was I possessed of the means, a uniform edition of the whole should be published." Page xiii. Editor's Preface. A Treatise on Various Subjects. 4th Edition. (London: James Paul, 1851). Again John A. Jones said that John Brine's "whole course of life was one of ministerial labor. He was also a very considerable writer, whether the number of his publications, or the ability displayed in them are considered... They are most polemical, and therefore more suited to the Biblical student, than to general readers. They are now very scarce. All are valuable, and his 'Treatise on Various Subjects,' especially to ministers, is invaluable, and cannot be too frequently read, too closely studied, or its holy maxims and injunctions too industriously practiced. The result will be health and marrow - Proverbs 3:8." Page xx. "Memoir of Mr. John Brine" A Treatise on Various Subjects. 4th Edition. (London: James Paul, 1851). How accurate are the criticisms of John Brine? How relevant are his writings today? From our perspective, we believe the importance of Brine's writings is firmly established by the godliness of his character, the example of his life, the testimony of primary witnesses who knew him personally, and the Biblical content of his writings. We believe any one of these factors is a challenge to the accepted criticism of John Brine and calls for reevaluation of his work. Even more, the "combination" of all these factors particularly emphasizes the need for reexamining John Brine and his writings, especially in view of the analogous spiritual condition of Brine's time and our own." quoted from http://www.ageslibrary.com/authordb/B/brine.html

If thou aim at holiness by the law - William Huntington

2011-12-23T13:01:00.001-08:00

"If thou aim at holiness by the law, remember thou must be perfect in the flesh as well as in spirit. The law is perfect; it will allow of no infirmities, no evil thoughts, no adulterous looks, no anger nor evil tempers, no fire to be kindled on the Sabbath day; not speaking thy own words, nor thinking thy own thoughts on that day; thy neighbor must be loved as thyself; half thy goods must be given to the poor; one coat of the two must go to them that have none... Make the law your only rule of life; read it, keep you eyes upon it, and live by it; and I will pray that I may be kept dead to the law, and alive unto God; that I may be crucified with Christ, and yet live; yet not I, but that Christ may live in me. If you make the law your rule of life, you are alive to the law, and walk in the law. And, if Christ lives in me, I shall be kept alive unto God, and walk in newness of life. Go you on with the commandments, and I will go on with the promises. Make the law your rule of walk, and I will pray God to perform his promise in me, for God hath said, "I will dwell in them, and walk in them." Thus you go on by the law, and I by the gospel. Do you perform your duty, and I will plead my privileges. Act thou as an industrious servant; and, by God's grace, I will act as an affectionate son. Be thou obedient to the law, and I will pray for grace for obedience to the faith. Live thou in the fear of thy master, and I will endeavour to honour my heavenly Father." -William Huntington

Israel Atkinson (-1850-)

2011-12-23T12:22:00.000-08:00

Memoir of Israel Atkinson [Link to the Google version] (196 pages)
The Atonement (76 pages)
Faith (179 pages)
The Great Question Considered (34 pages)

Books by John Bunyan (1628-1688)

2011-12-23T11:53:00.000-08:00

J.C. Philpot on John Bunyan

Bunyan was a most prolific writer. His mind teemed with divine thoughts. His heart was ever bubbling up with good matter, and this made his tongue the pen of a ready writer. Besides the "Pilgrim's Progress" and "Grace Abounding," his two best works, for in them his whole heart lay, his "Holy War," "The Two Covenants," his little "Treatise on Prayer," his "Broken Heart the Best Sacrifice," and others which we need not name, are deeply impregnated with Bunyan's peculiar power and spirit. There is some powerful writing in the three treatises contained in the little volume before us. That he is in places somewhat legal, and speaks too much of the "offers" of the gospel, we freely admit. This was the prevailing theology of the day, from which scarcely any writer of that period was free. But he sometimes employs the word "offers" where we should rather use the term "promises" or "invitations;" these said "offers" being not so much offers of grace to dead sinners as promises of mercy to God's living family who feel they are sinners. But we are unwilling to dwell on his blemishes. The Lord, whose servant he was, honored him in life, was with him in death, and his name will be dear to the church of God while there is a remnant on the earth.

A Few Sighs From Hell (182 pages)
The Doctrine of the Law and Grace Unfolded (266 pages)
A Discourse Touching Prayer (63 pages)
The Holy City (183 pages)
The Resurrection of the Dead and Eternal Judgment (141 pages)
Grace Abounding to the Chief of Sinners (120 pages)
Christian Behavior (87 pages)
Reprobation Asserted (76 pages)
The Strait Gate (92 pages)
The Pilgrim's Progress - Part One (293 pages)
A Treatise of the Fear of God (171 pages)
The Life and Death of Mr. Badman (246 pages)
Come and Welcome to Jesus Christ (195 pages)
The Holy War (316 pages)
The Greatness of the Soul (146 pages)
Advice to sufferers (154 pages)
The Pilgrim's Progress - Part Two (235 pages)
The Barren Fig Tree (80 pages)
The Water of Life (69 pages)
John Bunyan's Last Sermon (9 pages)
The Work of Jesus Christ as an Advocate (153 pages)
The Jerusalem Sinner Saved (117 pages)
An Exposition on the First Ten Chapters of Genesis (288 pages)
Of Antichrist and His Ruin (128 pages)
Christ a Complete Saviour (119 pages)
The Saints' Knowledge of Christ's Love (115 pages)
A Discourse of the House of the Forest of Lebanon (88 pages)
The Excellency of a Broken Heart (107 pages)
The Heavenly Footman (60 pages)
A Relation of My Imprisonment (40 pages)
Justification by an Imputed Righteousness (103 pages)
A Discourse Upon the Pharisee and the Publican (195 pages)
Saved by Grace (87)
One Thing Is Needful (51 pages)
Ebal and Gerizzim - The Blessing and the Curse (43 pages)
A Book For Boys and Girls (61 pages)
Prison Meditations (14 pages)
The Warrant for John Bunyan's Arrest (3 pages)
Mr. John Bunyan's Dying Sayings (10 pages)
A Memoir On John Bunyan (36 pages)
Spurgeon on Bunyan (10 pages)

Ye Must Be Born Again - John 3:3-8 - Robert Hawker

2011-12-11T17:44:00.000-08:00

"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." [John 3:3-8]

Jesus, hath so very plainly stated, both the principles of the new birth, and the effects which follow; that there can need, when taught of God, nothing more than an attention to our Lord's own words, to enter into a full apprehension of the subject. By the birth of nature, involved in the Adam-fall of sin and transgression, the, Church of Christ, as well as the whole world at large, is born in a polluted, carnal, and ungodly state. So that there must be a new birth by grace, and which the glorious Covenant of Redemption hath secured for the whole seed of Christ, to bring forth into a new and spiritual life. Without this saving change passing upon the sinner, there can be no possibility of entering the kingdom of God. From a grace-union with Christ, given by God the Father, before all worlds, to the Church, (Ephes. 1:4) this interest in the adoption-character of children is secured; and by the act of regeneration, wrought by God the Holy Ghost upon the soul, a meekness for grace here, and glory hereafter, is accomplished.

But plain as this statement is, to every truly regenerated child of God, who is himself an happy partaker of the unspeakable mercy; every carnal man, like this Pharisee, with whom our Lord conversed on the subject, will cry out, how can these things be? But so hath the Holy Ghost taught us to expect. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things. 1 Cor. 2:14,15. Reader! this is a blessed reality, to which the whole Church of God, in heaven and earth, can and do bear witness. There is not one now among the spirits of just men made perfect in heaven, but what was once in the Adam-nature of an unawakened, carnal state: and out of which he was brought, by this sovereign work of God the Holy Ghost upon his soul. Neither is there one among the children of God in the Church upon earth, when regenerated, but what hath by the same distinguishing mercy, passed from death to life; and been translated from the power of darkness, into the kingdom of God's dear Son. John 3:14. Coloss. 1:13.

I must request the Reader not to overlook the beautiful similitude which the Lord made use of, for illustrating this sovereign work of God the Holy Ghost. The source of the air in nature, is altogether unknown. We see, and feel, the powerful effects of it; and that is all we know of it. The greatest philosopher, and the poorest peasant, are here upon a level. Neither of them can explain, how storms are gendered; where winds are first raised; what keep them up, and carry them on; where they retire when the blast is over; and what becomes of them when gone. Now (saith Jesus,) so is every one that is born of the Spirit. And the figure is beautiful also on another account, in respect to the free agency of the air: The wind bloweth where it listeth. So God the Spirit displays the sovereignty of his Almighty Power, in coming; when, and where, and how; as seemeth good to his holy will and pleasure. But how is every one who is made the happy partaker of such distinguishing mercy constrained to join the Apostle's hymn of praise, and say with him, Thanks be unto God for his unspeakable gift. 2 Cor. 9:15. On the subject of Regeneration, see Titus 3:4,5.

Listening to legalizing preachers - William Gadsby

2011-12-11T10:05:00.001-08:00

...You will never know much of your ruined condition till God has slaughtered you, and made you as dead as a sinner at the borders of hell, entirely dead, to have no help or hope in yourself of obeying the Lord in his way, or bringing anything like peace or salvation to you by it.

Perhaps the poor soul, when brought to this point, may be under the painful situation of listening to legalizing preachers; and they will tell him he must repent and believe and love God and do his duty and be decidedly pious, and then God will love him. And very often they will stretch forth their hands, and apparently their heart, wonderfully, and say, “Come now, repent now, believe now; now is the time; if you do not embrace this opportunity, perhaps you will never have another; now is the time; it is now or never.” And the poor creature, raised up with a kind of zeal to imagine that he will try to do his best, is struck dead again; and if he is to be damned that moment, he can neither repent, nor believe, nor do anything that they set him to do. He finds his heart hard as a flint and his mind in such a confused way that he can neither repent nor believe, nor have tenderness of conscience, nor love of God. And thus he becomes dead to all help or hope in self, grounded upon these legal efforts and these legal exhortations. And perhaps there may be some poor soul in this assembly to-night who is there; who has been trying for many a long month again and again, making fresh vows and promises and doubling his diligence in order to do something pleasing to God; and you feel in your very soul that the more you try the farther you are off. I congratulate you. I thank God you cannot get on; and I pray that God will never let you get on, but that every step you take you may be more and more dead, till you are stiffly dead, and without ability in your feelings to lift up a finger or do anything towards helping your own soul. And if ever the Lord the Spirit brings you to that death, by and by he will reveal spiritual life, and lead you to know the blessedness of that truth: “I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live.”

They zealously affect you, but not well - William Huntington

2011-12-11T09:39:00.001-08:00

Thou hadst not got this yoke on thy neck, nor this grave-cloth wrapped about thy head, when thou satest under what is now called Antinomianism: thy soul seemed then to be healthy, thy conversation savoury, and thy countenance comely; thy heart was like the chariots of Amminadib, and thou didst run the race set before thee with delight. But where art thou now? They have driven thee with the law till thou art both blind and bound. "They zealously affect you, but not well;" they that lead thee cause thee to err and destroy the way of thy path; thou art not now in Wisdom's pleasant ways, nor in the paths of peace.

Remember from whence thou art fallen; from thy first love, from heartfelt union and fellowship with Christ, from joy and peace in believing, and from the happy enjoyment of God's free Spirit! Thou didst then enjoy the liberty of the gospel; now thou feelest the bondage of the law. The Lord did attend the word with a marvellous power, and ministered the Spirit among you by the preaching of faith. Does he then same now by the works of the law? I trow not. Thou hast felt the Saviour's yoke to be easy, and his burden light; and thou never wast more holy nor happy within, nor more circumspect without, than thou wast then. I would have thee try and see what the law can do for thee: stick to it, and try what love, life, peace, and holiness, can be fetched from thence; and, when thou hast perfected the work of sanctification by that rule, then be so kind as to send me an exact account of it; explain the operations of it, thy sensations under it, and a true account of the superabounding practical holiness that thy family, fellowmembers, and neighbours, see in thee.

Not one holy motion, not one divine and pleasing sensation, not a single flame of pure love to God or man, wilt thou ever fetch from that covenant. "The law worketh wrath;" and the carnal mind is enmity against the lawgiver; nor can it be subject to the law. Those that are under it may cleave to one another, but the union is only the bond of natural affections; and some are held together by corrupt affections, and some given up to vile affections. But pure love flows freely from a reconciled God in Christ Jesus; and is shed abroad in the heart by the Holy Ghost, who is the spirit of life and of a sound mind.

Another Jesus, whom we have not preached - Ralph Harris

2011-12-11T09:06:00.001-08:00

"Another Jesus, whom we have not preached" (2 Co 11:4)

I hear much said by the religious world about some man that they call Jesus and a few of the things they say about him sound as though they might be speaking of the Jesus I am acquainted with. But usually just about the time I think they are speaking of my Jesus they say something that makes me know they are talking about some other personality.

I hear some say their Jesus was just merely a good man, but this cannot be my Jesus, for He is both God and man (John 1:14). Others say their Jesus wants to save his people but he cannot do so unless they let him. This surely cannot be my Jesus because my Jesus has power over all flesh and gives eternal life to as many as His Father gave unto Him (John 17:2).

They speak of their Jesus wanting to do this, and trying to do that, and they boast of helping him save people, transporting him where he wants to go, preventing him from doing his will, frustrating him, hindering him, and such like things. No! No! this cannot be my Jesus. This cannot be the Jesus of the Bible, for He is the Lord God omnipotent (Rev. 19:6), and He rules and reigns in heaven and earth. Nothing He has ever undertaken has been frustrated or brought to naught. He cannot fail nor be discouraged (Isa. 42:4).

I do not need a Jesus over whom I can rule, and who must conform to my will. I do not need a Jesus who can do no more than I will let him do. Such a saviour is no saviour at all, and he does not suit such a sad case as mine. I need that wonderful Saviour who said, "I came down from heaven, not to do mine own will, but the will of Him that sent me. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." He had the power to do the work that His Father gave Him to do, and when He had done that work He said, "It is finished." That’s good enough for me. -Elder Ralph Harris

Exclude all duty necessarily and wholly - Israel Atkinson

2011-11-24T10:34:00.001-08:00

Salvation in every part of it from beginning to end is so of grace that in nothing is it a due from God to the sinner; and it is so according to the law of faith, as to its appropriation, possession, enjoyment, and all the means necessary thereto, as to exclude all duty necessarily and wholly. From first to last, "By grace are ye saved, through faith, and that not of yourselves; it is the gift of God. Not of works, lest any man should boast."

The New Commandment - Israel Atkinson

2011-11-24T10:22:00.001-08:00

The "new commandment" (John 13:34) must be included among those that are specially Christian. Both as to its reason and to its rule, this differs from the old commandment, "Thou shalt love thy neighbour as thyself." The reason of the old commandment is simply moral ; that of the new is Christian ; that is, the love of Christians to Christians is to be shown for Christ's sake. We say, shown, because this affection is as far superior to mere feeling as is a living energy to an empty utterance of an expression of sentiment. The rule of the old commandment is, "as thyself;" this of the new is, "as I have loved you." In the former case a man's neighbor is to be set on a level with himself; in the latter a Christian is to advance his fellow Christian above, or before himself. Jesus taught his disciples that he that sitteth at meat is greater than he that servcth ; 'I but," said the Lord of all, " I am among you as one that serveth." Answerably to this example, the new commandment must be interpreted as binding Christians to prefer each other in honour; to submit themselves one to another ; each to esteem other better than themselves; and all to make themselves of no reputation, cheerfully to take upon themselves the form of a servant, and in this capacity lovingly to serve their brethren "for Jesus' sake." But more ; Jesus repeated his commandment to his disciples with a very important additional instruction." This is my commandment, that ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you." From this, then, it will be seen without doubt, that Christians, if occasion require, "ought to lay down their lives for the brethren." But all this is peculiarly Christian law for Christians. Bound as all men are, independently of belief in Christ, to love their neighbours as themselves, no unbeliever is obliged to love a Christian, as such, more than he is a heathen. If a heathen refuses to prefer in honour a Christian, as such, before himself, to esteem him better than himself, to submit to him, and to lay down his life for him, he will be a transgressor of no precept under which he is bound; but a default in either of these cases would be chargeable upon a Christian as a breach of the "new commandment."

John 1:9 - Robert Hawker

2011-11-24T10:17:00.001-08:00

"That was the true Light, which lighteth every man that cometh into the world." (John 1:9)

The sense of this verse, which in itself, under divine teaching, is as plain as any portion of the word of GOD, by the perversion or ignorance of men, is brought forward to strengthen the opinion of those who profess that all men are endued with an inward light, which, they say, is sufficient for all the purposes of religion. And this they advance in direct opposition to what the LORD JESUS himself hath said, that the light which is in a man may be altogether darkness. And in consequence hath left upon record this solemn precept, Take heed therefore, that the light which is in thee be not darkness! Matt. 6:23. Luke 11:35. But John's account of CHRIST in this verse is both plain and obvious. If we accept the words as referring to mere natural light, nothing can be more true than that CHRIST, as the Great Creator and Author of nature, lighteth every man that cometh into the world with all the understanding which in nature that man hath. And if we refer the expression to the light of grace, equally certain it is, that every man that cometh into the world who is enlightened by grace, must derive it wholly from CHRIST. So that CHRIST is the Author and Giver of both. And it is clearly in this sense the Apostle meant it. For it should be observed, that the Evangelist is here advancing the glory of CHRIST, and not of the glory of man.

Unawakened by the Holy Ghost - John 1:5 - Robert Hawker

2011-11-24T10:09:00.001-08:00

"And the light shineth in darkness; and the darkness comprehended it not." (John 1:5)

Here is drawn the line of distinction between the character of those who from the natural blindness of a fallen state, unawakened by the HOLY GHOST, have no perception of the person and glory of CHRIST; and those who from grace-union with him, are called out of darkness into his marvellous light. Pause, Reader! and contemplate the vast privileges of the LORD'S people.

He will visit their transgression with the rod - Israel Atkinson

2011-10-29T09:49:00.000-07:00

Respecting the penalty of disobedience to Christians, two or three things require to be premised Disobedience is, frequently chargeable upon them. If any Christians say they have no sin they deceive themselves ; and if they say they have not sinned, they make God a liar. In many things we offend all, both against moral and against Christian law. Further, God, as King and Father, in his economical dealings with his subjects and children, punishes them for their transgressions ; but this punishment, it should be observed; is wholly independentof,. And difterent from the judicial. penalty of their sins, which was borne alone by their Surety, when he was wounded for their transgressions and bruised for their iniquities. Further, that in all economical punisliments God never deals. with his children after their sins, nor rewards them, according to , their iniquities (Psa.: ciii; 10 ;) but which is wholly unlike the Judicial penalty borne by Christ he ever punishes them less than their faults deserve. (Ezra. Ix. 13.) `Further, unlike the case of Adam in Eden, and like that of the Jews in Canaan, repentance is admitted to Christian,. For them there is forgiveness with God, that he maybe feared. If they confess their sins, God is faithful and just to forgive them their sins. " If any (Christian) man sin, we have an Advocate with the Father." 1 John i. 1. Yet one thing more: just as the Christian contributes nothing to his salvation by his obedience, so he suffers the loss of nothing that constitutes his salvation by his disobedience. Being entirely of the Lord, this great matter exists wholly independently of Christian obedience, and is altogether unharmed by Christian disobedience; and concerning nothing of all that " God doeth," can it be affirmed more completely and confidently than of " the salvation which is in Christ Jesus with eternal glory," that nothing can be put to it, nor anything taken from it." It is immutably true that, " Whom he did foreknow he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called ; and whom he called, them he also justified; and whom he justified, them he also glorified." Rom. viii. 29, 30. No obedience of man ever formed a link in that wondrous chain of sequences, which Christians can never enough admire, and no disobedience has ever broken, or ever can break one.

What then is the penalty of Christian disobedience? Much, and many things, the barest contemplation of the least of which may well enough fill a Christian with awe, and lead him to say humbly to God, " My flesh trembleth for fear of thee, and I am afraid of thy judgments." But this is a subject which must not be laborated here. Briefly, by their faults, churches may lose their purity of doctrine, their spiritual vitality, their moral honour, their " candlestick," and their organic existence. Ministers may build improper materials on the true foundation, and suffer the loss of their reward ; they may make shipwreck concerning the faith ; they may defile the temple of God, and themselves may be defiled by God; (pheirie, phtherei, 1 Cor. iii. 17 ;) that is, God may put them aside as vessels that are unsanctified and unfit for his, the Master's, use, and they may end their days in that condition which, for himself, Paul so earnestly deprecated and so sedulously endeavoured to avoid, namely, 0 horrible consummation ! that of a castaway. Christians of every condition, although not condemned with the world, are, nevertheless, judged of the Lord. Although their God Still never suffer his loving kindness and faithfulness to fail, yet if they forsake his law, and walk not in his judgments; if they break his statutes, and keep not his commandments, he will visit their transgression with the rod, and their iniquity with stripes. If they walk contrary to him, he will walk contrary to them. If they sow to their flesh, they shall of the flesh reap corruption. Pride will lead to destruction. A haughty spirit will be followed by a fall. Covetousness will tend to penury. Envy will be the rottenness of the bones. Wrath will bring strife and drive away peace. A lying tongue will be silenced in shame. The house of the idle will drop through. A backslider in heart will be filled with his own ways. Fleshly lusts indulged will become an army with banners warring against the soul. Sin will separate from communion with God, and make all the means of his grace dry breasts. What God said to Israel by Azariah he says to Christians now : " The Lord is with you, while ye be with him ; and if ye seek him, he will be found of you ; but if ye forsake him, he will forsake you." Indeed, over and above all of a like kind recorded in the New Testament, having a due regard to existing differences, almost all the promises and threatenings, the reasonings and the invitations which were delivered to the Jews, not only may, but should be, transferred to Christians. Those were to enjoy their Jewish, these are to enjoy their Christian privileges, by keeping the commandments of God. All those promises, and threatenings, and expostulations, and invitations, addressed to the Jews in the typical economy were written, partly, for the learning of Christians. Christians, therefore, should be taught their truth and importance relative to themselves. But the monstrous blunder and criminal folly already alluded to, namely, the use of the language of the law of works addressed to the Jews as that of the law of faith addressed to men in general, cannot be avoided with a too sedulous care, nor, where it is found, be denounced too strongly, by whomsoever it may be committed, or sanctioned.

Solomon: One who had also fallen into manifold faults - James Durham

2011-10-29T09:45:00.000-07:00

Solomon was a Great Man, rich, wise, yea, an elect saint; yet one who had also fallen into manifold faults, whom the Lord allowed to die, without recording expressly any thing of his recovery, though we make no doubt of it. (look up reference here) We shall endeavor to make this clear from these considerations:

First, from the Lord's promises to him, 2 Sam. 7:14,15. where these three things are observable which the Lord undertakes concerning him, 1. That he will be to him a Father. 2. That he will correct him with the rods of men, if he shall sin: which says he would not eternally punish him. 3. That he would not do with him as he did with Saul, whom he rejected; he would not take away His mercy from Solomon, as he had done from him: and if no more were in these promises but what is temporal, there would be no great consolation in them to David (whose consolation is one chief part of the intention of that place.) Beside, these promises, Psalm 89:31,32,33. (which are the same as these, 2 Sam. 7.) are looked upon as special evidences of God's Love, and particular promises of His saving-covenant.

2. When he is born, the Lord gives him his name, yea, sends Nathan, 2 Sam. 12. with this warrant, to name him Jedidiah, because the Lord loved him; which cannot be a love arising from any thing in him, as if he had been well pleased with his behavior, (Solomon had not yet done anything good or evil) but it must be a love prior to his works, and so not arising from his good deeds, and therefore not cut off by his sins. This is similar to the love God had to Jacob, before he had done good or evil, Rom. 9:11. and must speak out electing-love, as it doth in that place.

3. He is made use of by the Spirit to be a Penman of Holy Writ, and a prophet of the Lord; all which are by our Lord, Luke 13:28. said, to ‘sit down with Abraham, Isaac, and Jacob, and the kingdom of heaven.' There is no reason to exclude him, seeing that universal assertion (all the prophets, &c.) would not be a truth, unless he were there. Although some wicked men have prophesied, as Balaam did, yet are they never accounted prophets of the Lord, as Solomon was, but false prophets and enchanters; neither were they Penman of Holy Writ; who were, as Peter calleth them, 2 Peter 1:21, ‘Holy men of God, speaking as they were inspired by the Holy Ghost.'

4. Neither are the particular privileges and he was admitted unto to be forgotten; by him the Lord built the Temple, by him the covenant was explicitly renewed with God, I Kings 8:9. And his prayers are often particularly mentioned, to be heard; yea after his death, some testimonies are recorded of him, which cannot agree with his rejection: see 2 Chr. 11:17. There the ways of Solomon are put in, as commendable with David's, though there were defects in both; and this being immediately after Solomon's death, it would seem he left the worship of God pure, and so had returned from his idolatry, though all the monuments of it were not abolished. And especially in this, he was singularly privileged, that, in a most lively way, he was the Type of our blessed Lord Jesus, in his intercession, reign, and peaceable government: beside, that by a particular covenant, the kingdom of Christ, and his descent from him, was established to him.

5. It's of weight also, that it seems more than probable, that Solomon wrote Ecclesiastes after his recovery; it being neither amongst the Proverbs, nor Songs which are mentioned, I Kings 4:32. And in it, he speaks out of experiences he had both of folly and madness, and the vanity he had found in all created things, even when he had finished his experiment of all the possible ways of attaining, either the knowledge of their perfections, or satisfaction in the enjoyment of them.

The Scriptures therefore, hath not left his recovery altogether dark; yet, as to any historical evidence thereof, the Lord hath so ordered that he passeth away under a cloud, for these good ends:

First, thereby, Solomon is chastened with the rods of men (even after death) upon his name; for his failures are set down expressly, but his recovery (as to any direct testimony thereof) is passed over.

2. By this, the Lord makes his displeasure with Solomon's failures always known; though he had favour to his person, and gave him his soul for a prey.

3. And thus the Lord would warn others from declining, and hereby teach his people, to be afraid to rest upon gifts; yea, or upon graces, seeing he hath left this matter so far in the dark, as might yield an occasion (as it were) to question the eternal condition of Solomon.

4. It may be also, that Solomon after his recovery, did never recover his former lustre, nor attain to such a profitable way of appearing in God's public matters, for which formally he had been so observable: for so it is taken notice of David, after his fall, that his following life is stained, as different from what went before; therefore it is the accommodation of Jehosaphat, 1 Chr. 17:3. that he walked in the first ways of his father David, which certainly, it is not done to condemn David's state after that time, but to leave that mark (as a chastisement) on his failings: and seeing Solomon's were greater, therefore may this silence of his recovery, be more universal as to him.

Isaiah 4:3-4 - Robert Hawker

2011-10-29T09:39:00.000-07:00

"And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem." (Isaiah 4:3)

How truly blessed and gracious is it, to see the provision the LORD hath made for the recovery of sinners. Here the HOLY GHOST speaks not only of the blessings of redemption to the church at large, but to every individual redeemed soul in particular. He that is left, and every one that is written. Yes, JESUS saith, All that the FATHER hath given me, shall come to me, John 6:37. And it was for this express purpose JESUS said, that the FATHER gave him power over all flesh; that he should give eternal life to as many as the FATHER had given him, John 17:2. Reader, are you questioning whether you are among the written in the LAMB'S book of life? Revelation 13:8. Answer the inquiry by the tokens here given. A new and spiritual life is given to them in Jerusalem, the holy city, the church of the LORD JESUS. They are called with an holy calling, not according to their works, but according to his own purpose, and grace given in CHRIST JESUS, before the world began, 2 Timothy 1:9. And as many as were. ordained to eternal life, believed, Acts 13:48. Now then see by these infallible testimonies, whether your calling and election is sure, For as many as are led by the spirit of GOD, they are the sons of GOD: And hence, in being saved and called with an holy calling, not according to our works, but his grace; and in believing, having life in his name: surely these become unquestionable evidences, that God hath chosen believers in him before the foundation of the world, and that they should he holy and without blame before him in love, 2 Peter 1:10. Romans 8:14. Ephesians 1:4.

"When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning." (Isaiah 4:4)

Here we have the blessed process of grace, by which the LORD will accomplish the divine purposes of his love, in redeeming the souls of his people. The daughters of Zion are here spoken of, as a representation of the whole church of JESUS. So the church is named, Psalm 45:10, 11. This church is considered in her pollutions, such as she was when CHRIST came to redeem her, Ezekiel 16:3-6. But when, in gospel days, JESUS is come, and the fountain in his blood is opened to the house of David, and the inhabitants of Jerusalem, for sin, and for uncleanness, then the filth of Zion shall be washed away, Zechariah 13:1. 1 John 1:1-7. But how is this to be done? By the spirit of judgment, and the spirit of burning; meaning, that GOD the HOLY GHOST, in his seven-fold gifts, and by his gracious work on the heart, will glorify JESUS, in taking of the things of CHRIST, and showing their suitableness to the poor sinner. Is the sinner's heart hardened? The HOLY GHOST will be to him a spirit of judgment; convincing, converting, enlightening, teaching him to feel his want of JESUS, and leading him to JESUS. Are his affections cold, and in himself not disposed to seek after salvation? The HOLY GHOST will be to him a spirit of burning; to warm, yea, fire his very soul, in longings for CHRIST, that his sins may be done away, and both his filth and his blood be purged, and purified from all uncleanness. Oh! the wonderful process of grace, when GOD the HOLY GHOST layeth judgment to the line, and righteousness to the plummet, Isaiah 28:17.

You are a helpless sinner in yourself - William Mason

2011-10-23T08:54:00.001-07:00

‎"Farther; though you are a believer in Christ, yet you are a helpless sinner in yourself. "What!" say some, "a converted person, a believer, a child of God—and yet a helpless sinner?" Yes! Infancy itself is not more helpless in natural things, than a believer is in spiritual things. Where then is the difference between a believer and an unbeliever? Essentially in this. The latter is insensible of his own weakness, therefore proudly trusts in, and vainly glories of his own strength. He is under this malediction, "Cursed is the man who makes flesh his arm," Jer. 17:5, "his heart departs from the Lord." But the believer knows and feels, that he is not of himself sufficient to think or do anything holy. He sees constant need of being strengthened by the Spirit's might in the inner man. For blessed is the man who trusts in the Lord; whose hope the Lord is. But do we not grow stronger in ourselves, and find more help and power from ourselves, to withstand our enemies, to fight our good fight, to run our race, and to perfect holiness? No! If we think so, it is plain that we are not growing up into Christ—but growing down into self. If the Lord has given me to know anything of this matter, after being upwards of twenty years in precious Christ, I sincerely declare, that I find myself to be, just that weak, helpless sinner I was when I first came to Jesus with, "Lord help me! Lord save me—or I perish!" Yes, I find myself more helpless now—than I thought myself then. I see more constant need to put on Christ, and to say, truly in the Lord (not in myself) I have strength." (William Mason - The Believer's Pocket Companion)

A Man Full of Leprosy - John Gill

2011-10-23T08:53:00.000-07:00

"And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean." [Luke 5:12]

And it came to pass, when he was in a certain city,.... Or near it, hard by it, very probably Capernaum; Mat 8:1 Behold a man full of leprosy; a disease to which the Jews were very incident, and concerning which, many laws and rules are given, in Lev 13:1. The symptoms of the ancient "lepra", as laid down by Galen, Aretaeus, Pontanus, Aegineta, Cardan, Varanda, Gordon, Pharaeus, and others, are as follow. The patient's voice is hoarse, and comes rather through the nose than the mouth; the blood full of little white shining bodies, like groins of millet, which upon filtration, separate themselves from it; the serum is scabious, and destitute of its natural humidity, insomuch that salt applied to it, does not dissolve; it is so dry, that vinegar poured on it boils; and is so strongly bound together by little imperceptible threads, that calcined lead thrown into it swims. The face resembles a coal half extinct, unctuous, shining, and bloated, with frequent hard knobs, green at bottom, and white at top. The hair is short, stiff, and brinded; and not to be torn off, without bringing away, some of the rotten flesh, to which it adheres; if it grows again, either on the head or chin, it is always white: athwart the forehead, run large wrinkles or furrows, from one temple to the other; the eyes red and inflamed, and shine like those of a cat; the ears swollen and red, eaten with ulcers towards the bottom, and encompassed with little glands; the nose sunk, because of the rotting of the cartilage; the tongue dry and black, swollen, ulcerated, divided with furrows, and spotted with grains of white; the skin covered with ulcers, that die and revive on each other, or with white spots, or scales like a fish; it is rough and insensible, and when cut, instead of blood, yields a sanious liquor: it arrives in time to such a degree of insensibility, that the wrist, feet, or even the large tendon, may be pierced with a needle, without the patient's feeling any pain; at last the nose, fingers, toes, and even privy members, fall off entire; and by a death peculiar to each of them, anticipate that of the patient: it is added, that the body is so hot, that a fresh apple held in the hand an hour, will be dried and wrinkled, as if exposed to the sun for a week (e). Think now what a miserable deplorable object this man was, said to be full of it. Between this disease and sin, there is a very great likeness. This disease is a very filthy one, and of a defiling nature, by the ceremonial law; under which it was considered rather as an uncleanness, than as a disease; the person attended with it was pronounced unclean by the priest, and was put out of the camp, and out of the cities and walled towns, that he might not defile others; and was obliged to put a covering on his upper lip, and cry Unclean, Unclean, to acknowledge his pollution, and that others might shun him: all mankind, by reason of sin, are by the Lord pronounced filthy; and by their evil actions, not only defile themselves, but others; evil communications corrupt good manners; and when they are made sensible, freely own that their righteousnesses are as filthy rags, and they themselves as an unclean thing: it is a very nauseous and loathsome disease, as is sin; it is abominable to God, and renders men abominable in his sight; it causes the sinner himself, when convinced of it, to loath and abhor himself: David calls his sin a loathsome disease,Psa 38:7 it is of a spreading nature: this was a sign of it, if it did not spread, it was only a, scab; if it spread, it was a leprosy, Lev 13:5. Sin has spread itself over all mankind, and over all the powers and faculties of the soul, and members of the body; there is no place free of it: and as the leprosy is of consuming nature, it eats and wastes the flesh, see Num 12:10 2Ki 5:10 so sin eats like a canker, and brings ruin and destruction upon men, both soul and body. This disease was incurable by medicine; persons that had it were never sent to a physician, but to a priest; and what he did was only this, he looked upon it, and if it was a clear case, he declared the person unclean; and if it was doubtful, shut him up for seven days, and then inspected him again; and after all he could not cure him; this was the work of God, 2Ki 5:7. All which shows the nature and use of the law, which shuts men up, concludes them under sin, and by which they have knowledge of it, but no healing: the law heals none, it is the killing letter, the ministration of condemnation and death; Christ only, by his blood and stripes, heals the disease of sin, and cleanses from it. There is one thing in the law of the leprosy very surprising, and that is, that if there was any quick raw flesh, or any sound flesh in the place where the leprosy was, the man was pronounced unclean; but if the leprosy covered his skin, and all his flesh, then he was pronounced clean: this intimates, that he that thinks he has some good thing in him, and fancies himself sound and well, and trusts to his own works of righteousness, he is not justified in the sight of God; but if a man acknowledges that there is no soundness in his flesh, that in him, that is, in his flesh, dwells no good thing, but that his salvation is alone, by the grace and mercy of God, such a man is justified by faith in Christ Jesus: the parable of the Pharisee and publican will illustrate this, Luk 18:10. "Who, seeing Jesus, fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean"; See Gill on Mat 8:2. Christ could cure lepers, and did; and which was a proof of his Messiahship, and is given among the signs of it, to John's disciples,Mat 11:5 and as there is a likeness between the leprosy and sin, so between the cleansing of a leper under the law, and the healing of a sinner by Christ: for the cleansing of a leper, two birds were to be taken clean and alive, which were both typical of Christ, and pointed at the meekness of his human nature, his innocence, harmlessness, and purity, and that he had a life to lay down; one of these was to be killed, in an earthen vessel over running water, showing that Christ must be killed, his blood must be shed for the cleansing of leprous sinners; the earthen vessel denoted his human nature, his flesh, in which he was put to death; and the running water signified the purifying nature of his blood, and the continued virtue of it, to cleanse from all sin; and the blood and the water being mixed together, may put us in mind of the blood and water which flowed from the side of Christ, when pierced with the spear; which was an emblem of our justification and sanctification being both from him, on account of which, he is said to come both by water and by blood, 1Jo 5:6. The other bird, after it was dipped with the cedar wood, scarlet and hyssop in the blood of the slain bird, was let go alive; which typified the resurrection of Christ, who was put to death in the flesh, and quickened in the Spirit; and who rose again, for the justification of his people from all sin: the cedar wood, scarlet, and hyssop, which were used in the cleansing of the leper, may either relate to the sufferings, and death, and blood of Christ; the scarlet wool may denote the bloody sufferings of Christ, through which he was red in his apparel; the cedar wood may signify the incorruptibleness and preciousness of the blood of Christ, and the hyssop the purging virtue of it; or else these three may have regard to the three principal graces of the Spirit of God, which have to do with, and are in influenced by the sin cleansing blood of Christ: the cedar wood may signify the incorruptible and precious grace of faith; the green hyssop, the lively grace of hope; and the scarlet, the flaming grace of love, when it is in its full exercise: or else the grace of faith, by which dealing with the blood of Christ, the heart is purified, is only meant; signified by cedar wood, for its permanency; by scarlet, for its concern with the crimson blood of Christ; by which sins, though as scarlet, are made white as wool; and by hyssop, for its being an humble and lowly grace: now the cedar stick, with the scarlet wool, and bunch of hyssop bound unto it, was used to sprinkle the blood of the bird upon the leper seven times, when he was pronounced clean; and expresses the instrumentality of faith, in the application of the blood of Christ for cleansing: though after this, the leper was to shave off all his hair, and wash himself and clothes in water; suggesting to us, that holiness of life and conversation which should follow, upon cleansing through faith in the blood of Christ.

(e) Chambers's Cyclopaedia in the word "Leprosy"

Psalm 3:8 - Robert Hawker

2011-10-14T10:53:00.000-07:00

"Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah." [Psalm 3:8]

See Reader what a blessed joyful conclusion! What could open more gloomy and discouraging than this Psalm did! What can end more triumphant and joyful! But do not fail to trace the whole to its source. Salvation is of GOD. Yes! JESUS saith, Mine own arm brought salvation, and of the people there was none with me. Isaiah 63:3-5. Oh! LORD! suffer me never to rob my GOD of his glory, by mingling anything of my wretchedness with the finished redemption of my Saviour. LORD JESUS do thou have all the praise, for thou alone art able to bear the glory. Zechariah 6:12, 13.

1 Timothy 2:6 - John Foreman

2011-10-14T10:48:00.000-07:00

"Who gave himself a ransom for all'

`Who gave himself a ransom for all,' 1 Tim ii 6. This evidently and simply means, all sorts and grades of society of men, whom the apostle exhorted Timothy that they should be prayed for, verse 1,2, `that we might lead a quiet and peaceable life in all godliness;' and also because that such all men `God will have to be saved, and to come to the knowledge of the truth,' and the same to be testified in due time.' It is not said God would have all men to be saved, nor would have had all men to be saved; but `Will have all men to be saved,' and this will extends quite as far as the gift of the ransom; and all intended by both sayings is `to be testified in due time.' Now take the whole connexion from the first to the close of the seventh verse, and then take the testimony of these now for ever gone by eighteen hundred years, and see whether any thing like individual universality in either the `will' or the `ransom,' could ever be understood and intended by the apostle, as by any sort of `testimony' that can be gathered to have been borne in any way whatever to that point, through all this length of time now gone by. For the apostle tells us most plainly that the truth he stated, and intended by his statement, should `be testified in due time:' and while in the conduct of providence, the ministry of the gospel, and the manner of the effectually working power of God therewith, it has long and mercifully been `testified' that all sorts of characters and grades of society of men, are included in the `will' and `ransom for all' in our text, there is in no shape the least testimony borne to individual universality of souls unto salvation as being ever intended. And while the Lord did out of one savage blood-thirsty persecutor, raise up and make one `apostle to the Gentiles,' how is it that thousands of such preachers were not raised up and sent at once into every kingdom, province, city, and village of the whole world to testify the same, if the will of God was to have all universally saved, and as universally `come to the knowledge of the truth?' Was the will of God ever limited by his want of power? Could he not raise up workmen for a universal work, if such had been his will? Was God ever really short of workmen for his own purposes of grace, further than to make it a matter of prayer with the church for him to send, as well as prosper them he hath sent into the ministry?

Ray Comfort Errors

2011-10-01T12:32:00.000-07:00

Isaiah 2:2 - Robert Hawker

2011-09-30T20:10:00.000-07:00

"And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it." [Isaiah 2:2]

Sweet thought! JESUS is the desire of all nations; because poor awakened sinners in all nations, find their want of him. Hence here is a promise, folded up in this blessed prophecy, that all nations, the Gentile as well as the Jew, shall flow unto CHRIST, They shall come that are ready to perish, when the great trumpet is blown. And their certainty of coming is secured; for it was one of the covenant promises of GOD the FATHER to GOD the SON; Thy people shall be willing in the day of thy power, Psalm 110:3.

1 Corinthians 3:21-23 - Robert Hawker

2011-09-30T06:40:00.000-07:00

“Therefore let no man glory in men. For all things are yours; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; And ye are Christ's; and Christ is God's.” [1 Corinthians 3:21-23]

All are yours he saith, things present, or to come; all are yours, because ye are CHRIST’S, and CHRIST is GOD's. Reader! behold the security, the everlasting security of the faithful! As CHRIST is the sent, the sealed, the anointed of JEHOVAH, GOD's CHRIST, GOD's chosen, GOD's salvation to the ends of the earth: so CHRIST and his Church being one, in the divine mind, will, and pleasure; all are the Church's in CHRIST, being one with CHRIST, and deriving all from CHRIST. So that if CHRIST be mine, all is mine. His blood to cleanse, his righteousness to justify, his holiness to sanctify. CHRIST and his fulness, CHRIST and his all-sufficiency, lies at the bottom of all mercies. And, when it be considered, the greatness of his Person, and the glories of his salvation, the infinite nature of his blood-shedding and perfection, and the infinite merit of his work and righteousness; here is enough for a child of GOD to live upon, in time, and to all eternity. JESUS gives a fulness of blessedness, and a fulness of duration, to all that He is in himself, and to his Church and people for ever. His presence sweetens all, sanctifies all, gives a blessedness to all; and makes all completely blessed. All are your’s, and ye are CHRIST’S, and CHRIST is GOD’S.

2 Corinthians 2:14, 16b - Robert Hawker

2011-09-30T06:35:00.000-07:00

“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned… But we have the mind of Christ.” [2 Corinthians 2:14, 16b]

In prosecuting this enquiry, I need not go over a large field, on a point already known and understood; that by the new birth, or regeneration of the soul, a total change is wrought on the renewed mind. I shall for once, consider this as granted; and that, what the Apostle saith elsewhere, my Reader is already convinced of. For if any man be in CHRIST, he is a new creature: old things are passed away, and behold all things are become new, 2 Corinthians 5:17. But while this great truth is, and must be, most fully allowed, by every regenerated child of GOD, it is not so well understood, as the importance of the subject renders it necessary, that this new creature is wholly in the spirit, and not in the body. It is our spiritual part, which at regeneration is awakened, and brought forth into life, from the death of sin; and not our bodily part. The natural man, as Paul here calls our bodies, is not renewed, neither made capable of receiving the things of the SPIRIT of GOD, more than before. This is a grand point, to be well and thoroughly understood, by the renewed man, And there is another like it, namely, that while the gracious act, wrought by GOD the HOLY GHOST, in regeneration, is confined wholly to the spiritual part of every child of GOD, and leaves the body, for the present life, in the same state as before, of an unrenewed nature; this one act of GOD the SPIRIT is a perfect and complete act, and makes the spirit of the happy receiver of this unspeakable mercy, as holy as it will ever be, in time, or eternity. When this blessed work of regeneration is wrought, it imparts all that is essential to life and holiness, in CHRIST. The act is but once done, and it is completely done. There can be no defect in it, for it is the SPIRIT that quickeneth, the flesh profiteth nothing. All that are regenerated are alike regenerated: similar to the analogy in nature. Infants, when born in nature, and born perfect in all their parts, are born no more. And the child in grace hath no after addition to its Being. The spiritual life, into which it is brought, can receive no after being, or addition. Growth in grace, there will be, as there is a growth in nature; but the life itself, the spiritual being, and the well-being, deriving, as it doth its whole, from such a source as GOD the HOLY GHOST, is but once done, and done for ever.

1 Corinthians 1:30-31 - Robert Hawker

2011-09-30T06:33:00.000-07:00

“But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.” [1 Corinthians 1:30-31]

I beseech the Reader to observe how blessedly CHRIST is here spoken of by the HOLY GHOST, as made all these things to his people, and that by GOD himself. It is not only said, that CHRIST is the wisdom, and the righteousness, and the sanctification, and the redemption of his Church, but that GOD hath made him so. Here, indeed, is the blessedness of the whole. For, when GOD the HOLY GHOST leads a poor sinner to GOD, in the perfections of JESUS; if it be demanded how, or by what authority, the poor self-condemned creature comes in another's perfections, and not his own? this is the answer: this is faith's warrant, CHRIST is made of GOD unto the soul these things. So that here is the authority in which all the Persons of the GODHEAD join. GOD the HOLY GHOST, who regenerates the sinner, and makes him a new creature in CHRIST JESUS, leads him to the throne, in the wisdom, righteousness, sanctification, and redemption of CHRIST JESUS; and, taught of GOD the SPIRIT, the regenerated sinner pleads in CHRIST, and by CHRIST, on the footing of CHRIST’S person and work, for acceptance before GOD, and in the covenant word, oath, and promise, of GOD the FATHER! And, how then can any soul fail of justification at the throne, who thus pleads GOD’S grace, and CHRIST’s righteousness, as the sole means of acceptance? Who doth not see all human glory tarnished, and divine grace praised, when as it is written, he that gloried, thus glorieth the LORD? Jeremiah 9:23-24. Reader! pause a moment longer over these precious verses, for they are most precious. You, and I, are both by nature and by practice, so lost and fallen in the Adam-state of sin and corruption, that we are not only miserably blind and ignorant of our state by nature, but so utterly senseless of our ruin, that Until CHRIST, the sun of righteousness, arose on our benighted souls, so far were either of us from seeking redemption, we did not even know that we needed it. How blessed that CHRIST was made of GOD to us wisdom, to open to our view a sense of sin, and to make us wise unto salvation? But it would not have been enough to have made us sensible of our misery, and to have instructed us in the way of obtaining salvation by CHRIST out of it, had not the same LORD which taught us these precious things, taught us also, that He who made CHRIST to us wisdom, made him also our righteousness. Oh! the blessedness, when a child taught of GOD, can say, the LORD is my righteousness. But here again, a soul needed somewhat more. The child of GOD, though renewed in soul, is not renewed in body. The flesh lusteth against the spirit. I feel, I groan daily under a conscious sense of indwelling, inbred, corruptions. Oh! the grace, the mercy, when my LORD taught Me that CHRIST is made of GOD sanctification also, and He who justified me, as freely sanctifieth me. And, finally, to crown all, and to counteract all the exercises, which at any time sin or Satan, the world without, or fears within, might suggest; how blessedly doth this scripture come in to our aid, that CHRIST is not only wisdom, righteousness, and sanctification, but redemption GOD’S works, and not man's. GOD’S providing, not our's. And He who gives the covering, puts it on. First gives a gracious acceptation to the persons of his people, in His dear SON; and then blesseth them with all spiritual blessings, in CHRIST; that they may be holy, and blameless before him, in love! Thanks! thanks be to GOD which always causeth us to triumph in CHRIST! 2 Corinthians 2:14.

1 Corinthians 1:26-29 - Robert Hawker

2011-09-30T06:31:00.000-07:00

“For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: That no flesh should glory in his presence.” [1 Corinthians 1:26-29]

I must not allow the Reader's attention to pass away from this most interesting view, which GOD, by the HOLY GHOST, hath given of the cross of CHRIST, as the power of GOD, and the wisdom of GOD; before that I have first called upon him to remark with me, what is also said of the LORD’S distinguishing grace in the holy calling. Every part of the Bible, indeed, is full to the same, for the whole is of electing love, from beginning to end. But here, the LORD the SPIRIT more especially calls upon the Church to notice it. The brethren, partaker's of the heavenly calling, are directed to behold it. And, while they are commanded to observe, that not many wise men after the flesh, not many mighty, not many noble are called; they are no less taught from their own circumstances, to consider, that in their call, it was grace manifested to the foolish, and to the weak, and to the base things of the world. And, Reader! I beseech you to pause, and pass not away for a moment from the consideration of the Church of Corinth in those days, in which Paul sent this Epistle, and take home the same doctrine now, for it equally holds good in all ages of the Church. We have reason to bless GOD, that while he saith, not many are called from among the great, and noble, and wise men of the earth, that the LORD did not, say, not any. For, though but few, yet there have been some. In the days of CHRIST himself, we find Joseph, an honorable counselor, and Nicodemus among the rulers of the Jews. But, indeed, for the most part, we find the LORD’S people gathered from among the humbler walks in life, poor in worldly circumstances, as well as poor in spirit, made rich in faith, and heirs of the kingdom. But it should be observed also, that the expressions here used by the Apostle, when he saith, that not many wise men, and mighty, and noble, are called, he adds to the term, not many wise men after the flesh; and the same after the flesh, is to be subjoined to the mighty and the noble. For their worldly wisdom, and their might, and their nobility, are all earthly. Not that wisdom which maketh wise unto salvation, neither that might which is founded in divine strength, neither that no bleness of soul which distinguisheth the Church of GOD. So, it like manner, the foolish things of the world, and the weak, and the base, which are Chosen, they are in worldly wisdom foolish, and it human policy weak, and in all their own attainments base and despised; but they are in spiritual things, both wise, and strong, and dignified. The HOLY GHOST by Peter, calls them, a royal priesthood, an holy nation, a peculiar people. And the LORD JESUS commended John to write them to the Churches, as made kings and priests unto GOD and his FATHER: 1 Peter 2:9; Revelation 1:6. Reader! may it be your happiness and mine; through grace, to be enabled to enter into the proper apprehension of those words by the Apostle, when he saith, For ye see your calling, brethren!

1 Corinthians 1:18, 21 - Rober Hawker

2011-09-30T06:26:00.000-07:00

“For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God… For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” [1 Corinthians 1:18, 21]

Never must, never can, the offence of the cross cease. The children of the bondwoman will always hate the doctrine of the cross. The pride of the human heart, the self-righteousness of corrupt, unhumbled nature, will always revolt at it. And, while the thing itself is the wisdom of GOD, the wonder of angels, and the everlasting joy of the redeemed, both in heaven and earth; to them that perish it appears foolishness, and they perish in their foolishness, And to all such, the word of GOD speaks: Behold, ye despisers, and wonder, and perish! for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you! Acts 13:41. Reader! what a distinguishing mercy it is to be made wise unto salvation, through the faith which is in CHRIST JESUS? And we may see, and indeed we do see every day, under every ordinance where CHRIST is faithfully and fully preached, in the glories of his Person, and the compleatness of his finished salvation, as the whole of JEHOVAH’S purpose of grace, for the recovery of his Church and people, and where those who have been taught to feel and know the plague of their own heart; CHRIST becomes the all in all, and their whole souls are melted into holy joy, adoration, love, and praise; we behold no less, the wise in their own eyes, and the prudent in their own conceit, turning with the most bitter looks of hatred against the doctrine of the cross, and rejecting the counsel of GOD against their own souls. CHRIST becomes a stumbling block and a rock of offence, as much now, as to the Jews of old. So the LORD declared by his servants the Prophets it should be; and the LORD be praised, that he hath not left himself without witness: Isaiah 29:14 and Isaiah 33:18. Precious JESUS, I would say, how sweet thy words to my soul, Blessed is he whomsoever shall not be offended in me! Matthew 11:6.

1 Corinthians 1:8-9 - Robert Hawker

2011-09-30T06:25:00.000-07:00

“Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.” [1 Corinthians 1:8-9]

Oh! what a soul ravishing thought it is, that He who hath called the whole body the Church to an union, and oneness, and fellowship with CHRIST in grace here, gives an earnest and pledge thereby, of the everlasting continuance of that interest, in all CHRIST's communicable glory hereafter. Reader! take it for your daily motto, and wear it in your heart from day to day; GOD is faithful, by whom ye were called unto the fellowship of his SON JESUS CHRIST our LORD.

1 Corinthians 1:2-3 - Robert Hawker

2011-09-30T06:22:00.000-07:00

"Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their's and our's. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. " [1 Corinthians 1:2-3]

Paul doth not write to the Corinthians, as Corinthians; neither to the men of Corinth as of a province or place; but to the Church of GOD then in Corinth. It is the Church, not the world. And this is most essentially necessary to be kept in view all along, and through every part of this, and all the Epistles. For to the inattention to this important point, is to be ascribed the gross perversion and misapplication of certain passages here and there scattered over the Apostolic writings, in considering them as of general meaning, when most evidently they belong, in special reference, only to the Church of GOD, as for example. In this very Epistle, 1 Corinthians 15:22, the Apostle saith, For us in Adam all die, even so in CHRIST shall all be made alive. And no truth can be more firm, and certain, and sure, when applied to the faithful in CHRIST JESUS. For, as the Church, as well is the world, is involved in the common death with all mankind, by reason of sin; so by virtue of the Church's union with CHRIST, the church becomes equally interested in the life, which is in, and by CHRIST JESUS. But what hath this to do with the unregenerate and such as have no union with CHRIST JESUS? There must be an union with CHRIST, before we can have communion with CHRIST. The Church, as well as the world, prove our union with Adam, by reason of sin, and as such partake alike in death, which is the sure consequence of sin. And, if we can equally prove our union with CHRIST by regeneration, as we do our oneness with Adam by generation; then, and not else, we take to ourselves the blessedness of this scripture: For as in Adam all die, even so in CHRIST shall all be made alive. But without this testimony, we have no part nor lot in the matter. I beg that this may be specially noticed by the Reader, according to its vast importance, not only in this place, but through the whole of the Apostolic writings. It is to the Church Paul writes. And it is of the Church, when speaking of privileges in CHRIST, Paul speaks.

Isaiah 3:10 - John Gill

2011-09-30T06:05:00.000-07:00

"Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings." [Isaiah 3:10]

Ver. 10. Say ye to the righteous, that [it shall be] well [with him],.... The Lord always has some righteous ones, in the worst of times, whom he can and does distinguish, single out, and take care of; and it is his will that they should be comforted by his prophets and ministers, who seem to be the persons to whom these words are directed, lest they should be distressed with what is said unto, and what they see is coming upon, the world, or upon a nation in general: and it will be, and is well with such, when calamities are on a nation, in a time of famine, war, or pestilence, under any affliction whatever at death, and at judgment, and to all eternity; the Lord has the highest regard for them; Christ's righteousness, by which they are denominated righteous, secures them from wrath, and entitles them to glory; they are blessed now, and will be happy hereafter. So the Targum,

"say ye to the righteous, ye are blessed,''

pronounce them such as they are: some render it, "say to the righteous, that he do good" {i}; exhort him, excite and encourage him, to it; such who have believed in Christ for righteousness ought to be careful to maintain good works: others, "say to the righteous", own him, speak well of him, "for it is good"; or say to him, "that he is good" {k}, a happy man. The Septuagint and Arabic versions, very foreign from the text, and sense of it, render the words, "saying, let us bind the just man, for he is unprofitable to us"; as if they were the words of the wicked Jews, respecting Christ, the just One, so called sarcastically by them: and the reason of the righteous man's happiness follows:

for they shall eat the fruit of their doings: both of what Christ has done for them, as their Head and representative, by whose righteousness they are justified; and of what they have done themselves, under the influence of his Spirit and grace; which being done from a principle of grace, are rewarded with a reward of grace, and not of debt; such enjoy a peace of conscience now, which is the work and effect of righteousness, and shall receive the reward of the inheritance, which is not of the law, but by promise, and of faith, and so by grace.

{i} bwj yk "quod bene agat", Vatablus. {k} "Dicite justum, quod bonus beatusque est", Cocceius.

To run unsent, is a solemn thing - Robert Hawker

2011-09-26T22:53:00.000-07:00

I take occasion from hence to observe the difference between regeneration, which is essential to every child of GOD for his personal enjoyment of an union and interest with CHRIST, and the unction of the HOLY GHOST, when calling his sent servants to the ministry. For, though the LORD calls none to the ministry but whom he hath first called by grace, as is evident in the instance of the Apostles, yet multitudes are savingly called by regeneration for their own personal happiness in CHRIST, whom GOD the HOLY GHOST never sends forth as his ministers. A man being regenerated is no authority for ministering in the word and doctrine. And to run unsent, is a solemn thing, Jeremiah 23:20; Hebrews 5:4.

II CORINTHIANS 5:21 - Made Sin, Not merely by imputation - Gilbert Beebe

2011-09-26T12:04:00.000-07:00

II CORINTHIANS 5:21

Brother Beebe: Will you please give your views on II Corinthians 5:21. “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” I am aware that you have many such requests from brethren and sisters; but I am so situated that I have no preaching except that comes to me in the “Signs of the Times.” The “Signs,” with my Bible and hymn book supply all I receive. There are no Old School Baptists within fifty miles of me, that I know of. Elder T. H. Owen is the nearest, and I have not seen him for eighteen months.

Yours as ever,

B. Newkirk.

Yola County, California.

April 11, 1866.

Reply: The apostle in the connection of this text is treating upon the subject of the complete redemption of the people of God from the curse and dominion of the law, the guilt and punishment of sin, by the blood and righteousness of our Lord Jesus Christ. That all for whom Christ died were sinners against God, transgressors of his righteous law, and, by nature, children of wrath even as others, is fully demonstrated; for if they were not sinners, no expiation of sin would be required on their behalf. This apostle informs us in Romans 4:24,25, that Jesus, the Lord, was delivered for our offenses, and was raised again for our justification. And in our context, verses 14 and 15, he says, “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.”

Our views on this subject, which we believe are warranted by the scriptures, are that the immaculate Son of God, who was delivered for our offenses, was holy, harmless, separate from sinners, and higher than the heavens. He was a Lamb without spot or blemish, who knew no sin in his nature, or in his works. Shining in all the brightness of his Father’s glory, he was the express image of the invisible God, and he was and is the Lord from heaven, and filled with all the fullness of the Eternal Godhead. All the infinite perfections of the eternal deity were embodied in him. He was one with the Father, and he was in the Father, and the Father was in him. In his eternal identity with the Father he knew no sin. His will was and is the will of the Father, and that will is the supreme standard of holiness, according to which God worketh all things. On his unsullied purity and absolute holiness all holy beings love to contemplate; angels adore, saints extol, and devils tremble before him. If he had known sin, as attaching impurity to himself, it must have disqualified him for the great work of our redemption.

“For he that could for sins atone,

Must have no blemish of his own.”

All the victims required to be slain under the ceremonial law, and indeed all that were offered from the foundation of the world, as typical of Christ our sacrifice, including that of Abel, were required to be without blemish, to show that we, the church of God, are not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without spot or blemish, as set forth from the foundation of the world, pointing to that one offering wherein he through the eternal Spirit offered himself without spot to God, and by which he hath obtained eternal redemption for us.

This holy and spotless Lamb was made sin for us! How? By himself coming under that law of which he was the author and superior, and which his members in their Adamic nature had transgressed. “When the fullness of the time was come, God sent forth his own Son, made of a woman, made under the law, to redeem them (his members) that were under the law, that we might receive the adoption of sons.” In thus coming under the law he took on him the seed of Abraham. “Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death; that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels,” (for angels were not in the nature of those to be redeemed, or to receive the adoption of children) “but he took on him the seed of Abraham.” That is, as explained by Paul to the Galatians, “If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” In taking on him this seed, he took on him all their transgressions. “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities (Isaiah 53:4-11).” Thus he was made sin, or, if we include the supplied words of our text, he was made to be sin for us. He was not made to sin, or to do that which was sinful; but in taking on him our nature, he took on him our infirmities; was made like unto his brethren (Hebrews 2:17).

Much has been said and written in modern times of the immaculate conception of the Messiah, as though his design had been only to take on him the seed of Abraham, and not their sins. But the very object or design was to bear the sins of his people in his own body. Imbodied in the seed of Abraham, which body was prepared for him, with that seed he stood identified, as its life, and he was recognized by the law and justice of God, as being responsible for their sins. Should a capital offense be committed by a man’s hand, would not the life of the body of which that hand is a member be held in law and justice for the offense? In the typical illustration of this sublime subject, the priest confessed the sins of Israel over the head of the scape goat, and it was said their sins were laid upon the head of the scape goat, and borne away. It is in this way we understand that Jesus was made sin for us. And he was made a curse for us, as it is written in the law, “Cursed is every one that hangeth upon a tree.” Mere substitution could not meet the demands of the law. To condemn and punish the innocent, or to justify the guilty, were alike forbidden by the law which Christ came to fulfill. Yet the head being identified with its body may be held for the transgressions of the body. The right of Christ to redeem his people, as the one nearest of kin to them, and holding, by virtue of higher claim, a right of property in the seed of Abraham, before they were partakers of flesh and blood, and before they had sinned, rests on their spiritual existence in him, anterior to their becoming partakers of flesh and blood; but his qualifications to redeem them with his blood required that he should take part of the same flesh and blood in which they had offended, that he might be recognized as being under the same law by which they were condemned. Hence he was made flesh and dwelt among them. With them identified as the head with its body; the life of the body was prepared for him. He was made sin. See him whom the heavens adored arraigned before the bar of justice, now in the form of sinful flesh, with all the iniquities of all his members found on him, not merely by imputation, as some suppose, but by actual identity of head and body.

He has taken on him that body, that seed, and in that body crushed with the mighty weight of all the sins, which with the body he assumed, the law with unabating fury pours on him the wrath that was due to the sins which were laid on him. An arbitrary act of imputation could not suffice. He is made sin, or made to be sin, for us. For whom? For the seed of Abraham: for his body, his bride, his sheep, his seed, his members, and for them only. “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Romans 8:3-4).” But we pass to consider the great purpose or design of this wonderful condescension and unparalleled humiliation of the Son of God.

We are told in the sacred word that God sent his Son to redeem them that were under the law, to put away sin by the sacrifice of himself; to save his people from their sins; to redeem them unto God. But justification as well as redemption is contemplated in our text. Merely the putting away their sins would not secure to them the righteousness of God. It could only restore to them their original innocence in which they stood in Adam before sin entered. Hence to make the redeemed seed the righteousness of God himself required that the same relationship should exist between Christ and his members which we have found to be indispensable for their redemption.

Theological speculators talk of justification before God in a variety of ways. Some look for justification by the deeds of the law, or by the righteousness of their own works. But God has informed us that in that way no flesh shall be justified in his sight. As many as are of the works of the law are under the curse. Others speak of the righteousness which Christ wrought out by his active and passive obedience to the law. This was indispensable in our redemption from sin. “By the obedience of one, many shall be made righteous.” And so far as legal righteousness is considered, it is secured by the obedience which Christ has rendered to all the jots and tittles of the holy law. This legal righteousness redeems and saves us from wrath and condemnation, but does it qualify us for communion with God, for fellowship with the Spirit, and for an inheritance with the saints in light? Our text contemplates a higher order of righteousness than the mere satisfaction rendered to the law for our transgressions. “That we might be made the righteousness of God.” Much more than an acquittal from guilt and condemnation is required to bring us to God, and prepare us to stand before him in the perfection of his nature. God has told us by the mouth of Daniel that Christ should not only “finish transgression and make an end of sins, and make reconciliation for iniquity,” but also “bring ineverlasting righteousness.” To work out is one thing, but to bring in is quite another. Without the former, the latter would be impossible. It was indispensably necessary that Christ should redeem us from sin, and death and hell; but having so redeemed us, it is no less indispensable that we be made the righteousness of God, and partakers of the divine nature. We are therefore assured that Christ is of God “made unto us wisdom, and righteousness, and sanctification, and redemption.” This is the name wherewith he shall be called, “The Lord our righteousness.” “For their righteousness is of me, saith the Lord.” So then as Christ was made to be sin for us, in the putting away of our sins, and as he was made sin by taking on him the seed of Abraham, so the seed of Abraham are made the righteousness of God in him who is the righteousness of God. Christ is our life, and he is the true God, and Eternal Life. We are in him, and he is in us, that all his members should be made perfect in one, that the world may know that God hath sent him, and that he hath loved us even as he hath loved him.

Middletown, N.Y.

July 1, 1866.

Elder Gilbert Beebe

Editorials Volume 6

Pages 352 - 357

CREEDS AND CONFESSIONS by Gilbert Beebe

2011-09-26T11:58:00.000-07:00

IN this paper will be found a letter from brother Conrad, of Kentucky, dissenting from some part of our reply to brother Buckley, of Alabama. We are sorry that our remarks have been understood as involving a reflection upon any of our churches or brethren, as nothing could have been more foreign to our intention. So far as we are prepared to answer the first interrogatory of brother Conrad, we believe the practice of writing a brief summary of the faith held, is very general among the Old School Baptist churches, but a practice by no means peculiar to them, but equally common among the New School, and nearly all orders of professed christians; but the practice we believe is not universal among the churches of our faith. It was not our design to denounce the practice, or find fault with the brethren who think them necessary, nor even to insinuate that such brethren as adopt them thereby reject the New Testament as a rule of faith and practice, or think that look insufficient (when duly understood) to thoroughly furnish them to every good work. So far from entertaining such an opinion of our brethren, or of any of them, we are satisfied that their motives are to guard against innovations, heresies, disunion and confusion. In coming together in church fellowship, nothing can be of more importance than harmony; two cannot consistently walk together if they be not agreed. One Lord, one faith and one baptism must be acknowledged, received, professed and practiced, to distinguish the church of Christ from the various branches of anti-christ. The fellowship of the saints also rests on the same basis as at the day of pentecost, when “they that gladly received the word were baptized, and they continued steadfastly in the apostles’ doctrine, and in breaking of bread, and in prayers.” - Acts ii. 42. We are aware that many designing men, in order to lead the saints into some new theory, and away from the simplicity of the gospel, have commenced their work by denouncing creeds, confessions, &c., and have professed great attachment for the bible as an infallible rule; and others again, to bring about an unlawful amalgamation of the saints with the children of the bond-woman, have taught that a particular set of views are of little or no importance, and consequently all discriminating confessions should be laid aside. To protect the saints from confusion and disorder therefore, our brethren have in most instances, at the organization of churches, prepared and adopted a written declaration of what they understood to be the doctrine and order of the gospel, as taught in the scriptures.

But brother Conrad will inquire why “we, for ourself, are getting more and more out of favor with written creeds, confessions of faith,” &c.? In answer, we respectfully submit The following reasons, viz.:

First. The Old School Baptists are coming to be much less in need of written creeds to distinguish them than formerly, by their conformity to the New Testament as their only and all-sufficient rule of faith and practice; while every other sect and denomination are departing further and further from even the form of sound words. The time has been when the several branches of anti-christ professed as strict a regard for the scriptures as a rule of faith as the Baptists did; while at the same time they construed the language of the divine record to mean the very opposite of what we were taught by the Spirit to understand; but the time has now come in which they publicly disavow such regard for the bible as a rule, and take the ground that the scriptures were only designed as a general outline of what God requires, and that the ingenuity of man is to be taxed to fill up the blank, by co-working with God, in contriving ways and providing means for the more effectual execution of the divine will and salvation of sinners, and that many things, for which there is neither example or precept in the bible, are of more importance in the work of saving sinners than any thing which the bible contains. Hence a strict adherance to the New Testament is at this time a more prominent and distinctive badge of our peculiar faith, than all the written creeds and confessions that were ever written by uninspired men could possibly be.

Second. Our next reason is, that whatever written creeds have effected in preventing innovations and confusion in our churches, they cease to be effectual at present. A vast number of the New School churches of our acquaintance have as sound and unexceptionable articles of faith as ally we have ever found written among the Old Fashioned Baptists; and yet run as greedily after the error of Balaam as any of the arminians of the present age; so that the very creeds which were designed to preserve the church from a connection with heresies and heretics are used for the opposite purpose, and churches which have gone quite over into New Schoolism are retained in our associations, because they still retain the written confession of faith in their church book, and annually preface their associational letters with a copy of their original confession, thus rendering themselves perfectly invincible by fortifying themselves with the same confession of faith which we also hold.

Third. We are more and more convinced by our own observation that there is no valuable object secured by the use of written creeds, which is not equally secured to every gospel church by a direct reference to the word of God. Is it said, “But we differ in our construction of the word of God?” The same may be said of creeds; the truth is, those who would cavil with the scriptures would cavil with the best creed that was ever written by uninspired man.

Fourth. There is a very great discrepancy in the written confessions in use among those who are perfectly agreed in their understanding of the scriptures. It has not been uncommon in some of our association where the churches were in the most perfect apparent harmony and fellowship, to find in their different versions of the leading sentiments laid down in the preface of their letters an entire want of harmony. We have something like a bushel of such documents which have been sent us for publication at sundry times and from divers places; were they all spread out in the columns of the SIGNS, they would do for more to confuse and obscure the real sentiments of Old School Baptists than to elucidate and make them plain.

Fifth. Without imputing anything improper to brethren, churches and associations, the writing of a creed to be made binding as a standard of faith, does seem to us to imply what none of our Old School brethren wish or dare to say, viz.: That the New Testament is not a complete and sufficient rule of faith and practice to the saints of God. If complete, it cannot be improved; if sufficient, nothing more is required.

Sixth. The practice of adopting creeds written by uninspired men, did not originate with the church of God; nor is the practice authorized upon any express or implied command of God, or example of the primitive church. Nothing was required to identify the primitive church more than their strict observance of all things whatsoever Christ had commanded. A confession and profession of faith was required to be made verbally by every person on application for fellowship and membership in the church; on such profession they were received and baptized, and as long as they held fast this profession of their faith by walking conformably to the gospel, they enjoyed the apostles’ fellowship. And it is our honest impression, that the best confession of faith that can be adopted at this time, should be much more plainly written than with ink and paper; there is a way of showing our faith by our works, by our attachment to the cause, our submission to the government of Jesus, our love to the brethren, our close conformity in word and doctrine, and in faith and practice to the New Testament, more effectual than all the written parchments dictated by councils of good or bad men since the apostolic age of the church.

“So let our lips and lives express

The holy gospel we profess;

So let our works and virtues shine,

To prove the doctrine all divine.

Thus shall we best proclaim abroad

The honor of our sovereign God.”

A written creed may be carried in our pockets, while our hearts are far from righteousness; but the faith of God’s elect must exist in the heart, exercising its governing power over those whose happy privilege it is to possess it.

We cannot agree with our correspondent in his application of Romans i. 31, for we have no idea that the characters there described were ever guilty of breaking any covenant entered into by or obligatory upon the members of a gospel church; the violation of any contract is a species of covenant breaking, and as it is required of every one, in uniting with an Old, School Baptist church, to promise conformity to the New Testament, as the only infallible rule of faith and practice, any departure from. that rule, even by substitution of other rules, is so far covenant breaking, and any departure from the scriptures as a rule is so considered, and so treated by our Old School churches, when satisfied that such is the case, whether the thing in which the offending party has offended be named in a set of articles or not.

The confusion alluded to in the church at Corinth, (1 Cor. xiv. 26) was not to be prevented by written confessions, but by a strict observance of the directions which the Holy Ghost gave them by this inspired admonition of the apostle; otherwise, when they came together each might have a creed, each a confession and each a summary of faith, which might possibly differ is widely as the psalms, doctrines, tongues, revelations and interpretations of which Paul complained. This admonition goes rather to show the necessity of keeping everything out of the church that is not plainly authorized, than to show the necessity of additional psalms, doctrines and interpretations. Written confessions, as defined by brother Conrad, are written interpretations of the word, and show the peculiar doctrine embraced in the confession. Let each come together with his written creed, and what would they lack of the confusion which existed among the Corinthians?

Our brother inquires, if we were called to assist in the organization of a church, and we should find the constituents destitute of a written summary, whether we could report them perfectly joined together in the same mind, judgment, &c.? If we should find them perfectly joined in all things contained in the New Testament, we could. But, in our judgment, they might have a set of very clear articles of faith, and each sign his name and pledge himself to abide by them for ever; and still in our estimation lack that perfect unanimity which we consider essential to the fellowship of the gospel. We would not measure them by their written creeds, but by the measuring reed with which John was commanded to measure the temple of God, and the altar, and them that worship therein; (Rev. xi. 1) and if we should find the city four square, having twelve foundations and twelve gates, and in all things agreeing with the measurement of the reed, we would not dare pronounce her deficient because she had no written creed other than the bible.

Brother Conrad entirely mistook our use of the words, “But who shall dare to say that the New Testament is not a sufficient standard of faith and practice?” in his inference that we designed to charge our brethren with denying the sufficiency of the New Testament as a rule. The church in which we hold our membership, and both churches to which we statedly preach, have written summaries of their faith, and we believe that it would be hard to find any churches in our country who more firmly believe that the New Testament is an infallible, complete and sufficient rule of faith and practice. So that according to his construction of our words, the charge would have fallen heavier upon our own head than on his or any of those brethren who held written confessions, without regarding them in the light in which he understood us to regard them.

It is true we do not regard the Old Testament as a rule of faith and practice to the gospel church, or our faith would still be looking for a Savior to come, and still we should practice the service of the worldly sanctuary, and perform the carnal ordinances of the old dispensation. With this distinction brother Conrad is not only with us, but has carried out his views in clearer language, in “declaring that the scriptures are the only proper rule of faith and practice, and in his profession of faith he only makes a declaration briefly of what he understands to be contained in the New Testament.” In this, if we understand our brother, we are perfectly agreed. We not only hold that it is lawful for the disciples of Jesus to declare frankly what they understand the scriptures to teach, but that it is their duty to do so; and this we intended to express in the words which he quoted from us, viz: “Brethren cannot too well understand each other in regard to their faith and practice.” Certainly such declaration does not require them to disown the New Testament as their only rule.

The want of harmony which brother Conrad inferred, between our remarks, and much of our published writings, and our practice, and above all, in what he understood to be an implied rejection of our brethren and their sentiments, is altogether owing to his understanding us differently from what we designed to express. If there is any implied discrepance between our doctrinal views and those of our brethren in Kentucky, and other places, we are not aware of it; and certainly our brethren abroad have had abundant opportunity to know of our doctrine and practice for the last twelve years.

In regard to Christ’s having quoted from the Old Testament, and Matthew, Mark, Luke and John, writing, &c., brother Conrad will not say that these were like the saints of the present day, uninspired men; nor do we believe our brother would be willing to give modern written opinions, even of the best of men, an equality with what was written by immediate inspiration of God.

Brother Conrad says all that we write or preach is our creed, and confession of faith, &c. Very true; but not in the common acceptation of these terms; in this qualified sense of creeds and confessions, we not only admit the propriety of them, but we consider it the bounden duty of all the children of God, as opportunity is offered, to declare verbally, or in writing, what God has taught them, and thus contend earnestly for the faith once delivered to the saints.

Perhaps we have written sufficiently upon this subject for the present, and we sincerely hope that our explanation may be satisfactory to brother Conrad, and to all others who have been hurt with us. We certainly did not intend to start any new game for controversy. When we wrote to brother Buckley we wrote as we believed, and called on our brethren to examine the subject for themselves, and not trust to our views. Brother C. has complied with our request; he has written frankly, and we think in the spirit and temper of the gospel, and we hope that all that has been written by us both, may serve to edify, and at least lead our brethren to inquire at the holy oracle.

NEW VERNON, N. Y.

July 15, 1844.

GADSBY'S CATECHISM

2011-09-26T11:57:00.000-07:00

Q.1

Who is the only self-existent Being?

ANSWER. God is the only self-existent Being.

Ex. 3. 14; Psa. 90. 2; Isa. 45. 5, 22; Jn. 8.58.

Q.2 Ought everyone to believe that there is a God?

ANSWER. Everyone ought to believe that there is a God, and it is their great sin and folly who do not.

Psa. 9.17; Ecc. 12.13; Mark 16. 16; Jn. 8.24 & 16.8-9; 2Thess.2. 11-12.

Q.3 How may we know that there is a God?

ANSWER. The works of creation and providence plainly declare that there is a God, but His Word and Spirit only do it effectually to the salvation of His people.

Job 38 & 39; Psa. 19; Jn. 16.8-14 & 17.8; 1Cor. 2.10.

Q.4 What is the Word of God?

ANSWER. The Holy Scriptures of the Old and New Testament are the Word of God, and the only certain rule of faith and obedience.

Psa. 119.140; Prov. 30.5; Isa. 40.8; 2Tim. 3.14-17.

Q.5 What things are chiefly contained in the Holy Scriptures?

ANSWER. The Holy Scriptures chiefly contain what man is to believe concerning God, and what God requires of man.

Ecc. 12.13-14; Mic. 6.8; 2Tim. 3.14-17.

Q.6 What is God?

ANSWER. God is a Spirit, infinite, eternal and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth.

Ex. 34. 5-7; Jn. 4.24; 1Tim. 1.17 & 6.15-16; Heb. 12.29; Rev. 22.13.

Q.7 Are there more Gods than one?

ANSWER. There is but one only living and true God.

Deut. 6.4; Isa. 45.5-6, 21-22; 1Tim. 2.5. Rom. 8.28-30 & 9.6-24; Eph. 1.11-12; 2Thess. 2.13-14.

Q.8 How many Persons are there in the Godhead?

ANSWER. There are three Persons in the Godhead - the Father, the Son and the Holy Spirit; and these Three are One, the same in essence, and equal in power and glory.

Matt. 3.16-17 & 12.31-32 & 28. 19; Jn. 5.23 & 15.26; 2Cor. 13.14; 1Jn. 5.7.

Q.9 Can God be frustrated in His purposes and designs?

ANSWER. No, for He works all things after the counsel of His own will, and will do all His pleasure.

Job 23.13; Isa. 43.13 & 46.10; Matt. 28.18; Eph. 1.11-12.

Q.10 What are the decrees of God?

ANSWER. The decrees of God are His eternal purpose according to the counsel of His will, whereby, for His own glory, He has foreordained whatsoever comes to pass.

Isa. 46.10; Rom. 8.28-30 & 9.6-24; Eph. 1.11-12; 2Thess. 2.13-14.

Q.11 How does God execute his decrees?

ANSWER. God executes his decrees in the works of creation, providence and grace.

Num. 23.19-23; Job 37.13; Psa. 107.25-30; Dan. 4.35; Rev. 4.11.

Q.12 What is the work of creation?

ANSWER. The work of creation is God's, making all things out of nothing by the word of His power, and all very good.

Gen. 1; Jn. 1.1-3; Col. 1.16; Heb. 11.3.

Q.13 How did God create man?

ANSWER. God created man, male and female; in the image of God created He them, with dominion over the creatures.

Gen. 1.26-31 & 2.7, 18-23; Psa. 8.3-8 & 119.73; Matt. 19.4-6; Mark 10.6-9.

Q.14 What are God's works of providence?

ANSWER. God's works of providence are His most holy, wise and powerful preserving and governing of all His creatures and all their actions.

1 Sam. 3. 18; Job 23.13-14; Psa. 31.15 & 103.19 & 145.15-16; Prov. 5.21 & 16.9, 33 & 20.24; Matt 10.29; Heb. 1.3.

Q.15 What are God's works of grace?

ANSWER. God's works of grace are the rich displays of His everlasting love in redemption, regeneration and the glorious works connected therewith.

Jer. 31.3; Eph. 2; Phil. 2.13; Rev. 1.5-6.

Q.16 What special act of providence did God exercise towards man in the estate wherein He created him?

ANSWER. When God created man He gave him a law, promising him a continuance of the life and blessings which he then possessed on condition of his perfect obedience; forbidding him to eat of the tree of knowledge of good and evil upon pain of death.

Gen. 2.15-17.

Q.17 Did our first parents continue in the estate wherein they were created?

ANSWER. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created by sinning against God.

Gen. 3; Ecc. 7.29.

Q.18 What is sin?

ANSWER. Sin is the transgression of the law of God.

l Jn. 3.4.

Q.19 What was the sin whereby our first parents fell from the estate wherein they were created?

ANSWER. The sin whereby our first parents fell from the estate wherein they were created was their eating of the forbidden fruit.

Gen. 3.6-7.

Q.20 Did all mankind fall in Adam's transgression?

ANSWER. All mankind, descending from Adam by ordinary generation lay in his loins, sinned in him, and fell with him in his first transgression.

1Kin. 8.46; Ecc. 7.20; Rom. 3.9-19, 23 & 5.12, 19; 1Cor. 15. 21-22.

Q.21 Into what estate did the fall bring mankind?

ANSWER. The fall brought mankind into an estate of sin and misery.

Gen. 3. 7-24; Jer. 17.9; Rom. 3.10-12 & 5.12 & 8.22.

Q.22 Wherein consists the sinfulness of that estate whereinto man fell?

ANSWER. The sinfulness of that estate whereinto man fell consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all the actual transgressions which proceed from it.

Psa.51.5 & 58.3; Isa.1.6 & 6.5 & 64.6; Jer. 17.9; Matt.15.19; Rom. 3.10 & 7.14.

Q.23 What is the misery of that estate whereunto man fell?

ANSWER. All mankind, by their fall, lost communion with God, incurred the curse of the law, and so were made liable to all the miseries of this life, and to death itself; and all who die in sin must endure the pains of hell for ever.

Gen. 3. 16-24; Job 5.7 & 14.1-2; Isa. 64.6; Matt. 22.13 & 25.41; Rom. 3.23 & 8.7; 1Cor. 2.14.

Q.24 Did God leave all mankind to perish in that estate of sin and misery?

ANSWER. No; God, having out of His own good pleasure from eternity elected some of them to everlasting life, did enter into a covenant of grace to deliver them out of that estate of sin and misery, and to bring them into a state of salvation by a Redeemer.

Rom. 3.21-25 & 9.6-24; Eph. 1.4-7; 1Thess. 5.9; 2Thess. 2.13; 1 Pet. 1.2.

Q.25 What is meant by a covenant of grace?

ANSWER. The covenant engagement entered into, in the counsels of eternity, by the Triune God in behalf of the elect; in which covenant the elect were given to the Person of the Son, and made His care and charge, and all spiritual blessings were treasured up and secured in Him, and so made sure to all the seed of promise.

2Sam. 23.5; Psa. 89.27-37; Isa. 55.3; Hos. 2. 23; Jn. 17.2; Heb. 2.13 & 8.10.

Q.26 On whom did the conditions of the covenant fall?

ANSWER. The Second Person in the Trinity, who, knowing the elect would destroy themselves by sin, engaged to be accountable for them, and to take all the consequences connected therewith upon Himself, and in His own time to send them the Holy Spirit, who should teach them all truth; and, at last, present them to Himself a glorious church, not having spot, or wrinkle, or any such thing.

Isa. 9. 6-7; Jn. 16.7-14 & 17.8-15; Eph. 5.25-27; Heb. 9.28.

Q.27 Is there anything in the covenant of grace of a precarious or uncertain nature?

ANSWER. No; for it is ordered in all things and sure, and is confirmed by the promise and oath of God.

2Sam. 23.5; Psa. 89. 33-37; Jer. 33.20-21; Matt. 24. 35; Jn. 17.12, 24; Rom. 11.29.

Q.28 Are the called according to God's purpose to take any consolation from the glory and stability of this covenant?

ANSWER. Yes; for it contains all their salvation, and all their desire.

2Sam. 23.5; Isa. 54.10; Jn. 10.28-29; Heb. 6.17-20.

Q.29 Who is the Redeemer of God's elect?

ANSWER. The only Redeemer of God's elect is the Lord Jesus Christ who, being the Lord of life and glory, became man, and so was, and continues to be, God and Man in two distinct natures but one Person for ever.

Gen. 3.15; Matt. 1.21, 23; Jn. 1.14; 1 Tim. 2.5 & 3.16; Heb. 1.1-9 & 2.9 & 13.8.

Q.30 How did Christ, the Lord of life and glory, become man?

ANSWER. Christ, the Lord of life and glory, became man by taking upon Him the nature of His people, being conceived in the womb of the Virgin Mary (by the overshadowing of the Holy Ghost) and born of her, yet without sin.

Isa. 7.14; Matt. 1.20-23; Luke 1. 31-35; Jn. 1.14; Gal. 4.4; Phil. 2.6-8; Heb. 2.14-18.

Q.31 What offices does Christ execute as the Redeemer of God's elect?

ANSWER. Christ, as the Redeemer of God's elect, executes the offices of a prophet, of a priest and of a king, both in His estate of humiliation and exaltation.

(Prophet) Luke 7. 16; Jn. 1.1,14 & 6.14 & 13.19; Acts3.22-25 & 7.37-38.

(Priest) Heb. 2. 17-18 & 3.1 & 4.14-16 & 5.5-7 & 7.24-28 & 10.19-22.

(King) Psa. 2.6 & 24.7-10; Psa. 45; Zech. 9.9; Rev. 11.15 & 19.16.

Q.32 How does Christ execute the office of a prophet?

ANSWER. Christ executes the office of a prophet in revealing to the elect, by His word and Spirit, the will of God in their salvation.

Jn. 1.18 & 6.33,45,63 & 10.27-28 & 13.19 & 14.26 & 15.15.

Q.33 How does Christ execute the office of a priest?

ANSWER. Christ executes the office of a priest in His once offering up of Himself a sacrifice to satisfy divine justice and to reconcile the elect unto God, and in making continual intercession for them.

Isa. 53.6-11; Rom. 8.34; 2Cor. 5.19-21; Heb. 2.17 & 7.25 & 9.28.

Q.34 How does Christ execute the office of a king?

ANSWER. Christ executes the office of a king by subduing the elect to Himself, ruling and defending them, and conquering all His and their enemies.

Psa. 110.1-3; 1Cor. 15.25; Phil. 2.9-11; Heb. 1.8.

Q.35 Wherein did Christ's humiliation consist?

ANSWER. Christ's humiliation consisted in His being born of a woman, made under the law, and becoming a servant, though He was Lord of all; in His undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; and in being buried, and continuing under the power of death for a time.

Isa. 53; Matt. 12.40 & 27.46; Luke 22.42-44; 1Cor. 15.3-4; 2Cor. 8.9; Gal. 4.4; Phil. 2.5-8; Heb. 5.7-8.

Q.36 Wherein consists Christ's exaltation?

ANSWER. Christ's exaltation consists in His rising again from the dead on the third day; in ascending up into heaven with the elect on His breast as trophies of victory; in sitting at the right hand of the Father; and in coming to judge the world at the last day, accompanied by all His holy angels, and His Bride adorned in His glory, who shall meet Him in the air at His coming; and in His sitting upon His throne of glory, to be admired and honoured by all the redeemed throng, for ever and ever.

Luke 24.1-7; Act. 1.9-11; Rom. 8.34; 1Cor. 15.4; Eph. 1.20-23; Phil. 2.9-11; lThess. 4. 16-18; 2Thess. 1.10; Rev. 5.11-14 & 20.11 & 21.2-4.

Q.37 What special blessings do God's people derive from the Lord Jesus Christ?

ANSWER. As all spiritual blessings are treasured up and secured in Christ, so they are dealt out to the elect as is most for God's glory to give, and His people's good to receive.

Jn. 1.16; Rom. 8.28-39; Eph. 1.3-6; Phil. 4.19.

Q.38 What is Jesus Christ unto the elect?

ANSWER. Jesus Christ is made of God unto the elect wisdom, and righteousness, and sanctification and redemption; He is their head, life, strength, portion and their all in all.

Psa. 18.1-2 & 73.25-26 & 142.5; S of S. 5.9-16; Jer. 23.6; 1Cor. 1.30-31; 2Cor. 5.21; Eph. 1.22-23 & 5.23; Col. 3.3-4,11.

Q.39 How are the elect made partakers of the redemption by Christ?

ANSWER. The elect are made partakers of the redemption by Christ in the effectual application of it to them by His Spirit.

Zech. 4. 6; Jn. 3.27 & 14.26; 1Cor. 2.10 & 6.11; Eph. 2.1; Col. 2.13.

Q.40 How does the Spirit apply the redemption by Christ to the elect?

ANSWER. The Spirit applies the redemption by Christ to the elect by working faith in them, and thereby bringing them to a knowledge of their union to Christ in effectual calling.

Jn. 6.29 & 16.8-15; 1Cor. 1.8-9; Eph. 2.8-10 & 3.17-19; Phil. 2.13; 2Tim.1.9; Heb. 3.1.

Q.41 What is effectual calling?

ANSWER. Effectual calling is the work of God's Spirit whereby, convincing them of sin, enlightening their minds in the knowledge of Christ, and creating them anew, He enables the elect to embrace Jesus Christ, freely given to them in the gospel.

Jn. 6.37 & 16.8-11,13-14 & 17.3; 2 Cor. 4.6; Eph. 2.1; 1Jn. 2.27; Rev. 22.17.

Q.42 What blessings do they that are effectually called partake of in this life?

ANSWER. They that are effectually called do, in this life, partake of justification, adoption, sanctification and the several blessings which do in this life accompany them.

Psa. 68.18; Rom. 5.1-2 & 8.30-32; 1Cor. 1.30; Gal. 4.6; Eph. 1.5.

Q.43 What is justification?

ANSWER. Justification is an act of God's free grace, wherein the elect are accepted as righteous in God's sight alone, for the righteousness of Christ imputed to them, and they receive it by faith.

Rom. 4.3-5,24-25 & 5.18-19; 2Cor. 5.21; Gal. 3.5-11; Phil. 3.9; Tit. 3.7.

Q.44 What is adoption?

ANSWER. Adoption is an act of God's free grace, whereby the elect are received into the number, and have a right to all the privileges of the sons of God.

Jer.31.9; Rom. 8.15-17; 2Cor. 6.17-18; Gal. 4.4-7; 1Jn. 3.1-2.

Q.45 What is sanctification? .

ANSWER. Sanctification may be taken in a three fold sense.

1Thess. 5.23.

Q.46 What is the first sense of sanctification?

ANSWER. To sanctify is to appoint, consecrate, or set apart any person or thing to a holy and special use; thus the elect were sanctified by God the Father.

Ex. 30.28-29; Lev. 20.24; Psa. 4.3; Jn. 17.17; 2Cor. 6.17; Jude 1.1.

Q.47 What is the second sense of sanctification?

ANSWER. The elect are sanctified by the blood of Christ, which blots out their transgressions as a cloud, has satisfied divine justice, removed the curse and purges the conscience from dead works.

Is. 43.25 & 44.22; Jn. 17.19; lCor. 1.2,6-I1; Eph. 2.13; Col. 2.13-14; Heb. 9.14 & 10.10,14 & 13.12.

Q.48 What is the third sense of sanctification?

ANSWER. The third sense of sanctification is the work of God's Spirit, whereby the elect are renewed after the image of God, which is called the washing of regeneration and the renewing of the Holy Ghost.

Rom. 12.2 & 15.16; Eph. 4.22-24 & 5.26-27; Col. 3.10; Tit 3.4-6.

Q.49 What law was Christ made under in His estate of humiliation?

ANSWER. The law of works.

Matt. 5.17-18; Rom. 5.19; Gal. 4.4-5.

Q.50 What is meant by the law of works?

ANSWER. The law of God, commonly called the moral law, chiefly contained in the ten commandments.

Ex. 20.1-17; Deut. 5.6-21.

Q.51 Which is the first commandment?

ANSWER. I am the Lord thy God. Thou shalt have no other gods before Me.

Ex. 20.2-3; Deut. 5.6-7.

Q.52 Which is the second commandment?

ANSWER. Thou shalt not make to thyself any graven image, or the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth; thou shalt not bow down thyself to them nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate Me, and showing mercy unto thousands of them that love Me and keep My commandments.

Ex. 20.4-6; Deut. 5.8-10.

Q.53 Which is the third commandment?

ANSWER. Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh His name in vain.

Ex. 20.7; Deut 5.11.

Q.54 Which is the fourth commandment?

ANSWER. Remember the Sabbath day to keep it holy. Six days shalt thou labour and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor the stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day; wherefore the Lord blessed the seventh day and hallowed it.

Ex. 20.8-11; Deut 5.12-15.

Q.55 Which is the fifth commandment?

ANSWER. Honour thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.

Ex. 20.12; Deut. 5.16.

Q.56 Which is the sixth commandment?

ANSWER. Thou shalt not kill.

Ex. 20.13; Deut. 5.17.

Q.57 Which is the seventh commandment?

ANSWER. Thou shalt not commit adultery.

Ex. 20.14; Deut 5.18.

Q.58 Which is the eighth commandment?

ANSWER. Thou shalt not steal.

Ex. 20.15; Deut. 5.19.

Q.59 Which is the ninth commandment?

ANSWER. Thou shalt not bear false witness against thy neighbour.

Ex. 20.16; Deut. 5.20.

Q.60 Which is the tenth commandment?

ANSWER. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour's.

Ex. 20.17; Deut. 5.21.

Q.61 Is man, in a state of nature, bound to obey this law?

ANSWER. Yes; and every act of disobedience deserves God's righteous wrath and indignation; for the law is holy, just and good.

Ezek. 18.4, 20; Matt. 5.19 & 22.37-40; Rom. 6.23 & 7.12; Heb. 2.2.

Q.62 Wherein does disobedience to God's law consist?

ANSWER. Disobedience to God's law consists in sinful thoughts, words and works.

Deut. 27.26; Prov. 24. 9; Jer. 17.9; Matt. 12.36 & 15.18-20; Rom. 6.23; Gal. 3.10; l Jn. 3.4.

Q.63 Can the law show any mercy to transgressors?

ANSWER. The law is a transcript of God's holiness and justice, and contains a righteous display of His wrath and indignation against ungodliness and ungodly men, and pronounces the man accursed who continues not in all things written in the book of the law to do them; therefore it cannot show mercy to transgressors.

Deut. 27.26; Matt. 15.18-20; Gal. 3.10-11; Heb. 2.2 & 10.28 & 12.18-21; 1Pet. 1.15-16.

Q.64 How then can God be just, and yet justify transgressors of His holy law?

ANSWER. The Lord Jesus Christ, as the Head and Representative of His people, was made under the law to redeem them that were under it; and, in His people's room and stead, has fulfilled, magnified and made it honourable, wrought out and brought in an everlasting righteousness for their justification; was made sin for them, and they are made the righteousness of God in Him. Thus God is just, and yet the justifier of all that believe in Christ Jesus.

Isa. 42.21 & 53.10-11; Dan. 9.24; Rom. 3.26 & 5.15-21 & 10.4; 2Cor. 5.21; Gal. 3.13 & 4.4; 1 Pet. 3.18.

Q.65 How does a poor sinner come to the knowledge of his election and justification?

ANSWER. By faith in Christ Jesus, as his elect Head, and the Lord his righteousness and strength.

Isa. 26.3-4 & 45.22-25; Rom. 3.21-26 & 4.23-24 & 5.1-2; 1Cor. 2.10-12.

Q.66 What is faith?

ANSWER. Faith is a grace of the Holy Spirit, whereby the sinner believes in God as He is revealed in His Word; and whereby he beholds and receives Jesus Christ as a Saviour just suited to his case in the glory of His Person, fullness, work, offices and relationship; and it is called "the substance of things hoped for, the evidence of things not seen."

Jn.6.29 & 16.13-14; Rom. 10.9-11; 1Cor. 1.30; Eph. 2.8-10; Heb. 11.1.

Q.67 What is repentance unto life?

ANSWER. Repentance unto life is a grace of the Spirit, whereby a sinner, under a true sense of his sin, and an experimental acquaintance with God's pardoning mercy in Christ, does, with grief and hatred of his sin, turn from it unto God with full purpose of heart, and to serve the Lord in newness of spirit, and not in the oldness of the letter.

Joel 2.12-13; Luke 23.40-42; Acts 2.37 & 5.31 & 11.18; Rom. 2.4; 2Cor. 7.9-10; 1Thess. 1.9.

Q.68 What is love?

ANSWER. Love is a grace of the Spirit, communicated to the believer, whereby he loves and delights in God, and in His ways, Word, worship and people.

Rom. 5.5; 1Cor. 13; Gal. 5.6,22; l Jn. 3.14 & 4.7-21 & 5.1-3.

Q.69 What is hope?

ANSWER. Hope is a grace of the Spirit, whereby the believer expects all that the Lord in His Word has promised to give, and is "an anchor of the soul, both sure and steadfast, and which entereth into that within the veil."

Psa. 42.11; Prov. 14.32; Acts 26.6-7; Rom. 5.2,4-5 & 8.24-25; Col. 1.27; 2Thess. 2.16; Tit 2.13 & 3.7; Heb. 3.6 & 6.11,18-20.

Q.70 What is patience?

ANSWER. Patience is a grace of the Spirit, whereby the believer submissively waits the will of God, for the accomplishment of blessings promised.

Psa. 40.1; Rom. 5.3-4 & 8.25; Heb. 6.12-15 & 10.35-36 & 12.1; James 5.7-8, 10-11.

Q.71 What blessings are connected with faith in Christ Jesus?

ANSWER. The blessings connected with faith in Christ Jesus are, a freedom from the bondage of sin, Satan, the world, death and the law, with free access to the Father, and a hearty welcome to all the glory of the gospel and the blessings of God's house.

Jn. 3.14-17; Rom. 5.2 & 6.14 & 8.1-4; Eph. 2.18-22; l Jn. 2.12-14 & 5.4-5.

Q.72 Since a believer is made free from the law, is it any part of his freedom to be at liberty to sin?

ANSWER. No; for he is called to holiness; and though he is dead to, and free from, the law of works, he is not now, nor does he wish to be, without law to God but is under the law of Christ.

Luke 6.46; Rom. 6.1-2,6-7,11-19 & 7.1-6; 1Cor. 9.21; Gal. 5.1,13-25; Col. 2.6-7; 2Tim. 2.19; Tit. 3.8.

Q.73 What is the law of Christ?

ANSWER. The law of Christ is the gospel of His grace, which is the law from Zion, called the law of faith, the law of liberty, and the law of the spirit of life in Christ Jesus.

Isa. 2.2-3; Jer. 31.31-34; Mic. 4.1-2; Rom. 3.27 & 7.21-25 & 8.1-4; Gal. 6.2; Heb. 1.8 & 8.6-13; James 1.25.

Q.74 What is the gospel?

ANSWER. The gospel may be taken in a limited or in a more extensive sense.

Mark 1. 14-15; Jn. 1.17; Rom. 1.16; Eph. 3.6; 1Tim. 1.11,14-15.

Q.75 What is meant by the gospel in a limited sense?

ANSWER. Glad tidings of great joy, or a free proclamation of rich mercy, without money and without price, to poor, sin-burdened sinners; with the glorious invitations, doctrines and promises of God's everlasting love, and the blessings these truths contain.

Isa. 55.1-3,6-7; Matt. 11.28-30; Luke 2.10-11,14 & 11.9-10; Jn. 1.16-17 & 3.14-17 & 7.37; Rom. 1.16 & 10.13; Tit. 3.4-7; Rev. 21.6 & 22.17.

Q.76 What is meant by the gospel in a more extensive sense?

ANSWER. The above things, together with the precepts and ordinances enjoined on the church by Christ and His apostles, and the things connected therewith.

Matt. 28.18-20; Jn. 13.34 & 14.15; 1 Cor. 11.23-26; Eph. 2.8-10; Col. 2.6-7; Tit. 3.8-9; 1Jn. 2.6; 2Jn. 6.

Q.77 Is the gospel, in all its branches, a sufficient rule of life to a believer in Christ?

ANSWER. Yes; for through the life-giving power of the Spirit, faith lives upon Christ, the Living Head, and gospel precepts are the believer's rule in the world, in the family, in the church, and in case of personal offences.

Jn. 14.21; Rom. 6.14 & 8.9-11,14; 2Cor. 9.8; Gal. 6.14-16; Phil. 3.16; Col. 3.1-3.

Q.78 Can you give a proof of the precepts of the gospel as a rule to a believer in the world?

ANSWER. Yes; for it is written, "I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;" "Love not the world, neither the things that are in the world." "Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men." "Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God." "Masters, give unto your servants that which is just and equal."

Matt. 5.43-48; Rom. 12.17-18; Eph. 6.5-9; Col. 3.22-25 & 4.1; lJn. 2.15.

Q.79 Can you give a proof of the precepts of the gospel as a rule in the family?

ANSWER. Yes; as it is written, "Wives, submit yourselves unto your own husbands, as unto the Lord." "Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things: for this is well-pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged," "but bring them up in the nurture and admonition of the Lord."

Eph. 5.22-25,33 & 6.1-4; Col. 3.18-21.

Q.80 Can you give a proof of the gospel as a rule in the church?

ANSWER. Yes; as it is written, "Let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching." "As God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches." "Neither be ye called masters: for one is your Master, even Christ; and all ye are brethren." "Keep the ordinances, as I delivered them to you." "Let all things be done decently and in order." "Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous."

Matt. 23.8-10; 1 Cor. 7.17 & 11.2 & 14.40; Eph. 6.9; Heb. 10.24-25; 1 Pet. 3.8-11 & 5.1-5.

Q.81 Can you give a proof of the gospel as a rule in case of personal offences?

ANSWER. Yes; as it is written, "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church, but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."

Matt. 18.15-17.

Q.82 Does the gospel require anything of believers towards God?

ANSWER. Believers are not their own, but are bought with a price. God, in the gospel, requires them to glorify Him in their body and their spirit, which are His, and to worship Him in spirit and in truth; and His grace enables them so to do.

Jn. 4.23-24; 1 Cor. 6.19-20; 2Cor. 9.8; Tit. 3.8.

Q.83 How many ordinances has Christ instituted in His church?

ANSWER. Two, Baptism and the Supper of the Lord.

Matt 3.15 & 28.19; Mark 1.9-11; Luke 22.15-20; Acts9.18; 1Cor. 11.23-26.

Q.84 What is Baptism?

ANSWER. Baptism is an ordinance of the New Testament, instituted by Jesus Christ, to be unto the person baptized a sign of his fellowship with Him in His death, burial and resurrection; of his death unto sin, wrath and the law, and all other lords; of his resurrection unto life, and of his giving up himself unto God, through Jesus Christ, to live and walk in newness of life.

Rom. 6.3-5; Gal. 3.27; Col. 2.11-13 & 3.1-3; 1Pet. 3.21.

Q.85 To whom is Baptism to be administered?

ANSWER. Baptism is to be administered to those who are blessed with and actually profess repentance towards God, and faith in, and obedience to, the Lord Jesus Christ.

Acts 2.37-38,41 & 8.12,36-37 & 10.47-48 & 22.16.

Q.86 Are infants proper subjects of Baptism?

ANSWER. There is neither command nor example in the Holy Scriptures, nor certain consequences from them, to baptize infants; therefore they ought not to be baptized.

Mark 16.15-16; Acts 8.37.

Q.87 How is Baptism rightly administered?

ANSWER. Baptism is rightly administered by immersion, or dipping the whole body of the person baptized in the water, in the name of the Father, and of the Son, and of the Holy Spirit, according to Christ's institution and the practice of the apostles; and not in sprinkling or pouring of water, after the tradition of men.

Matt. 3.16 & 28.19; Acts 8.38-39; Rom. 6.4-5; Col. 2.12.

Q.88 What is the duty and privilege of those who are rightly baptized?

ANSWER. It is the duty and privilege of those who are rightly baptized to give up themselves to some orderly church of Jesus Christ, that they may walk, in all the commandments of Christ their Head.

Mark 16.15-16; Acts 8.37.

Q.89 What is the Lord's Supper?

ANSWER. The Lord's Supper is an Ordinance of the New Testament, instituted by Jesus Christ, wherein, by partaking of bread and wine, by faith in Christ, the worthy receivers do set forth the broken body and the shedding of the blood of Jesus as their meat indeed and their drink indeed; and as oft as they do it they show forth His death till He come.

Matt. 26.26-30; Mark 14.22-25; Luke 22.15-20; 1Cor. 5.7 & 10.16-17 & 11.23-27.

Q.90 Who are the proper subjects of this ordinance?

ANSWER. They who have been quickened by the Spirit, called out of darkness into God's marvellous light, who have repented unto life, believed in Christ unto the salvation of the soul, been brought into sensible union with Christ and been baptized in His name.

Acts.2.41 & 11.18; 1Cor. 5.7-11 & 11.28; Eph. 2.1; Col. 2.6; 1Pet. 2.9.

Q.91 What must God's people expect when they transgress the law of Christ?

ANSWER. God has declared He will visit their transgressions with the rod, and their iniquities with stripes; therefore they must expect fatherly chastisement.

Psa. 89.30-33; Isa. 26.16; Jer. 31.18-20; Mic. 7.9; Heb. 12.5-13.

Q.92 Can God's people ever perish everlastingly?

ANSWER. No; for they shall never perish; but, in spite of sin, Satan, the world and the flesh, shall have everlasting life; for their life is hid with Christ in God, and because He lives, they shall live also.

Jn. 3.14-16 & 10.28-29 & 14.19 & 17.24; Col. 3.3; 1Pet. 1.5.

Q.93 Are men able to obtain these blessings by works of righteousness?

ANSWER. No; sin has rendered man hateful in the sight of God's holy law; made the whole head sick and the whole heart faint; killed him to everything that is good; so that by nature he has neither power nor will to come to Christ, the only way of obtaining the blessings of the gospel.

Isa. 1.5-6; Jn. 1.13 & 3.27 & 6.44; Rom. 8.7-8 & 9.16; 1Cor. 2.14, Eph. 2.8-9; Tit. 3.5.

Q.94 Is it no sin for men to neglect the reading of God's Word and the preaching of the gospel?

ANSWER. It is a great sin for men to neglect the reading of God's Word; and their neglect of and enmity to the gospel of Christ will add to the everlasting misery of all who have so done, and who die in their sins.

Matt 11.20-24; Jn. 3.18-21 & 5.39-40 & 8.24.

Q.95 Ought all men to pray?

ANSWER. All men ought to pray for the things which they feel they need, and which God, in His Word, has promised to give; and it is their sin if they do not.

Isa. 55.6-7; Ezek. 36.37; Luke 18.1; Rom. 12.12; 1Thess. 5.17; 1Tim. 2.8.

Q.96 What shall be done to the wicked at their death?

ANSWER. The souls of the wicked shall, at their death, be cast into the torments of hell and their bodies shall be in their graves till the resurrection, and the judgment of the great day.

Psa. 9.17; Matt. 3.12 & 24.51; Luke 16.23-26; 2 Cor. 5.10; Heb. 6.2 & 9.27; Jude 7.

Q.97 What shall be done to the wicked at the day of judgment?

ANSWER. At the day of judgment, the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments and the vengeance of God's righteous displeasure, with the devil and his angels, for ever and ever.

Dan. 12.2; Matt. 10.28 & 13.38-42 & 25.41,46; Jn. 5.29; Rev. 20.11-15 & 21.8.

Q.98 What has God said shall take place with the elect in this life?

ANSWER. God has declared that they shall be born again, not of corruptible but of incorruptible seed, by the Word of God, which liveth and abideth for ever; and that He will put His laws into their minds, and write them in their hearts, and He will be their God, and they shall be His people.

Jer. 31.31-34; Ezek. 36.25-27; 1Pet. 1.23-25.

Q.99 Are the elect able to do this for themselves?

ANSWER. No; for it is the Spirit that quickeneth, the flesh profiteth nothing.

Jn. 3.1-8,27 & 6.29,63.

Q.100 Are not a circumspect walk and a sound creed sufficient evidences of Christianity?

ANSWER. No; for men may be beautiful without, and be but as whited sepulchres; and may profess a sound creed, but never feel its power, nor receive the truth in the love of it.

Matt. 15.8-9 & 23.23-28; Rom. 2.28-29; Phil. 3.4-7,18; 2Thess. 2.10; 2Tim. 3.5.

Q.101 Where must a poor sinner flee for refuge from wrath, sin and the law?

ANSWER. Jesus Christ is the only refuge from the storm and the only foundation for a poor sinner to build his hopes upon.

Deut. 33.27; Psa. 46.1,11 & 62.5-8 & 94.22; Isa. 4.6 & 25.4 & 28.16 & 32.2; 1Cor. 3.11; Heb. 6.18.

Q.102 But will it not be presumption for a poor sinner to venture wholly upon Christ for salvation, without bringing a good heart, or something good, to recommend him to His notice?

ANSWER. No; it is the privilege of a sensibly poor, helpless, guilty, undone sinner to call upon God in the day of trouble; and He has promised to hear and to deliver him, and he shall glorify Him; "Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved."

Psa. 50.15; Isa. 55.1-8; Jn. 7.37; Acts 4.12.

Q.103 Is salvation wholly of grace?

ANSWER. Yes; wholly of grace! without money and without price; for, "by grace are ye saved, through faith, and that not of yourselves, it is the gift of God."

Isa. 55.1-2; Eph. 2.5,8; 2 Tim. 1.9; Rev. 21.6 & 22.17.

Q.104 Are God's people to expect nothing but peace and prosperity in this life?

ANSWER. In this life, God's people will find a warfare, for the world, flesh and Satan will be continually up in arms against them; so that in this world they must have tribulation; but in Christ, and only in Christ they have peace.

Jn. 14.27 & 16.33; Acts 14.22; Rom. 5.3 & 7.18-19,24; Eph. 6.10-18; 2Tim. 2.3-4,12; 1Pet. 5.8-11; Rev. 7.14.

Q.105 How then can they hold out to the end if the world, flesh and Satan are against them?

ANSWER. Jesus Christ, as the Captain of their salvation, fights their battles, and they shall be more than conquerors through Him that hath loved them.

Ex. 14.13-14; 2 Chron. 20.17; Rom. 8.31-39; 1Tim. 6.12; Heb. 2.10.

Q.106 Do the prayers and offerings of the elect ascend to the Father, with acceptance, on the ground of their own goodness?

ANSWER. No; for Christ is the only way of access unto the Father; and the prayers and offerings of His people can only ascend to the Father with acceptance as they are offered up on Christ the altar, that sanctifieth both the gift and the giver; for the Father is well pleased with Him for His righteousness' sake.

Isa. 42.21; Jn. 17.19-20; Eph. 2.18; Heb. 4.14-16 & 7.24-28 & 10.10-12,19-22 & 13.10-15.

Q.107 What does this teach the elect?

ANSWER. This teaches the elect that they are to put on the Lord Jesus Christ in all their approaches unto the Father, and to trust only in Him, and not in themselves.

Psa. 40.4 & 62.8 & 125.1; Rom. 13.14; Phil. 3.3; Heb. 4.14-16 & 7.24-27 & 10.19-22.

Q.108 What will become of believers at their death?

ANSWER. The souls of believers, at their death, shall enter into immortal glory and be with Christ, which is far better; and their bodies shall rest in their graves till the resurrection.

Luke 16.22 & 23.43; 1Cor. 15; 2 Cor. 5.6-10; Phil. 1.23; 1Thess. 4.13-18.

Q.109 What will become of believers at the resurrection?

ANSWER. At the resurrection the bodies of believers shall be raised like unto the glorious body of Christ, their Head, and soul and body be for ever with the Lord in that eternal kingdom of felicity which God has prepared for them, where they shall see as they are seen, and know as they are known; and with one immortal tongue sing to the glory of rich, free and sovereign grace, for ever and ever. Amen.

Job 19.25-27; Psa. 17.15; Isa. 25.8 & 26.19; Dan. 12.2; Hos. 13.14; Jn. 5.28-29; 1Cor. 13.12; 1Cor. 15; Phil. 3.20-21; 1Thess. 4.13-18; 1Jn. 3;1-2. Rev. 5;13-14 & 7;9-17 &14;1-5.

AMEN.

Those prophets who prophesy smooth things - J.C. Philpot

2011-09-21T20:10:00.000-07:00

Deep distress of conscience, agonising fears of the wrath to come, powerful convictions of sin, putting away of all hope or comfort which does not come direct from the Lord, doubts, fears, and slavish bondage under the curse of the law and the apprehended wrath of the Almighty—such and similar experience is now almost universally set aside as unnecessary to the new birth; and an easier path is held forth as equally safe and far more comfortable. But, however plausible it may appear in theory,and however pleasing it may be to the flesh, especially when dressed up with eloquent language and enforced with strong appeals to the natural feelings, what is all this soft and gentle preaching and writing but doing the very thing which God has so denounced in his holy word? How he testifies against those prophets who prophesy smooth things; who prophesy deceits; who know not the way of the Lord, nor have walked in his counsel, but "prophesy a false vision and divination, and a thing of nought and the deceit of their heart." (Jer. 14:14.) How, too, the prophet Ezekiel denounces the false prophets of his day, of whom one built up a wall, and others daubed it with untempered mortar. How he testifies against those foolish women that sew pillows to all armholes; and how he declares what the effect of all such smooth preaching is:"With lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life." (Ezek. 13:10, 18, 22.)

[A Defective] "BAPTIST CONFESSION OF FAITH" - Gilbert Beebe

2011-09-21T07:10:00.000-07:00

BROTHER Buckley of Alabama has sent us a printed copy of a document purporting to be a “Baptist Confession of Faith,” desiring our opinion of the same. By whom this confession is made, we are not informed; but we sincerely hope it is not even an adopted child of any of our Old School Baptist brethren, either of Alabama or any other state. Many parts of it are as inharmonious with the scriptures, with christian experience, and with the general doctrinal views of Old School Baptists, as are the sentiments of the Mahometan Alcoran. It would require too great a space of our paper to copy the entire confession, but we will copy and remark upon such parts as we consider most objectionable. Let it not he supposed, however, that we approve of those articles on which we offer no comments; we consider the whole defective, with only a sufficient semblance of truth to decoy some well-meaning but poorly taught christians. Passing by the errors and defects of the first four articles, we will notice the fifth:

"V. Of Justification. That the great gospel blessing, which Christ of his fullness bestows on such as believe in him, is justification; that justification consists in the pardon of sin and the promise of eternal life, on principles of righteousness; that it is bestowed not’ in consideration of any work of righteousness which we have done, but solely through his own redemption and righteousness; that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity."

This article is altogether erroneous, and a perversion of the scriptural doctrine of justification. Neither pardon of sin or promise of life ever did or possibly can justify a guilty sinner; nor do the scriptures anywhere teach any such doctrine. To illustrate the subject, suppose a criminal convicted of the crime of murder, and by the law sentenced to die, should receive from the executive power a pardon, and with it a promise of life and liberty; would that constitute him a just man, and wash him from the stain of blood? Certainly not. He is just as guilty as though he were hung. Whether executed according to law, or pardoned and suffered to run at large, does not change his guilt; he is a murderer. Justification, in a gospel sense, removes, or rather takes away all guilt; and a justified soul is made as free from guilt as though he had never sinned. If pardon alone could justify us, the Savior’s blood was not required; it would then have been sufficient for God, against whom lie had sinned, to forgive the offender without reference to law or justice. But the testimony of the bible shows that the work of justification is that by which the guilty are made just. Therefore the blood of Christ was demanded, for nothing short of his blood could take away sill; his blood cleanseth from all guilt. While pardon and justification both occupy prominent places in the gospel, they are altogether distinct in nature and effect; pardon is an acquittal from punishment, but justification delivers from guilt. To remove the guilt from his people, Christ actually bore their sins in his own body on the cross, and put away their sins by his own sacrifice, was delivered up for their offences, and raised again for their justification. Justification has to do with the law, and required an atonement satisfactory to the utmost demands of the law; so that the law which held is in condemnation as sinners, requires that we should be set at liberty as just or as justified persons. Pardon proceeds from a satisfaction rendered to divine justice, in which we were personated and identified, in the identity of that body that bore our sins on the cross. In order to avoid the force of truth, the arminians would so separate justification from the atonement, as to preach a general or universal atonement and a limited justification, and so connect justification and pardon as to represent both accessible to all mankind and certain to none. Justification is inseparably connected with and based upon the atonement, and the atonement is predicated upon the right vested in Christ as the near kinsman to redeem.

The right to redeem captives belongs naturally only to those to whom such captives belonged prior to their captivity. The church of God belonged to Christ her Head before she had any being in Adam, and consequently before she went into captivity; being in a state of captivity, a ransom price was required for her deliverance. That price could not be estimated in silver and gold; in nothing short of the precious blood of Christ. Why his blood? Because the right of property was in him before the property or church were captivated. Had rivers of her blood been shed, it could not have redeemed the church, as the right of redemption belonged alone to Christ. The execution of the sentence of the law against the guilty upon an innocent sufferer, could not exculpate the guilty nor satisfy any law founded in justice; but, by virtue of pre-existing relationship, and indissoluble, eternal union between Christ, the Head, and the church, which, is his body, Christ’s one offering has for ever put away sin, and those for whom his sacrifice was made are freely justified through his blood, and completely secured from condemnation; for “Who shall lay anything to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea, rather that is risen again,” &c. We are brought experimentally into the knowledge and enjoyment of this justification by regeneration: but we pass to notice the next article.

"VI. Of the Freeness of Salvation. That the blessings of salvation are made free to ail by the gospel; that it is the immediate duty of all to accept them by a cordial and obedient faith: and that nothing prevents the salvation of the greatest sinner on earth, except his own voluntary refusal to submit to the Lord Jesus Christ; which refusal will subject him to an aggravated condemnation."

This article is false from beginning to end. In what part of the gospel are the blessings of salvation made free to those inhabitants of Sodom and Gomorrah, who are now suffering the vengeance of eternal fire, or to that people against whom God has said, Reprobate silver shall men call them, for I have rejected them? Or that people against whom the Lord hath indignation for ever? Or those which were before ordained to condemnation? Or to those who stumble at the word, being disobedient, whereunto they were appointed? Or to those who like natural brute beasts were made to be taken and destroyed? The blessings of salvation embrace all the blessings of the new covenant, wherewith God has blessed his people with all spiritual blessings in heavenly places in Christ Jesus, according as he hath chosen them in him before the foundation of the world, that they should be holy and without blame before him in love. – Eph. i. 4. Eternal and immutable love, stronger than sin or death; eternal, indissoluble union to Christ the Head of the church, eternal election, redemption, deliverance from guilt and wrath, regeneration, a new heart, a new spirit: love, joy, peace, long suffering, gentleness, goodness and faith, are among all the blessings of salvation, and how can they be free to those who are now in hell, or to those who die in their sins? The sentiment involved in this declaration is, that the provisions of salvation are made alike for all mankind, and the benefits of them made to depend upon the volition of the human will. But the words of God declare that it is not of him that willeth, nor of him that runneth; and that all those unto whom power is given to become the sons of God, are born, not of blood, nor of the will of the flesh, nor of the will of man; but of God. Deliverance from sin is one of the blessings of salvation, as we have shown, and if deliverance from sin be free to all sinners, may not devils avail themselves of it? The doctrine is preposterous and false. The gospel makes salvation free for none; it is a proclamation of that full, free, and finished salvation which God has provided for his own elect, whom he has saved and called with a holy calling; not according to their works, but according to his own purpose and grace, which was given them in Christ Jesus before the world began. – 2 Tim. i. 9. And it is equally false, that it is the immediate duty of all to accept the blessings of salvation; for neither salvation in the abstract, nor any of its blessings were ever offered to any being, by any authority found in the divine testimony. God has never offered to save a sinner; therefore it cannot be the duty of any to accept of what has never been offered to them. We read much of offers of salvation and mercy in the filthy creeds of arminian workmongers, but not a word of it in the volume of divine inspiration. The doctrine is of men and devils, and altogether discordant with the revelation of grace and truth, embraced in the scriptures. There is not a truly regenerate soul on earth whose experience does not prove the absurdity and falsehood of the doctrine. Souls that have experienced the new birth, have seen the time when they would have freely given ten thousand worlds, if they possessed them, for one gleam of hope that there was, or could lie any salvation for them; but as to offers and acceptances, these they knew were out of the question. And when they have received an evidence of their interest in the salvation of God, they have discovered that it proceeded from the settled, eternal and immutable purpose and decree of God, and not from any will or works of their own: but the article before us goes on to state in what way its arminian author supposes that the blessings of salvation are to be accepted; namely, by a cordial and obedient faith. The faith of the gospel which accompanies salvation, follows, but does not precede regeneration; it is the fruit of the Spirit and the gift of God. Christ, and not the sinner, is the Author and Finisher of it. It is distinguished from the faith of wicked men and devils, as that faith which is the operation of God; and that which works by love and purifies the heart. The sinner in his natural state is without hope; faith is the substance of things hoped for; how then can the unregenerate put in requisition that faith which none but quickened souls ever possessed? Is not faith itself one of the blessings of salvation? Yet we are told that the blessings of salvation are free to be received by all men, by a cordial and obedient faith; that faith is a condition of faith! What consistency! But the article goes on to state, that nothing prevents the salvation of the greatest sinner on earth, except his own voluntary refusal to submit to the Lord Jesus Christ. His being dead in trespasses and sins; under the curse of the law; under condemnation and wrath; full of enmity to God; with a heart that is deceitful above all things and desperately wicked, with a throat like an open sepulchre, with a month that is full of cursing and bitterness, with feet swift to shed blood, with misery and destruction in all his ways, and having never known the way of peace, nor the fear of God, with a carnal mind, which is enmity against God, not subject to his law, and which neither indeed can be; yet this article can discover nothing but a voluntary refusal to submit to Jesus Christ, in the way of his enjoying the blessings of salvation! How different the language of eternal truth on this subject: “No man can come unto me, except the Father which hath sent me draw him; and I will raise him up again at the last day.” Again, The natural man receiveth not the things of the spirit of God, (and the blessings of salvation are among the things of the Spirit; for it is the Spirit that quickeneth, the flesh profiteth nothing,) neither can we know them, because they are spiritually discerned. So this article of faith is not the faith of God’s elect, but is an article of the faith of devils; not however believed by devils, for they know better; but by devils invented, and by their seducing spirits palmed off upon arminians. But there is yet another heresy embraced in this abominable article, viz: “which refusal will subject him to an aggravated condemnation.” What strange confusion! Condemnation aggravated beyond that of the greatest sinner on earth! But as the legs of the lame cannot be equal, we will pass on to notice what is implied in this sentiment, viz: that the condemnation of a guilty sinner, by the fiery law of God, may be aggravated or enhanced by his rejection of the gospel. Now if this be true, the gospel becomes to that soul not only the minister of condemnation, but of an aggravated condemnation, and that in direct contradiction of the express testimony of our Lord Jesus Christ, who declares that he came not to condemn the world, &c. It is not for the want of repentance, or faith, or an acceptance of the gospel, that sinners are condemned and damned, but for being sinners against God. But we will pass to the article –

“VIII. Of God’s Purpose of Grace. That election is the gracious purpose of God, according to which he regenerates sanctifies and saves sinners; that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end; that it is a most glorious display of God’s sovereign goodness, being infinitely wise, holy and unchangable; that it utterly excludes boasting, and promotes humility, prayer, praise, trust in God, and active imitation of his free mercy; that it encourages the use of means in the highest degree; that it is ascertained by its effects in all who believe the gospel; is the foundation of christian assurance; and that to ascertain it with regard to ourselves, demands and deserves our utmost diligence.”

Election is truly the gracious purpose of God, according to which he regenerates, sanctifies and saves sinners; but this truth of God this article turns into a lie, by subjoining to it the declaration that God’s purpose according to which he saves sinners is perfectly consistent with man’s free agency, whereas the testimony of the scriptures is the very reverse: “Who hath. saved us and called us with a 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.” “Therefore it is not of him that willeth, nor of him that runneth; but of God that sheweth mercy.” “Not of works, lest any man should boast; for we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them.” The doctrine of man’s free agency is not found in the bible. If man as an agent is free, he cannot be a sinner; if free, he is under no restraint or obligation to God or man. To be a free agent, maim cannot be an accountable being; for if he is an accountable being, and amenable to God for his conduct, he is not free; and if free, he has a right to do as he pleases. But it is not of man that walketh to direct his steps; and therefore the election of grace is not in harmony with the arminian notion of free agency; but is set forth by an inspired apostle as in accordance with the very opposite of what the workmongers call free agency: “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, hot of works, but of him that calleth, it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” – Rom. ix. 11—16. And after stating what the scripture saith unto Pharaoh, the apostle adds in verse 18, “Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.” Does this look much like free agency? But Paul anticipated how this truth would set upon an arminian’s stomach in verse 19: “Thou wilt surely say unto me, Why doth he yet find fault ? For who hath resisted his will Nay, but O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?” &c. Be it remembered that in these scriptures the apostle, by the infallible inspiration of the Holy Ghost, illustrates the sovereignty of God “according to election,” and not election according to man’s asserted free agency. There is no more harmony between the purpose of God in election and what is called man’s free agency, than there is between heaven and hell, or any other direct opposites. Another expression in this eighth article is, that the doctrine of God’s electing grace encourages the use of means in the highest degree! Now if what we have quoted from the mouth of God, that it is neither of the will nor works of men, that God will have mercy on whom he will, and that he hardeneth whom he will, &c., encourages the use of means in the highest degree, then is this item of the article well sustained. But the term means, when used in regard to procuring grace or salvation, belongs to the arminian vocabulary – it is not in the bible, nor is it in harmony with any sentiment that is taught in the bible. There are no more means used in the quickening of a dead sinner, than there were in the creation of the world. The work of salvation is as immediately and exclusively the work of God, as is the work of raising the dead, receiving the righteous into heaven, and turning the wicked into hell.

New Vernon, N.Y.,

March 15, 1844

(Continued)

“X. Harmony of the Law and Gospel. That the law of God is the eternal and unchangable rule of his moral government; that it is holy, just and good; and that the inability which the scriptures ascribe to fallen men to fulfill its precepts, arises entirely from their love of sin: to deliver them from which, and to restore them through a Mediator to unfeigned. obedience to the holy law, is one great end of the gospel, and of the means of grace connected with the establishment of the visible church.”

That the law of God is holy, just and good, is demonstrated by the express declaration of an inspired apostle; and that it is, as a standard of right, inflexible, immutable and everlasting, will scarcely be denied by any; but that the inability which the scriptures ascribe to fallen men to fulfill its precepts, arises entirely from their love of sin, is not quite so clear. If this position were correct, the very moment a quickened sinner is made to loathe sin, he would find himself released from all inability; a thing which all christians know is not true. “The carnal mind is enmity against God, it is not subject to the law of God, neither indeed can be.” Not simply because he loves sin, but because the law is spiritual, and the sinner is carnal, sold under sin. In this article, the writer and the holders of the doctrine betray a very confused idea of both the law and the gospel. They mistake the nature of the gospel, in supposing that one great end of it is to qualify mankind to keep the law. This certainly is not the case; for the gospel is glad tidings of great joy to those who are prepared by the quickening operation of the Holy Ghost to receive it; but it was never designed to enable us to personally meet and fulfill the requisitions of the law of God. If the design or end of the gospel was to remove from man kind their inability to keep the law, we must unavoidably come to one of the two following conclusions, viz.: first, that the gospel has failed to accomplish that great object for which Infinite Wisdom designed it; or, second, that all man kind are now able to render a perfect and perpetual obedience to its exceedingly broad commandments. Either of these conclusions would involve the most degrading and blasphemous reflections upon the being and attributes of Jehovah. If in relation to the first, God is disappointed in what he designed should result from the law or gospel, his wisdom is impeached. That cannot be infinite wisdom which would look for effects without providing an adequate cause to produce them; and if the wisdom of God did not, with infallible certainty, comprehend all things, the end from the beginning, it must be susceptible of improvement by the experiment of passing events; and if the wisdom of God can undergo any variation, either for better or for worse, his immutability is also involved; and as one of the perfections of God cannot be impaired without effecting all of them, the moment we take the position that either the law or gospel has failed to secure all that was contemplated in the mind and wisdom of God, we virtually say, with the fool, “There is no God.” Nor scarcely shall ye find less difficulty in taking the other horn of the dilemma; for if we assume that the gospel has removed the impediment to our perfect obedience to the law of God, destroyed the love of sin which, this article says, embodies all the inability of man, we shall thereby impeach the veracity of God, who has certainly denounced, at least, a portion of the human family as “Cursed children, that can not cease to sin.” And as God has said that the carnal mind cannot be subject to his law, even since the gospel, no man can assert that the inability of mankind, or of any man, to render perfect obedience to the law of God is removed by the gospel, without charging God with falsehood.

“To deliver fallen men from the love of sin, and restore them through a Mediator to unfeigned obedience of the holy law, is one great end of the gospel, and of the means of grace connected with the establishment of the visible church.” Now if this complicated jargon of sounds were true, instead of one great object (if we can count) there would be at least two, viz.: first, to deliver from the love of sin; and second, to bring into a state of unfeigned law obedience; but neither of these objects are presented in divine testimony, in a way harmonious with the doctrine of this article.

There are no provisions in either the law or the gospel to deliver fallen sinners, in the general sense expressed, from the love of sin. It is true that God has made ample and certain provisions in the purpose of his grace, to destroy, in his children, (the election of grace) the love of sin; and it is also true that a proclamation of such provision to the heirs of promise is one important announcement of the gospel. But it is well known by every heaven-born soul, that the love of sin is destroyed in the children of God by the regenerating power and grace of the Holy Ghost; and by nothing short of the Holy Spirit can this be effected, much less by that “another gospel” contemplated in the heterogeneous article under consideration: a gospel connected with what is called “means of grace, a cant phrase of arminians, but never found in the vocabulary of those who are experimentally taught of God.

But the work of the Spirit, in destroying, in renewed souls, the love of sin, is not, as asserted in the article, to enable them to obey the law of God. Christians, of all men on earth, are the most sensible of their utter inability and complete helplessness. But that Spirit by whom they are made alive, after destroying in them the love of sin, shows them the perfect righteousness of their Redeemer, Jesus Christ, as, not only commensurate with all the requisitions of law and justice, but also sufficient to elevate them above what they were or could possibly be as they stood in Adam, even in primeval rectitude. Instead of teaching them that they are now able to keep the law, it teaches the very opposite lesson; they are slain to the law, dead to the law, redeemed from under the law, and brought under law to Christ, whose yoke they find to be easy, and his burden light. But the “harmony of the law and gospel,” which the writer of this article seems desirous to establish, is something like the following: That man having fallen into sin, the law was given for his restoration; but finding that men would not or could not avail themselves of salvation by the deeds of the law, the gospel was added, as a second experiment, to aid man in saving himself by the deeds of the law, and thus both law and gospel, having the same end in view, are in harmony. Such delusive notions have their bearing to make graceless arminians preach a mongrel system, a workmongrel gospel; but our natural bodies could as well be fattened on winter fog, as the children of God could be made to grow and thrive on such a system of doctrine. But we will pass on to article –

“XIII. Of the Christian Sabbath. That the first day of the week is the Lord’s Day, or Christian Sabbath, and is to be kept sacred to religious purposes, by abstaining from all secular labor and recreations; by the devout observance of all the means of grace, both private and public; and by preparation for that rest which remaineth for the people of God.”

The anti-typical or christian Sabbath is not by any divine authority confined to the first or any other day or days of the week. It commenced with the gospel dispensation, and will terminate on earth with the dissolution of the world. The obligation of christians to appropriate a portion of their time to the social worship of God, is not predicated upon the supposed perpetuity of the Jewish Sabbaths, or a continuation of the Abrahamic covenant. The authors of this creed do not attempt to give any references to scriptural authority for their professed faith; and they find themselves as greatly puzzled to find any, as their pædo brethren are in proving that their infant sprinkling system was embraced in the covenant of circumcision. It is nowhere in the bible said that “the first day of the week is the Lord’s Day, or Christian Sabbath;” but it is expressly said, Let no man therefore judge you in meats, nor in drink, nor in respect of an holy day, or of the new moon, or of the Sabbath; which are a shadow of things to come, but the body is of Christ. Those who have never been slain to the law, who regard the gospel only as an assistant to help us to keel) the law, are for ever grasping after shadows and always miss the substance. Their constrained service at the worldly sanctuary is tiresome; their language is, “When will the new moon be gone, that we may sell corn? And the Sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat?” – Amos viii. 5, 6. One day in seven is as many as such people can well afford to be religious in; and even that is devoted mostly to worldly business, such as school teaching, tract peddling, dunning and collecting money, selling sermons and prayers at a stipulated price, and wiping their mouths and saying they have not sinned. But such as the Son has made free from the bondage of the legal dispensation, have entered into that rest which remaineth for the people of God; Christ is their Sun, the light of his countenance constitutes their day, and all the days and hours of their sojourn on earth are not too much to be devoted to his praise. It is not a weariness to them, for his yoke is easy and his burden is light. They are not like the workmongers laboring to prepare themselves for that rest which remaineth, but they have already entered into it, and have ceased from their own works as God ceased from the works of creation and rested on the seventh day, and as Christ ceased from the work of redemption when he had obtained eternal redemption for his people, and entered into rest. But the wicked are like the troubled sea that cannot rest, for they continually cast up mire and dirt.

We have before observed that there are other objectionable things embraced in this “confession of faith;” we have, in accordance with brother Buckleys request, pointed out what we consider most objectionable. And as the items which we have dwelt upon are of general interest, we hope the brethren in other parts of our land may be led to examine this matter. For ourself, we are getting more out of favor with written creeds, confessions of faith, &c. Brethren cannot too well understand each other in regard to their doctrine and practice; but who shall dare to say that the New Testament is not a sufficient standard of faith and practice? We have received several confessions from Old School brethren and churches for publication, some of which have appeared in our columns; but with none of them are we so well pleased as with the book which God has given us, and the heavenly Interpreter, whose office it is to lead the children of God into all truth. May all who love the Lord be ever under his salutary influence, and feel in their hearts that they are not their own, that they are bought with a price, and that it is their privilege to glorify God in their bodies arid spirits which are his.

New Vernon, N.Y.,

April 15, 1844

All those, and those only - Matthew Henry

2011-09-21T07:03:00.000-07:00

All those, and those only, are invited to rest in Christ, that are sensible of sin as a burden, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim (Jer. 31:18–20), the prodigal (Luke 15:17), the publican (Luke 18:13), Peter’s hearers (Acts 2:37), Paul (Acts 9:4,6,9), the jailer (Acts 16:29,30). This is a necessary preparative for pardon and peace. The Comforter must first convince (John 16:8); I have torn and then will heal.

To discern the hand of a gracious, wise, and love ordering LORD - Robert Hawker

2011-08-30T20:47:00.000-07:00

The verse is Psalm 105:25. He turned their heart to hate his people, to deal subtly with his servants. Oh! how often hath this sweet Scripture taught my soul to look through the cobweb malice of men; and to discern the hand of a gracious, wise, and love ordering LORD, Ezekiel 1:26-28.

ACTS 2:37, 38 - Gilbert Beebe

2011-08-30T07:10:00.000-07:00

Brother G. Beebe - Dear Sir: Your paper has been a welcome visitor for a number of years in my house. My papa and mamma think there is nothing in all this wide world beside it that is equal to it. I belong to, or live in the same church with them, but I cannot see things just like they do, and I would like to have your notions on Acts ii. 37, 38. You may guess that I am somewhat tinctured with what is commonly called Campbellism. Now I wish you to do your best with this text, for if you are right, you know that I am most woefully wrong; and I assure you there is nothing that you could do that would please my old pa and ma so much as for you to give me what they would term a good whipping on this subject. You can do as you like with this. Yours, as ever,

A. G. C.

Franklin, Ky., Sept. 19, 1858.

Reply: The propriety or impropriety of our querist holding the Campbellite doctrine and retaining a membership in a Regular Baptist church, we leave with that church to consider and decide; but it is a little remarkable for one claiming such membership to publish to the world that he is not what he professes to be; still such discrepance between profession and reality may be harmonious with Campbellism. There being no Campbellites in this section of the country, that we are aware of, we do not profess to be very well posted in regard to what they hold. Nearly all we have heard of their peculiar views has come to us from those who profess to disagree with them. We shall, therefore, in offering our notions” on the text proposed, do so without regard to the manner in which the Campbellites, or any other ITES may interpret it. And as to whipping our correspondent, we will leave his or her (as the case may be) papa and mamma to use the rod, as our calling requires that we “be no striker.” The text itself is to us a precious one, and taken as it stands in connection with the wonderful display of divine power and grace, and the outpouring of the Spirit of God on the day of Pentecost is the more interesting.

“Now when they heard this.” The people addressed were from many, and perhaps all the nations and tribes at that time on the earth, many of whom being Jewish proselytes, had come up to Jerusalem, as their custom was to keep the Pentecost, and they testified that they heard the preaching of these illiterate Galilaeans in their own mother tongue in which they were born, and others mocking, (for there were mockers in the apostles’ days as well as at the present time,) said, “These men are full of new wine.” Not a very unusual charge to be hurled against the advocates of the truth at the present time. “But Peter standing up with the eleven, lifted up his voice,” and repelled their slanderous charge, and preached unto the multitude, the gospel, as he was inspired to do by the Holy Ghost sent down from heaven, and after having proved by the most unanswerable testimony, that this was in fulfillment of the Old Testament Scriptures, and especially of the prophecy of Joel, and having charge upon the Jews the crucifixion of the Son of God, and that they had done it with wicked hands, he asserted also the resurrection of Christ, and that what they then witnessed was in evidence that Christ was risen and exalted at the right hand of God, and that he having received of the Father the promise of the Holy Ghost, he had shed forth this which they saw and heard. Then addressing himself to the house of Israel, proclaimed the triumph of the Redeemer, saying, “Let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” These were the people addressed, and they who heard; and this was what they heard.

“Now when they heard this, they were pricked in their heart.” Men may be wounded, and survive their wounds, but no man, ever pricked in his heart, could recover from the wound. On another occasion some were cut to the heart, and it only made them gnash with their teeth. But when God had poured out his Spirit, quickened their ears, and pricked them in their heart, they cried out, or said unto Peter and to the rest of the apostles, “Men and brethren, what shall we do?” Here was a change wrought in them; before they were thus pricked in their heart, they mocked and slandered the apostles, but now the Holy Spirit had operated effectually, not only ON but IN their heart, sin revived, and they died; that is to their legal hopes they stood convicted of murder, of sacrilege, and of having wickedly and maliciously crucified the Lord of glory. Every filthy rag of their selfrighteousness was effectually stripped off, and their lost and helpless condition was felt and confessed. But although quickened by a spirit that they were strangers to until that hour, they did not know how deliverance could reach their case unless it were by theirdoing something; and what that something was, or by what power they could perform it, they knew not, and hence the earnest inquiry, “What shall we do?”

Let our querist here observe that those guilt-stricken, heart-pricked sinners, were at this very moment of their anxious inquiry subjects of the quickening power of the Holy Ghost, and that their being quickened was the reason that they were thus affected by what they heard the apostles preach. It was not the preaching that had quickened them, and stopped their mocking, and impelled the heartbroken cry, “What shall we do?” but it was the outpouring of the Spirit and the power of the Holy Ghost that had circumcised their ears and hearts, and prepared the apostles to preach, and them to hear, and feel, and tremble at the word which was declared unto them. This had disarmed them of their rage and malice against the apostles and their doctrine, and brought them down at the feet of the apostles as humble inquirers after the way of life and salvation through the crucified, risen and exalted Redeemer. If the preaching could of itself have quickened them, it would have also quickened all who heard the sound of the apostles’ voices; but such was not the case. The exalted Jesus has himself declared, “It is the Spirit that quickeneth; the flesh profiteth nothing; the words which I speak to you, they are spirit, and they are life.” As he only hath immortality, he only can speak life to the dead. The dead shall hear the voice of (not simply the apostles’ or preachers’ but of) the Son of God, and they that hear shall live. I give, says Jesus, unto them eternal life, and they shall never perish. He that hath the Son hath life, and he that hath not the Son of God hath not life. No man cometh unto the Father but by him. Now these quickened sinners require living bread, as new born babes they desire the sincere milk of the word that they may grow thereby, and Peter is already commissioned and qualified to feed these lambs. They bleat for living, spiritual food, for the spirit of life which has entered their heart has given them an appetite: “What shall we do?” Peter now deals out the children’s food, not to dogs, but to new born babes. “Repent, and be baptized, every one of you,” &c. Neither repentance nor baptism precedes life, but both follow as the genuine effects of life. If Peter had regarded repentance and baptism as conditions on which life was to be offered, he would not have confined his words to those whom the Lord our God had called, and whose hearts were pricked. But in this case he makes the exclusive application of his words to “every one of you,” and gives us the reason of this special and exclusive application, “For,” says he, “the promise is unto you, and unto your children, and unto all that are afar off, even as many as the Lord our God shall call.” What promise? The promise of the outpouring of the Spirit, and its life-inspiring effects, as in Peter’s text, in the prophecy of Joel, and the promise of repentance and remission of sins, for the giving of which the crucified and risen Savior is exalted to be a Prince and a Savior, for to give repentance unto Israel and the remission of sins.

All descriptions of Arminians and workmongers seem to regard repentance as a something preceding spiritual life, and exacted as a condition of salvation, but the Scriptures assure us that it is the gift of God, and that it is a sense of the goodness of God entertained by quickened sinners that leads them to repentance; a vital principle in them leading them to a godly sorrow, which worketh repentance unto life, which needeth not to be repented of. The repentance enjoined on these converts at Pentecost, was that they should renounce Judaism, confess their sins, and rely alone on the risen Redeemer for salvation, to take his yoke, own his name, obey his commands, follow him as their leader, and honor him as their God and Savior.

And with the presentation of these fruits meet for repentance, they were to be baptized, not to put away the filth of the flesh, but the answer of a good conscience; not to procure remission of sins, but as an ordinance in which is set forth figuratively the washing away of our sins, our death to the law, our burial from the elements of this world, and our resurrection to newness of life.

“And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.” Over that generation awful judgments were impending, according to what Christ taught his disciples. (Matt. xxiii., xxiv. and xxv.) And the repentance of baptism enjoined on these disciples would effectually disconnect them from that generation and from the temporal judgments which was to be executed on Jerusalem before that generation should pass away.

“Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls; and they continued steadfastly in the apostles’ doctrine and fellowship,” &c. They were in the apostles’ doctrine and fellowship before they were baptized, or they could not have continued steadfastly in it, for if baptism had initiated them into their doctrine and fellowship, it would not be mentioned as a continuance, but as an entrance into it.

We have thus stated some of our “notions.” As to “our best,” we always try to do as well as we can in giving our views on the Scriptures. We have made no extraordinary efforts, but such views or “notions” as we have, we have presented candidly, and if A. G. C. is benefited by what we have written, or if it shall prove edifying to any of the lambs of the Redeemer’s flock, we shall have great cause to rejoice and be thankful.

Middletown, N. Y.

October 15, 1858.

Elder Gilbert Beebe

Editorials Volume 4

Pages 144 - 149

When a Sinner is thus Quickened - Gilbert Beebe

2011-08-25T07:30:00.000-07:00

"When a sinner is thus quickened, the incorruptible seed, by the word of God, which liveth and abideth forever, is implanted in his heart, and the evidence of this implantation is first given by a sense of the purity and holiness of God, and the spirituality of his law, contrasted with a sense of guilt, pollution and just condemnation of the person to whom this communication is made, and consequently a struggle for deliverance. The ear is now opened to hear the thunders of Sinai, and the eye is made to see the justice of God as a sin avenger; a brokenness of heart that he or she, as the case may be, has been all their lifetime in open rebellion against so holy, just and righteous a God, who has followed them with his mercies all their days. A sense of his goodness leads them to repentance, contrition and humble acknowledgment of their guilt. Now the quickened and awakened sinner becomes burdened with the load of depravity, which they vainly try to put away from them; an effort is made to reform; a resolution is formed to sin no more; tears flow in anguish of spirit, and prayers are offered for pardon; the sinner is pricked in the heart, and cries out, Men and brethren, what shall I do? But all that he can do for himself, and all that kind, sympathizing friends can do for him, does not ease his pain or lighten his burden. At length he concludes there is no hope in his case, he sees that all his efforts, cries and tears, have been unavailing, and all hope of salvation seems to be shut out from his view.

Now all this conviction, contrition, lamentation and distress, is the legitimate consequence resulting from life implanted, and indicates to all who know experimentally the way of life, that the poor sin-burdened soul is drawing near to the time of his birth, or deliverance. He who has thus arrested him, and brought him to a sense of his lost and helpless estate, will perform the work in his own time, but the burdened soul must wait until "God who commanded the light to shine out of darkness, shines in [not into] his heart, to give the light of the knowledge of the glory of God in the face of Jesus Christ." -2 Cor. iv. 6. Or, as Paul relates his own experience, "When it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me." - Gal. i. 15. Then by the revelation of Christ in us the hope of glory, the way of salvation through him is brought to view, the burden of guilt is removed, the blood of Christ is applied, the demands of the law are canceled, the curse is removed, the prison doors are opened, the captive is delivered, the love of God is shed abroad in the heart, old things are passed away; behold all things have become new; a new song is put in his mouth, even praise unto God, the gospel pours its joyful sound into his quickened ears, his goings are established and he is a new creature..."

The Common Salvation - Hassell commenting on Silas H. Durand

2011-08-25T07:23:00.000-07:00

The Common Salvation Written by Sylvester Hassell ADVOCATE AND MESSENGERWilliamston, N. C., October 1924"Brethren, when I gave all diligence to write unto you of the common salvation, it is needful for me to write unto you, and exhort you that ye should earnestly contend for the faith that was once delivered unto the saints" (Jude 3).Elder Silas H. Durand, who was born in Bradford Co., Pa., June 5, 1833, and died at Southhampton, Pa., Nov. 12th 1924, was one of the ablest ministers and writers that ever lived in the United States. He often attended the Kehukee Association, and was heartily welcomed by our members. His preaching was very deep and experimental, spiritual and comforting. More than twenty years ago he published his early writings in a book called "Meditations on portions of the Word"; and since his death, his two surviving daughters, Mrs. Mildred Durand Gordy of Southampton, Pa., and Mrs. Edith Durand McCall of Winnipeg, Canada, have published his Autobiography and later writings in a book of 353 large pages, called "Fragments by Silas H. Durand," which his daughter, Mrs. Mildred D. Gordy, sends post paid for $2.50.Elder Durand was a strong predestinarian, and no one who knew him well and heard him preach and read his writings would ever charge him with the slightest taint of Arminianism. On pages 73, 74, and 75 of his "Fragments," is published an article of his on the above subject, "The Common Salvation," which was first published in the "Signs of the Times," at Middletown, New York, in March, 1900. It is a masterly and accurate exposition of the third verse of Jude, and his views are the same as those given in my article in "The Gospel Messenger" of June, 1897, and republished under the title, "Salvation," in "The Gospel Messenger" of Jan., 1921. For the information and edification of our readers, I will now give some extracts from this article of Elder Durand’s, as well as some similar extracts from other parts of this interesting volume.He holds that the "Common Salvation" of which Jude speaks, is the gracious and everlasting salvation from sin and hell, by the atonement of the Lord Jesus Christ, of all the elect – a salvation common to the whole family of God. And he says, "There is no other salvation which is common, either to all men naturally or to the saints. Natural salvation, as salvation from wounds or death in battle, from shipwreck, from loss or destruction by earthquake, fire, flood or disease, from misfortune or affliction of any kind, cannot be called a common salvation, for all are not saved from these things. Nor can that salvation of the Lord’s people from error, from fleshly walk or the loss or death that results from it, from stripes on account of transgression, which may be called a time salvation, be called common, for all are not saved in this sense. Some do works after the flesh and die; some transgress and are visited with the rod. His liability to wander from the right way, and yield to temptation in some of its many forms, and so suffer, is referred to by all the apostles, and is made the subject of faithful, earnest and tender admonitions and exhortation. But some do yield to the temptation for a time and suffer the consequences. There is an experience of the weakness of the flesh on the part of all the saints in some measure, so that very one that is received is scourged and chastised (Heb. 11:6). All must learn that they are dependent entirely upon the care and grace of God for the orderly walk which shall secure them this time salvation so that they will not depend on themselves, as Peter did, but upon the Lord. They must learn that we have the sentence of death in ourselves, that we should not trust in ourselves, but in God who raiseth the dead. Some, through the faithful labors of brethren, are saved from death (James v: 19, 20). Ministers, by faithful labor in the Gospel, save themselves and them that hear them from false doctrines and practice (1 Tim. iv: 16). All this is the work of grace. But some are left to see more fully, and experience more deeply, the corruption, depravity, and untrustworthiness of the flesh, even going so far in an ungodly walk that they are "delivered unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." All for whom Jesus died are saved with an everlasting salvation, and shall finally be restored from all their wanderings, healed from all their backslidings, and brought home to glory, to the praise of the riches of God’s grace. This everlasting salvation is common to all those who are sanctified, set apart, chosen, by God the Father. But the enjoyment of this common salvation, while here in the flesh, is more in some than in others. To enjoy an inheritance which must be divided, the heirs must be as one, must be of one mind and one soul. And so it is with the Lord’s people when they are in the Spirit. They then dwell together in unity, the unity of the Spirit, and find how good and how pleasant it is (Psalm cxxxiii). But when the flesh prevails in the case of any, and they strive to walk by sight instead of faith, then their right to that salvation is not fully enjoyed. Sometimes their birthright is sold for some fleshly good, and they are deprived for a season of the light and comfort. But they cannot dispose of their inheritance, though they suffer loss in their daily experience. It was needful for them, therefore, that the apostle should exhort them to contend earnestly in their daily life, in their walk and conversation, for that faith, that doctrine and order of the Gospel Church, unto the obedience of which they have been called, and that they attend with care to all that pertains to the Church of the living God, seeking first the kingdom of God and His righteousness, above all worldly things. The grace which brought them salvation taught them all this proper Gospel walk (Titus ii:11, 12). Jesus is our salvation here in time, and to eternal days." On page 178, Elder Durand says: "There can be no turning aside by any of His people from the way of holiness, and from the truth of God’s salvation without an experience of pain. The chastisement will surely be felt for every transgression." And on page 270, he says: "Of course the Lord does not regard sin in the same way that he regards holiness. Of course His attitude toward it is not the same. How could one have such a thought? He hates and abhors sin: His infinitely holy nature is absolutely and forever opposed to it; is obnoxious to Him, and abominable in His sight."I desire to add two remarks: The Lord, our Heavenly Father, does not unmercifully chastise His children (Psalm 103:13, 14; Isa. 3:9). And sometimes He suffers His obedient children to walk in darkness to teach them solemnly the sinfulness of their natures, and their entire dependence upon Him (Isa. 50:10; Job 2:3; 8:25-27; 9:30,31; 14:4; 40:4; 42:6).S.H.

The quickening spirit - Gilbert Beebe

2011-08-23T07:25:00.000-07:00

"First, the Spirit of the Lord God, which is the quickening spirit, makes them alive, quickens and animates them with spiritual vitality, and makes them feel the need of living water, which can only be found in Christ, who is the place of broad rivers and streams. So far as we can perceive any distinction between being born of the water, and of the Spirit, the Spirit first operates upon the sinner, and makes him sensible that he is guilty before God, righteously condemned by the just and holy law, and utterly helpless and bankrupt. Then the water of life flowing through Christ from the throne of God and the Lamb, with cleansing, cheering and life inspiring power, is applied, and he is born of the water into the liberty of the sons of God." - Gilbert Beebe

George Mueller on Prayer and Reading the Scriptures

2011-08-20T15:10:00.000-07:00

‎"Above all things see to it that your souls are happy in the Lord. Other things may press upon you, the Lord's work may even have urgent claims upon your attention, but I deliberately repeat, it is of supreme and paramount importance that you should seek above all things to have your souls truly happy in God Himself!..."‎"...Day by day seek to make this the most important business of your life. This has been my firm and settled condition for the last five and thirty years. For the first four years after my conversion I knew not its vast importance, but now after much experience I specially commend this point to the notice of my younger brethren and sisters in Christ: the secret of all true effectual service is joy in God, having experimental acquaintance and fellowship with God Himself.""But in what way shall we attain to this settled happiness of soul? How shall we learn to enjoy God? How obtain such an all-sufficient soul-satisfying portion in him as shall enable us to let go the things of this world as vain and worthless in comparison? I answer, This happiness is to be obtained through the study of the Holy Scriptures. God has therein revealed Himself unto us in the face of Jesus Christ""Now in brotherly love and affection I would give a few hints to my younger fellow-believers as to the way in which to keep up spiritual enjoyment. It is absolutely needful in order that happiness in the Lord may continue, that the Scriptures be regularly read. These are God's appointed means for the nourishment of the inner man. . . .Consider it, and ponder over it. . . . Especially we should read regularly through the Scriptures, consecutively, and not pick out here and there a chapter. If we do, we remain spiritual dwarfs. I tell you so affectionately. For the first four years after my conversion I made no progress, because I neglected the Bible. But when I regularly read on through the whole with reference to my own heart and soul, I directly made progress. Then my peace and joy continued more and more. Now I have been doing this for 47 years. I have read through the whole Bible about 100 times and I always find it fresh when I begin again. Thus my peace and joy have increased more and more.""I saw that the most important thing I had to do was to give myself to the reading of the word of God, and to meditation on it. . . . What is the food of the inner man? Not prayer, but the word of God; and . . . not the simple reading of the word of God, so that it only passes through our minds, just as water runs through a pipe, but considering what we read, pondering over it, and applying it to our hearts.""... that thus my heart might be comforted, encouraged, warned, reproved, instructed; and that thus, by means of the Word of God whilst meditating upon it, my heart might be brought into communion with the Lord... The first thing I did (early in the morning), after having asked in a few words the Lord's blessing upon his precious Word, was, to begin to meditate on the Word of God, searching, as it were into every verse to get blessing out of it; not for the sake of preaching on what I had meditated upon; but for the sake of obtaining food for my soul. The result I have found to be almost invariably this; that after a very few minutes my soul has been led to confession or to thanksgiving or to intercession or to supplication; so that though I did not as it were previously, give myself to prayer but to meditation yet it turned almost immediately more or less into prayer. The difference then between my former practice and my present one is this: Formerly when I arose I began to pray as soon as possible and generally spent all my time till breakfast in prayer or almost all the time... But what was the result? I often spent a quarter of an hour or half an hour or even an hour on my knees before being conscious to myself of having derived comfort, encouragement, humbling of soul, etc; and often, after having suffered much from wandering of mind for the first ten minutes or a quarter of an hour or even half an hour, I only then began really to pray. I scarcely ever suffer now in this way. For my heart being nourished by the Truth, being brought into true fellowship with God, I speak to my Father and to my Friend (vile though I am, and unworthy of it!) about the things that He has brought before me in his precious Word. It often now astonishes me that I did not sooner see this point... (some years later he writes) I generally read after family prayer large portions of the Word of God when I still pursue my practice of reading onward in The Holy Scriptures, sometimes in the New Testament and sometimes in the Old and for more than thirty-nine years I have proved the Blessedness of it. I take also either then or at other parts of the day, time more especially for prayer."

"The wisest of our absolute brethren" - Sylvester Hassell

2011-08-20T15:07:00.000-07:00

‎A phrase, "the absolute predestination of all things," not found in the Scriptures, but invented by one of our most esteemed elders sixty-six years ago, and thought by him to present the teaching of the Scriptures, and not so objectionable as explained by him, has traditionally become almost the entire Confession of Faith of some of our brethren, and has been carried by some to such an extreme as to make God the efficient and responsible cause of sin, and has thus produced endless and bitter controversy among us and even division in some sections. But I am glad to say that the wisest of our absolute brethren virtually admit the utter distinction between God's permissive predestination of sin and His efficient predestination of holiness, and clearly maintain that all the blame of sin belongs alone to the creature, and all the glory of salvation from sin belongs alone to the Creator. Let not this humanly-invented, traditional, undiscriminating, and unexplained phrase, so offensive to the large majority of Primitive Baptists, because seeming to ignore the infinite distinction between sin and holiness, be erected into an idol to which to sacrifice the peace and union of the church of Christ.

Immediate Infusion - John Gill

2011-08-02T21:18:00.000-07:00

The instrumental cause of regeneration, if it may be so called, are the word of God, and the ministers of it; hence regenerate persons are said to be "born again by the word of God, which liveth and abideth for ever" (1 Pet. 1:23), and again, "of his own will begat he us with the word of truth" (James 1:18), unless by the Word in these passages should be meant the Eternal Logos, or essential Word of God, Christ Jesus, since λογος is used in both places; though ministers of the gospel are not only represented as ministers and instruments by whom others believe, but as spiritual fathers; "though you have ten thousand instructors in Christ", says the apostle to the Corinthians (1 Cor. 4:15), "yet have ye not many fathers, for in Christ Jesus I have begotten you through the gospel"; so he speaks of his son Onesimus, whom he had "begotten in his bonds" (Philemon 1:10) yet this instrumentality of the word in regeneration seems not so agreeable to the principle of grace implanted in the soul in regeneration, and to be understood with respect to that; since that is done by immediate infusion, and is represented as a creation; and now as God made no use of any instrument in the first and old creation, so neither does it seem so agreeable that he should use any in the new creation: wherefore this is rather to be understood of the exertion of the principle of grace, and the drawing it forth into act and exercise; which is excited and encouraged by the ministry of the word, by which it appears that a man is born again; so the three thousand first converts, and the jailor, were first regenerated, or had the principle of grace wrought in their souls by the Spirit of God, and then were directed and encouraged by the ministry of the apostles to repent and believe in Christ: whereby it became manifest that they were born again. Though after all it seems plain, that the ministry of the word is the vehicle in which the Spirit of God conveys himself and his grace into the hearts of men; which is done when the word comes not in word only, but in power, and in the Holy Ghost; and works effectually, and is the power of God unto salvation; then faith comes by hearing, and ministers are instruments by whom, at least, men are encouraged to believe: "received ye the Spirit", says the apostle, "by the works of the law, or by the hearing of faith": (Gal. 3:2), that is, by the preaching of the law, or by the preaching of the gospel? by the latter, no doubt.

Isaiah 1:4-9 - Sin, like an epidemic disease - Robert Hawker

2011-07-29T08:17:00.000-07:00

"Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. (5) Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. (6) From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. (7) Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. (8) And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. (9) Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah." [Isaiah 1:4-9]

How affecting are these verses! It is as if GOD paused over the state of his church. Their sin, like an epidemic disease, was universal. It did not break out in one or two instances of transgression; but the whole body became virtually all sin. They are laden with it.—And where should they be unladen, but upon CHRIST, the almighty burden bearer?—Reader! do not fail to remark, in the very opening of the prophecy, how in the view of universal corruption, the HOLY GHOST is preaching CHRIST? And, Reader, do not fail to connect with this view also, another sweet gospel truth; namely, how the LORD, in such deplorable times, had preserved to himself a remnant according to the election of grace. Sodom's history was well known, and Abraham's intercession on that occasion could not have been forgotten. When therefore we hear it said, Except the LORD had left a very small remnant, how blessed is it to trace the LORD’S hand, and to give to the LORD all the glory! Genesis 18:20-33. Romans 9:29. Then read Romans 11:5, and bless GOD for distinguishing mercy! Precious JESUS! to whom but to thee shall the glorious cause be ascribed! Oh how blessed to mark the little flock of thy kingdom, Luke 12:32.

On Justification By Christ Alone - William Kiffen

2011-07-29T08:11:00.000-07:00

Justification By Christ Alone Sets Forth the True Place of Faith in Salvation As An Evidence of Interest In Christ But Not A Join-Partner With Christ

Truly amongst those who are the beloved ones of our Lord Jesus, who have a like share and interest in Him as their life and peace, there is an aptness in men to miscarry in the knowledge of this rich grace of God. Some being apt to conceive that there is no Justification of a creature in no sense before and without faith, and so make Faith a joint-partner with Christ in the business of Justification. For, indeed, this is to me a certain truth, that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to, and therefore, if there be no Justification in no sense considered, but as it has respect to faith. It is much to be feared, that that opinion claimed a great share of that glory which is peculiar to Christ Jesus alone. That the Scripture holds forth justification by faith in a sense is very clear, but yet under no other consideration, but by way of evidence, Heb. 11:1, 2. As it respects the taking away of sin from off the Conscience: For indeed the debt is paid by the blood of Christ alone, and we are therefore said to be justified by His blood, Rom. 5:9. For indeed, as Christ Jesus our Lord has paid the debt, "The Lord having laid upon him the iniquities of us all," so does He declare this satisfaction and acceptation of us in Christ by faith. Faith is the eye of the understanding whereby the soul comes to see the great things which God the Father has prepared for them who love Him.

A sure sign, of some coming blessing - Robert Hawker

2011-07-29T08:08:00.000-07:00

Reader, not to overlook what is said, of their continuing in prayer. No doubt, the Lord inclined their hearts, to be in this waiting, praying frame, for the mercy they were now so earnestly expecting of the baptism of the Holy Ghost. It is always a sure sign, of some coming blessing, whensoever the Lord sets his people a praying for it. Prayer brings the promise, and the God of the promise together. And when any of the praying seed of Jacob can follow up Jacob's importunity, of wrestling with God, with an earnestness like him; very sure it is, that all the family soon find, as those Apostles did, a promising God is a performing God.

The Saviour of sinners neither welcomes nor receives untruthful applicants - Israel Atkinson

2011-07-29T08:06:00.000-07:00

It is beyond doubt that the most unrighteous, unholy, and evil sinner in the world is warranted to come to Christ, if he can cone to him in truth. If he has the power to appreciate in any degree, only one of the remedial excellencies of the character of Christ, of which God has borne testimony in the Word, the gracious Saviour will not cast him out. In other words, if he has ears to hear, he may hear. If he can come to Christ, he may. He will be accepted as graciously and forgiven as freely as was the woman in the house of Simon the Pharisee. But while a conscious need in any degree of only one known form of the excellency of Christ will be a sufficient warrant for the guiltiest of mankind to exert a depending faith on him for salvation, it must be obvious that the Saviour of sinners neither welcomes nor receives untruthful applicants, nor mimics, nor triflers. All such will be dealt with as was the man who presumed to enter into the marriage feast without having on him a wedding garment. Sick persons may apply to the great Physician with the fullest assurance, because they have the most complete warrant in the Word ; but let imitators of persons spiritually sick know that God has no heavier woes than those that are pronounced on hypocrites.

OF THE WARRANT TO BELIEVE - Israel Atkinson

2011-07-29T08:03:00.000-07:00

WHAT has been called the warrant of faith has exercised and perplexed men's minds a great deal more as theologians than as sinners. Whatever different opinions and contentions there may have been about this subject, but very little practical difficulty has ever been experienced about a warrant to believe by any that have desired to exert a depending belief on Christ for salvation. Practically, awakened and humbled sinners experience a vast deal more anxiety and doubt about the quality of their faith in Christ than about their warrant to believe.

On this point the excellent Abraham Booth seems to have been led into a mistake. Speaking of the discouragements of the awakened sinner in the matter of believing, he says, "" He wants to find himself distinguished from others by holy tempers and sanctified affections as a proper object of mercy. This is his grand embarrassment. In other words, he considers himself as not sufficiently humbled under a sense of sin ; as not having a suitable abhorrence of it ; and as not possessing those fervent breathings after holiness which, as he supposes, are necessary before he can be warranted to believe in Jesus with a wellgrounded hope of success." This is clearly a mistake. All these exercises, and many more, it is well enough known, do take place in the awakened sinner about believing; but at the same time they in nothing hinder him from exerting a depending act of belief on Christ for salvation. The distinctions which are so painfully, and, indeed, so justly sought by him, are not desired to encourage a dependence for salvation, but to certify him that he bears the description of those whom the promise of salvation assures that they shall be saved. In other words, he seeks for these distinctions in himself, not that he may believe God's testimony of fact and truth concerning his Son as the Saviour of sinners, and dependingly trust on the word believed, but that he may find in himself the peculiar features of character belonging to those that come within the promise of salvation, and of whom it is said that they " shall be saved."

Anxious as every godly minister of Christ ought to be to preserve the doctrine of the freeness of grace from the least taint of corruption and from any weakening of the warrant of a sinner to believe, in a practical sense, in Christ for salvation ; it will yet be a mistake to suppose that all subjective considerations are unnecessary, and to be denied. On this point, too, Mr. Booth does not seem quite clear. Zealous to preserve the warrant of faith in its purity, he seems to have been drawn into a mistake of the meaning of an author, Dr. Hopkins, whom he rather severely criticises. Dr. Hopkins said, it appears, "A hearty submission to, and acquiescence and delight in the law of God, rightly understood, and so a true hatred of sin, must take place in order to any degree of true approbation of the gospel, and faith and trust in Christ. The sinner who comes to Christ for salvation, comes as a true penitent ; and that repentance is necessary to this faith." Against these statements Mr. Booth enters upon a very long argument which it is not necessary to follow. So far as the sentiments of Dr. Hopkins may be gathered from this quotation, he never supposed that these things were required, as being the germs of a true holiness, before a sinner is warranted to dependingly believe on the word of salvation, but as forming that peculiar condition of mind, the want of which, in the very nature of things, renders a depending faith on Christ in his remedial character simply impossible. Supposing this to have been the opinion of Dr. Hopkins, there can be no just exception taken against it; but if he demanded these things as including a holy disposition, or, indeed, any holiness, as such, at all, as a warrant for a sinner to believe in Christ for salvation, he was clearly in error. A good deal of argument too is wasted by Mr. Booth upon the repentance requisite to precede faith.

He acknowledges, indeed, that repentance goes before faith, but only in part. Taken as a change of mind and a conviction of sin, he allows repentance to go before faith ; but not as a sorrow for sin, and an aversion from it. This seems to be a fiddling observation, that is quite unworthy of that good man. It would be wholly useless to follow him seeing that the whole matter is so plain and may be disposed of very briefly.

It is beyond doubt that the most unrighteous, unholy, and evil sinner in the world is warranted to come to Christ, if he can cone to him in truth. If he has the power to appreciate in any degree, only one of the remedial excellencies of the character of Christ, of which God has borne testimony in the Word, the gracious Saviour will not cast him out. In other words, if he has ears to hear, he may hear. If he can come to Christ, he may. He will be accepted as graciously and forgiven as freely as was the woman in the house of Simon the Pharisee. But while a conscious need in any degree of only one known form of the excellency of Christ will be a sufficient warrant for the guiltiest of mankind to exert a depending faith on him for salvation, it must be obvious that the Saviour of sinners neither welcomes nor receives untruthful applicants, nor mimics, nor triflers. All such will be dealt with as was the man who presumed to enter into the marriage feast without having on him a wedding garment. Sick persons may apply to the great Physician with the fullest assurance, because they have the most complete warrant in the Word ; but let imitators of persons spiritually sick know that God has no heavier woes than those that are pronounced on hypocrites.

Those, therefore, who may contend for this warrant of faith without limit, that is, independently of all subjective considerations, are clearly in error. It has been said, and perhaps is commonly, and that, too, in a very offhand manner, when speaking of the testimony of God to unbelievers, " Never mind your feelings, believe it." Persons who speak thus, it is quite evident, have yet to learn the very elements of moral and religious truth. They speak as if it were possible to realize forgiveness without a consciousness of wrong; or that a consciousness of wrong, coupled with a desire that the wrong may be pardoned, could exist without repentance. They seem to imagine that the truths of salvation can be appreciatively believed independently of any sensibleness of the evil of the term from, which the deliverance takes place. They appear to ignore the fact that man is a moral being. With a deplorable ignorance, however commendable their zeal, they are

heard saying, "Believe! Only believe ! Believe now!" and the like ; and if a response is made by any one to their passionate address, such as, " I believe," this is thought to be enough to set a whole congregation singing Hallelujahs that another sinner is saved. But if these persons could perceive the force of their notions, they would see that they were singing Hallelujahs, be cause such a one had, in the discharge of a supposed duty, and according to an imaginary warrant, raised himself out of the surrounding mass of unbelievers by the exercise of believing; or, what seems to be taken as equal, by the simple utterance of a kind of cabalistic saying. What such a person is exhorted to believe, and what he means when he says, " I believe," are things which do not very clearly appear ; and, indeed, seem to be regarded as inconsiderable trifles. But are they such ?

Unquestionably, testimony is the object of faith, is that which is to be believed. In this case, it is the testimony that God hath testified concerning his Son. Therefore, the question first to be considered in the warrant of faith, if this is to be taken without limit, is, what of this testimony are all men indiscriminately, and independently of all subjective considerations, warranted to believe ? Not that they are saved, because this great fact is not in evidence before faith. Not that they shall be saved, for there is no promise of salvation made to men indiscriminately, but to those only who bear a distinct description ; consequently, the promise of salvation can be no evidence that any shall be saved who are without the described distinction. Neither, apart from all subjective considerations, that is, apart from all feeling, are they warranted to believe, in the sense of trusting, in order to their being saved. One of the first requisites of calling upon the name of the Lord, and in coming to Christ, is truth. But as the whole need not a physician, so for such to apply for healing is to mimic and to lie ; and no man can be warranted to put on the hypocrite's garb, and to speak lies in coming to Christ. All the mediatorial fulness of Christ is remedial, and a remedy is for a real and an experienced mischief. . Christ is made of God unto sinners, wisdom, and righteousness, and sanctification, and redemption. But these are all appreciable remedies. In the nature of things it is impossible for any man to come to Christ in truth for any one of these things while he remains unconscious that he wants it ; and it is utterly unwarrantable for him to render to the Saviour of sinners a lip homage of mimicry, by asking the Lord Jesus to be, or to do, or to give, something to him for which no need is felt. The completion of a gift is its reception ; but God's gifts are saving ones, and for these to be asked for and received in truth, they must be begged and accepted as what they are. Pardon, for instance, can only be asked for in truth, and received as what it is, by one who has amoral conviction of his guiltiness, and this cannot exist without some feeling. So of all the rest. In sum, then, the truth is, that men, indiscriminately, are not warranted to believe the testimony of God concerning his Son beyond what it is their duty to believe ; and this is, all the facts and truths, as such, which are therein revealed. But this inevitable conclusion in nothing hampers or hinders those who would believe the promise of salvation in Christ. For it may be said with the greatest confidence, and accepted with the fullest assurance, that the warrant of faith is as wide as the want and the wish to believe. He that neither wants to experience, nor, for this reason wishes to obtain the blessings of salvation, is not warranted to ask God, nor to depend on Christ for them ; but he that from any consciousness of need does, may ask, and Welcome - depend, and WELCOME. Moreover, he that so asks and depends may, be reminded that he already believes, that all who believe are now justified, and that all who are justified shall be glorified.

The Writings of Job Hupton (1762-1849)

2011-07-24T19:09:00.000-07:00

Writings of Job Hupton

A Blow Struck at the Root of Fullerism

Ministerial offers of Spiritual Blessings not Warranted by Scripture

Thoughts Upon the Date of Justification

J. K. Popham Books (1847-1937)

2011-07-24T16:22:00.001-07:00

J. K. Popham Sermons

Duty Faith

John Rowe Books (-1885-)

2011-07-24T16:21:00.001-07:00

Letters on Predestination

Perseverance

John Rusk Books (1771 - 1834)

2011-07-24T16:17:00.000-07:00

Antinomianism Demolished

Believe Only

Sufferings and Consolations

The Chequered Life of a Christian

The Fiery Trail

The Fullness of Christ

The Universal Invitation of the Gospel

Comforting Books by Samuel Richardson

2011-07-23T17:52:00.000-07:00

Divine Consolations
Justification by Christ Alone
The Saints Desire

These works are recommended with caution because Richardson's later writings deny the everlasting torments of the reprobate. But, in these works we may find sound consolations concerning the hope of the gospel.

FULLER'S VIEW OF THE ATONEMENT - BENJAMIN GRIFFIN

2011-07-22T21:29:00.000-07:00

In 1768 there were in England, including Wales, two hundred and thirtyeight Particular Baptist churches, twenty of which were located in London. Soon after this, Mr. Fuller, a Particular Baptist preacher, introduced his new doctrine on the atonement. It is here frankly admitted, that as a polemical writer, Mr. Fuller has had few equals in strength of mind, and depth and originality of thought; but his ingenuity of arrangement, in opposing the doctrine of special atonement, by introducing principles inconsistent with it, instead of a direct opposition, in common with the Arminian, evinces an evil design, or a palpable delusion. If the former, then how are we to account for his able defence of many glorious truths? But if the latter, then it illustrates a great truth, that zeal, erudition and power of intellect are no security against error.

It is no part of our purpose to sift the abstruse disquisitions of Mr. Fuller on this subject. There may not, however, be any impropriety in stating a few of his bold assertions, and leave the reader to draw his own inferences, viz: "Both guilt and innocence are transferable in their effects, but in themselves they are untransferable.' '"Neither sin nor righteousness are in themselves transferable, "Debts are transferable, but crimes are not. A third person may cancel the one, but he can only obliterate the effects of the other. The desert of the criminal remains."

A few quotations from the Bible, by way of contrast, and the subject will be dismissed: Typical—"And when He hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat, and Aaron shall lay both his hands upon the head of the live goat and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness. And the goat shall bear upon him all their iniquities into a land not inhabited; and he shall let go the goat into the wilderness."

Here we have a real transfer of sin, transgression, and iniquity—and that too of the Israelites, a peculiar people. Prophetical—"By his Knowledge shall my righteous servant justify many; for he shall bear their iniquities." Isaiah liii and ii. Here is another clear case of transfer. Declarative—"For he hath made him (Christ) to be sin for us, who knew no sin; that we might be made the righteousness of God in him." 2 Cor. v, 21. Again, "Who his own self bear our sins in his own body on the tree, that we being dead to sins should live unto righteousness." 1 Peter, ii, 24. Many more quotations might be given, of the same import, showing clearly that Christ did bear the sins of his people, as well as the effects.

Our object in calling Mr. Fuller's doctrine on the atonement a new idea was to distinguish it from that for which the Arminians contend. For when his arguments are critically examined, it will be found that he contends for an indefinite atonement. But his disquisitions on this subject are so refined and obscure, that most of his followers suppose him in favor of a general atonement—while those who do understand him, can occupy a position between the Arminian and Predestinarian, and cozen the former on the atonement, and the latter on the application.

- Griffin's History (1853)

Andrew Fuller's 7 Points of Controversy

2011-07-21T08:25:00.000-07:00

The following quote is from Fuller's "The Gospel worthy of all Acceptation" The blue Comments are by the author of this blog

"The following particulars are premised, for the sake of a clear understanding of the subject: --
First, There is no dispute about the doctrine of election, or any of the discriminating doctrines of grace. They are allowed on both sides; and it is granted that none ever did or ever will believe in Christ but those who are chosen of God from eternity. The question does not turn upon what are the causes of salvation, but rather upon what are the causes of damnation. "No man," as Mr. Charnock happily expresses it, "is an unbeliever, but because he will be so; and every man is not an unbeliever, because the grace of God conquers some, changeth their wills, and bends them to Christ."* Discourses, Vol. II. p. 473. [This is false. There is much dispute in regards to Fuller's governmental view of the atonement which is contrary to the doctrine of particular redemption. See William Rushton and John Steven's reply to the Fuller.]

Secondly, Neither is there any dispute concerning who ought to be encouraged to consider themselves as entitled to the blessings of the gospel. Though sinners be freely invited to the participation of spiritual blessings; yet they have no interest in them, according to God's revealed will, while they continue in unbelief; nor is it any part of the design of these pages to persuade them to believe that they have. On the contrary, the writer is fully convinced that, whatever be the secret purpose of God concerning them, they are at present under the curse. [This is false; Saving faith cannot be separated from the blessings received in the gospel. If one makes it the duty of the proud natural man to walk and live by faith in Christ, one must also make it the natural man's duty to consider himself entitled to the blessing of the gospel, or one must teach that these blessing are received in some other way than faith in Christ... i.e. works. The implications of Fuller's view is in effect an anti-gospel doctrine.]

Thirdly, The question is not whether men are bound to do any thing more than the law requires, but whether the law, as the invariable standard of right and wrong, does not require every man cordially to embrace whatever God reveals; in other words, whether love to God, with all the heart, soul, mind, and strength, does not include a cordial reception of whatever plan he shall at any period of time disclose. [The question still remains, what does God reveal to the natural man to believe in scripture? Surely not that it is every man's duty by law to embrace Christ by faith unto salvation]

Fourthly, The question is not whether men are required to believe any more than is reported in the gospel, or any thing that is not true; but whether that which is reported ought not to be believed with all the heart, and whether this be not saving faith. [Here is one of Fuller's great errors. Scriptures define saving faith as the "assurance of things hoped for"; They that have this faith have "believed in hope" and "believed the love that God has for us". Faith unto salvation cannot be separated from the blessings of hope in Christ that are received by faith. In Fuller's view, faith unto salvation is believing the record of scripture with love for God. But, this is a duty in the law, a work of the law, and transgression of the law if omitted. It is not denied that the natural man ought believe the revealed record of the gospel and love God. But, it is denied that the law of works commands anyone to receive and embrace the hope of Christ. That which the law requires is not saving faith. The law is not of faith.]

Fifthly, It is no part of the controversy whether unconverted sinners be able to turn to God, and to embrace the gospel; but what kind of inability they lie under with respect to these exercises; whether it consists in the want of natural powers and advantages, or merely in the want of a heart to make a right use of them. If the former, obligation, it is granted, would be set aside; but if the latter, it remains in full force. They that are in the flesh cannot please God; but it does not follow that they are not obliged to do so; and this their obligation requires to be clearly insisted on, that they maybe convinced of their sin, and so induced to embrace the gospel remedy. [Though the natural man ought to be sensible to his sins, no where does the law command the natural man to embrace the gospel remedy in Christ. This is a blessing of grace from the Spirit of Christ and not a duty in the law which shall be cursed if omitted.]

Sixthly, The question is not whether faith be required of sinners as a virtue, which, if complied with, shall be the ground of their acceptance with God, or that on account of which they may be justified in his sight; but whether it be not required as the appointed means of salvation. The righteousness of Jesus believed in is the only ground of justification, but faith in him is necessary to our being interested in it. We remember the fatal example of the Jews, which the apostle Paul holds up to our view. "The Gentiles," saith he, "who followed not after righteousness, have attained to righteousness, even the righteousness which is of faith: but Israel, who followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but, as it were, by the works of the law; for they stumbled at that stumbling-stone." Though we had not been elsewhere told (1 Pet. 2:8) that in doing this they were disobedient, yet our judgments must be strangely warped by system if we did not conclude it to be their sin, and that by which they fell and perished. And we dare not but charge our hearers, whether they will hear or whether they will forbear, to beware of stumbling upon the same stone, and of falling after the same example of unbelief. [Fuller rightly denies that faith is the ground of our justification. But, he teaches the false doctrine that it is the righteousness of Christ "believed in" as the ground of our justification. Note: he says not that it is the righteousness of Christ alone, but the righteousness of Christ "believed in". Thus, like the Arminians, he makes the righteousness of Christ plus his faith as the ground of his justification. In other words, Fuller's faithfulness to perform his duty plus the righteousness of Christ is the ground of his justification. Next Fuller teaches that his obedience to not sin is the essence of his saving faith. It is true that by disobedience one stumbles at the stumbling stone of Christ by not believing His revealed report. But, this is either a disobedience to believe the report of the gospel with love for God or it is a disobedience to hope in Christ. The jews were not required by the law of works to embrace Christ as their hope, nor were they cursed for not receiving Christ as their hope. Their damnable disobedience was to the law of works and they were cursed by the law of works. These Jews may also be identified by their disobedience to the gospel law of faith in the grace of Christ. But, it does not follow that is the natural man's duty to be obedient to the law of faith or that man is cursed by the law of faith. The law of faith bids thirsty and needy souls to embrace Christ as our hope; not the law of works.]

Finally, The question is not whether unconverted sinners be the subjects of exhortation, but whether they ought to be exhorted to perform spiritual duties. It is beyond all dispute that the Scriptures do exhort them to many things. If, therefore, there be any professors of Christianity who question the propriety of this, and who would have nothing said to them, except that, "if they be elected they will be called," they are not to be reasoned with, but rebuked, as setting themselves in direct opposition to the word of God. The greater part of those who may differ from the author on these subjects, it is presumed, will admit the propriety of sinners being exhorted to duty; only this duty must, as they suppose, be confined to merely natural exercises, or such as may be complied with by a carnal heart, destitute of the love of God. It is one design of the following pages to show that God requires the heart, the whole heart, and nothing but the heart; that all the precepts of the Bible are only the different modes in which we are required to express our love to him; that, instead of its being true that sinners are obliged to perform duties which have no spirituality in them, there are no such duties to be performed; and that, so far from their being exhorted to every thing excepting what is spiritually good, they are exhorted to nothing else. The Scriptures undoubtedly require them to read, to hear, to repent, and to pray, that their sins may be forgiven them. It is not, however, in the exercise of a carnal, but of a spiritual state of mind, that these duties are performed." [Here Fuller misunderstand spiritual duties and duties required in the law. The law requires love to God, but the law does not direct souls to live by faith because of the love of God in Christ. Living by Faith is to live by the Spirit of Christ and to live upon promises of free grace; this spiritual life is not required or commanded in the law of works. It is a life directed by the law of faith in the the grace of God and not a law with the threat of the curse for non-performance.]

Our Time Salvation [Gospel Rest] - A Dialogue between W.M. Mitchell and D. Richardson

2011-07-18T21:12:00.000-07:00

Our Time Salvation

Written by W.M. Mitchell

The Gospel Messenger—May 1897

With regard to the controversy that has been going on for some time in several Primitive Baptist papers concerning what is called our “time salvation,” as to whether it is conditional or unconditional, I have not felt, as yet, inclined to engage in the contest.

But I will say this, that during nearly all my religious life I have been trying to learn two short lessons so perfectly that they might abide with me continually, by day or by night, in trouble or in joy.

One is that “salvation is of the Lord,” and the other is “that I can do all things through Christ which strengtheneth me.” Phil. iv. 13. It strikes me at this moment, while I write, that these two texts clearly set forth the true principles embraced in the whole subject of controversy as to eternal and time salvation. That our eternal salvation is wholly and entirely of God from first to last, it seems to me, there can be no question among Primitive Baptists. The subjects of eternal salvation are entirely passive in that great and glorious work. They are “without strength.” They are guilty, condemned, and dead in sins. Salvation from all these things is of God. The revealed and written word of God declares this, and the experience of every one who is born of God testifies to the same truth.

But now, when one is born of God he is born into the kingdom of Christ and is under law to Christ in His kingdom, and he is commanded to “take My yoke upon you and learn of Me, for I am meek and lowly in heart, and you shall find rest unto your souls.” Our brethren all believe this, but some say here is a conditional salvation, or a conditional rest promised to the obedient one. Well, it is evident that the poor child of God has something to do here in the way of dutiful obedience to find rest, and he has the principle of that obedience written in his heart inclining him to do the very things he is commanded to do, and the very thing that he most desires to do. “To will is present with me,” says one, “but how to perform that which is good, I find not.” Rom. vii. What a terrible struggle there is here between right and wrong, good and evil, flesh and spirit!

But here comes in the other little short lesson that I have so ardently desired to learn in my every-day practical life: “I can do all things through Christ, which strengtheneth me.” And here come in the blessed words of Jesus to His disciples, “without Me ye can do nothing.” Ye can neither pray nor sing in the spirit of true worship, preach or do any other Christian duty, only as Christ strengthens you for the work. Salvation is by grace, and grace carries its own conditions and qualifications in itself; it demands nothing of its subjects but what it furnishes. It writes the law of the new covenant in the new heart, and puts it in the mind and gives the poor soul a will and desire to do the very things commanded to be done. And when he has done all that is commanded, he is taught by the Spirit and grace of God, as well as by the written word, to feel and say, “we are unprofitable servants; we have done that which was our duty to do.”

And now I feel inclined to say no more on this line at present. I have written in great haste. But let us ever try to keep in memory that “salvation is of the Lord,” and also remember that “we can do all I things” required of us, only as Christ the Lord shall strengthen us for the work assigned to us.

W. M. MITCHELL.

Time Salvation - Again

Response by D. Richardson

The Gospel Messenger—July 1897
MAGNOLIA SPRINGS, TEXAS, April 25, 1897.

DEAR BROTHER MITCHELL: While lying upon my bed last night I was thinking of you and others, and I felt like I wanted to write you a short letter. Through your writings I have learned to love you for the truth’s sake.

But the subject chiefly on my mind to write now is ‘Our Time Salvation.” You and Elders Chick and Bartley have all written upon the subject, and though you all three are favorite writers to me, somehow I am not quite satisfied with any of you on this point.

Do not time blessings come to us when we do those things that please God? And, on the other hand, does not the chastening rod come upon us when we fail to do them? If so, is not the doing of them the condition? I do not mean that we are our own keeper by the doing of these things: nor do I believe for a moment that any of God’s children can finally be lost or perish. They are kept by the power of God. But consider such Scriptures as, “Take heed unto thyself and to the doctrine; continue in them, for in doing this, thou shalt both save thyself and them that hear thee.” 1 Tim. iv. 16. I understand this saving to be in no other sense than a saving from troubles that errors bring upon us: but that is salvation, and I can see it in no other light as et but what it is conditional. Another Scripture reads, “Save yourselves from this on toward, generation.” Another says. “Work out your own salvation with fear and trembling.” I notice, in all your writings on the subject, you all speak of those who have lived obedient lives in the church and who have had the sweet fellowship of the church and that you feel to give God all the glory, which, indeed, is right and you feel that you have done nothing (meritorious). Yet dear brethren, you have done what some others of God’s children have not done, viz., you have obeyed the Lord’s commandments while some others have not.

I now think of two brethren who once were lively church members, and I believe they are God’s children. But both of them so gave way to the thirst and influence of whiskey and bad temper that the church cut them off from church fellowship. Both of them seemed to become more and more worldly minded, and one of them so much so as to allow a dance in his house. Now, are such not lost to the gospel rest that they might now have been enjoying had they been obedient? Is this salvation not conditional?

I read in the GOSPEL MESSENGER of May, 1897, a letter from F. M. Hearndon, which also goes far to prove to my mind that his view is correct. He says: “I am now seventy-five years old, and I humbly hope that thirty years ago I was enabled to rejoice, in Christ Jesus as my Saviour, the chiefest among ten thousand and altogether lovely, and this is my only hope yet; but feeling so unworthy, and fearing I might be wrong or mistaken, I never united with the church till last August, when I was baptized into the fellowship of the church at Mt. Paron, Walton county. Ga., and since that time I have enjoyed more than ever before, and have found that rest that is found in obedience —found in wearing the yoke of Christ and learning of Him in obedience we have the application of some of the promises and can claim them as ours.

“Dear brethren and sisters, you who are halting and hesitating let me admonish you not to do as I have done, but labor to enter into that gospel rest that remaineth for the people of God, even in this time state. And again, ‘Take heed lest a promise being left you of entering into rest, any of you should seem to come short of it.’ I have come short, but, thank God, I hope I now enjoy that rest.”

I have given the above extract because of its clearness to my mind on the subject. And, my dear and precious old brother, does not this set forth a conditional time salvation or gospel rest, and is it not true? Somehow I am of the opinion that all this seeming difference results from want of understanding each other, but I think all can get to a better understanding of this subject soon.

You can publish this with a reply in the MESSENGER. I hope it will tend to a better understanding on the subject.

Your brother in bonds of love, D. RICHARDSON

Remarks By Elder Mitchell—Most heartily I agree with the sentiment of Bro Herndon ‘s letter front which Bro. Richardson has taken an extract (see MESSENGER, May. 1897), and I also agree with the concluding remarks of Elder Richardson that “all this seeming difference is for want of understanding each other.” It is evidently (in most instances) “strife of words to no profit,” from the very fact that there is no essential principle of gospel truth or doctrine ignored or set aside by the disputants on either side. And why should we make a man an offender for a word when there is no gospel truth set aside or perverted?

I have long believed, preached and written that the eternal salvation of sinners, from sin, death and hell is wholly of God from first to last: and I have also believed, preached and written that there is a peace of mind, a rest of soul and joys of God’s salvation, more fully realized in this present time state by faithful and obedient Christians than ever can be realized in this life by the unfaithful and disobedient. If others think best to express the same thing by the use of the words “conditional” and “time salvation, “ let them do so—I shall not contend about words to no profit, where there is no essential principle of difference involved. But if by the use of an unscriptural phrase such as “Conditional time Salvation,” or ‘‘Absolute predestination of all things,” hearers and readers are thereby confused and led astray by a strife of words, would it not be better and more in accord with the letter and spirit of the gospel to discontinue the use of such terms and endeavor, if we can, to express tile same truth in words ‘‘easy to be understood by the hearer so that the church might be edified’’ by what is spoken or written?

For many un scriptural terms and phrases which have caused much contention among brethren during this century, no higher authority can be claimed for them than the ‘‘tradition of the fathers,’’ and to continue their use at the sacrifice of peace and fellowship among the saints would be wrong, and possibly might perpetuate a mere human tradition for generations to come. Extremes in either religion or politics are always hurtful, and when once inaugurated, factious parties spring up, heated controversies arise, and in the end there is frequently more strife for the mastery and to obtain a victory over each other than there is to edify or promote peace and unity among brethren.

Another evil is, that if a preacher or writer maintains a calm, unbiased position in the “old paths” of the gospel, and does not fall in line with one or the other of the extremists, and adopt their peculiar manner of expression, he is soon regarded with suspicion and distrust by both parties “Let us search and try our ways, and turn again unto the Lord.” Lam. iii. 4o.—”Take heed to thyself and the doctrine, continue in them; for in doing this (not for doing) thou shalt both save thyself and them that hear thee.” I believe this and every other text Bro. R. has quoted as fully as he, but may not choose his way of expressing the same truth. Can he bear with me? W. M. M.

Time Salvation by Merideth Hodges

2011-07-18T20:28:00.000-07:00

Written by Merideth Hodges

Dear Friends,

Below is an article on Time Salvation by Elder M. (Meredith) Hodges of Tennessee.
Elder Hodges was raised in the Cumberland Presbyterian Church, but upon searching the Scriptures, he could find no validity for the infant baptism that they practiced. He left the Presbyterians and joined the Primitive Baptists in 1823. In 1839, he was ordained to the ministry. He had a long and fruitful life and passed away in 1888 in his 95th year.

David Montgomery

Zion’s Advocate-May 15, 1858

Time Salvation

To the readers of Zion’s Advocate.

DEAR BROTHERS AND SISTERS.-It seemed good to me at this time to address a short epistle of love to you to stir up your pure minds by way of remembrance, that you stand fast in the liberty wherewith Christ hath made us free. Relieving that much of our spiritual enjoyment in this life depends upon our conformity to the admonitions and precepts of Christ and the apostles; that there is a Time Salvation to be enjoyed in obedience only. The humble and faithful child of grace that devotes itself to the duties laid down in the New Testament will be more spiritually minded than the careless negligent one; to such the cross will be easier and the burden lighter, he or she will have the answer of a good conscience and peace of mind, enjoy fellowship with Christ and his people, and be able in a good degree to resist the temptations of the devil, and to mortify their own fleshly lust. While we live in a careless indifferent state, we are sure to grow carnally minded, which will be succeeded by blindness, coldness, indifference and darkness, which will give the enemy the advantage of us, and we pierced through with many sorrows, lose sight of our acceptance with God, and perhaps the fellowship of the saints, and become as salt that has lost its savor. How important then that we watch and pray, take up our cross daily and follow Jesus through evil and good report; be careful to maintain good works at all times and in every place, that we watch ourselves with constant guards. Then would our light so shine that others seeing our good works would glorify our father, which is in heaven.

Dear brethren and sisters let us take the admonition of St Paul to the Philippians “Work out your own salvation with fear and with trembling, for it is God that worketh in you both to will and to do of his good pleasure.” This is not God’s salvation that saves souls from death. God’s salvation was wrought by our Lord Jesus Christ on Mount Calvary, and by his holy spirit wrought in his people in the work of regeneration, and is that which worketh in us to will and to do of his own good pleasure and which qualifies us for working out our own salvation with fear and with trembling. As before hinted, our own salvation here mentioned is a time salvation, and we must work it out or go without it. God has only in the gospel, commanded his people to do that which they can do by his “working in them the will and to do,” and if we do it not then we may expect the rod with many stripes. But if we work it out, we honor God and our Lord Jesus Christ, and save ourselves from the evils that we are subject to, and that are incident upon a wayward life. This is a delightful work when we are in the right frame of mind for it, and to be in the right frame we must go to work (not to the law but to the gospel) and in performing our duty, our minds become spiritualized enough for another and so on throughout the whole.

One great duty is prayer, both secret and family prayer, another is giving attendance at prayer meetings, especially monthly meetings, but no light excuse keeps us away from meetings. Another duty is attending to the ordinances in due season, another is cultivating love with the brethren and watching over them for good (not for evil) and especially watching over ourselves, endeavoring to shun every appearance of evil. I do not believe that by anything we can do, will alter our relation with God as parent and children. But by obedience, we draw nigh to God, and he draws nigh to us with an approving smile. While the disobedient child lives under his frowns and the sore chastisements of his righteous and just rod.

In conclusion, dear brethren and sisters, permit me to say what I understand close walking with God is, simply taking Bible directions; therein we honor God and realize the benefits ourselves.- Finally read the scriptures, which are able to make us wise unto salvation through faith in Christ Jesus. Amen.

M. HODGES.

Fountain Head, Tenn., March 11, 1858.

Proving Time Salvation by David Montgomery

2011-07-18T20:15:00.000-07:00

Time Salvation - Defined.

Elder Afton Richards wrote a pamphlet in 1956 entitled, "Why I Am A Primitive Baptist". On page 21, he gives a definition of time salvation. Elder Richards says, "Primitive Baptists read the Scriptures with the desire of getting the harmony taught therein, and they enjoy much comfort that others do not get. When salvation refers to what God does for man without action on his part, and by the meritorious work of Christ, they know and realize that it refers to salvation in its highest order; preparing one to live with God in glory after death. When salvation is mentioned in connection with the acts of men; or man is to perform some action to bring about a better situation for himself, they know it is to be to the child of God (one freed from the guilt of sin), and refers to a timely deliverance, or something that is for man's benefit while he lives here in the world."

Elder Len Dalton is his book, "Searchlights from the Roman Letter", a very excellent thesis on the book of Romans, published in 1967 wrote, "we need to remember that the gospel is the power of God unto salvation because that it (the Gospel), the righteousness of God is revealed from faith to faith. In other words, there is a Gospel salvation because there is a revelation of the righteousness of God in the Gospel that it becomes the power of God unto salvation."

The Black Rock Address of 1832 gives an excellent admonition: "Brethren, while we rejoice in the glorious truth that salvation is of the Lord, may it be manifested by our lives that we are under the influence of that grace which teacheth that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world." This is what I would define as time salvation.

Part 1: Oral History

I was raised in a Primitive Baptist home; my Dad (Hugh Montgomery) is a minister in the Primitive Baptist church. My Grandfather (J.M. Fannin) and my Great Grandfather (J.T. Fannin) were also Primitive Baptist ministers. I have 2 brothers who are Primitive Baptist ministers: Mike and Tim, and my youngest brother Paul, is active in the church, and introduces services from time to time.

Being a Minister's child, I was carried to many church meetings and heard a lot of preaching. Old Baptist ministers would visit our home and I was blessed to hear bible discussions of them with my father. I can remember many of these discussions would go late in the night, and I would try to keep awake so not to miss any of them. I knew well the ministers of the church in my youth. I can remember hearing several of the older ministers preach; namely Elders O. Strickland, J.A. Rowell SR, Jimmy Bass, Jesse Bass, E.J. Norman, A.D. Wood, R.H. Williams, Ira Fry, Sam Nite, and others. As a child, we traveled to several states to attend Gospel meetings, i.e. Oklahoma, New Mexico, Arkansas, Colorado, Idaho, Oregon, and of course: all across the big state of Texas. I can remember so many meetings, so many sermons and so many conversations.

I say all this to show that I am not a novice to what Primitive Baptists believe. I feel that I was blessed to see and hear what Primitive Baptists believed not just in my local area, but in a very broad sense.

In all those meetings, sermons, discussions, the subject of time salvation was brought up. These "pioneer" preachers mentioned earlier, many of them were over 80 and 90 years old when I was a child, did preach often on this subject. I recently asked several members if they remember this subject preached when they were young. All responded, "yes". Several of these members grew up in other states such as Indiana, Ohio, Illinois, and New Jersey.

I once telephoned Elder J.P. Dale to ask him about this subject. Elder Dale was at that time 87 years old and had been ordained to the ministry for almost 70 years. He did not know Elder Sylvester Hassell personally, but he knew several who did know him. Elder Dale had read Hassell thoroughly and in his opinion, Brother Hassell did not subscribe to the doctrine that teaches that all the elect will hear and believe the Gospel. Elder Dale's earliest recollection of Primitive Baptist preaching was around the year 1908. He remembered hearing the subject of time salvation preached upon back then, even by elderly ministers whose ordinations would date back to the 1850's. I also spoke to Deacon Morris Nowlin who is now 91 years old, and likewise said the same as Elder Dale; that in the early part of this century, the older ministers did indeed preach on time salvation.

This is what I call LIVING HISTORY, an oral testimony of the heritage of our people. These living witnesses speak of meetings held over 80 years ago. They well remember individuals whose experiences would pre-date the Civil War. Even if you do not subscribe to "Time Salvation", you should find this to be very interesting.

Part 2: Written History

1. T.S. Dalton "Justification by Faith", sermon recorded in "A Voice From the Past" , compiled by Elder Ralph E. Harris. Originally preached on October 29, 1922.

2. S.A. Paine "On Campbelism - A Religious Deformity", article from "The Writings of Elder S.A. Paine”, article originally written circa 1900, PP 40-41.

3. R.A. Biggs "Born Again Before Faith and Regeneration", “Life and Death Set Before Them", articles from "The Writings of Elder R.A. Biggs", written circa 1890.

4. J.R. Wilson "Good Works", article from "Primitive Baptist Principles", compiled by Elder Lee Hanks, article originally written circa 1898.

5. Lemuel Potter “Labors and Travels of Elder Lemuel Potter" PP 270, 275. Originally written circa 1890.

6. C.H. Cayce "God the cause of Sin (refuting Absolutism)" article from "The Primitive Baptist", written April 5, 1934. Taken from "Editorial Writings from The Primitive Baptist 1928-1934".

7. Sylvester Hassell "Questions and Answers", compiled by R.H. Pittman, April 1935. PP 41-42.

8. C.H. Cayce, "Elder Cayce's First Reply" PP 189-190, from "Cayce-Strygly Discussion". Publishing date: unknown.

9. Gregg M. Thompson, "Abiding and Walking with Christ", sermon from the book, "The Primitive Preacher". PP 303-304. Originally published 1888.

10. S.N. Redford, "Two Salvations", P 36, from "As A Man Thinketh".

11. Fulton Confession of Faith of 1900, Various Elders.

12. Black Rock Address of 1832, Various Elders.

The Phrase "time salvation" was called "Gospel Salvation", by Elder Paine in his article noted above. He writes, "Then the Gospel is the power of God unto them (sinners). It takes that saving and calling by grace to enable one to believe the Gospel and to be saved in a practical way by it. Paul, in speaking of the gospel to the church (children of God at Corinth), says: 'By which also are ye saved if you keep in memory what I preached unto you unless you have believed in vain'. We should not become confused over the term "salvation" and mistake the gospel salvation of God's people for the salvation (regeneration) of the sinner."

Elder Biggs did use the expression "time salvation" in his writings. In the article "Life and Death Set Before Them”, he writes, "Israel of old did not obey the Law of Moses in order to be delivered, or saved from Egyptian bondage, but to enjoy the land of Canaan. Their happiness and time salvation depended upon their keeping the commands of God, and so it is under the Gospel dispensation. We are not required to obey the Gospel in order to get eternal life, but to enjoy the fruits of it, must obey. God gives us eternal life, and now by the Gospel, tells us how we should live."

Elder Potter wrote about the Gospel, viz., "It is a proclamation of salvation through Christ. One grand reason why men make so many mistakes as to the object of preaching the Gospel, is because they fail to arrive at a proper conclusion at what it is. The primary objective of the Gospel is to encourage and comfort the children of God: and they derive comfort from what it proclaims to them, not what it proposes to them on conditions".

Later on Elder Potter would write, "We are far from believing that God has wrapped Himself up in the Bible and minister, and has so limited his own operations that he can not and will not quicken sinners when and where and as He pleases; without the means of the Bible or preacher. He is limited in nothing. It is the Spirit that quickens the sinner into divine life, and to limit the work of the Spirit to the proclamation of the Gospel, as the Campbellites and Missionary Baptists do, together with all others who hold that the Gospel and Bible are essential to the conversion of sinners, is to deny the omnipresence of God" .

Elder Gregg M. Thompson in the sermon "Abiding and Walking in Christ" from "The Primitive Preacher” uses the expression, "the Christian peace"; he also says, "O Christian! Is it true that your conformity to Christ is your test of union with him? The nearer you live to him, and conform to the pattern he has given, the nearer you thus approach to perfection, and the clearer will be your evidences that you are a child of God, and a joint-heir with Christ. What manner of person then, should you be in all holy conversation? The evidences of our regeneration, justification, and interest in Christ are felt in our souls as we abide in Christ, and walk as he walked; full assurance of this is never attained and enjoyed by us in disobedience. 'As many walk according to this rule, peace be on them, and upon the Israel of God;’ Gal. vi, 16. If we grow careless, vain, and worldly, and live after the flesh, we shall die to our Christian peace and consolation; our consciences testify against us, and we walk in gross darkness. ‘For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world;’ 2 Cor.,1,12."

Elders Potter, Paine and Biggs ministered and preached in the same time period as Elder Sylvester Hassell. Elder Dalton was on the editorial staff of the "Advocate and Messenger” along with Elder Hassell and Elder Pittman. Elder Biggs was ordained in 1880. Elder Paine was ordained in 1897. Elder Potter was ordained in 1867. Elder Gregg Thompson was the son of Elder Wilson Thompson.

Elder Cayce, in his article "God the Cause of Sin", was writing in reply from one R.C. Bumb. Mr. Bumb had written an article in the "Sovereign Grace and Pilgrim" put out by Elder W.J. Berry. The article was replying against "time salvation" and also supporting the doctrine of Absolute Predestination. Elder Cayce wrote, "As he (Bumb) asks the editor to tell him if he is wrong, and we find no comment from the editor, we take it for granted that the editor endorses the sentiment expressed and contended for. On another page in the same paper we find this statement over the signature of W.J. Hocutt, of Berry Ala.: 'When I joined the Old Baptists over 50 years ago, this conditional salvation was not known among them, and it has caused much strife and division among them'. This refers to what is termed by some as conditional time salvation, though we seldom hear that expression used among our people today. 50 years ago would take us back to 1883. Time salvation is not a new term among the Primitive Baptists. In another column in this paper is an article copied from Zion's Advocate of May 15, 1858. It was written by M. Hodges of Fountain Head, Tenn., March 11, 1858. In that article he says, 'there is a time salvation to be enjoyed in obedience only. *** As before hinted, our own salvation here mentioned is a time salvation, and we must work it out or go without it'. This was written long before Brother Hocutt joined the church, and was generally believed and advocated by Primitive Baptists then. True, then as now, there were a few who did not believe it, and advocated the same things that the Absoluters advocate now".

Elder Sylvester Hassell in his "Questions and Answers" had 2 questions directed to him regarding time salvation. They are as follows.

Question #1: Do such scriptures as 1Cor 1:21; 9:22; Philippians 2:12; 1Tim 4:16; James 5:19-20; refer to a temporal salvation?

Answer: A temporal salvation, a salvation here in time, which God works in us by his Holy Spirit (Isa 26:12; Eze 36:26-27; 1Cor 15:10 Eph 2:8-10, 18-22; Philippians 2:13, 4:13) and which we are to manifest in our outward lives, and we will be more comforted in obedience than in disobedience, and we will gladly and justly give all the power of both our temporal and eternal salvation to God alone. If the texts mentioned in the first sentence of the question mean our eternal salvation, then Arminianism is true and the Bible doctrine of salvation by grace is fundamentally wrong.

Question #2: Does the Bible teach that there is a conditional time salvation?

Answer: The Bible does not use this phrase, and, as its truth is controverted by some of our brethren, it would probably be best to avoid it. But it is certain that the Bible does teach that there is a salvation of deliverance here in time, which we ourselves are to work out (Philippians 2:12; Acts 2:40; 1Tim 4:16); yet we can only do this as God works in us by his grace (Philippians 2:12-13, 4:13, John 15:4-5; 1Cor 15:10). The cause of most controversies is the affirmative of one part and the denial of another part of the truth.

The Black Rock Address of 1832, speaking against "tract societies" says thusly, "If we were to admit that tracts have occasionally been made instrumental by the Holy Ghost for imparting instruction or comfort to inquiring minds, it would by no means imply that tracts are an instituted means of salvation, to speak after the manner of the popular religionists, nor that they should be placed on a footing with the Bible and the preached gospel, in respect to imparting the KNOWLEDGE (emphasis mine) of salvation.

Elder John M. Watson in his book, "The Old Baptist Test or, Bible Signs of the Lord's People" (Pub. 1867), said many good and necessary things that would be pertinent to the church today, but to be honest, there are several passages from the book that I completely disagree with. Perhaps an examination of Elder Watson's book could become another item of discussion among us.

Part 3: What Time Salvation is NOT.

1. An excuse to sin - It could not be as it would violate Romans 6:1.

2. A convenient way to get our family and friends into heaven – Sappy nonsense.

3. Hyper-Calvinism - Theological twaddle. Petting your dog is not an evidence of eternal life in a person. Affection toward the animal kingdom is NOT time salvation.

4. Hollow Logism - A ridiculous doctrinal tenant. I strongly believe that there is a change in the elect upon their second birth. Examples - Saul of Tarsus, the thief on the cross.

5. A new doctrine - It is as old as the Bible because it is taught in the Bible. Scriptural proof as follows:

• 1Cor 15:1-2 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
• Romans 8:24-25 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.
• Ro 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
• Ro 15:13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
• Col 1:5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
• Col 1:23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
• Heb 6:18-19 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 steadfast, and which entereth into that within the veil;
• 1Pe 1:3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
• 1Pe 1:21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
• Ephesians 1:13-14 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
• 2 Peter 3:21 The like figure whereunto even baptism doth also NOW SAVE US (emphasis mine)...
• Those scriptures used by Elder Hassell in the "Questions and Answers" paragraph.

Part 4: Other Questions and Answers.

1. Can a person be "lost" in eternity but "found" in time? No. I have never heard this supported.

2. Can a person be "lost" in time but "found" in eternity? I believe that all of the Elect will be "found" via Holy Spirit Regeneration. They WILL be found in time in that sense but, will they all believe in election, predestination, adoption, etc.???? I do not believe so. The Gospel tells us that we are eternally saved by the redemption of Jesus Christ. When we are given the grace to believe it as did Lydia in recorded n the book of Acts, that is time salvation to me.

3. Can only old-line Primitive Baptists be timely saved? No, but if you read Dr. Watson's "The Old Baptist Test", you might be led to believe that old-line (or 'old order' as he calls it) Primitive Baptists are the only ones that show fruit that they are eternally saved, and may very well constitute the vast majority of the whole body of the Elect. I will quote Elder Watson from page 63, "These (Arminians, Presbyterians, Methodists, and Campbellites) have made the way broader, and the gate wider, and have become very numerous. Their history has been pretty fully written, and they boast of their numbers as recorded by them. But after all there is a divine depth in the history of the chosen few, which no human research can reach. Their history begins most mysteriously profound in Christ before the world began; hence their number is known only to God; not the number which would be made Presbyterians, Methodists, or Campbellites, in time, but the number given to Christ by the Father before time; the number chosen in him before the foundation of the world. But charity constrains us to admit that there may be some of the Lord's "few" among all those denominations, who are Christians inwardly, but wrong externally". I do not agree with this statement.

Part 5: Concluding Remarks.

I am sure that I could provide more proof that time salvation is a valid Bible doctrine had I more time. I hope that this study will at least show to the skeptics that time salvation is not an emotional reaction, but it is a belief that has been buoyed by a desire to "rightly divide the word of truth." I would agree with Elder Hassell that if the appellation "conditional time salvation" would stir controversy, perhaps a more suitable name be sought. I have heard substitute names as "gospel salvation", "now salvation" and others. I submit this in love to all, and hope it will be received in kind. May the Lord bless you all.

In His service,
Elder David Montgomery

Duty Faith And The Covenants by John Foreman

2011-07-18T07:44:00.000-07:00

You consider that the obligation of every man to believe unto salvation, depends on 'The rule of universal obedience, which is the very essence of God's law.' This is a most sorry huddling together of things which are fundamentally dissimilar in their nature, order and design, Into one confused, unintelligible and erroneous mass; for it is a making creation obligations, and salvation favours and blessings; the possession of Eden, and the obtaining of heaven, with all the grace, love and glory of God to eternal life there, to be originally by the spirit, mind, and intent of one and the very self-same law and covenant of divine claims and creature obligations. 0 dear, sir, what a medley!

Adam covenant

There is properly, nothing without covenant system and order, of all things that are of God with man; whether they be gifts or claims, obligations or blessings. For when the Lord made Adam, and the whole human race in him as their head, he made a covenant with him, Gen 2:15-17, and according to which he gave him the good of Eden, and thereby all the good of pure creation; with fixed obligations according to the nature of that good, and the constituted powers and qualifications of Adam personally, and also in him, equally to do what was required, as to enjoy what was given. And as the nature of the good, such was the nature of the obligations; and as the extent of the good, such was the extent of the obligations; and this covenant could never devolve on man obligations it never qualified him to perform; nor could it devolve the obligations of another covenant altogether different in its nature, construction and design. Pure natural man was made with greatest fitness to this covenant of A natural good; and this covenant was made with equal fitness to sinless natural man. Man's capacity to enjoy the good of this covenant, and his capacity with happiness to perform the obligations of this covenant, were of the same holy length and breadth. This covenant could not secure a good beyond its own nature, nor devolve an obligation beyond its own good. just as universal as the good of this covenant is, so universal, and no more, are the obligations of obedience to this covenant. Angels were never partakers of the good of this covenant in its covenant form, as it was never made with them; and so they were never under any of its particular forms of obligation to obey; and by the same rule, man by this covenant is not a partaker of the order of angelic good, and so is not subject to the angelic order of obligations to obey. God has never put to any covenant the obligations of obedience before interest in the privileges or good of it, but after; and so Adam and his race were in the good of this covenant made with him, before they were subject to its claims of obedience; at any rate, God made Adam before he claimed obedience of him; and made him with faculties before he made it his duty to exercise them in any way; and let the same only be said of the new creation, and new creatureship, and the divine covenant therewith in Christ Jesus, and we would lay down the pen and say no more.

Abraham covenant

God made a covenant with Abraham, by which he gave to him and his seed the land of Canaan, and all the good thereof. The whole race of Adam universally were never within this covenant with Abraham and his seed, nor intended to be so; and so they, accordingly, were never universally partakers of its peculiar form of privileges, and so, accordingly, were not under its peculiar form of obligations to obey its claims. And the obligations of this covenant with Abraham were according to its own nature only, and which were in accordance with its own privileges in particular. And these covenanters were as naturally equal to their obligations, as their privileges were suited to their happiness in that order; for as the enjoyment of their privileges was conditional on their obedience, there was nothing in the claims but what was happily practicable, and within their uniform ability to discharge. But the peculiar claims of this covenant with Abraham and his seed, were not the universal duty of the whole race of Adam to obey, because they were not bound to obedience by its privileges; and the Lord has never set up a covenant with claims, but as those claims should righteously grow out of the real privileges of such covenant. Man has, therefore, nothing to do with the obligations, nor with the privileges, of any covenant with God, but as he has really to do with the covenant, and as the covenant has really to do with him; and only let this truth be admitted, and all to the contrary be cast be away, in regard to the gospel covenant of the free and sovereign grace of God, and we should hear no more of the natural man's duty to believe unto salvation. But your idea of universal obedience in kind and extent by one and the self-same law only, goes to deny of all this, and to say that all covenant distinctions and relations are nothing at all with you, in regard to the nature and order of obedience, although so clearly and distinctly stated in the word of God.

Covenant of grace

The Lord saith, I have made a covenant with my chosen,' Ps 89:3,4, meaning with David as the type and figure, but with Christ as the true antitype and head, and with his seed, the chosen in him, of the redeemed and represented by him. And this is called, an everlasting covenant, Heb 13: 20 the covenant of peace that shall not be removed, Isa. 54:10 "a covenant that God will not break, Psa.89:34 "that he hath remembered for ever, Psa.105:8 a covenant on by which he will be a God to the house of Israel, and they shall be to him a people, Heb 8:10 an everlasting covenant by which he will do good to all those whom It concerns, with whom it has to the do, and they with that; and will not turn away from them, but to will put his fear in their hearts, that they shall not turn away from and him; but that he will with his whole heart and with his whole soul rejoice over them to do them good, Jer. 32:40, 41 a covenant of but sure mercies, Isa. 55:3. And this is called the better covenant, as surpassing all before it, and as so much also differing from all other be covenants, having Christ for the mediator of it, Heb 8: 6. And this covenant, by another form of expression, is called a testament, a better testament, the new testament, or will, made out in due form, and published and declared to be God's last will and testament; distinct from all others in form and nature, and for its heirs it is better, having Christ for its surety, as God's surety to the people, and the people's surety to God, Heb 9: 15; chap 7: 22. This covenant, as God's will and testament, is sure and without uncertainties, and shall stand fast and unbroken with Christ for his seed for ever, Ps 89: 28-37. This covenant is not indifferent, but special; not general, but particular; not universal, but select; being made only with God's chosen. This covenant is the great scope and scale of eternal life and salvation, as by purpose determined, and by promise declared; and the gospel is but the public proclamation of the truth of this covenant, for the obedience of faith and salvation of the chosen of all nations, in the name of Jesus, and by the forgiveness of sin through his blood.

The error of mixing the covenants

Now I cannot see what the obligations of the Eden covenant of nature can have to do with faith in this covenant of mercy, by a surety's blood, as a duty; because the most perfect obedience maintained in Eden could in no way, from its very nature, be any title, or even any sort of introduction, to any of the mercy favors: of this covenant. And as the Eden covenant, which was but a fair legal contract between sinless man and his holy Maker, could not, from its very nature, embrace one single salvation blessing of this covenant of mercy, so neither could it devolve one single obligation on man, in regard to the parental and household requirements of this covenant of forgiving mercy to those whom the law of that covenant at once condemns. The law of works is the standard of the natural man's legal, and of the sinful man's penal, obligations to God, according to the Eden covenant; and by that law it was, and is, every natural man's duty to be naturally pure and sinless, as Adam was at the first, and all in him, and had power so to be; but it is no man's duty to be a saint in Christ Jesus; it is a great favor to be so, and it is divine favor only that makes any man to be so, and it is the power of divine favor only, that makes any poor sinner to know, believe, rejoice, and live to God under the truth of it. And this being on so different a foundation altogether to that of the natural covenant with pure human nature in Eden, duty faith in this covenant of mercy to the guilty could never come as an obligation on any man from that covenant with sinless nature; which will not even now know any thing but innocency or death; repentance and faith being no part of the obedience or state of man required by the law of works.

And we might very property ask, are the favors of the covenant of life and peace universal, while the covenant itself is undeniably declared to be particular? Are election, predestination, redemption, justification, peace, pardon, sanctification, and final glory in heaven with Christ, universal favors? Because if they are not, to believe them so, Is to believe a lie; and to teach so, is to teach a lie; and to teach any one thing that justly leads to the conclusion that all the rest, to be consistent, must be universal, is but little better than at once teaching of lies altogether. And it must be very fallacious to talk about universal faith without universal interest, since faith and interest are inseparable, according to the word of God. And since faith is the sign of interest, by the promise of God, can it be the duty of all to believe and wear the sign universally, of what is not universally warranted by promise? And are the promises universal? Because, no promise, no ground for faith; for even grace does not give faith where it has not given promise. Or is it the duty of all men to believe unto salvation in such a way, as that by believing they may make that eternally general, which God himself has made eternally particular and discriminate?