Having not been able to complete the scheduled Bible study for the mid-week service, I threw together some notes on the ninth chapter of Romans. It is not often I go ‘old school’ by scribbling on the nearest blank piece of paper. After teaching the study, I proceeded to broaden my notes for future reference. As the notes set forth a statement on High-Calvinism, I’ve chosen to include them with the online resources of the AHB. There are two sets of notes—the handwritten scribble is what I used in the pulpit (I haven’t bothered typing them out); the typed notes are what I jotted down after teaching the study.
Cowper, “The Task,” Book III.
I was a stricken deer that left the herd
Long since. With many an arrow deep infixed
My panting side was charged, when I withdrew
To seek a tranquil death in distant shades.
There was I found by One who had Himself
Been hurt by the archers. In His side He bore
And in His hands and feet the cruel scars.
With gentle force soliciting the darts,
He drew them forth, and healed, and bade me live.
Since then, with few associates, in remote
And silent woods I wander, far from those
My former partners of the peopled scene;
With few associates, and not wishing more.
The salvation of a sinner is the result of divine arrangements which were made before the foundation of the world. The chosen of the Father were ransomed by the blood of the Son; and the power of the Spirit is…
I have selected the seventh chapter, Of God’s Covenant, to demonstrate why I do not subscribe to the 1689 London Baptist Confession of Faith. First, it fails to adequately explain the purpose of a covenant; Second, it makes the gracious covenant subservient to the fall of man; Third, it makes the gracious covenant a free offer to sinners; Fourth, it makes the gracious covenant conditional on the sinner’s faith; Fifth, it implies the gracious covenant is different from the gospel; Sixth, it implies the gracious covenant is different from the eternal covenant; Seventh, it fails to highlight the distinct roles assumed by the Triune Jehovah in the gracious covenant. Henceforth, I believe this statement falls short of giving a concise and accurate account of God’s covenant.
Now, lest I be charged with departing from the orthodox faith, it should be understood…
1. What is the work of providence?
2. Does God work all things together for good in the life of His people?
3. What is the work of grace?
4. In what way does Jehovah love a remnant of the human race?
5. Can the purpose and design of God be hindered or prevented?
The Triune God.
The glorious, yet incomprehensible mystery of the Trinity is to be seen in every Book of Scripture. The earliest writers, after the Apostolic age, when they propose to give a summary of the faith, proceed no farther than the doctrine of the Trinity. Athanasius, for instance, says: “The whole sum and body of our faith is comprised in the words “in the name of the Father and of the Son and of the Holy Ghost,”—not mere characters and offices or mere names and titles, but expressive of…
The Everlasting Covenant.
Covenant salvation has ever been the glory of the ministry in the Church of God, and where it is not proclaimed in its fulness, there are weakness and decay, and an approximation of the preaching to the colourless and feeble utterances of thousands of speakers to-day. It is of urgent importance that our younger men should prayerfully seek that the Holy Spirit would open up to their understandings, apply to their hearts, and enable them to tell out with power, the covenant security of God’s covenant people; soul-establishing truth to the tried believer, and most gracious encouragement to the poor, seeking sinner. Salvation, in the wondrous love of God…
The Doctrine of Grace.
We use the singular number because the Bible does so, for salvation is a divine unity, and throughout the Scriptures this oneness is set forth. “That form of doctrine which was delivered you” (Rom 6:17), “My doctrine” (John 7:16), “The apostles’ doctrine” (Acts 2:42), “Sound doctrine” (2 Tim 4:3). In writing and speaking we, of necessity, describe first one phase of the doctrine and then another; doctrines are, as Bunyan says of the two natures of Christ, “plain to be distinguished, but impossible to be divided,” but all are comprehended in the word Grace, which means favour, and there can be no favour which is not sovereign and free. Grace always flows down to creatures who do not deserve it. Therefore all that God does for us in Christ, and all that is disclosed to us…
Preached on Sunday Evening, May 31st, 1840, in Gower Street Chapel, London.
It has always been the case, ever since God sent prophets, that the devil has endeavoured to imitate him and send prophets too; and the Lord told Moses to give the people this advice, that if a prophet rose up, or a dreamer of dreams, and prophesied things that came true, yet they were not to believe him except he brought forth in his prophecy the real truth of God. It seems good in the sight of God that, for wise purposes, there should be false prophets and false teachers, for the trial…
Preached on Tuesday Evening, May 25th, 1841, in Gower Street Chapel, London.
In the chapter preceding this, the apostle has been led by the Divine Author of the Word to take a view of the two Adams and their two seeds; that Adam the first, by his awful sin and apostasy, brought death and condemnation upon all his offspring, so that in him, in his very first act of transgression, they “all sinned and came short of the glory of God,” and thus, “by one man’s offence death reigned by one;” but that Adam the Second, “the Lord from Heaven,” represented an elect seed, and had them all in his loins, chosen by the Father and locked up safe in him. Though that seed fell with the rest in Adam the first, in Adam the Second they were preserved from the awful damnation that their sin had merited, and, by his obedience and the invincible power of the Spirit, all are brought to newness of life and to justification of life, and so are made the rich…
An exposition of Romans 5:1-11.
“By justification we mean that judicial act of God by which, on account of Christ, to whom the sinner is united by faith, he declares that sinner to be no longer exposed to the penalty of the law, but to be restored to his favor. Or, to give an alternative definition from which all metaphor is excluded: Justification is the reversal of God’s attitude toward the sinner, because of the sinner’s new relation to Christ. God did condemn; he now acquits. He did repel; he now admits to favor.” — A. H. Strong, Systematic Theology.