First, at no time is a sinner duty-bound under both covenants simultaneously.
Second, so long as the sinner remains unregenerate, he/she is held accountable under the terms and promises of the Covenant of Works (not the Covenant of Grace).
Third, once the sinner has been born again, he/she is delivered/released from the Covenant of Works, being brought experientially under the terms and promises of the Covenant of Grace.
Fourth, the non-elect have absolutely no part in the Covenant of Grace—it is not their duty to believe savingly on Christ, nor is it the duty of the preacher to offer…
Wade Burleson wrote an article entitled, “The Problem of Calling People Hyper-Calvinists”. Having attended the John 3:16 Conference in 2008, he described how Dr. David Allen, Professor of Preaching at Southwestern Theological Seminary, circulated a handout that listed a dozen names identified as “Hyper-Calvinists”. Following Dr. Allen in the pulpit, was Dr. Steve Lempke of New Orleans, who made the observation, “I am not sure that there is such a thing as a living hyper-calvinist. I find that those who call others hyper-calvinists have simply run into people more calvinistic than they are.”
Yet, there is a listing for “Hyper-Calvinism” in the New Dictionary of Theology. The definition is framed by Dr. Curt Daniel, who earned a doctorate studying “hyper” Calvinism…
Duty-Faith and the Free-Offer are two of the most pernicious heresies infiltrating churches today.
Preachers that demand sinners exercise faith, as the initiating cause of the new birth, are appealing to the flesh, wherein dwelleth no good thing. Subsequently, false converts are mass produced through manipulative devices in getting people to ‘make a decision for Christ’. The scriptural concept of faith is this—the sinner believes because he has been born again; he is not born again because he believes. Hence…
Some think that, somehow, the Lord Jesus must have suffered infinitely, and that, by consequence, there must be an infinite merit arising from his sufferings, but on what grounds does not seem very clear. Some say he suffered infinity at a stroke, and eternity in a moment. Perhaps the rhetoric of this saying is felt to be so very fine that its logic may be taken for granted. On the other hand, there are others who, with no little philosophic lore and with much plausibleness, have laboured to show that there was no measure in the sufferings of Christ having a direct relation to a definite cause of those sufferings, and to a definite design to be brought to pass by them; and they have taken occasion to speak…
The Doctrine Of Absolute Predestination
When I consider the absolute independency of God, and the necessary, total dependence of all created things on him their first cause; I cannot help standing astonished at the pride of impotent, degenerate man, who is so prone . . .
Concerning the Predestination of the Papists.
It is asserted that Augustine and Aquinas were ”two champions for predestination,” and “their names have much weight in the Church of Rome.” I am apt to think that such acquaintance, either with St. Augustine’s writings or with those of Aquinas, is, at best, extremely slender. Whatever may be said for the truly admirable Bishop of Hippo, it is certain that the ingenious native of Aquino was by no means a consistent predestinarian. He had, indeed, his lucid intervals, but if the Arminians should find themselves at a loss for quibbles, I would recommend to them a diligent perusal of that laborious hair-splitter, who will furnish them, in their own way, with many useful and necessary quirks, without the assistance whereof their system had, long ago, lost its hold even on the prejudicial and superficial.
Kevin Price sits on the committee of the Strict Baptist Historical Society. He has also served as a pastor for more than thirty years and has enjoyed an itinerate ministry in both the United Kingdom and the United States. His commitment to the historic values of the Strict Baptists has secured for many congregations a stedfast voice of support and encouragement.
Is Jesus Christ merely a potential Saviour, or is He a certain Saviour? Did He die to make redemption possible to all sinners, or did He die to secure redemption particularly for those whom the Father has given Him? The answers to these questions strike at the heart . . .
An exposition of Psalm 2:6-9.
These verses highlight the rule of authority retained by the Son of God. He is presented as the King of kings and Lord of lords, owning all people regardless of their attitude towards Him. His dominion is exercised either by redeeming those whom the Father has given to the Son, or else executing judgment upon those who remain in sin. The great question pursued in this study: In what way does the Son of God own you?