Romans 9:31-32 - William Button

Rom. 9:31, 32, “Israel 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.” Now, says Mr. F, “ought they not to have sought it by faith? Why then are they blamed because they did not? Did they right and what they ought to do in stumbling at that stumbling stone? Why then are they in so doing said to be disobedient?” (p. 45).

By faith here is meant, not the grace, but the doctrine of faith, the gospel; as appears clearly by its being opposed to the law, and this was the stumbling stone at which they stumbled, as we are expressly told in 1 Pet. 2:8, “which stumble at the word being disobedient.” Taking the words in this view, I thus answer Mr. F.’s questions. The doctrine of justification by the righteousness of Jesus Christ being clearly revealed in the gospel, they ought to have received it, and were to blame for treating it with contempt; but I will not say they ought to have received this righteousness by special faith, or that they ought to have been clothed with it, nor do I find them any where blamed for being destitute of it. No, all they are blamed for is, for not receiving the doctrine, and not because they did not receive the thing itself.

Acts 8:22 - William Button

"Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee." (Acts 8:22) It is further observed, Simon Magus was exhorted to pray to the Lord for pardon of sin. Who denies it? Prayer is a natural and moral duty binding on all men. But what has this to do with special faith? Why, says Mr. F. “spiritual blessings, all will allow, cannot be found but in the way of faith in Christ.” That is true; but they may be sought after in the use of means without that faith: and that is all which is here exhorted to, not to find or to get pardon of sin, but to pray for it.

Isaiah 55:6-7 - William Button

Mr. F. says “wicked men are commanded to seek the Lord while he may be found, and that in the character of the God of grace, promising mercy, and abundance of pardon to them that seek him, Isa. 55:6-7.—Arminians quote this passage as a proof there is a day of grace, which, if men improve, they may enjoy the favour of God; but if they let it slip, if it be once elapsed, there is no more opportunity of meeting with him. To whom Dr. Gill thus replies, “They are an exhortation to public worship, signified by seeking the Lord, and calling upon him; the time for which with the Jews was on the seventh day of the week, and with us Christians on the first, these being times in which he might be found, it became the Jews of old, and us now, to attend public ordinances, in expectation of meeting with God” (Cause of God and Truth p. 42). And this I think is a sufficient answer to Mr. F.

John 5:21 - William Button

John 5:23 - [Fuller writes] “It is the Father’s will that all men should honour the Son even as they honour the Father” (p. 43). To adopt Mr. F.’s own words in answer to a quotation from Mr. Brine; “Perhaps it would puzzle a common reader to discern any declaration of the necessity of faith” (p. 43), and much more to discern the duty of faith in this passage. It must be very evident to every one who reads it in connection with the preceding verses, that our Lord is there asserting and proving his equality with the Father, and that nothing more is intended than that the same divine reverence, adoration and honour, should be given to him as to the Father. And the honour here referred to is the honour due to him in the character of a judge, and not of a saviour, for they are closely connected with v. 22, “For the Father judgeth no man (i.e., without the Son) but hath commited all judgment to the Son, that all men should honour the Son even as they honour the Father:” that is, in that capacity: yes, and all men shall be obliged to honour him too, by bowing their knees before him at the last day in judgment. Now for Mr. F. to say “this passage not only proves Christ’s equality with the Father, but the obligations of mankind to believe in him” (p.43) appears to me “a most unwarrantable force put upon it.”

Guilty of denying eternal sonship - John Gill

"...who hath trodden under foot the Son of God: this seems to be a stronger expression than crucifying him again, Heb 6:6 and is to be understood, not of what was in fact committed, but in will by persons; who, could they have had their will of him, would have pulled him from his throne, and trampled upon him: it is a phrase expressive of the utmost scorn, contempt, and ill usage; and which such are guilty of, who deny his deity, and eternal sonship; who render him useless in his offices, undervalue his sacrifice, despise his righteousness, and strip him of the glory of his person, office, and grace. And this is aggravated by his being the Son of God who is thus used, who became the son of man for the sake of men, is superior to men, and equal with God." Commentary on Hebrews 10

This Scripture is a proof of Christ's being the eternal Son of God - John Gill

"Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?" (Proverbs 30:4)

"...though his name for a while was a secret, and he was only called the seed of the woman and of Abraham, Ge 3:15; yet he had many names given him under the Old Testament; as Shiloh, Immanuel, the Wonderful, Counsellor, the mighty God, the everlasting Father, and Prince of peace; the Lord our righteousness, and the Man, the Branch: and under the New Testament, Jesus the Saviour, Christ the Anointed; the Head of the church, the Judge of the world; the Word of God, and King of kings, and Lord of lords. This Scripture is a proof of Christ's being the eternal Son of God; of his equality with his divine Father as such, their name and nature being alike ineffable; of his co-existence with his Father as such; and of his omnipresence and omnipotence, expressed by the phrases here used of ascending..."