09.27.07
Help from Dabney on the Free Offer of the Gospel (1)
We plan to post R. L. Dabney’s comments on this important subject as he deals with many of the issues surrounding the free offer of the Gospel and the disposition of God in it. Although slightly edited in parts, this can be found in Lecture 43 of his lectures on Systematic Theology.
There is no safer clue for the student through this perplexed subject, than to take this proposition; which, to every Calvinist, is nearly as indisputable as a truism; Christ’s design in His vicarious work was to effectuate exactly what it does effectuate, and all that it effectuates, in its subsequent proclamation. This is but saying that Christ’s purpose is unchangeable and omnipotent. Now, what does it actually effectuate? “We know only in part;” but so much is certain:
(a.) The purchase of the full and assured redemption of all the elect, or of all believers.
(b.) A reprieve of doom for every sinner of Adam’s race who does not die at his birth. (For these we believe it has purchased heaven). And this reprieve gains for all, many substantial, though temporal benefits, such as unbelievers, of all men, will be the last to account no benefits. Among these are postponement of death and perdition, secular well-being, and the bounties of life.
(c.) A manifestation of God’s mercy to many of the non-elect, to all those, namely, who live under the Gospel, in sincere offers of a salvation on terms of faith. And a sincere offer is a real and not a delusive benefaction; because it is only the recipient’s contumacy which disappoints it.
(d.) A justly enhanced condemnation of those who reject the Gospel, and thereby a clearer display of God’s righteousness and reasonableness in condemning, to all the worlds.
(e.) A disclosure of the infinite tenderness and glory of God’s compassion, with purity, truth and justice, to all rational creatures. Had there been no mediation of Christ, we have not a particle of reason to suppose that the doom of our sinning race would have been delayed one hour longer than that of the fallen angels. Hence, it follows, that it is Christ who procures for non-elect sinners all that they temporarily enjoy, which is more than their personal deserts, including the sincere offer of mercy.
In view of this fact, the scorn which Dr. William Cunningham heaps on the distinction of a special, and general design in Christ’s satisfaction, is thoroughly shortsighted. All wise beings (unless God be the exception), at times frame their plans so as to secure a combination of results from the same means. This is the very way they display their ability and wisdom. Why should God be supposed incapable of this wise and fruitful acting? I repeat; the design of Christ’s sacrifice must have been to effectuate just what it does effectuate. And we see, that, along with the actual redemption of the elect, it works out several other subordinate ends. There is then a sense, in which Christ “died for” all those ends, and for the persons affected by them.
R. L. Dabney
Note: Dabney obviously holds the view that all children dying in infancy are saved by the merit of Christ. It is not our purpose to enter this debate presently.
Note: As I understood it William Cunningham was quite happy with the view of a general and special design in Christ’s satisfaction. I will have to search for the relevant section in his writings. Anyone who can enlighten us on this point before I find what I am looking for please feel free to do so.
G.B.
Part Two
09.22.07
Counsels of the Aged to the Young (9)
This is part nine of our series by Archibald Alexander. Since the series has lingered on a while I will wrap it up with this post.
“17. MY next counsel is that you set a high value upon your time. Time is short and its flight is rapid… All the works of man must be performed in time, and whatever acquisition is made of any good, it must be obtained in time. Time, therefore, is not only short, but precious… The precious gift is parceled out by moments, but the succession of these is rapid and uninterrupted… Whether we are awake or asleep, whether occupied or idle, whether we attend to the fact or not, we are bourn along by a silent but irresistible force… The freshness and buoyancy of youth soon pass: the autumn of life, with its ‘sere leaf’, soon arrives; and next, and last, if disease or accident do not cut short our days, old age with its grey hairs, its wrinkles, its debility and pains, comes on apace…
Time wasted can never be recovered. No man ever possessed the same moment twice… The counsels which I would offer to the young on this subject are: Think frequently and seriously on the inestimable value of time. Never forget that all that is dear and worthy of pursuit must be accomplished in the short span of time to us here… If you will make a wise improvement of your time, you must be prompt… Diligence and constancy are essential to the right improvement of time. ‘Whatsoever thy hand findeth to do, do it with all thy might.’ ‘Work while it is called today.’…
Let everything be done in its season. There is a time for all things; and let all things be done in order. The true order of things may be determined by their relative importance, and by the urgency of the case, or the lose that would probably be sustained by neglect… Learn to done thing at once, and endeavour so to perform every work, as to accomplish it in the best possible manner…if any work deserves your attention at all, it deserves to be well done. Confusion, hurry, and heedlessness often so mar a business that it would have been better to omit it altogether.
Beware of devolving the duty of today on tomorrow. This is called procrastination, which is said, justly, to be ‘the thief of time’… The rule of sound discretion is, never to put off to tomorrow what ought to be done today.
18. CHERISH and cultivate genuine piety. ‘The fear of the Lord is the beginning of wisdom.’ Early piety is the most beautiful spectacle in the world. Without piety, all your morality, however useful to men, is but a shadow. It is a branch without a root. Religion, above every other acquisition, enriches and adorns the mind of man; and it is especially congenial with the natural susceptibilities of the youthful mind. The vivacity and versatility of youth, the tenderness and the ardour of the affections of this age, exhibit piety to the best advantage. How delightful it is, to see the bosoms of the young swelling with the lively emotions of pure devotions! How beautiful is the tear of penitence or of holy joy, which glistens in the eye of tender youth!”
Part Nine
G.M.
09.19.07
Godly Fear
Here is Thomas Adams on godly fear (Adams was an Episcopalian Puritan). The section is taken from Day by Day With the English Puritans, p.266 – reflection for the 16th of September. This devotional is highly recommended, especially since many of the selections are not from works that have been reprinted in modern times.
“We must not only love our good God; we must fear our great Lord. It is objected to this, that “perfect love casteth out fear” (1 John 4:18). It is answered that fear brings in perfect love, as the needle draws the thread. And it is not possible that true love should be without good fear; that is, a filial reverence. For slavish fear, be it as far from your hearts, as it shall be from my discourse. Now this fear is a most due and proper affection, and (I may say) the fittest of all to be towards God. Indeed God requires our love. But we must think that then God stoops low, and bows down to be loved by us. For there is such an infinite inequality between God and us, that without his sweet descending to us, there could be no fitness of this affection. But if we look up to that infinite glory of our great Lord, and we look down on the vileness of ourselves, sinful dust, and we will say that by reason of the disproportion between us, there is nothing so suitable to give so high a God, as fear.”
G.M.
09.08.07
Bible Words Explained (3) – ‘Justification’
This is the third in this series by Mr Silversides. For a brief explanation of the series click here. The subject of this post is both essential for unbelievers – as they need to know the answer to the question, ‘How should man be just with God?’ (Job 9:2) – and believers – as they need clear views on the subject to resist the inroads of the New Perspective and Federal Vision movements. Though the following is most certainly not a thorough study of this vital subject, it is, nonetheless, a useful and precise summary of the main aspects of it – though remember specifically written with an evangelistic end in view.
“Justification
“Who shall lay any thing 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, who is even at the right hand of God, who also maketh intercession for us.” (Romans 8:33-34).
An Act of God
Justification is something that God does. “It is God that justifieth” says our text. No-one else can do it except God.
Opposite Of Condemnation
“It is God that justifieth, who is he that condemneth?” To be condemned is to be declared guilty. In a court of law a man can be declared guilty or not guilty. After being declared guilty is condemnation; to be declared not guilty is justification.
Christ’s Merit Alone
“It is Christ that died, yea rather that is risen again.” God justifies a sinner (that is, declares him righteous) when he reckons all that Christ did on behalf of sinners as belonging to that particular sinner. Christ lived a perfect life and never sinned in thought, word or deed. He kept God’s law completely. Nevertheless, He bore the punishment of sin when suffered upon the cross. He suffered, not for any sin of His own, but for others.
When God justifies a sinner, he imputes to (or reckons as belonging to) the sinner Christ’s perfect obedience and His bearing the punishment of sin. “He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him” (2 Corinthians 5:21). There is an exchange here of the individual’s sin for Christ’s perfect righteousness. It is rather like exchanging a filthy garment for one that is spotlessly clean.
Believers Only
Does God reckon Christ’s righteousness to the account of every sinner? No – He is “just, and the justifier of him that believeth in Jesus” (Romans 3:26). God’s provided righteousness for sinners is “unto all and upon all them that believe” (Romans 3:22).
No Appeal
God’s verdict is final. Everyone of us, even at this moment, is either condemned or justified. God’s verdict will be openly and irreversibly declared before the universe at the great Day of Judgment. But our text emphasises that God has the last word. “It is God that justifieth. Who is he that condemneth?” If God declares us not guilty there is no-one else in the whole of existence who can overturn that. The reverse is also true, however. If God condemns, there is no appeal beyond His tribunal. No higher court exists.
This is why this subject is so important. If Christ is not your Saviour, your sins are all before the face of God. The sentence of eternal condemnation is ready to be put into effect. “He that believeth not is condemned already” (John 3:18). Only God’s longsuffering stays the execution of judgment, giving you opportunity to seek and find Christ. On the other hand, the Bible describes the blessedness of those who have trusted in the Saviour. “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile” (Psalm 32:1-2).
The Westminster Shorter Catechism gives a clear definition of justification: “Justification is an act of God’s free grace, wherein He pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us and received by faith alone.” (Ans 33). To have such a Biblical definition of justification stored in the mind is a good thing, but it is not enough. Are you justified? Have you believed in Jesus?“
According to the Reformers, it is on this article that the Christian Church stands or falls.
Part Three
D.S.
09.07.07
Puritan Summaries (2) – Sex and Marriage
This is the second summary taken from Worldly Saints by Leland Ryken.
“The Puritan doctrine of sex was a watershed in the cultural history of the West, The Puritans devalued celibacy, glorified companionate marriage, affirmed married sex as both necessary and pure, established the ideal of wedded romantic love, and exalted the role of the wife.
This complex of ideas and values received its most eloquent and beautiful expression in Milton’s picture of the married life of Adam and Eve in his epic Paradise Lost. In portraying the perfect marriage in book four, Milton went out of his way to show that Adam and Eve enjoyed sexual union before the fall. As Adam and Eve retire to their bower for the evening, we read,
‘Straight side by side were laid, nor turned I ween
Adam from his fair spouse, nor Eve the rites
Mysterious of connubial love refused:
Whatever hypocrites austerely talk
Of purity and place and innocence,
Defaming as impure what God declares
Pure, and commands to some, leaves free to all.
Our maker bids increase, who bids abstain
But our Destroyer, foe to God and man?’
Having dissociated himself from the [Roman] Catholic tradition, Milton proceeds to give his famous apostrophe (address) to wedded love:
‘Hail wedded love, mysterious law, true source
Of human offspring, sole propriety
In paradise of all things common else.
By thee adulterous lust was driven from men
Among the bestial herds to range, by thee
Founded in reason, loyal, just and pure,
Relations dear, and all the charities
Of father, son, and brother first were known
Far be it, that I should write thee sin or blame,
Or think thee unbefitting holiest place,
Perpetual fountain of domestic sweets,
Whose bed is undefiled and chaste pronounced.’
All the usual Puritan themes are here: the Biblical basis for affirming sex (as evidenced by several key Biblical illusions in the passage), the differentiation between animal lust and human sexual love, the domestic context into which sexual fulfilment is put, and the romantic overtones of the passage. This, and not the modern stereotype, is what the Puritans really said about sex.”
“[Husband and Wife] may joyfully give due benevolence one to the other; as two musical instruments rightly fitted do make a most pleasant and sweet harmony in a well tuned consort.” (By an Anonymous Puritan, see p. 44 of above book)
Part Two
G.M.
