The World's Ruined: John Colquhoun - The Believer's Duty: Obedience "From" Life Not "For" Life...

Saturday, December 30, 2017

John Colquhoun - The Believer's Duty: Obedience "From" Life Not "For" Life...

"Hence learn how the believer ought to perform the duties of holiness. He ought not to perform them for life, or in order to entitle himself to life ; but to perform them from life, from the faith and hope of eternal life. Jesus the adorable Surety fulfilled all righteousness for life to his spiritual seed: his design in doing so was to entitle them to life. Instead then of obeying for life, or thrusting your duties in the room of his surety- righteousness, your duty is to rely on his obedience for a title to life, and then to obey from life. You who have believed through grace are under the firmest obligations to advance in holiness ; but you must not, under pretense of this, rely on your performances for your title to life. This would be to erase the Surety's name out of your debt-bond, or, at least, to impute imperfection to his payment of the bond. Relying on his righteousness for all your title to the justification of life, repose the confidence of your hearts in him for grace and glory. Trust that he will be graciously and sensibly present with you at his Holy Table; saying with the Psalmist, "I shall surely be satisfied with the goodness of thy house, even of thy holy temple," Psal. lxv. 4."

SERMON V: ON THE SURETISHIP OF CHRIST.
John Colquhoun

WLC Q. 97. What special use is there of the moral law to the regenerate?

A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

1 comment:

AnonymousJanuary 4, 2018 at 9:58 AM
Love this,one of the best statements I've ever heard on the subtle differences between being justified and the process of sanctification.-Danny O'Daniels
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The Mere Mercy of God

This calling of Abram is a signal instance of the gratuitous mercy of God. Had Abram been beforehand with God by any merit of works? Had Abram come to him, or conciliated his favour? Nay, we must ever recall to mind that he was plunged in the filth of idolatry; and God freely stretches forth his hand to bring back the wanderer. He deigns to open his sacred mouth, that he may show to one, deceived by Satan's wiles, the way of salvation.

But this is done designedly, in order that the manifestation of the grace of God might become the more conspicuous in his person. For he is an example of the vocation of us all; for in him we perceive, that, by the mere mercy of God, those things that are not are raised from nothing, in order that they may begin to be something.

-John Calvin, Genesis, (Banner of Truth), p. 343

"Nor the faith also does not shut out the justice of our good works, necessarily to be done afterwards of duty towards GOD (for we are most bounden to serve GOD, in doing good deeds, commanded by him in his holy Scripture, all the days of our life): But it excludes them, so that we may not do them to this intent, to be made good by doing of them. For all the good works that we can do, be imperfect, and therefore not able to deserve our justification: but our justification doth come freely by the mere mercy of God..." (Thomas Cranmer - Homily of Justification)

Justification-Sanctification/Law-Gospel

In short, I affirm, that not by our own merit but by faith alone, are both our persons and works justified; and that the justification of works depends on the justification of the person, as the effect on the cause. (John Calvin, Acts of the Council of Trent with the Antidote)

The law guides, directs, commands, all things that are against the interest and rule of sin. It judgeth and condemneth both the things that promote it and the persons that do them; it frightens and terrifies the consciences of those who are under its dominion. But if you shall say unto it, “What then shall we do? this tyrant, this enemy, is too hard for us. What aid and assistance against it will you afford unto us? what power will you communicate unto its destruction?” Here the law is utterly silent, or says that nothing of this nature is committed unto it of God: nay, the strength it hath it gives unto sin for the condemnation of the sinner: “The strength of sin is the law.” But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers. By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion… (John Owen, A Treatise of the Dominion of Sin and Grace)