Archive for March, 2011

Justification by faith – Louis Berkhof

March 28, 2011 Comments off

F. The Time of Justification.

Some theologians separate active and passive justification temporally. The active justification is then said to have taken place in eternity or in the resurrection of Christ, while passive justification takes place by faith and therefore, it is said, follows the other in a temporal sense. We shall consider successively justification from eternity, justification in the resurrection of Christ, and justification by faith.

1. JUSTIFICATION FROM ETERNITY. The Antinomians held that the justification of the sinner took place in eternity, or in the resurrection of Christ. They either confounded it with the eternal decree of election, or with the objective justification of Christ when He was raised from the dead. They did not properly distinguish between the divine purpose in eternity and its execution in time, nor between the work of Christ in procuring, and that of the Holy Spirit in applying the blessings of redemption. According to this position we are justified even before we believe, though we are unconscious of it, and faith simply conveys to us the declaration of this fact. Moreover, the fact that our sins were imputed to Christ made Him personally a sinner, and the imputation of His righteousness to us makes us personally righteous, so that God can see no sin in believers at all. Some Reformed theologians also speak of justification from eternity, but at the same time refuse to subscribe to the Antinomian construction of this doctrine. The grounds on which they believe in justification from eternity deserve brief consideration.

a. Grounds for the doctrine of justification from eternity.

(1) Scripture speaks of a grace or mercy of God which is from everlasting, Ps. 25:6; 103:17. Now all grace or mercy that is from eternity must have as its judicial or legal basis a justification that is from eternity. But in answer to this it may be said that there are eternal mercies and lovingkindnesses of God which are not based on any justification of the sinner, as, for instance, His plan of redemption, the gift of His Son, and the willing suretyship of Christ in the pactum salutis.

(2) In the pactum salutis the guilt of the sins of the elect was transferred to Christ, and the righteousness of Christ was imputed to them. This means that the burden of sin was lifted from their shoulders and that they were justified. Now there is no doubt about it that there was a certain imputation of the righteousness of Christ to the sinner in the counsel of redemption, but not all imputation can be called justification in the Scriptural sense of the term. We must distinguish between what was merely ideal in the counsel of God and what is realized in the course of history.

(3) The sinner receives the initial grace of regeneration on the basis of the imputed righteousness of Christ. Consequently, the merits of Christ must have been imputed to him before his regeneration. But while this consideration leads to the conclusion that justification logically precedes regeneration, it does not prove the priority of justification in a temporal sense. The sinner can receive the grace of regeneration on the basis of a justification, ideally existing in the counsel of God and certain to be realized in the life of the sinner.

(4) Children also need justification, in order to be saved, and yet it is quite impossible that they should experience justification by faith. But though it is perfectly true that children, who have not yet come to maturity, cannot experience passive justification, they can be actively justified in the tribunal of God and thus be in possession of that which is absolutely essential.

(5) Justification is an immanent act of God, and as such must be from eternity. It is hardly correct, however, to speak of justification as an actus immanens in God; it is rather an actus transiens, just as creation, incarnation, and so on. The advocates of justification from eternity feel the weight of this consideration, and therefore hasten to give us the assurance that they do not mean to teach that the elect are justified from eternity actualiter, but only in the intention of God, in the divine decree. This leads us back to the usual distinction between the counsel of God and its execution. If this justification in the intention of God warrants our speaking of a justification from eternity, then there is absolutely no reason why we should not speak of a creation from eternity as well.

b. Objections against the doctrine of justification from eternity.

The Bible teaches uniformly that justification takes place by faith or out of faith. This, of course, applies to passive or subjective justification, which, however, cannot be separated temporally from active or objective justification except in the case of children. But if justification takes place by faith, it certainly does not precede faith in a temporal sense. Now it is true that the advocates of a justification from eternity also speak of a justification by faith. But in their representation this can only mean that man by faith becomes conscious of what God has done in eternity.

In Rom. 8:29,30, where we find some of the scalae of the ordo salutis, justification stands between two acts of God in time, namely, calling and glorification, which begins in time but is completed in a future eternity. And these three together are the result of two others which are explicitly indicated as eternal. Dr. Kuyper is not warranted in saying that Rom. 8:30 refers to what took place with the regenerated before they were born, as even Dr. De Moor, who also believes in a justification from eternity, is quite willing to admit.1

In teaching justification from eternity, the decree of God respecting the justification of the sinner, which is an actus immanens, is identified with justification itself, which is an actus transiens. This only leads to confusion. What took place in the pactum salutis cannot be identified with what results from it. All imputation is not yet justification. Justification is one of the fruits of Christ’s redemptive work, applied to believers by the Holy Spirit. But the Spirit did not and could not apply this or any other fruit of the work of Christ from eternity.

2. JUSTIFICATION IN THE RESURRECTION OF CHRIST. The idea that sinners are in some sense of the word justified in the resurrection of Christ was stressed by some Antinomians, is taught by those Reformed theologians who believe in a justification from eternity, and is also held by some other Reformed scholars. This view is based on the following grounds:

a. By His atoning work Christ satisfied all the demands of the law for His people. In the resurrection of Jesus Christ from the dead the Father publicly declared that all the requirements of the law were met for all the elect and thereby justified them. But here too careful distinction is required. Even though it be true that there was an objective justification of Christ and of the whole body of Christ in His resurrection, this should not be confounded with the justification of the sinner of which Scripture speaks. It is not true that, when Christ rendered full satisfaction to the Father for all His people, their guilt naturally terminated. A penal debt is not like a pecuniary debt in this respect. Even after the payment of a ransom, the removal of guilt may depend on certain conditions, and does not follow as a matter of course. The elect are not personally justified in the Scriptural sense until they accept Christ by faith and thus appropriate His merits.

b. In Rom. 4:25 we read that Christ was “raised up for (dia, causal, on account of) our justification,” that is, to effect our justification. Now it is undoubtedly true that dia with the accusative is causal here. At the same time it need not be retrospective, but can also he prospective and therefore mean “with a view to our justification,” which is equivalent to saying, “in order that we may be justified.” The retrospective interpretation would be in conflict with the immediately following context, which clearly shows (1) that Paul is not thinking of the objective justification of the whole body of Christ, but of the personal justification of sinners; and (2) that he conceives of this as taking place through faith.

c. In II Cor. 5:19 we read: “God was in Christ reconciling the world unto Himself, not reckoning unto them their trespasses.” From this passage the inference is drawn that the objective reconciliation of the world in Christ involves the non-imputation of sin to the sinner. But this interpretation is not correct. The evident meaning of the apostle is: God was in Christ reconciling the world unto Himself, as appears from the fact that He does not impute to men their sins, and that He has entrusted to His servants the word of reconciliation. Notice that me logizomenos (present tense) refers to what is constantly going on. This cannot be conceived as a part of the objective reconciliation, for then the following clause, “and having committed to us the word of reconciliation,” would also have to be so interpreted, and this is quite impossible.

In connection with this matter it may be said that we can speak of a justification of the body of Christ as a whole in His resurrection, but this is purely objective and should not be confounded with the personal justification of the sinner.


a. The relation of faith to justification. Scripture says that we are justified dia pisteos, ek pisteos, or pistei (dative), Rom. 3:25,28,30; 5:1; Gal. 2:16; Phil. 3:9. The preposition dia stresses the fact that faith is the instrument by which we appropriate Christ and His righteousness. The preposition ek indicates that faith logically precedes our personal justification, so that this, as it were, originates in faith. The dative is used in an instrumental sense. Scripture never says that we are justified dia ten pistin, on account of faith. This means that faith is never represented as the ground of our justification. If this were the case, faith would have to be regarded as a meritorious work of man. And this would be the introduction of the doctrine of justification by works, which the apostle opposes consistently, Rom. 3:21,27,28; 4:3,4; Gal. 2:16,21; 3:11. We are told indeed that Abraham’s faith was reckoned unto him for righteousness, Rom. 4:3,9,22; Gal. 3:6, but in view of the whole argument this surely cannot mean that in his case faith itself as a work took the place of the righteousness of God in Christ. The apostle does not leave it doubtful that, strictly speaking, only the righteousness of Christ imputed to us, is the ground of our justification. But faith is so thoroughly receptive in the appropriation of the merits of Christ, that it can be put figuratively for the merits of Christ which it receives. “Faith” then is equivalent to the contents of faith, that is, to the merits or the righteousness of Christ.

It is often said, however, that the teachings of James conflict with those of Paul on this point, and clearly support the doctrine of justification by works in Jas. 2:14-26. Various attempts have been made to harmonize the two. Some proceed on the assumption that both Paul and James speak of the justification of the sinner, but that James stresses the fact that a faith which does not manifest itself in good works is no true faith, and therefore is not a faith that justifies. This is undoubtedly true. The difference between the representations of Paul and James is unquestionably due partly to the nature of the adversaries with which they had to deal. Paul had to contend with legalists who sought to base their justification, at least in part, on the works of the law. James, on the other hand, joined issue with Antinomians, who claimed to have faith, but whose faith was merely an intellectual assent to the truth (2:19), and who denied the necessity of good works. Therefore he stresses the fact that faith without works is a dead faith, and consequently not at all a faith that justifies. The faith that justifies is a faith that is fruitful in good works. But it may be objected that this does not explain the whole difficulty, since James explicitly says in verse 24 that a man is justified by works and not only by faith, and illustrates this by the example of Abraham, who was “justified by works in that he offered up Isaac” (verse 21). “Thou seest,” says he in verse 24, “that faith wrought with his works, and by works was faith made perfect.” It is quite evident, however, that in this case the writer is not speaking of the justification of the sinner, for Abraham the sinner was justified long before he offered up Isaac (cf. Gen. 15), but of a further justification of the believing Abraham. True faith will manifest itself in good works, and these works will testify before men of the righteousness (that is, the righteousness of life) of him that possesses such a faith. The justification of the just by works confirms the justification by faith. If James actually meant to say in this section of his letter that Abraham and Rahab were justified with the justificatio peccatoris, on the basis of their good works, he would not only be in conflict with Paul, but would also be self-contradictory, for he explicitly says that Abraham was justified by faith.

b. Theological terms to express the relation of faith to justification. There are especially three terms that come into consideration here.

(1) Instrumental cause. This name was very generally used at first, but afterwards met with considerable opposition. The question was raised, whether it was God’s instrument or man’s. And it was said: It cannot be God’s, since the faith referred to is not God’s faith; neither can it be man’s, for justification is not a deed of man, but of God. We should bear in mind, however, (a) that according to the plain teaching of the Bible we are justified by faith, dia pisteos, and that this dia can only be understood in an instrumental sense, Rom. 3:28; Gal. 3:8; (b) that the Bible explicitly says that God justifies the sinner by faith, and therefore represents faith as God’s instrument, Rom. 3:30; and (c) that faith is also represented as the instrument of man, as the means by which he receives justification, Gal. 2:16. Faith can be regarded as the instrument of God in a twofold sense. It is a gift of God wrought in the sinner unto justification. Moreover, by working faith in the sinner, God carries the declaration of pardon into his heart or conscience. But faith is also an instrument of man by which he appropriates Christ and all His precious gifts, Rom. 4:5; Gal. 2:16. This is also the representation of the matter which we find in the Belgic Confession,2 and in the Heidelberg Catechism.3 By faith we embrace Christ and remain in contact with Him who is our righteousness. The name “instrumental cause” is regularly used in Protestant Confessions. Yet some Reformed theologians prefer to avoid it, in order to guard themselves against the danger of giving the impression that justification is in any way dependent on faith as a work of man.

(2) Appropriating organ. This name expresses the idea that by faith the sinner appropriates the righteousness of Christ and establishes a conscious union between himself and Christ. The merits of Christ constitute the dikaioma, the legal basis on which the formal declaration of God in justification rests. By faith the sinner appropriates the righteousness of the Mediator already imputed to him ideally in the pactum salutis; and on the basis of this he is now formally justified before God. Faith justifies in so far as it takes possession of Christ. The name “appropriating organ” includes the instrumental idea, and is therefore perfectly in harmony with the statements found in our confessional standards. It has an advantage over the more common name in that it excludes the idea that faith is in any sense the basis for justification. It can be called an appropriating organ in a twofold sense: (a) It is the organ by which we lay hold on and appropriate the merits of Christ, and accept these as the meritorious ground of our justification. As such it logically precedes justification. (b) It is also the organ by which we consciously apprehend our justification and obtain possession of subjective justification. In this sense it logically follows justification. On the whole this name deserves preference, though it should be borne in mind that, strictly speaking, faith is the organ by which we appropriate the righteousness of Christ as the ground of our justification, rather than the organ by which we appropriate justification itself.

(3) Conditio sine qua non. This name, suggested by some Reformed theologians, did not meet with great favor. It expresses the idea, which is perfectly true in itself, that man is not justified apart from faith, and that faith is an indispensable condition of justification. The name expresses nothing positive, and is, moreover, liable to misunderstanding.

G. The Ground of Justification.

One of the most important points of controversy between the Church of Rome and the Reformers, and between Reformed theology and the Arminians, concerned the ground of justification. With respect to this the Reformers taught:

1. Negatively, that this cannot be found in any virtue of man, nor in his good works. This position must also be maintained at present over against Rome and the Pelagianizing tendencies of various Churches. Rome teaches that the sinner is justified on the basis of the inherent righteousness that has been infused into his heart, and which, in turn, is the fruit of the co-operation of the human will with prevenient grace. This applies to what is called the first justification; in all following justification the good works of man come into consideration as the formal cause or ground of justification. It is impossible, however, that the inherent righteousness of the regenerate man and his good works should constitute the ground of his justification, for (a) this righteousness is and remains during this life a very imperfect righteousness; (b) it is itself already the fruit of the righteousness of Christ and of the grace of God; and (c) even the best works of believers are polluted by sin. Moreover, Scripture teaches us very clearly that man is justified freely by the grace of God, Rom. 3:24, and that he cannot possibly be justified by the works of the law, Rom. 3:28; Gal. 2:16; 3:11.

2. Positively, that the ground of justification can be found only in the perfect righteousness of Jesus Christ, which is imputed to the sinner in justification. This is plainly taught in several passages of Scripture, such as Rom. 3:24; 5:9,19; 8:1; 10:4; I Cor. 1:30; 6:11; II Cor. 5:21; Phil. 3:9. In the passive obedience of Christ, who became a curse for us (Gal. 3:13) we find the ground for the forgiveness of sins; and in His active obedience, by which He merited all the gifts of grace, including eternal life, the ground for the adoption of children, by which sinners are constituted heirs of life eternal. The Arminian goes contrary to Scripture when he maintains that we are accepted in favor by God only on the ground of our faith or evangelical obedience.

H. Objections to the Doctrine of Justification.

Modern liberal theology, with its rationalizing tendencies, raises several objections to the doctrine of justification as such, which deserve brief consideration.

1. Some, who still believe in salvation by grace, ostensibly object to justification in the interest of the recognition of the grace of God. Justification, it is said, is a legal transaction and as such excludes grace, while the Bible clearly teaches that the sinner is saved by grace. But it can easily be shown that justification with all its antecedents and consequents is a gracious work of God. The substitute allowed for guilty sinners’, the vicarious sufferings and obedience of Christ, the imputation of His righteousness to unworthy transgressors, and God’s dealing with believers as righteous, — it is all free grace from start to finish.

2. Justification is sometimes called an impious procedure, because it declares sinners to be righteous contrary to fact. But this objection does not hold, because the divine declaration is not to the effect that these sinners are righteous in themselves, but that they are clothed with the perfect righteousness of Jesus Christ. This righteousness wrought by Christ, is freely imputed to them. It is not the personal subjective righteousness of Christ, but His vicarious covenant righteousness, that is imputed to those who are in themselves unrighteous, and all to the glory of God.

3. It is often said this doctrine is ethically subversive, because it leads to licentiousness. But there is no truth in this whatsoever, as even the lives of the justified clearly show. In justification the sure foundation is laid for that vital spiritual union with Christ which secures our sanctification. It really leads right on to the only conditions under which we can be truly holy in principle. The man who is justified also receives the spirit of sanctification, and is the only one who can abound in good works which will glorify God.

I. Divergent Views of Justification.

1. THE ROMAN CATHOLIC VIEW. The Roman Catholic view confounds justification and sanctification. It includes the following elements in justification (a) the expulsion of indwelling sin; (b) the positive infusion of divine grace; and (c) the forgiveness of sins. The sinner is prepared for justification by prevenient grace, without any merits on his part. This prevenient grace leads the sinner to a fides informis, to conviction of sin, to repentance, to a confident reliance on the grace of God in Christ, to the beginnings of a new life, and to a desire for baptism. Justification really consists in the infusion of new virtues after the pollution of sin has been removed in baptism. After the expulsion of indwelling sin, the forgiveness of sin or the removal of the guilt of sin necessarily follows. And after that the Christian advances from virtue to virtue, is able to perform meritorious works, and receives as a reward a greater measure of grace and a more perfect justification. The grace of justification can be lost, but can also be restored by the sacrament of penance.

2. THE VIEW OF PISCATOR. Piscator taught that only the passive obedience of Christ is imputed to the sinner in justification, unto the forgiveness of sins; and that His active obedience could not possibly be imputed to him, unto the adoption of children and an eternal inheritance, because the man Christ Jesus owed this to God for Himself. Moreover, if Christ had fulfilled the law for us, we could no more be held responsible for the keeping of the law. Piscator regarded the bearing of the penalty of sin and the keeping of the law as alternatives, of which the one excludes the other. He left the door open for regarding the sinner’s own personal obedience as the only ground of his future hope. This view is very much like that of the Arminians, and is quite in line with the doctrine of Anselm in the Middle Ages.

3. THE VIEW OF OSIANDER. Osiander revealed a tendency to revive in the Lutheran Church the essentials of the Roman Catholic conception of justification, though with a characteristic difference. He asserted that justification does not consist in the imputation of the vicarious righteousness of Christ to the sinner, but in the implanting of a new principle of life. According to him the righteousness by which we are justified is the eternal righteousness of God the Father, which is imparted to or infused into us by His Son Jesus Christ.

4. THE ARMINIAN VIEW. The Arminians hold that Christ did not render strict satisfaction to the justice of God, but yet offered a real propitiation for sin, which was graciously accepted and acted on as satisfactory by God in pardoning sin and thus justifying the sinner. While this only squares past accounts, God also makes provision for the future. He just as graciously imputes the believer’s faith to him for righteousness, that faith, namely, as including the entire religious life of the believer, — his evangelical obedience. On this view faith is no more the mere instrument of the positive element of justification, but the graciously admitted ground on which it rests. Justification, then, is not a judicial but a sovereign act of God.

5. THE BARTHIAN VIEW. While Barth does speak of justification as a momentary act, yet he does not regard it as an act accomplished once for all, and which is then followed by sanctification. According to him justification and sanctification go hand in hand all along the line. Pauck says that according to Barth justification is not a growth or an ethical development; it occurs ever anew, whenever man has reached the point of complete despair as to the beliefs and values upon which he has built his life. Thurneysen also rejects the view that justification takes place once for all calls it the view of Pietism, and claims that it is fatal to the doctrine of the Reformation.


  1. Cf. his De Rechtvaardigmaking Van Eeuwigheid, p. 20.
  2. Art. XXII.
  3. Questions 60 and 61.


Louis Berkhof (1873-1957) was born in the Netherlands and emigrated as a child to the United States where his family joined the Christian Reformed Church. His theological training began at Calvin Seminary in Grand Rapids, Michigan. He then went on to study at Princeton Seminary. After briefly serving as a pastor of a local congregation he was called to teach at Calvin Seminary in 1906 where he remained for three decades. His magnum opus was the still popular, Reformed Dogmatics (Systematic Theology) publishsed by Eerdmans. This work was condensed into the Manual of Christian Doctrine, 1933. He was also the author of The History of Christian Doctrines, published by the Banner of Truth Trust.

This article is taken from Berkhof’s Systematic Theology, Eerdmans: Grand Rapids, 1972, pp. 517-525



What concern have we in the sins of the day wherein we live? – John Owen

March 27, 2011 Comments off

Discourse III

Question. What concern have we in the sins of the day wherein we live?

Answer. All sins may be referred to two heads:— First, Irreligion. Secondly, Immorality.

First. Irreligion; and that may be reduced to two heads, — atheism and false worship: you may add, also, particularly, the contempt of all instituted worship. It takes up much of the sins against the first table; however, at present I shall only speak of the first of them:— As to atheism, then, it may be no age can parallel that wherein we live, considering all the ways whereby the atheism of man’s heart may discover itself. For, take it absolutely, and in the seat of it, it is found only in the heart of man; unless some one or other prodigious instance breaks out sometime, as we have had in our days: but otherwise, “The fool hath said in his heart, There is no God.” The heart is the seat of atheism. But we consider the ways whereby this atheism may and doth manifest itself:—

(1.) By horrid, cursed, blasphemous swearing; which is a contempt of the name of God. And when did it ever more abound in this nation?

2.) By reproaching of the Spirit of God. Perhaps this is the peculiar sin of the nation at this day; and that the like hath not been known or heard of in any nation under the sun.

(3.) By scoffing at all holy things; — at the Scriptures, — at every thing that carries a reverence and fear of God; so that a man who dares profess a fear of God in what he doth, makes himself a scorn.

(4.) Contempt of all God’s providential warnings is another proof of atheism. Never had a nation more warnings from God’s providence, nor ever were they more despised. These things, brethren, are not done in a corner; they are perpetrated in the face of the sun. The steam of them darkens the whole heaven, and they abound more and more every day.

Secondly. Shall we go to the other head, — namely, Immorality, — and see how it is there? It would be an endless thing, to go over the sins that reign among us: oppression, blood, uncleanness, sensuality, drunkenness, — all to the height, raging and reigning in the nation. I mention these things as a matter to be bewailed before the Lord by us this day; and we ought to be affected with the consideration of them.

Unto this great prevalency and predominancy of sin in the whole nation, there is added a strange and unspeakable security. The truth is, men were a little awakened one while in the nation. When the judgments of God — the pestilence, the fire, the sword, and the year after, another warning from heaven — were upon us, then there was a little awakening, like a man out of a dead sleep, that lifts up his head, and rubs his eyes for a time. But I can say this, that it is now towards forty years since God enabled me to observe something in the world; and, to my knowledge, I never observed this nation in that state of security wherein it is at this day. For, even in former times, there were warnings continually that God had a controversy with the nation; and those that had any fear of God spake one to another about it; and we saw and found their warnings were not in vain.

But here is now a general security. Men complain of straits, want, poverty, and the like; but as to any thing wherein God hath to do with the world, either my observation doth greatly deceive me, or I never saw, I think, so general a security as at this day in this nation. And this security hath reached us all, — even the churches of God themselves.

These things are matter of fact. The whole question is, Whether we are greatly to be concerned in these things or not? “They are the sins of wicked men, and they are the sins of the persecutors of God’s people, and the like; and what have we to do with them?”

The psalmist of old said, that “rivers of waters ran down his eyes, because men did not keep the law of God.” And you know that God doth set a special mark upon those, not that are free from the abominations of the age, but upon those that mourn for the abominations that are in the midst of us. It will not be enough for us, that we are free from those abominations, unless we are found to mourn for them. Brethren, our own hearts know we are guilty in this matter, and that we had need seek the face of God this day to give us a deeper sense of these things than we have obtained.

The name of God is blasphemed, the Spirit of God reproached, a flood of iniquity spreads itself over the nation, the land of our nativity, over the inheritance of Christ, over a nation professing the reformed religion; — all things go backward, — every thing declines. Indeed, brethren, if you will not, I do acknowledge here before you, and to my own shame, I have great guilt upon me in this matter, that I have not been sensible of the abominations of the nation, so as to mourn for them and be humbled for them, as I ought to have been. And you will do well to search your hearts, and consider how it is with you; — whether indeed you have been affected with these things; or whether you have not thought all is well, while all hath been well with yourselves and families, and, it may be, with the church, that may have no trouble upon that account. The security that is upon the nation is dismal; and, I may say, I see no way or means whereby the nation should be freed from this security. The conduct of the ministry, which they are under generally, is not able to free them from this security; nor the dispensation of the word: [so] that it seems to be a security from God to lead on the nation to judgment; the means for the removal of it and the awakening of us being laid aside.

And if it comes this way, or that way, any way, though we see not the morning of it, you will find yourselves concerned in it. — “Who may abide the day of his coming?”

We may do well, brethren, to consider the state of the church of God in the world, among ourselves, and our own condition. I need not tell you how it is in the world; but this I can say, that to my apprehensions, the interest of Christ and the gospel was never so fast going down in the world since it came into it, as at this day. I will give you my reason of what I say: When the gospel was first planted and brought into the world, the devil was not able to bring the church into its apostasy, under six, or seven, or eight hundred years, and that by degrees. Since the time of the Reformation, the church was progressive for about seventy years; it stood at a stay about the same proportion of time; and ever since, it hath been going backward, straitened in all places: the power of it decays, and the peace of it is taken away, and destruction everywhere seems to lie at the door.

Many, indeed, are in great misery and distress: some I have heard of lately sold for slaves, for the testimony of their conscience. How is it with the church of Christ in this nation? Truly, some [are] in great poverty, in great affliction, in great distress; and I am afraid we and others have not hearts to relieve them, as we ought to do, in a due manner: however, let us help them with our prayers.

And that which is worst of all, there seems to me, I must acknowledge it, to be a very great decay in all churches of Christ in the nation, especially among those of us who have had most peace, most prosperity. That which we call zeal for God is almost quite lost among us. Some of us have almost forgot whether there be such a thing as the cause and interest of Christ in the world. We who have cried and prayed about it, and had it upon our hearts, have sat down in our narrow compass, and almost forgot there is such a thing as the interest of Christ in the world, so as to have an active zeal for the ordinances of God according to rule, as God requires of us. Our primitive love, — how is it decayed! Value of the ordinances of Christ, and the society of his people for edification, — how cold are we grown in these things! How little is the church society upon our hearts, which some of us remember when it was the very joy of our souls! Truly we have reason to lift up our cry to God, that he would return and visit the churches, and pour out a new, fresh, reviving spirit upon them, that we fall not under the power of these decays till we come to formality, and God withdraws himself from us, and leaves us; which he seems to be at the very point of doing.

Then, brethren, let us remember our own church; that God would in an especial manner revive the spirit of life, power, and holiness among us; that he would be pleased to help the officers of the church to discharge their duty, and not suffer them to fall under any decay of grace or gifts, unfitting of them to the discharge of their office to the edification of the church; that he would give them also to beware and take heed of formality as to the exercise of gifts in their administration; and that he would take care of us, since we are apt to fall under these things. Let us pray that we may be acted by the Spirit of God, and enlivened by the grace of God, in all things we do.

Have any of us any particular occasions in reference to temptations, trials, and troubles? — we may bear it upon our hearts to the Lord this day. This is much better than by multiplying a company of formal bills. The Lord help us to know the plague of our own hearts, and to be enabled to plead with the Lord, upon this opportunity, for grace and mercy to help us in every time of need!

Source: Several practical cases of conscience resolved

Messianic Jews’ testimonies

March 23, 2011 Comments off

The old man must be killed, not “rehabilitated” – Philpot

March 19, 2011 Comments off

“That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” John 3:6

There is no promise made that we shall be set free in this life from the in-being and the in-working of sin. Many think that they are to become progressively holier and holier, that sin after sin is to be removed gradually out of the heart, until at last they are almost made perfect in the flesh. But this is an idle dream, and one which, sooner or later in the case of God’s people, will be rudely and roughly broken to pieces. Nature will ever remain the same; and we shall ever find that the flesh will lust against the spirit. Our Adam nature is corrupt to the very core. It cannot be mended, it cannot be sanctified, it is at the last what it was at the first, inherently evil, and as such will never cease to be corrupt till we put off mortality, and with it the body of sin and death. All we can hope for, long after, expect and pray for, is, that this evil nature may be subdued, kept down, mortified, crucified, and held in subjection under the power of grace; but as to any such change passing upon it or taking place in it as to make it holy, it is but a pharisaic delusion, which, promising a holiness in the flesh, leaves us still under the power of sin, whilst it opposes with deadly enmity that true sanctification of the new man of grace, which is wrought by a divine power, and is utterly distinct from any fancied holiness in the flesh, or any vain dream of its progressive sanctification.

Of the state of the elect at the last day of judgement – William Perkins

March 10, 2011 Comments off

The last day of judgement shall be on this manner:

I. Immediately before the coming of Christ [1], the powers of heaven shall be shaken: the Sun and Moon shall be darkened, and the stars shall fall from heaven:[2] at which sight the elect then living shall rejoice, but the reprobate shall shake every joint of them.

[1] Mat 24:29  Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

Mat 24:30  And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

[2] Luk 21:26  Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.

Luk 21:28  And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

2Ti 4:8  Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

II. Then the heavens, being all set on fire, shall with a noise, like to that of chariot wheels, suddenly pass away, and the elements, with the earth, and all therein, shall be dissolved with fire.

2Pe 3:12  Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

2Pe 3:13  Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

At the same time, when as all these things shall come to pass, the sound of the last trumpet shall be heard [1], sounded by the Archangel [2]. And Christ shall come suddenly in the clouds , with power, and glory, and a great traine of Angels.

[1] Mat 24:31  And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

1Th 4:16  For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

[2] Mat 24:30, 1Th 4:17  Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

III. Now at the sound of the trumpet the elect, which were dead, shall arise with their bodies: and those very bodies which were turned to dust, and one part rent from another, shall by the omnipotent power of God be restored, and the souls of them shall descend from heaven, and be brought again into those bodies. As for [1] them which then shall be alive, they shall be changed in the twinkling of an eye, and this mutation shall be instead of death; and at that time, the bodies shall receive their full redemption:[2] and all the bodies of the elect shall be made like the glorious body of Christ Jesus, and therefore shall be spiritual, immortal, glorious, and free from all infirmity;

[1] 1Co 15:51  Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
1Co 15:52  In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

[2] 1Co 15:43  It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:

1Co 15:44  It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

IV. Last of all, when they are all convented before the tribunal seat of Christ, he will forthwith place the elect, severed from the reprobate, and taken up into the air, at his right hand, and so them being written in the book of life, will he pronounce this sentence: Come ye blessed of my Father, posess the kingdom prepared for you from the foundations of the world. Math. 25:33. He shall set the sheep on his right hand, and the goats on the left. 1Thess 4:17, Rev 20:15  And whosoever was not found written in the book of life was cast into the lake of fire.

Excepted from

Philpot devotional – Romans 6:17

March 9, 2011 Comments off

“But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.” Romans 6:17

What reason have we to bless God that he so instructed his Apostle to set forth how a sinner is justified! For how could we have attained to the knowledge of this mystery without divine revelation? How could we know in what way God could be just, and yet the justifier of the ungodly? How could we see all the perfections of God harmonizing in the Person and work of Jesus, his law maintained in all its rigid purity and strictest justice, and yet mercy, grace, and love to have full play in a sinner’s salvation?

But the Spirit of God led Paul deeply into this blessed subject; and especially in the Epistle to the Romans does he trace out this grand foundation truth with such clearness, weight, and power, that the Church of God can never be sufficiently thankful for this portion of divine revelation. His grand object is, to shew how God justifies the ungodly by the blood and obedience of his dear Son; so that “as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” He declares that “the righteousness of God is unto and upon all them that believe;” and that “through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood,” he pardons the sinner, justifies the ungodly, and views him as righteous in the Son of his love. In opening up this subject, the Apostle (Romans 5) traces up this justification to the union of the Church with her covenant Head; shews us her standing in Christ as well as in Adam; and that all the miseries which she derives from her standing in the latter are overbalanced by the mercies that flow from her standing in the former; winding up with that heart-reviving truth, that “where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life.”

This then is a “form of doctrine,” or mould of teaching, into which the soul is delivered when it is brought into a heart-felt reception of, and a feeling acquaintance with it; and by being led more or less into the experimental enjoyment of it, is favoured with a solemn acquiescence in, and a filial submission to it, as all its salvation and all its desire. And as the mould impresses its image upon the moist plaster or melted metal poured into it, so the heart, softened and melted by the blessed Spirit’s teaching, receives the impress of this glorious truth with filial confidence, feels its sweetness and power, and is filled with a holy admiration of it as the only way in which God can justify an ungodly wretch, not only without sacrificing any one attribute of his holy character, but rather magnifying thereby the purity of his nature, and the demands of his unbending justice.

JC PHILPOT – 1802-1869

Philpot – Of faith, by grace

March 7, 2011 Comments off

“Therefore it is of faith, that it might be by grace.” Romans 4:16

Of faith we read expressly that “it is the gift of God.” This is the grand master-grace of the soul; it is the grand wheel which moves every other wheel in the heart; it is the eye, the ear, the hand of the new man of grace. Only so far as we have faith, and the Lord draws out this faith in exercise, have we any true spiritual feeling. But what makes me prize the gift of faith? It is knowing so much and so painfully the inbeing and inworking of unbelief. Is not this the case naturally? What makes me prize health? It is having a poor, weakly tabernacle. What makes me prize rest? Fatigue. What makes me prize ease? It is pain. What makes me prize food? It is hunger. What makes me prize the cup of cold water? It is thirst. By these feelings, I not only know the reality by the want of it, but also enjoy the blessing when communicated.

It is just so spiritually, as naturally. What can I know of faith, except I am exercised (and exercised I am more or less daily) by the workings of unbelief, infidelity, questionings of the reasoning mind, and all the spawn of an unbelieving heart? As the soul is tossed up and down, (and often, it is tossed up and down on this sea of unbelief,) it learns to prize the harbour of faith.

And when the Lord mercifully communicates a little faith to the soul, and faith begins to realise, feel, experience, and feed upon the truth as it is in Jesus, then we know what faith is by the possession of it.

What a mercy it is that the Lord has the gift of faith to bestow! Here are poor souls toiling, troubling, labouring, groaning, sighing, oppressed with unbelief, that great giant in the heart, who has slain his thousands and tens of thousands. How our souls sometimes sink down under this wretched unbelief! But how we prize the faith all the more when it comes! How all the sinkings make the risings higher, and all the sadness makes the change more blessed! As the tossings to and fro of the sailor upon the sea, with all the perils and sufferings of the voyage, make the calm harbour so pleasant; so all the tossing up and down of unbelief endears the holy calm of living faith to the soul.

JC PHILPOT – 1802-1869