Solus Christus Reformed Baptist Church

May we infer, that creatures, thus formed for action, and thus laborious and unwearied in these inferior pursuits, are proportionably vigorous and in earnest in matters of infinitely greater importance? May we con· elude, that they proportion their labor and activity to the nature of things, and that they are most in earnest where they are most concerned? A stranger to our world, that could conclude nothing concerning the conduct of mankind but from the generous presumptions of his own charitable heart, might persuade himself that this is the case. But one that has been but a little while conversant with them, and taken the least notice of their temper and practice with regard to that most interesting thing, Religion, must know it is quite otherwise. For look round you, and what do you see?

The story of Christian and Hopeful's detour into By-path Meadow serves as a poignant warning against seeking easy shortcuts in the face of hardship. Driven by physical discomfort, the pilgrims allowed a seemingly parallel path and false assurances to blind them to the gradual dangers of straying from their true course. Ultimately, their choice illustrates how small, seemingly harmless compromises can subtly lead one away from safety, leaving them vulnerable to the paralyzing grip of doubt, guilt, and despair when trials inevitably arise.

Question #5 QUESTION. It was queried by some, how we may make our application unto Christ; not in general, but under what notion and apprehension of the person of Christ? ANSWER. Because some seem to apprehend there might be danger in terminating our worship upon the nature of Christ as a creature, I shall give you my thoughts and directions in it. First. You must observe we are to have no conceptions, in our acting of any duty, towards Christ or about him, but with respect unto his person as he is God and man in one person.

Counsel I - Cleave fast to Christ, and the profession you have formerly made of him, what aspect so ever the times have upon you. Psalm 44:18, 19, 20, 21. "Our heart is not turned back, neither have our steps declined from your way, though you have sore broken us in the place of dragons, and covered us with the shadow of death. If we have forgotten the name of the Lord, or stretched out our hands to a strange God: shall not God search this out? for he knows the secrets of the heart." Hence those new converts, who were turned to the Lord in a time of great temptation and persecution, were so earnestly persuaded, Acts 11:23. "That with purpose of heart they would cleave unto the Lord;" that is as they had made a good choice, so now to stick to their choice, and not repent of it, whatever afterward they should meet with.

Before I mention how we should approach unto and lie at this well-head of life, let me observe to you this one thing,—that when there is a general contagious disease (the plague, or the like), every man will look to his health and safety with reference to other occasions, but will be most careful in regard to the general contagion. Now, if forsaking this spring of life be the plague of the age, and the plague of the place where we live, and the plague of Christians, we ought to be very careful lest this general contagion should reach us.

Practical Cases of Conscience #12 The Scripture doth everywhere, upon all such occasions, call expressly unto us for a special preparation, by the exercise of grace, in reformation and holiness: "Judgment must begin at the house of God;" and "what will be the end of them that obey not the gospel?" What, then, is our duty? Why, saith he, "Seeing that all these things shall be dissolved" (all this outward frame of things), "what manner of persons ought we to be in all holy conversation and godliness?" Brethren, we ought at all times to attend unto "all holy conversation and godliness;" but saith the apostle, "The approach of judgment is a peculiar motive thereunto; -- seeing that all these things are to be dissolved.

Practical Cases of Conscience #13 The Scripture doth everywhere, upon all such occasions, call expressly unto us for a special preparation, by the exercise of grace, in reformation and holiness: "Judgment must begin at the house of God;" and "what will be the end of them that obey not the gospel?" What, then, is our duty? Why, saith he, "Seeing that all these things shall be dissolved" (all this outward frame of things), "what manner of persons ought we to be in all holy conversation and godliness?" Brethren, we ought at all times to attend unto "all holy conversation and godliness;" but saith the apostle, "The approach of judgment is a peculiar motive thereunto; -- seeing that all these things are to be dissolved.'?"

Practical Cases of Conscience #14 First. Whether do you think there are extraordinary calls and warnings of God towards this nation at this time? Secondly. If there be, what is the voice of these calls? Thirdly. Whether any sort of men, believers, or churches, are exempted from attending unto and complying with these calls of God? For there lies a reserve in our hearts. The nation is very wicked (I shall not repeat the sins of the nation), the warning is general to the nation, the body of the people, and God testifies his displeasure against them. Now, the inquiry is, Whether there be any rule that we, who profess ourselves believers, and a church, should count ourselves exempted from a particular compliance with these extraordinary calls of God, -- that they are for others, and not for us? "If the scourge slay suddenly, he will laugh at the trial of the innocent," Job 9:23. And the good figs went first into captivity.

Several Practical Cases of Conscience - #10 What shall a person do who finds himself under the power of a prevailing corruption, sin, or temptation? Answer. I shall premise only this one thing, and then inquire whether it belongs to us or no:-- This prevalency hath many degrees. It may be a prevalency to outward scandal, or to the utter loss of inward peace, or to the disquieting and divesting of us of that tranquillity of mind usually which Christ calleth us unto. Now, pray consider that I speak to it equally and in every degree. And perhaps there may be none of us but, at one time or other, after inquiry, will have had experience in one degree or other, either to disquietment, loss of peace, or scandal. What shall such a person then do, who finds it so with him? I answer, -- First. He should labour to affect his mind with the danger of it. It is not conceivable how subtle sin is to shift off an apprehension of the danger of it.

Several Practical Cases of Conscience - #11 What is our duty with respect to dark and difficult dispensations of God's providence in the world? Answer. In answer unto this question, three things are to be considered:-- First. What are, in a Scripture sense, those things that make a season of providence dark and difficult? Secondly. What are the open signs of the coming and passing of such a season over us? And, Thirdly. What are our special duties in reference to our entering into, and passing through, such a season? First. What are those things that make a season of providence dark and difficult? I find four things in Scripture that make a dark season of providence; and, if I mistake not, they are all upon us:-- 1. The long-continued prosperity of wicked men.

It would be matter of regret, if the prejudice now entertained against a field of theological discussion cultivated to such an extent by divines of former generations, should prevent any reader from perusing the Discourses of our author which follow. Owen's was not the mind on any subject to be lost in obscure mysticism and refined subtilties, and to disport itself in a species of moral gymnastics, from which no overt and positive advantage could accrue to himself or to his hearers. These Discourses deal with momentous questions of religious experience, and are replete with suggestions and advices, which will be prized in proportion as the religion of the heart prevails, and so long as Christianity is not buried in formalism.

Practical Cases of Conscience - #1 What conviction of a state of sin, and of the guilt of sin, is necessary to cause a soul sincerely to look after Christ? What Jesus Christ doth indispensably call men unto, in order to believing in him, that is indispensably required of them. And this I shall manifest out of two or three places of Scripture:—Mark 2:17, "I came not to call the righteous, but sinners to repentance." Now, this calling them unto repentance, is a calling them unto it by the faith which is in him. The apostle saith, 1 Tim. 1:15, "It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners." What kind of sinners doth Christ call? Whom he calls to repentance, he calls to faith; and whom he calls to faith, that they may truly believe, they are sinners—opposed unto them that are righteous:

Practical Cases of Conscience #2 There must be a permanency in our choice of Christ against temptations unto sin, as well as against the charges from sin. Truly, the former—of abiding with Christ against the charges from sin—is our daily work: it is sometimes more high and pressing, but it is our daily work. But there are also temptations unto sin,—it may be to the neglect of our duty, or to a compliance in any evil way (which we are subject unto while in the body); and perhaps great sins. Here Joseph's reply, applied to Christ, is that which doth argue our choice of Christ to be sincere,—"How shall I do this great wickedness, and sin against God?" When the soul can draw a prevailing argument from that, "How shall I do this, and relinquish my Lord Christ?"—"I will not do this against him whom I have chosen,"—this is a good argument, if frequently reiterated, that our choice of Christ is sincere.

To 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.

Chapter 9 It is a matter of praise and glory to God, in a special manner, that he has granted an amplification of this privilege under the gospel. The Spirit is now poured forth from above, and enlarged in his dispensation, both intensively and extensively. Those on whom he is bestowed, receive him in a larger measure than they did formerly under the Old Testament. From there comes that liberty and boldness in their access to the throne of grace, and their crying 'Abba, Father,' which the apostle reckons among the great privileges of the dispensation of the Spirit of Christ, which those of old were not partakers of.

To enjoy God in duty is to enjoy his gracious assistance — that is, the enlightening, quickening, strengthening, and sanctifying influences and operations of his Spirit — without which it is impossible to perform any duty in a right, holy, and acceptable manner. One may conclude that he enjoys God in duty, when his mind is impressed with a deep sense of the reasonableness, use, and design of the duty; when he willingly and heartily engages in it in the name of the Mediator — with reverential thoughts and a holy awe of God;

This discussion explored the free offer of the gospel in Reformed theology, beginning with Bunyan's portrait of the "grave person" in The Pilgrim's Progress, whose posture of pleading with men visualizes the minister's role as a passionate herald of divine mercy. Grounding this stance in historical Reformed orthodoxy, we examined how 17th-century Puritan John Howe and 19th-century theologian R. L. Dabney demonstrated that God's indiscriminate offer of salvation is entirely sincere and fully compatible with His immutable, sovereign decree of election. Furthermore, we examined Arthur W. Pink's defense of human responsibility alongside divine sovereignty, before concluding with the refutation of hyper-Calvinist views (such as those of Herman Hoeksema and the Protestant Reformed Churches) by John Murray and R. L. Dabney, who showed that using doctrines like Divine Simplicity or Impassibility to deny God's genuine compassionate desire for the repentance of all sinners misconstrues confessional definitions, replacing biblical revelation with rationalistic speculation.

1. That the things insisted on are in some degree and measure necessary unto all acceptable prayer. The Scripture assigns them thereunto, and believers find them so by their own experience. For we discourse not about prayer as it is the working of nature in its straits and difficulties towards the God of nature, expressing thereby its dependence on him, with an acknowledgment of his power, in which sense all flesh, in one way or other, under one notion or other, come to God; nor yet upon those cries which legal convictions will wrest from them that fall under their power: but we treat only of prayer as it is required of believers under the gospel, as they have an "access through Christ by one Spirit unto the Father." And, 2. That those in whom this work is wrought by the Holy Spirit in any degree do not, in ordinary cases, want an ability to express themselves in this duty, so far as is needful for them.

Every man is to pray or call upon God, according as he is able, with respect unto his own condition, relations, occasions, and duties. Certainly there is not a man in the world who hath not forfeited all his reason and understanding unto atheism, or utterly buried all their operations under the fury of brutish affections, but he is convinced that it is his duty to pray to the deity he owns, in words of his own, as well as he is able; for this, and none other, is the genuine and natural notion of prayer. This is implanted in the heart of mankind, which they need not be taught nor directed unto.

The first thing we ascribe unto the Spirit herein is, that he supplies and furnishes the mind with a due comprehension of the matter of prayer, or what ought, both in general and as unto all our particular occasions, to be prayed for. Without this I suppose it will be granted that no man can pray as he ought; for how can any man pray that knows not what to pray for? Where there is not a comprehension hereof, the very nature and being of prayer is destroyed. And herein the testimony of the apostle is express: Rom. viii. 26, "Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered."

In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.

The Holy Spirit gives the soul of a believer a delight in God as the object of prayer. I shall not insist on his exciting, moving, and acting all other graces that are required in the exercise of this duty, as faith, love, reverence, fear, trust, submission, waiting, hope, and the like. I have proved elsewhere that the exercise of them all, in all duties, and of all other graces in like manner, is from him, and shall not therefore here again confirm the same truth. But this delight in God as the object of prayer hath a peculiar consideration in this matter; for without it ordinarily the duty is not accepted with God, and is a barren, burdensome task unto them by whom it is performed. Now, this delight in God as the object of prayer is, for the substance of it, included in that description of prayer given us by the apostle,—namely, that it is crying "Abba, Father." Herein a filial, holy delight in God is included, such as children have in their parents in their most affectionate addresses unto them, as hath been declared. And we are to inquire wherein this delight in God as the object of prayer doth consist, or what is required thereunto.

CASE 4. How may a person judge whether a promise or threatening comes from God, or is brought by Satan to the soul?

We may safely conclude that Satan does not know the thoughts of man as God does. But still, as Satan is a spirit, he has a freer and more frequent intercourse with the human mind than many are aware of. I look at the mind as the spring, and thoughts as the streams issuing from it. Satan cannot exactly see or discern the spring head, nor perhaps all the streams. A good man may have many thoughts which Satan cannot be very privy to. I think that in the exercise of faith, love, hope, etc., thoughts must be employed as the mind is enlightened by the Holy Spirit.

Where catechising of the young ones is maintained. Whether at stated times or occasionally, there ought to be certain seasons, inviolably appointed for that great purpose. Without these, the usual reading of the word is not likely to have the same success. And blessed be the Lord, we have many excellent helps published for this purpose,

There is in most persons a natural inclination to generation. These desires are absolutely necessary for the continuance and increase of mankind. God has appointed that his purposes should be accomplished, and his glory promoted, in this manner. Nevertheless, these desires are not to be enlarged as hell, but to be restrained and limited by the holy law of God. Things that are useful and necessary in themselves, according to the law of creation and conservation, are greatly perverted by our sad depravity. If we have no appetites — that is, no desire and inclination to eat and drink — we cannot be useful in our place, nor live long. Yet the glutton, the drunkard, and the voluptuary,greatly abuse the good creatures of God, to the shame, ruin, and destruction of soul and body.

This study explores Prince Emmanuel's final address to the city of Mansoul in John Bunyan's The Holy War, focusing on why God allows original sin to remain in the regenerate. Guided by Alexander Whyte's commentary, we see that Christ leaves these internal remnants not out of weakness, but in divine wisdom to foster genuine humility, keep faith active, and demonstrate His long-suffering mercy. Classic commentators like George Burder provide essential historical and doctrinal context for translating Bunyan's military metaphors into daily Christian experience, while John Owen's Indwelling Sin supplies the clinical theological framework distinguishing between sin reigning and sin dwelling. Complemented by the intimate, searching prayers of Philip Doddridge, the discussion ultimately encourages weary believers to maintain constant vigilance, refuse any truce with remaining corruption, and take heart in Emmanuel's ultimate command and promise: "Hold fast till I come."

And the first suggestion which I would offer on this subject is, that all your reading should be, as far as possible, with some definite object, other than merely to occupy your time. If you have no object in view — you may be sure that you will accomplish none! And thus your reading will be at best a mere waste of time, and not improbably, will be fraught with intellectual or moral evil. When you take up a book, decide if you can, from its title, or its table of contents, what good purpose you can accomplish by reading it; what faculties of your mind it will be likely to improve; or what moral dispositions to refine or elevate; and having settled this point, if the book is worthy of your attention, you can hardly fail to be benefitted by reading it. Another remark closely connected with the preceding, is, that you should never allow yourself to read without reflection.

What Means Must a Person Use to attain greater liveliness in devotions?

A person may sometimes have a very oppressing sense of the prevalence of sin, and at the same time his interest in Christ is greatly clouded and called into question. Yet, at those very seasons, he may be under the saving and sanctifying influence of the Holy Spirit. It is possible, and perhaps too common, for true believers to be in so stupid a frame, that they are little affected by a sense of sin, or by the beauty of Christ and true holiness. These are sad seasons, and much to be dreaded. For where they are of long continuance, the state of that poor barren soul is much to be lamented.

Whatever God does is essential and right. And as he is declared to impute righteousness to the blessed, it must be essential and right; nor can a man be safe without it. Paul knew this right well, and therefore he "suffered the loss of all things, and counted them but dung, that he might win Christ, and be found in him, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Phi 3.8-9. Namely, it is Christ's righteousness imputed to us, which is wrought by God the Son, given by God the Father, revealed by God the Spirit, and received by faith as the soul's justifying dress.

"May one partake of the Lord's Supper before he is indulged with undoubted assurance of a personal interest in Christ?" It is easy to answer in the affirmative. If assurance of salvation were absolutely necessary to qualify for the Lord's table, then worthy communicants would be much fewer than they are. And if that were the case, it would easily appear that our blessed Redeemer had appointed the sacred supper, not for the babes in his house, but for the strong men in his family. This would be very discouraging to the weak-minded. And I am persuaded it was far from the design of the tender-hearted Shepherd, who is so mindful of his lambs, and so compassionate, that he gathers them in his arms, and carries them in his bosom.

There are but few of the Lord's family who are satisfactorily acquainted with it. This appears from their many great and bitter complaints, the frequent distresses they are in, the sinkings of soul that they labour under. With David, in another case, they are sometimes heard to say with uncommon regret, "O my God, my soul is cast down within me," Psa 42.6. That had been my case. Through divine goodness, having been delivered from that burden, I can therefore speak of it by experience. I found that it is one thing to be justified, pardoned, and accepted (which are the words of the query), and another thing to know that thismercy belongs to me. Justification makes certain the safety of the people of God — that they can never perish, nor miscarry of everlasting happiness. Knowing that this mercy belongs to them, is the foundation of their present comfort under all their trials in the wilderness.

One quality which is of great importance in an intimate friend, is an amiable temper. Everyone knows how much of the unhappiness of life results from the haughty, irritable, and unkind feelings of those with whom we are even remotely associated. Of course, the evil becomes greater in proportion to the nearness of the relation which we sustain to them. A person of an unamiable temper was never formed either to enjoy or impart the highest pleasure connected with friendship. For though one of this character may be sincerely attached to you, and may be, on the whole, quite desirous of promoting your happiness — it would be very strange if your interaction with her should not frequently be embittered by hasty or unkind expressions.

Is my faith produced by a real union with Christ and do I obey him out of evangelical obedience, or legal self righteous motives?

This comprehensive treatise abounds in more than Owen's usual prolixity;—a feature of the work which may, perhaps, be explained by the consciousness under which the author seems always to labour that he is prosecuting an argument with opponents, rather than dealing with the conscience in a treatise on practical religion. He moves heavily, as if he were panoplied for conflict rather than girt for useful work. As he proceeds, however, the interest deepens; weighty questions receive clear elucidation; practical difficulties are judiciously resolved; and momentous distinctions, such as those between gospel holiness and common morality, and between natural and moral inability, are skilfully given.

The Holy Spirit - Prefatory Note - Collected Works Volume 3

it must be granted that the things here treated of are in themselves mysterious and abstruse. But yet, the way whereby we may endeavour an acquaintance with them, "according to the measure of the gift of Christ unto every one," is made plain in the Scriptures of truth. If this way be neglected or despised, all other ways of attempting the same end, be they never so vigorous or promising, will prove ineffectual. What belongs unto it as to the inward frame and disposition of mind in them who search after understanding in these things, what unto the outward use of means, what unto the performance of spiritual duties, what unto conformity in the whole soul unto each discovery of truth that is attained, is not my present work to declare, nor shall I divert thereunto. If God give an opportunity to treat concerning the work of the Holy Spirit, enabling us to understand the Scriptures, or the mind of God in them, the whole of this way will be at large declared.

CASE 3. A serious person, who scruples to comply with the usual practice of playing cards, desires to know whether  these scruples arise from a needless tenderness of conscience, or from the faithful admonitions of the Spirit of God.

It has been supposed that the class of subjects discussed in the following pages, excite less interest in the Church now than they did at a former period. It must be conceded that the present age has contributed only a few works to the department of casuistical theology,3 to which this book belo ngs. Pre-eminently a book-making age, it is not in keeping with the spirit of the times, to publish works on experimental religion. Immutable in its principles, and insusceptible of the 'progress' which marks the development of the physical sciences, Christianity nevertheless assumes a somewhat different type at different epochs. Under the administration of the Providence and Spirit of God, it is polemic at one period, contemplative at another, aggressive at a third.

This study explores the lethal threat of carnal security and spiritual lethargy as depicted in John Bunyan's The Pilgrim's Progress on the Enchanted Ground, grounding its warning in the slumbering virgins of Matthew 25:1–13. To understand the internal decay behind this condition, the lesson draws upon John Owen's exposition of Hebrews 3:7–19, which details how the deceitfulness of sin gradually hardens the unwatchful heart, alongside Arthur W. Pink's analysis of Hebrews 6:4–6 regarding the danger of separating intellectual knowledge from a living communion with Christ. Furthermore, Richard Baxter's The Reformed Pastor exposes how Satan strategically targets teachers and leaders, exploiting intellectual pride and disguised ease to disarm their vigilance. Together with 19th-century observational insights from Joseph Huntington Jones and Grant Powers—who examined how bodily infirmity, heightened imagination, and physical excitement can simulate or obscure true spiritual life—these sources provide a comprehensive diagnosis of spiritual slumber, equipping believers and leaders alike to cultivate active watchfulness, genuine grace, and abiding fellowship with Christ.

Though the law now be above the strength of man, yet is not the holiness of God blemished by keeping it up. It is true, God hath been graciously pleased to mitigate the severity and rigour of the law by the entrance of the gospel; yet, where men refuse the terms of the gospel, they continue themselves under the condemnation of the law, and are justly guilty of the breach of it, though they have no strength to observe it.

God is not the cause of sin in this, because his operation about this is negative; it is not an action, but a denial of action, and therefore cannot be the cause of the evil actions of men. God acts nothing, but withholds his power; he doth not enlighten their minds, nor incline their wills so powerfully as to expel their darkness, and root out those evil habits which possess them by nature. God could, if he would, savingly enlighten the minds of all men in the world, and quicken their hearts with a new life by an invincible grace, but in not doing it there is no positive act of God, but a cessation of action.

Most of the actions of our faculties, as they are actions, might have been in the state of innocency. Eating is an act Adam would have used if he had stood firm, but not eating to excess. Worship was an act that should have been performed to God in innocence, but not hypocritically. Every action is good by a physical goodness, as it is an act of the mind or hand, which have a natural goodness by creation, but every action is not morally good. The physical goodness of the action depends on God, the moral evil on the creature.

The various uses of fear, both natural, sinful, and religious, in the government of the world by providence.

Answering the most material pleas for slavish fear, and dissolving the common objections against courage and constancy in times of danger.