Calvinist & Reformed-Guidelines for Those Who Embrace the Doctrines of Grace - Part 2

J.C. Ryle, a favorite author among many Reformed people, was quite candid in stating:

Any religion, like that of Mahomet, who made converts with the sword, is not from above but from beneath. Any form of Christianity which burns men at the stake, in order to promote its own success, carries about it the stamp of an apostasy. That is the truest and best religion which does most to spread real, true peace (Expository Thoughts on the Gospels [Vol.4], pp.387-388).

In light of these statements, one wonders what Ryle, and even Reformed people today, would think of Calvin, who had Michael Servetus burned at the stake, or of Zwingli’s complicity in the drowning of the Anabaptists? These men, indeed, should have known better than to commit such evil deeds against other humans – particularly in the name of the Prince of Peace! But, as the old adage goes, "The best of men are men at best." For more on this, see Leonard Verduin, The Reformers and Their Stepchildren (Grand Rapids: Wm.B. Eerdmans, 1964); Leonard Verduin, The Anatomy of A Hybrid (Grand Rapids: Wm.B. Eerdmans, 1976); William R. Estep,The Anabaptist Story (Grand Rapids: Wm.B. Eerdmans [Revised], 1996).

F. Rigid Clericalism/Unscriptural Ecclesiology. The Protestant Reformers as well as most Reformed churches today, have been unable to break with the strict clericalism which they have inherited from both Rome and Constantine. The Reformers were right in their soteriology (doctrine of salvation), but wrong in their ecclesiology (doctrine of the church). They rediscovered the Gospel, but were unable to fully recover the ecclesiology of the New Testament. Thus, in many respects, the Reformation was only a partial reformation. Not only did the Reformers fail to break with the rigid clericalism of their past (including the error of infant baptism), but church attendance in Protestant territories was compulsory. Thus, believers and unbelievers were forced to gather together under the same church membership:

It is one of the incredible paradoxes of history that the Reformers, who so boldly and effectively recaptured the Gospel of grace from its medieval distortion and restored the central message of justification by faith, should have retained the mass church of the mixed multitude, the territorial church of the Constantinian compromise, in which real faith was not a requirement for membership (H. Bender, These Are My People, p.70).

Unfortunately, much of the ecclesiology within our historic Reformed denominations is fraught with practices and cherished traditions which run counter to the New Testament. For further study, see Alexander Strauch, Biblical Eldership (Littleton, CO: Lewis & Roth Publishers, 1986); William A. Beckham, The Second Reformation(Houston, TX: Touch Publications, 1995); Greg Ogden, The New Reformation (Grand Rapids: Zondervan, 1990); Frank A. Viola, Rethinking the Wineskin (Brandon, FL: Present Testimony Ministry, 1997); Alex R. Hay, The New Testament Order for Church and Missionary (Published by the New Testament Missionary Union, 1947).
 

III. Don’t View Any Period of Church History as Perfect (e.g., the Protestant Reformation of the 16^th Century), Nor Any Particular Group of Christians (e.g., the Reformers, Puritans, Anabaptists).

1. We must value the spiritual contributions of different men and different periods of time within church history, but never idolize them.

2. We must be willing to look at both the good as well as the faults of our spiritual and theological heroes.

3. We must seek to guard ourselves from the error of a party-spirit as well as from making a virtual pope out of Calvin or Luther – something which, by the way, the apostle Paul explicitly told us not to do (1 Corinthians 1:10-13; 3:1-6; 4:1).

4. When we fail to realize the faults of our spiritual/theological heroes, or when we are guilty of idolizing the past, we end up:

A. Making man the measure or standard of righteousness, instead of the Lord Jesus Christ.

B. We fail to see the progression of church history and end up chained to the past – not recognizing that each period of history has its own unique contribution and blessing (including ours in the twenty-first century).

C. Romanticizing the past ("the good-old days"). We end up viewing history from a romanticized perspective, rather than from reality, which includes both great achievements as well as great down-falls. If even the Bible records the failures and sins of the greatest saints (e.g., David, Peter, et al.), why should we then ignore the faults of lesser saints throughout church history (e.g., Calvin, Luther, et al.)? Perhaps one of the major reasons why God allowed the failures of various biblical characters to be recorded, is so that we would not idolize such persons nor form theological parties around them. For those willing to look at the faults of our Reformation and Puritan heroes – not for the purpose of discrediting them, but for the purpose of seeing a true picture – I recommend the following: Thomas N. Smith, "The Perils of Puritanism," Reformation & Revival [Journal]: Puritanism I (Spring – 1996, Vol.5/No.2), pp.83-99; Jon Zens, "What Can We Learn From Reformation History?" Baptist Reformation Review (Autumn – 1978, Vol.7/No.3), pp.1-13; Leonard Verduin, The Reformers and Their Stepchildren (Grand Rapids: Wm.B. Eerdmans, 1964).
 

IV. Because We Have Been Given Greater Scriptural Insight, Calvinists Should Be the Model of Humility and Love.

1. Consider the grace and blessings which God has lavished upon you: He could have chosen to create you into a mouse or even a cockroach but, instead, chose to make you into a member of the human race; He could have chosen to plant you in the most remote and harshest place on this planet but, instead, chose to plant you in the free and prosperous land of America; He could have left you in sin and darkness but, instead, chose to redeem you and adopt you as His child through Christ Jesus; And He could have left you in your Arminian confusion but, instead, chose to graciously reveal the Doctrines of Grace to you. Therefore, do you have any excuse for pride or arrogance toward others – particularly toward our Arminian brethren? As the apostle Paul says, "For who regards you as superior? And what do you have that you did not receive? But if you did receive it, why do you boast as if you had not received it?" (1 Corinthians 4:7).

2. Because of the tendency to become prideful over the Doctrines of Grace (1 Corinthians 8:1), we must continually remind ourselves of the words of our Lord: "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another" (John 13:34-35; cf. John 15:12,17; Romans 12:3,10; 1 Corinthians 13:4,13; Ephesians 4:1-3,32; Philippians 2:1-4; Colossians 4:6; 1 Peter 3:8; 1 John 3:14-18; 4:11). For further study, I highly recommend: Jonathan Edwards, Charity and its Fruits (Carlisle, PA: The Banner of Truth Trust [Reprint], 1969).

3. Seek to cultivate and improve such spiritual characteristics as patience, kindness, and non-retaliation. Robert Chapman, whom Spurgeon considered to be the most saintliest man he ever knew, once said: "There are many who preach Christ, but not so many who live Christ. My great aim will be to live Christ" (Robert L. Peterson,Robert Chapman: A Biography [Neptune, NJ: Loizeaux Brothers, 1995] p.29). This, likewise, should be the goal of the Calvinist (or any believer for that matter).

4. The only way to reverse the common assumption that Calvinists are haughty and proud, is to simply not behave in this way.

5. Although those who adhere to the precious Doctrines of Grace should be ready always to articulate and explain their beliefs, we must be careful to not go looking for debates or disputes with our Arminian brethren – as Paul reminds us in Philippians 4:3, "being diligent to preserve the unity of the Spirit in the bond of peace." Let us also remember that we do not always have to have the last word, nor is it necessary to always "win the debate" – as Spurgeon wisely warned his own students at The Pastor’s College:

In all probability, sensible conversation will sometimes drift into controversy, and here many a good man runs upon a snag. The sensible minister will be particularly gentle in argument. He, above all men, should not make the mistake of fancying that there is force in temper, and power in speaking angrily. A heathen who stood in a crowd in Calcutta, listening to a missionary disputing with a Brahmin, said he knew which was right though he did not understand the language – he knew that he was in the wrong who lost his temper first. For the most part, that is a very accurate way of judging. Try to avoid debating with people. State your opinion and let them state theirs. If you see that a stick is crooked, and you want people to see how crooked it is, lay a straight rod down beside it; that will be quite enough. But if you are drawn into controversy, use very hard arguments and very soft words. Frequently you cannot convince a man by tugging at his reason, but you can persuade him by winning his affections (Lectures to My Students [Grand Rapids: Baker Book House Reprint, 1977] Vol.1, p.188).

God's Patience

On Kindle For $1.99

August 17, 1767.

It is indeed natural to us to wish and to plan, and it is merciful in the Lord to disappoint our plans, and to cross our wishes. For we cannot be safe, much less happy, but in proportion as we are weaned from our own wills, and made simply desirous of being directed by His guidance. This truth (when we are enlightened by His Word) is sufficiently familiar to the judgment; but we seldom learn to reduce it to practice, without being trained awhile in the school of disappointment. The schemes we form look so plausible and convenient, that when they are broken, we are ready to say, What a pity! 

We try again, and with no better success; we are grieved, and perhaps angry, and plan out another, and so on; at length, in a course of time, experience and observation begin to convince us, that we are not more able than we are worthy to choose aright for ourselves. Then the Lord's invitation to cast our cares upon Him, and His promise to take care of us, appear valuable; and when we have done planning, His plan in our favour gradually opens, and he does more and better for us than we either ask or think.I can hardly recollect a single plan of mine, of which I have not since seen reason to be satisfied, that had it taken place in season and circumstance just as I proposed, it would, humanly speaking, have proved my ruin; or at least it would have deprived me of the greater good the Lord had designed for me. 

We judge of things by their present appearances, but the Lord sees them in their consequences, if we could do so likewise we should be perfectly of His mind; but as we cannot, it is an unspeakable mercy that He will manage for us, whether we are pleased with His management or not; and it is spoken of as one of his heaviest judgments, when He gives any person or people up to the way of their own hearts, and to walk after their own counsels.Indeed we may admire His patience towards us. If we were blind, and reduced to desire a person to lead us, and should yet pretend to dispute with him, and direct him at every step, we should probably soon weary him, and provoke him to leave us to find the way by ourselves if we could. But our gracious Lord is long-suffering and full of compassion; He bears with our forwardness, yet He will take methods to both shame and to humble us, and to bring us to a confession that He is wiser than we.

 The great and unexpected benefits He intends us, by all the discipline we meet with, is to tread down our wills, and bring them into subjection to His. So far as we attain to this, we are out of the reach of disappointment; for when the will of God can please us, we shall be pleased every day, and from morning to night; I mean with respect to His dispensations. O the happiness of such a life! I have an idea of it; I hope I am aiming at it, but surely I have not attained it. Self is active in my heart, if it does not absolutely reign there. I profess to believe that one thing is needful and sufficient and yet my thoughts are prone to wander after a hundred more. 

If it be true that the light of His countenance is better than life, why am I solicitous about anything else? If He be all-sufficient, and gives me liberty to call Him mine, why do I go a-begging to creatures for help? If He be about my path and bed; if the smallest, as well as the greatest events in which I am concerned, are under His immediate direction; if the very hairs of my head are numbered then my care (any farther than a care to walk in the paths of His precepts, and to follow the openings of His providence) must be useless and needless, yea, indeed, sinful and heathenish, burdensome to myself, and dishonourable to my profession. Let us cast down the load we are unable to carry, and if the Lord be our Shepherd, refer all and trust all to Him.

 Let us endeavour to live to Him and for Him to-day, and be glad that to-morrow, with all that is behind it, is in His hands.It is storied of Pompey, that when his friends would have dissuaded him from putting to sea in a storm, he answered, It is necessary for me to sail, but it is not necessary for me to live. A pompous speech, in Pompey's sense! He was full of the idea of his own importance, and would rather have died than have taken a step beneath his supposed dignity. But it may be accommodated with propriety to a believer's case. 

It becomes us to say, It is not necessary for me to be rich, or what the world accounts wise; to be healthy, or admired by my fellow-worms; to pass through life in a state of prosperity and outward comfort,-these things may be, or they may be otherwise, as the Lord in His wisdom shall appoint;-but it is necessary for me to be humble and spiritual, to seek communion with God, to adorn my profession of the Gospel, and to yield submissively to His disposal, in whatever way, whether of service or suffering, He shall be pleased to call me to glorify Him in the world. It is not necessary for me to live long, but highly expedient that whilst I do live I should live to Him. Here, then, I would bound my desires; and here, having His word both for my rule and my warrant, I am secured from asking amiss. Let me have His presence and His Spirit, wisdom to know my calling, and opportunities and faithfulness to improve them; and as to the rest, Lord, help me to say, "What Thou wilt, when Thou wilt, and how Thou wilt."

A Question on Salvation – Part 2

Excerpt from the Kindle " John Newton's Letters - A Question on Salvation"

He finds mysteries where I can perceive none. Surely, though I use the words Gospel, faith, and grace, with him-my ideas of them must be different from his. This led him to a close examination of all His Epistles, and, by the blessing of God, brought on a total change in his views and preaching. He no longer set his people to keep a law of faith; to trust in their sincerity and endeavors, upon some general hope that Christ would help them out where they came short; but he preached Christ himself, as the end of the Law for righteousness to everyone who believes.

He felt himself, and labored to convince others, that there is no hope for a sinner but merely in the blood of Jesus; and no possibility of his doing any works acceptable to God, until he himself is first made accepted in the Beloved. Nor did he labor in vain. Now his preaching effected, not only an outward reformation-but a real change of heart, in very many of his hearers. The word was received, as Paul expresses it, not with a rational assent only-but with demonstration and power, in the Holy Spirit, and in much assurance. And their endeavors to observe the Gospel precepts were abundantly more extensive, uniform, and successful, when they were brought to say, with the Apostle, "I am crucified with Christ! Nevertheless I live-yet not I-but Christ lives in me; and the life which I live in the flesh, I live by faith in the Son of God."

Such a change of views and sentiments, I pray God-that you may experience. These things may appear uncouth to you at present, as they have done to many who now bless God for showing them what their reason could never have taught them. My divinity is unfashionable enough at present-but it was not so always; you will find few books, written from the area of the Reformation, until a little before Laud's, that set forth any other. There were few pulpits until after the Restoration from which any other was heard. A lamentable change has indeed since taken place; but God has not left himself without witnesses. 

You think, though I disclaim infallibility, I arrogate too much in speaking with so much certainty. I am fallible indeed; but I am sure of the main points of doctrine I hold. I am not in the least doubt, whether salvation is by faith or by works; whether faith is of our own power or of God's operation; whether Christ's obedience, or our own, is the just ground of our hope; whether a man can truly call Jesus Lord-but by the teaching of the Holy Spirit. I have no more hesitation about these points, than I should have were I asked whether it was God or man who created the heavens and the earth!

Besides, as I have more than once observed, your sentiments were once my own; so that I, who have traveled both roads, may have perhaps some stronger reasons to determine which is the right, than you can have, who have only traveled one.

I now come to the two queries you propose, the solution of which you think will clearly mark the difference of our sentiments. The substance of them is,

1st, Whether I think any sinner ever perished in his sins (to whom the Gospel has been preached) because God refused to supply him with such a proportion of his assistance as was absolutely necessary to his believing and repenting; or without his having previously rejected the incitements of his Holy Spirit? A full answer to this would require a sheet. But, briefly, I believe, that, all mankind being corrupt and guilty before God, he might, without impeachment to his justice, have left them all to perish, as we are assured he did the fallen angels. But he has been pleased to show mercy-and mercy must be free. If the sinner has any claim to it-so far it is justice, not mercy. He, who is to be our Judge, assures us, that few find the gate which leads to life, while many throng the road to destruction.

Your question seems to imply, that you think God either did make salvation equally open to all, or that it would have been more becoming his goodness to have done so. But he is the potter-and we are the clay. His ways and thoughts are above ours, as the heavens are higher than the earth. The Judge of all the earth will do right. He has appointed a day, when he will manifest, to the conviction of all-that He has done right. Until then, I hold it best to take things upon his Word, and not too harshly determine what it befits Jehovah to do. Instead of saying what I think, let it suffice to remind you of what Paul thought, Romans 9:15-21.

But, farther, I say, that unless mercy were afforded to those who are saved, in a way special to themselves, and which is not afforded to those who perish-no one soul could be saved. For fallen man, universally, considered as such, is as incapable of doing the least thing towards his salvation, until saved by the grace of God-as a dead body is of restoring itself to life. Whatever difference takes place between men in this respect, is of grace, that is-of God, undeserved. Yes, his first approaches to our hearts are undesired too; for, until he seeks us, we cannot, we will not seek him, Psa. 110:3. It is in the day of his power, and not before-that his people are made willing.

Where the Gospel is preached, those who perish, do willfully resist the Gospel light, and choose and cleave to darkness, and stifle the convictions which the truths of God, when his true Gospel is indeed preached, will, in one degree or other, force upon their minds. The cares of this world, the deceitfulness of riches, the love of other things, the violence of sinful appetites, their prejudices, pride, and self-righteousness either prevent the reception, or choke the growth of the good seed. Thus their own sin and obstinacy is the proper cause of their destruction. They will not come to Christ-that they may have eternal life.

At the same time, it is true that they cannot, unless they are supernaturally drawn by God; John 5:40; John 6:44. They will not and they cannot come. Both are equally true, and they are consistent. For a man's cannot, is not a natural inability-but a moral inability. It is not an impossibility in the nature of things, as it is for me to walk upon the water, or to fly in the air-but such an inability as, instead of extenuating, does exceedingly enhance and aggravate his guilt. He is so blinded by Satan, so alienated from God by nature and wicked works, so given up to sin, so averse from that way of salvation which is contrary to his pride and natural wisdom-that he will not embrace it or seek after it! And therefore he cannot receive it, until the grace of God powerfully enlightens his mind, and overcomes his obstacles.

But this brings me to your second query,

II. Do I think that God, in the ordinary course of his providence, grants his assistance in an irresistible manner, or effects faith and conversion without the sinner's own hearty consent and concurrence? I rather choose to term grace invincible, than irresistible. For it is too often resisted, even by those who believe; but, because it is invincible, it triumphs over all resistance, when God is pleased to bestow it. For the rest, I believe no sinner is converted without his own hearty will and concurrence. But he is not willing-until he is made so. Why does he at all refuse? Because he is insensible of his lost and dreadful condition. He does not know the evil of sin, the strictness of God's law, the majesty of God whom he has offended, nor the total apostasy of his heart! He is blind to eternity, and ignorant of the excellency of Christ! He thinks that he is whole, and sees not his need of this great Physician! For salvation, he relies upon his own wisdom, power, and supposed righteousness.

Now, in this state of things, when God comes with a purpose of saving mercy, he begins by convincing the person of sin, judgment, and righteousness; causes him to feel and know that he is a lost, condemned, helpless creature; and then reveals to him the necessity, sufficiency, and willingness of Christ to save those who are ready to perish, without money or price, without doings or deserving. Then he sees faith to be very different from a rational assent; finds that nothing but the power of God can produce a well-grounded hope in the heart of a convinced sinner; therefore looks to Jesus, who is the author and finisher of faith, to enable him to believe. For this he waits in what we call the means of grace; he prays, he reads the Word, he thirsts for God as the deer pants for the water-brooks. And, though perhaps for a while he is distressed with many doubts and fears, he is encouraged to wait on, because Jesus has said, "Him who comes unto me, I will never cast out."

On Kindle for $1.99 Only

The obstinacy of the will remains while the understanding is dark-and ceases when that is enlightened. Suppose a man walking in the dark, where there are pits and precipices of which he is not aware. You are sensible of his danger, and call after him; but he thinks he knows better than you, refuses your advice, and is perhaps angry with you for your importunity. He sees no danger, therefore will not be persuaded there is any. But if you go with a light, get before him, and show him plainly, that if he takes another step, that he will fall to his death-then he will stop of his own accord, blame himself for not minding you before, and be ready to comply with your farther directions. In either case, man's will acts with equal freedom-the difference of his conduct arises from conviction.

Something like this is the case in our spiritual concerns. Sinners are called and warned by the Word; but they are wise in their own eyes, and take but little notice-until the Lord gives them light, which he is not bound to give to any, and therefore cannot be bound to give to all. Those who have it, have reason to be thankful, and subscribe to the Apostle's words, "By grace are you saved, through faith; and that not of yourselves, it is the gift of God."

I have not yet half done with the first sheet! I shall consider the rest at leisure; but send this as a specimen of my willingness to clear my sentiments to you as far as I can. Unless it should please God to make what I offer satisfactory, I well know before-hand what objections and answers will occur to you; for these points have been often debated; and, after a course of twenty-seven years, in which true religion has been the chief object of my thoughts and inquiries, I am not entirely a stranger to what can be offered on either side.

What I write, I write simply and in love; beseeching Him, who alone can set a seal to his own truth, to guide you and bless you. This letter has been more than a week in hand; I have been called from it I suppose ten times, frequently in the middle of a period or a line. My leisure, which before was small, is now reduced almost to nothing. But I am desirous to keep up my correspondence with you, because I feel an affectionate interest in you, and because it pleased God to put it into your heart to apply to me. You cannot think how your first letter struck me-it was so unexpected, and seemed so improbable, that you should open your mind to me, I immediately conceived a hope that it would prove for good. Nor am I yet discouraged.

When you have leisure and inclination-write. I shall be always glad to hear from you, and I will proceed in answering what I have already by me, as fast as I can. But I have many letters now waiting for answers, which must be attended to.

I recommend you to the blessing and care of the great Shepherd; and remain, etc.

Faith

James Smith, 1860 excerpt from: Fruit From the Tree of Life

Food and Medicine for the Soul

Faith is a solemn assenting to what God says, and a cordial consenting to what Christ proposes. God says, "I have so loved the world, that I have given my only begotten Son, that whoever believes on him should not perish - but have everlasting life. My Son shall be the Savior, the only Savior, the Savior of sinners in all places, under all circumstances, for all time. He shall save sinners as sinners, not in their sins - but from them. He shall save you, if you are willing to be saved by him, and will venture your soul on him." "I agree to this. I assent to what God says, and I therefore commit my soul into the hands of Christ, to be saved by him."

This is faith. Faith is consenting to Christ's proposals. Christ proposes to be a perfect Savior, to take the sinner just as he is, and save him fully, freely, and for ever. He says, "I will pay all your debts, and give full satisfaction to Divine Justice for all your sins. I will provide you a righteousness, and procure your justification at the bar of God. I will answer all the claims that may be made upon you, and all the charges that may be brought against you. 

I will overcome your foes, clear your way, advocate your cause, supply your needs, deliver you from death, and raise you to immortal life and glory. You shall entrust yourself and your all to me, and I will answer for your salvation. I will be your Surety - to pay all you owe; your Substitute - to do all that law and justice requires of you; your Savior, to save you with an everlasting salvation. You shall trust me with all, trust me to do all, and commit yourself entirely into my hands; so doing, I answer for your salvation." This is Christ's proposal.

"I consent to take Christ to be my Surety, Substitute, and Savior - to do all for me, and all within me, to save me by his grace, and to have all the glory of my salvation." This is faith.

If I assent to what God says in the gospel, and consent to what Christ proposes, thereby taking him as God's gift to be my Savior - I am a believer; and as a believer I am justified, I have peace with God, and I am assured of everlasting life.

For me Jesus lived a life of obedience;

for me Jesus died to make an atonement for my sins, 

for me Jesus intercedes that I may be with him where he is, to behold his glory.

His life was given for my life, his person for my person - so that I am saved from wrath, through him. He represents me, answers for me, and will keep what I have committed unto him, against the great day.

Accepting his proposal, I leave myself in his hands, I am satisfied of my salvation, and only live to honor and glorify his dear name.

Reader, have you faith? Do you heartily assent unto God's plan of salvation, revealed in the gospel? Do you consent to Christ's proposal, take him to be your Savior, and commit yourself unreservedly into his hands? If so, you are safe, and the ruling desire of your soul will be to glorify God for his mercy, and to honor Jesus for his wondrous grace. To please God, will be your daily aim; and to do good to all around you for Christ's sake, will be your constant delight. You will live, not after the flesh - but after the Spirit. You will walk, as Jesus walked, who has left us an example, that we should follow in his steps. 

The life you live in the flesh will be a life of faith in the Son of God; and a life of faith, is a life of holiness, a life of usefulness, and a life of happiness. In one word, if you are a believer, you will live not unto yourself - but unto him who died for you and rose again - and living in faith, you will die in faith, and so be forever with the Lord.

Faith is a solemn assenting to what God says, and a cordial consenting to what Christ proposes. God says, "I have so loved the world, that I have given my only begotten Son, that whoever believes on him should not perish - but have everlasting life. My Son shall be the Savior, the only Savior, the Savior of sinners in all places, under all circumstances, for all time. He shall save sinners as sinners, not in their sins - but from them. He shall save you, if you are willing to be saved by him, and will venture your soul on him." "I agree to this. I assent to what God says, and I therefore commit my soul into the hands of Christ, to be saved by him."

This is faith. Faith is consenting to Christ's proposals. Christ proposes to be a perfect Savior, to take the sinner just as he is, and save him fully, freely, and for ever. He says, "I will pay all your debts, and give full satisfaction to Divine Justice for all your sins. I will provide you a righteousness, and procure your justification at the bar of God. I will answer all the claims that may be made upon you, and all the charges that may be brought against you.

I will overcome your foes, clear your way, advocate your cause, supply your needs, deliver you from death, and raise you to immortal life and glory. You shall entrust yourself and your all to me, and I will answer for your salvation. I will be your Surety - to pay all you owe; your Substitute - to do all that law and justice requires of you; your Savior, to save you with an everlasting salvation.

You shall trust me with all, trust me to do all, and commit yourself entirely into my hands; so doing, I answer for your salvation." This is Christ's proposal.

"I consent to take Christ to be my Surety, Substitute, and Savior - to do all for me, and all within me, to save me by his grace, and to have all the glory of my salvation." This is faith.

If I assent to what God says in the gospel, and consent to what Christ proposes, thereby taking him as God's gift to be my Savior - I am a believer; and as a believer I am justified, I have peace with God, and I am assured of everlasting life.

For me Jesus lived a life of obedience;

for me Jesus died to make an atonement for my sins, 

for me Jesus intercedes that I may be with him where he is, to behold his glory.

His life was given for my life, his person for my person - so that I am saved from wrath, through him. He represents me, answers for me, and will keep what I have committed unto him, against the great day. Accepting his proposal, I leave myself in his hands, I am satisfied of my salvation, and only live to honor and glorify his dear name.

Reader, have you faith? Do you heartily assent unto God's plan of salvation, revealed in the gospel? Do you consent to Christ's proposal, take him to be your Savior, and commit yourself unreservedly into his hands? If so, you are safe, and the ruling desire of your soul will be to glorify God for his mercy, and to honor Jesus for his wondrous grace. To please God, will be your daily aim; and to do good to all around you for Christ's sake, will be your constant delight. 

You will live, not after the flesh - but after the Spirit. You will walk, as Jesus walked, who has left us an example, that we should follow in his steps. The life you live in the flesh will be a life of faith in the Son of God; and a life of faith, is a life of holiness, a life of usefulness, and a life of happiness. In one word, if you are a believer, you will live not unto yourself - but unto him who died for you and rose again - and living in faith, you will die in faith, and so be forever with the Lord.

This book has been formatted into a Kindle book for you and it is only $0.99

Buy It Today! $0.99