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Posts Tagged ‘Creator’

Christ the Creator, Preserver, Redeemer, and Searcher of hearts

November 12, 2014 1 comment

calvin.jpg_7MA21605611-0015Christ the Creator, Preserver, Redeemer, and Searcher of hearts.
Therefore, the Eternal God.

12. The divinity of Christ, if judged by the works which are ascribed to him in Scripture, becomes still more evident. When he said of himself, “My Father worketh hitherto, and I work,” the Jews, though most dull in regard to his other sayings, perceived that he was laying claim to divine power. And, therefore, as John relates, (John 5:17,) they sought the more to kill him, because he not only broke the Sabbath, but also said that God was his Father, making himself equal with God. What, then, will be our stupidity if we do not perceive from the same passage that his divinity is plainly instructed? To govern the world by his power and providence, and regulate all things by an energy inherent in himself, (this an Apostle ascribes to him, Hebrews 1:3,) surely belongs to none but the Creator. Nor does he merely share the government of the world with the Father, but also each of the other offices, which cannot be communicated to creatures. The Lord proclaims by his prophets “I, even I, am he that blotteth out thy transgressions for mine own sake,” (Isaiah 43:25.) When, in accordance with this declaration, the Jews thought that injustice was done to God when Christ forgave sins, he not only asserted, in distinct terms, that this power belonged to him, but also proved it by a miracle, (Matthew 9:6.) We thus see that he possessed in himself not the ministry of forgiving sins, but the inherent power which the Lord declares he will not give to another. What! Is it not the province of God alone to penetrate and interrogate the secret thoughts of the heart? But Christ also had this power, and therefore we infer that Christ is God.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 13-Henry Beveridge Translation

Objection answered-the Word began to be when the creating God spoke

October 15, 2014 1 comment

calvin.jpg_7MA21605611-0015Objection, that the Logos began to be when the creating God spoke.
Answer confirmed by Scripture and argument.

8. Here an outcry is made by certain men, who, while they dare not openly deny his divinity, secretly rob him of his eternity. For they contend that the Word only began to be when God opened his sacred mouth in the creation of the world. Thus, with excessive temerity, they imagine some change in the essence of God. For as the names of God, which have respect to external work, began to be ascribed to him from the existence of the work, (as when he is called the Creator of heaven and earth,) so piety does not recognize or admit any name which might indicate that a change had taken place in God himself. For if any thing adventitious took place, the saying of James would cease to be true, that “every good gift, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning,” (James 1:17.) Nothing, therefore, is more intolerable than to fancy a beginning to that Word which was always God, and afterwards was the Creator of the world. But they think they argue acutely, in maintaining that Moses, when he says that God then spoke for the first time, must be held to intimate that till then no Word existed in him. This is the merest trifling. It does not surely follow, that because a thing begins to be manifested at a certain time, it never existed previously. I draw a very different conclusion. Since at the very moment when God said, “Let there be light,” the energy of the Word-was immediately exerted, it must have existed long before. If any inquire how long, he will find it was without beginning. No certain period of time is defined, when he himself says, “Now O Father, glorify thou me with thine own self with the glory which I had with thee before the world was,” (John 17:5.) Nor is this omitted by John: for before he descends to the creation of the world, he says, that “in the beginning was the Word, and the Word was with God.” We, therefore, again conclude, that the Word was eternally begotten by God, and dwelt with him from everlasting. In this way, his true essence, his eternity, and divinity, are established.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 13-Henry Beveridge Translation

All blessings are gifts and we have no claim to them by our own merit

September 22, 2014 1 comment

SpurgeonWe must assume, before we commence our discourse, one thing certain, namely, that all blessings are gifts and that we have no claim to them by our own merit. This I think every considerate mind will grant. And this being admitted, we shall endeavor to show that He has a right, seeing they are His own to do what He wills with them — to withhold them wholly if He pleaseth — to distribute them all if He chooseth — to give to some and not to others — to give to none or to give to all, just as seemed good in His sight. “Is it not lawful for me to do what I will with mine own?”

Charles H. Spurgeon-Sermon-Divine Sovereignty-Delivered May 4 1856

Is it not lawful for God to do what he will with his own?

September 1, 2014 1 comment

Spurgeon 1“Is it not lawful for me to do what I will with mine own?” (Matthew 20:15).

The householder says, “Is it not lawful for me to do what I will with mine own?” and even so does the God of Heaven and earth ask this question of you this morning, “Is it not lawful for me to do what I will with mine own?”

Charles H. Spurgeon-Sermon-Divine Sovereignty-Delivered May 4 1856

Predestination is to be preached because the grace of God (which stands opposed to all human worthiness) cannot be maintained without it

Chapter V

SHOWING THAT THE SCRIPTURE DOCTRINE OF PREDESTINATION SHOULD BE OPENLY
PREACHED AND INSISTED ON, AND FOR WHAT REASONS.

UPON the whole, it is evident that the doctrine of God’s eternal and unchangeable predestination should neither be wholly suppressed and laid aside, nor yet be confined to the disquisition of the learned and speculative only; but likewise should be publicly taught from the pulpit and the press, that even the meanest of the people may not be ignorant of a truth which reflects such glory on God, and is the very foundation of happiness to man. Let it, however, be preached with judgment and discretion, 1:e., delivered by the preacher as it is delivered in Scripture, and no otherwise. By which means, it can neither be abused to licentiousness nor misapprehended to despair, but will eminently conduce to the knowledge, establishment, improvement and comfort of them that hear. That predestination ought to be preached, I thus prove:-

II.-Predestination is to be preached because the grace of God (which stands opposed to all human worthiness) cannot be maintained without it. The excellent St. Augustine makes use of this very argument. “If,” says he, “these two privileges (namely, faith itself and final perseverance in faith) are the gifts of God, and if God foreknew on whom He would bestow these gifts (and who can doubt of so evident a truth?), it is necessary for predestination to be preached as the sure and invincible bulwark of that true grace of God, which is given to men without any consideration of merit.”* Thus argued St. Augustine against the Pelagians, who taught that grace is offered to all men alike; that God, for His part, equally wills the salvation of all, and that it is in the power of man’s free-will to accept or reject the grace and salvation so offered. Which string of errors do, as Augustine justly observes, centre in this grand point, gratiam secundum nostra merita dari:that God’s grace is not free, but the fruit of man’s desert.

* De Bono Persever. cap. 21.

Now the doctrine of predestination batters down this delusive Babel of free-will and merit. It teaches us that, if we do indeed will and desire to lay hold on Christ and salvation by Him, this will and desire are the effect of God’s secret purpose and effectual operation, for He it is who worketh in us both to will and to do of His own good pleasure, that he that glorieth should glory in the Lord. There neither is nor can be any medium between predestinating grace and salvation by human merit. We must believe and preach one or the other, for they can never stand together. No attempts to mingle and reconcile these two incompatible opposites can ever succeed, the apostle himself being judge. “If (says he) it (namely, election) be by grace, then is it no more of works, otherwise grace is no more grace:but, if it be of works, then be it no more grace; otherwise work is no more work” (Rom 11:6). Exactly agreeable to which is that of St. Augustine:”Either predestination is to be preached as expressly as the Scriptures deliver it, namely, that with regard to those whom He hath chosen, ‘the gifts and calling of God are without repentance,’ or we must roundly declare, as the Pelagians do, that grace is given according to merit.”* Most certain it is that the doctrine of gratuitous justification through Christ can only be supported on that of our gratuitous predestination in Christ, since the latter is the cause and foundation of the former.

* De Bono Persever. cap. 16.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

God from eternity elected some and rejected the rest

April 18, 2014 2 comments

Chapter IV

OF REPROBATION OR PREDESTINATION AS IT RESPECTS THE UNGODLY.

FROM what has been said in the preceding chapter concerning the election of some, it would unavoidably follow, even supposing the Scriptures had been silent about it, that there must be a rejection of others, as every choice does, most evidently and necessarily, imply a refusal, for where there is no leaving out there can be no choice. But beside the testimony of reason, the Divine Word is full and express to our purpose; it frequently, and in terms too clear to be misunderstood, and too strong to be evaded by any who are not proof against the most cogent evidence, attests this tremendous truth, that some are “of old fore-ordained to condemnation.” I shall, in the discussion of this awful subject, follow the method hitherto observed, and throw what I have to say into several distinct positions supported by Scripture.

POSITION 8. -Notwithstanding God did from all eternity irreversibly choose out and fix upon some to be partakers of salvation by Christ and rejected the rest (who are therefore termed by the apostle, the refuse, or those that remained and were left out), acting in both according to the good pleasure of His own sovereign will, yet He did not herein act an unjust, tyrannical or cruel part, nor yet show Himself a respecter of persons.

(1) He is not unjust in reprobating some, neither can He be so, for “the Lord is holy in all His ways and righteous in all His works” (Psa 145:7). But salvation and damnation are works of His, consequently neither of them is unrighteous or unholy. It is undoubted matter of fact that the Father draws some men to Christ and saves them in Him with an everlasting salvation, and that He neither draws nor saves some others; and if it be not unjust in God actually to forbear saving these persons after they are born, it could not be unjust in Him to determine as much before they were born. What is not unjust for God to do in time, could not, by parity of argument, be unjust in Him to resolve upon and decree from eternity. And, surely, if the apostle’s illustration be allowed to have any propriety, or to carry any authority, it can no more be unjust in God to set apart some for communion with Himself in this life and the next, and to set aside others according to His own free pleasure, than for a potter to make out of the same mass of clay some vessels for honourable and others for inferior uses. The Deity, being absolute Lord of all His creatures, is accountable to none for His doings, and cannot be chargeable with injustice for disposing of His own as He will.

(2) Nor is the decree of reprobation a tyrannical one. It is, indeed, strictly sovereign; but lawful sovereignty and lawless tyranny are as really distinct and different as any two opposites can be. He is a tyrant, in the common acceptation of that word, who (a) either usurps the sovereign authority and arrogates to himself a dominion to which he has no right, or (b) who, being originally a lawful prince, abuses his power and governs contrary to law. But who dares to lay either of these accusations to the Divine charge? God as Creator has a most unquestionable and unlimited right over the souls and bodies of men, unless it can be supposed, contrary to all Scripture and common sense, that in making of man He made a set of beings superior to Himself and exempt from His jurisdiction. Taking it for granted, therefore, that God has an absolute right of sovereignty over His creatures, if He should be pleased (as the Scriptures repeatedly assure us that He is) to manifest and display that right by graciously saving some and justly punishing others for their sins, who are we that we should reply against God?

Neither does the ever-blessed Deity fall under the second notion of a tyrant, namely, as one who abuses his power by acting contrary to law, for by what exterior law is HE bound, who is the supreme Law giver of the universe? The laws promulgated by Him are designed for the rule of our conduct, not of His.

Should it be objected that “His own attributes of goodness and justice, holiness and truth, are a law to Himself,” I answer that, admitting this to be the case, there is nothing in the decree of reprobation as represented in Scripture, and by us from thence, which clashes with any of those perfections. With regard to the Divine goodness, though the non-elect are not objects of it in the sense the elect are, yet even they are not wholly excluded from a participation of it. They enjoy the good things of providence in common with God’s children, and very often in a much higher degree. Besides, goodness, considered as it is in God, would have been just the same infinite and glorious attribute, supposing no rational beings had been created at all or saved when created. To which may be added, that the goodness of the Deity does not cease to be infinite in itself, only because it is more extended to some objects than it is to others. The infinity of this perfection, as residing in God and coinciding with His essence, is sufficiently secured, without supposing it to reach indiscriminately to all the creatures He has made. For, was this way of reasoning to be admitted, it would lead us too far and prove too much, since, if the infinity of His goodness is to be estimated by the number of objects upon which it terminates, there must be an absolute, proper infinity of reasonable beings to terminate that goodness upon; consequently it would follow from such premises either that the creation is as truly infinite as the Creator, or, if otherwise, that the Creator’s goodness could not be infinite, because it has not an infinity of objects to make happy. *

* The late most learned and judicious Mr. Charnock has, in my judgment at least, proved most clearly and satisfactorily that the exclusion of some individual persons from a participation of saving grace is perfectly consistent with God’s unlimited goodness. He observes that “the goodness of the Deity is infinite and circumscribed by no limits. The exercise of His goodness may be limited by Himself, but His goodness, the principle, cannot, for, since His essence is infinite, and His goodness is not distinguished from His essence, it is infinite also. God is necessarily good in His nature, but free in His communications of it. He is necessarily good, affective, in regard of His nature, but freely good, effective, in regard of the effluxes of it to this or that particular subject He pitcheth upon. He is not necessarily communicative of His goodness, as the sun of its light or a tree of its cooling shade, which chooses not its objects, but enlightens all indifferently without variation or distinction: this were to make God of no more understanding than the sun, which shines not where it pleases, but where it must. He is an understanding agent, and hath a sovereign right to choose His own subjects. It would not be a supreme if it were not a voluntary goodness. It is agreeable to the nature of the Highest Good to be absolutely free, and to dispense His goodness in what methods and measures He pleases, according to the free determinations of His own will, guided by the wisdom of His mind and regulated by the holiness of His nature. He will be good to whom He will be good. When He doth act, He cannot but act well; so far it is necessary yet He may act this good or that good, to this or that degree; so it is free. As it is the perfection of His nature, it is necessary; as it is the communication of His bounty, it is voluntary. The eye cannot but see if it be open, yet it may glance on this or that colour, fix upon this or that object, as it is conducted by the will. What necessity could there be on God to resolve to communicate His goodness [at all]? It could not be to make Himself better by it, for he had [before] a goodness incapable of any addition. What obligation could there be from the creature? Whatever sparks of goodness any creature hath are the free effusions of God’s bounty, the offsprings of his own inclination to do well, the simple favour of the donor. God is as unconstrained in His liberty in all His communications as [He is] infinite in His goodness the fountain of them.” Charnock’s Works, Vol.1, p. 583, etc. With whom agrees the excellent Dr. Bates, surnamed, for his eloquence, the silver-tongued, and who, if he had a silver tongue, had likewise a golden pen. “God,” says he, “is a wise and free agent, and as He is infinite in goodness, so the exercise of it is voluntary, and only so far as He pleases.” -Harm. of Divine Attrib., chap. 3.

Lastly, if it was not incompatible with God’s infinite goodness to pass by the whole body of fallen angels and leave them under the guilt of their apostasy, much less can it clash with that attribute to pass by some of fallen mankind and resolve to leave them in their sins and punish them for them. Nor is it inconsistent with Divine justice to withhold saving grace from some, seeing the grace of God is not what He owes to any. It is a free gift to those that have it, and is not due to those that are without it; consequently there can be no injustice in not giving what God is not bound to bestow. There is no end of cavilling at the Divine dispensations if men are disposed to do it. We might, with equality of reason, when our hand is in, presume to charge the Deity with partiality for not making all His creatures angels because it was in His power to do so, as charge Him with injustice for not electing all mankind. Besides, how can it possibly be subversive of His justice to condemn, and resolve to condemn, the non-elect for their sins when those very sins were not atoned for by Christ as the sins of the elect were? His justice in this case is so far from hindering the condemnation of the reprobate that it renders it necessary and indispensable. Again, is the decree of sovereign preterition and of just condemnation for sin repugnant to the Divine holiness? Not in the least, so far from it, that it does not appear how the Deity could be holy if He did not hate sin and punish it. Neither is it contrary to His truth and veracity. Quite the reverse. For would not the Divine veracity fall to the ground if the finally wicked were not condemned?

(3) God, in the reprobation of some, does not act a cruel part. Whoever accused a chief magistrate of cruelty for not sparing a company of atrocious malefactors, and for letting the sentence of the law take place upon them by their execution? If, indeed, the magistrate pleases to pity some of them and remit their penalty, we applaud his clemency, but the punishment of the rest is no impeachment of his mercy. Now, with regard to God, His mercy is free and voluntary. He may extend it to and withhold it from whom He pleases (Rom 9:15,18), and it is sad indeed if we will not allow the Sovereign, the all-wise Governor of heaven and earth, the same privilege and liberty we allow to a supreme magistrate below.

(4) Nor is God, in choosing some and rejecting others, a respecter of persons. He only comes under that title who, on account of parentage, country, dignity, wealth, or for any other external consideration *, shows more favour to one person than to another. But that is not the case with God. He considers all men as sinners by nature, and has compassion not on persons of this or that sect, country, sex, age or station in life, because they are so circumstanced, but on whom, and because, He will have compassion. Pertinent to the present purpose is that passage of St. Augustine:+ “Forasmuch as some people imagine that they must look on God as a respecter of persons if they believe that without any respect had to the previous merits of men, He hath mercy on whom He will, and calls whom it is His pleasure to call, and makes good whom He pleases. The scrupulousness of such people arises from their not duly attending to this one thing, namely, that damnation is rendered to the wicked as a matter of debt, justice and desert, whereas the grace given to those who are delivered is free and unmerited, so that the condemned sinner cannot allege that he is unworthy of his punishment, nor the saint vaunt or boast as if he was worthy of his reward. Thus, in the whole course of this procedure, there is no respect of persons. They who are condemned and they who are set at liberty constituted originally one and the same lump, equally infected with sin and liable to vengeance. Hence the justified may learn from the condemnation of the rest that that would have been their own punishment had not God’s free grace stepped in to their rescue.”

* prosopolapsia, Personae acceptio, quum magis huic favemus, quam illi, ob circumstantiam aliquam, ceu qualitatem, externam, ei adhaerentem; puta genus, dignitatem, opes, patriam, etc. Scapula, in voc. So that elegant, accurate and learned Dutch divine, Laurentius:Haec vero est, quando persona personae praefertur ex causa indebita:puta, si judez absolvat reum, vel quia dives est, vel quia potens, vel quia magistratus est, vel quia amicus et propinquus est, etc. “That is respect of persons, when one man is preferred to another on some sinister and undue account, as when a judge acquits a criminal merely because he is rich, or powerful, or is his friend or relation, etc.” – Comment. in Epist. Jacob, p .92. Now, in the matter of election and preterition, God is influenced by no such motives, nor indeed by any exterior inducement or any motive, extra se, out of Himself. He does not, for instance, condemn any pennons on account of their poverty. But, on the reverse, hath chosen many who are poor in this world (James 2:5). Nor does He condemn any for being rich, for some, even of the mighty and noble, are called by His grace (1Co 1:26). He does not respect any man’s parentage or country, for the elect will be “gathered together from the four winds, from under one end of heaven to the other” (Mat 24:31), and He hath redeemed to Himself a select number “out of every kindred and tongue, and people, and nation” (Rev 5:9; 7:9). So far is God from being in any sense a respecter of persons, that in Christ Jesus, there is neither Jew nor Greek, bond nor free, male nor female (Gal 3:28). He does not receive one nor reject another merely for coming or not coming under any of these characters. His own sovereign will, and not their external or internal circumstances, was the sole rule by which He proceeded in appointing some to salvation and decreeing to leave others in their sins. So that God is not herein a respecter of their persons, but a respecter of Himself and His own glory. And as God is no respecter of persons because He chooses some as objects of His favour and omits others, all being on a perfect equality, so neither does it follow that He is such from His actually conferring spiritual and eternal blessings on the former and denying them to the latter, seeing these blessings are absolutely His own, and which He may, therefore, without injustice, give or not give at His pleasure. Dr. Whitby himself, though so strenuous an adversary to everything that looks like predestination, yet very justly observes (and such a concession from such a pen merits the reader’s attention):”Locum non habet [scil. prosopolapsia] in bonis mere liberis et gratuitis:neque iis. in quibus, unum alteri praeferre, nostri arbitrii out privilegii est.” -Ethic. Compend., 1.2, c. 5, sect. 9, 1:e., “The bestowing [and consequently the withholding] of such benefits, as are merely gratuitous and undeserved, does not argue respect of persons; neither is it respect of persons to prefer one before another when we have a right and it is our pleasure so to do.” I shall only add the testimony of Thomas Aquinas, a man of some genius and much application, who, though in very many things a laborious trifler, was yet, on some subjects, a clear reasoner and judicious writer. His words are:” Duplex est datio; una quidem pertinens ad justitiam; qua scilicet, aliquis dat alicui quod ei debetur; et circa tales dationes attenditur personarum acceptio. Alia est datio ad liberalitatem pertinens; qua, scilicet, gratis datur alicui quod ei non debetur. Et talis est Collatio munerum gratiae, per quae peccatores assumuntur a Deo. Et, in hac donatione, non habet locum personarum acceptio; quia quilibet, absque injustitia, potest do suo dare quantum vult, at cui vult:secundum illud (Mat 20:). Annon licet mihi quod volo facere? tolle quod tuum est et vade,” 1:e., “There is a twofold rendering or giving, the one a matter of justice, whereby that is paid to a man which was due to him. Here it is possible for us to act partially and with respect of persons.” [Thus, for example’s sake, if I owe money to two men, one of whom is rich, the other poor, and I pay the rich man because he has it in his power to sue me, but defraud the other because of his inability to do himself justice, I should be a respecter of persons. But as Aquinas goes on]:”There is a second kind of rendering or giving, which is a branch of mere bounty and liberality, by which that is freely bestowed on any man which was not due to him: such are the gifts of grace whereby sinners are received of God. In the bestowment of grace respect of persons is absolutely out of the question, because everyone may, and can, without the least shadow of injustice, give as much of his own as he will and to whom he will, according to that passage in Mat 20:, ‘Is it not lawful for me to do what I will [with my own]? take up that which is thine and go thy way.'” -Aquin. Summ. Theol. 2-2dae Qu. 63, A. 1. On the whole it is evident that respect of persons can only have place in matters of justice, and is but another name for perversion of justice, consequently it has nothing to do with matters of mere goodness and bounty, as all the blessings of grace and salvation are.

+ Tom. 2, Epist. 105, ad Sixtum Presb.

Before I conclude this head, I will obviate a fallacious objection very common in the mouths of our opponents. “How,” they say, “is the doctrine of reprobation reconcilable with the doctrine of a future judgment?” To which I answer that there need be no pains to reconcile these two, since they are so far from interfering with each other that one follows from the other, and the former renders the latter absolutely necessary. Before the judgment of the great day, Christ does not so much act as the Judge of His creatures as their absolute Lord and Sovereign. From the first creation to the final consummation of all things He does, in consequence of His own eternal and immutable purpose (as a Divine Person), graciously work in and on His own elect, and permissively harden the reprobate. But when all the transactions of providence and grace are wound up in the last day, He will then properly sit as Judge, and openly publish and solemnly ratify, if I may so say, His everlasting decrees by receiving the elect, body and soul, into glory, and by passing sentence on the non-elect (not for their having done what they could not help, but) for their wilful ignorance of Divine things and their absolute unbelief, for their omissions of moral duty and for their repeated iniquities and transgressions.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

Evening Praise

Giver of all, another day is ended and I take my place beneath my great redeemer’s cross, where healing streams continually descend, where balm is poured into every wound, where I wash anew in the all-cleansing blood, assured that Thou seest in me no spots of sin. Yet a little while and I shall go to Thy home and be no more seen; help me to gird up the loins of my mind, to quicken my step, to speed as if each moment were my last, that my life be joy, my death glory.

I thank Thee for the temporal blessings of this world—the refreshing air, the light of the sun, the food that renews strength, the raiment that clothes, the dwelling that shelters, the sleep that gives rest, the starry canopy of night, the summer breeze, the flowers’ sweetness, the music of flowing streams, the happy endearments of family, kindred, friends. Things animate, things inanimate, minister to my comfort. My cup runs over. Suffer me not to be insensible to these daily mercies. Thy hand bestows blessings: Thy power averts evil. I bring my tribute of thanks for spiritual graces, the full warmth of faith, the cheering presence of Thy Spirit, the strength of Thy restraining will, Thy spiking of hell’s artillery. Blessed be my sovereign Lord!

Taken from The Valley of Vision: A Collection of Puritan Prayers & Devotions, edited by Arthur Bennett. Reformatted by Eternal Life Ministries.

Divine Support

Thou art the blessed God, happy in Thyself, source of happiness in Thy creatures, my maker, benefactor, proprietor, upholder. Thou hast produced and sustained me, supported and indulged me, saved and kept me; Thou art in every situation able to meet my needs and miseries.

May I live by Thee, live for Thee, never be satisfied with my Christian progress but as I resemble Christ; and may conformity to His principles, temper, and conduct grow hourly in my life. Let Thy unexampled love constrain me into holy obedience, and render my duty my delight. If others deem my faith folly, my meekness infirmity, my zeal madness, my hope delusion, my actions hypocrisy, may I rejoice to suffer for Thy name.

Keep me walking steadfastly towards the country of everlasting delights, that paradiseland which is my true inheritance. Support me by the strength of heaven that I may never turn back, or desire false pleasures that will disappear into nothing. As I pursue my heavenly journey by Thy grace let me be known as a man with no aim but that of a burning desire for Thee, and the good and salvation of my fellow men.

Taken from The Valley of Vision: A Collection of Puritan Prayers & Devotions, edited by Arthur Bennett. Reformatted by Eternal Life Ministries.

God is the creator of the wicked, but not of their wickedness

March 28, 2014 4 comments

Chapter IV

OF REPROBATION OR PREDESTINATION AS IT RESPECTS THE UNGODLY.

FROM what has been said in the preceding chapter concerning the election of some, it would unavoidably follow, even supposing the Scriptures had been silent about it, that there must be a rejection of others, as every choice does, most evidently and necessarily, imply a refusal, for where there is no leaving out there can be no choice. But beside the testimony of reason, the Divine Word is full and express to our purpose; it frequently, and in terms too clear to be misunderstood, and too strong to be evaded by any who are not proof against the most cogent evidence, attests this tremendous truth, that some are “of old fore-ordained to condemnation.” I shall, in the discussion of this awful subject, follow the method hitherto observed, and throw what I have to say into several distinct positions supported by Scripture.

POSITION 5. -God is the creator of the wicked, but not of their wickedness; He is the author of their being, but not the infuser of their sin.

It is most certainly His will (for adorable and unsearchable reasons) to permit sin, but, with all possible reverence be it spoken, it should seem that He cannot, consistently with the purity of His nature, the glory of His attributes, and the truth of His declarationo, be Himself the author of it. ” Sin,” says the apostle, “entered into the world by one man,” meaning by Adam, consequently it was not introduced by the Deity Himself. Though without the permission of His will and the concurrence of His providence, its introduction had been impossible, yet is He not hereby the Author of sin so introduced.* Luther observes (De Serv. Arb., c. 42):”It is a great degree of faith to believe that God is merciful and gracious, though He saves so few and condemns so many, and that He is strictly just, though, in consequence of His own will, He made us not exempt from liableness to condemnation.” And cap. 148: “Although God doth not make sin, nevertheless He ceases not to create and multiply individuals in the human nature, which, through the withholding of His Spirit, is corrupted by sin, just as a skilful artist may form curious statues out of bad materials. So, such as their nature is, such are men themselves; God forms them out of such a nature.”

* It is a known and very just maxim of the schools, Effectus sequitur causam proximam:”An effect follows from, and is to be inscribed to, the last immediate cause that produced it.” Thus, for instance, if I hold a book or a stone in my hand, my holding it is the immediate cause of its not falling; but if I let it go, my letting it go is not the immediate cause of its falling:it is carried downwards by its own gravity, which is therefore the causa proxima effectus, the proper and immediate cause of its descent. It is true, if I had kept my hold of it, it would not have fallen, yet still the immediate, direct cause of its fall is its own weight, not my quitting my hold. The application of this to the providence of God, as concerned in sinful events, is easy. Without God, there could have been no creation; without creation, no creatures; without creatures, no sin. Yet is not sin chargeable on God for effectus sequitur causam proximam.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

Scripture represents God’s character as the same as revealed through his works

March 26, 2014 1 comment

calvin.jpg_7MA21605611-0015Explanation of the knowledge of God resumed. God as manifested in Scripture, the same as delineated in his works.

1. We formerly observed that the knowledge of God, which, in other respects, is not obscurely exhibited in the frame of the world, and in all the creatures, is more clearly and familiarly explained by the word. It may now be proper to show, that in Scripture the Lord represents himself in the same character in which we have already seen that he is delineated in his works. A full discussion of this subject would occupy a large space. But it will here be sufficient to furnish a kind of index, by attending to which the pious reader may be enabled to understand what knowledge of God he ought chiefly to search for in Scripture, and be directed as to the mode of conducting the search. I am not now adverting to the peculiar covenant by which God distinguished the race of Abraham from the rest of the nations. For when by gratuitous adoption he admitted those who were enemies to the rank of sons, he even then acted in the character of a Redeemer. At present, however, we are employed in considering that knowledge which stops short at the creation of the world, without ascending to Christ the Mediator. But though it will soon be necessary to quote certain passages from the New Testament, (proofs being there given both of the power of God the Creator, and of his providence in the preservation of what he originally created,) I wish the reader to remember what my present purpose is, that he may not wander from the proper subject. Briefly, then, it will be sufficient for him at present to understand how God, the Creator of heaven and earth, governs the world which was made by him. In every part of Scripture we meet with descriptions of his paternal kindness and readiness to do good, and we also meet with examples of severity which show that he is the just punisher of the wicked, especially when they continue obstinate notwithstanding of all his forbearance.

John Calvin-Institutes of the Christian Religion-Book I-Chapter 10-Henry Beveridge Translation