Solus Christus Reformed Baptist Church

Jehovah speaks, and it is done; who shall resist his word? When his Spirit attends that word, shall it fall to the ground? "My word," saith he, "shall not return unto me void"; and all the sinners on earth and all the devils in hell cannot alter that grand decree. Every now and then there seems to be a lull in the history of holy work, a silence as of God, as if he were wearying of men, and would speak no longer to them. But ere long, in some unexpected quarter, the voice of the Lord is heard once more; some earnest spirit breaks the awful silence of spiritual death, and again the adversary is defeated. Outbursts of the great spirit of life, and light, and truth come at the divine will, when men least look for them or desire them. When Jesus has been crucified, even then the Holy Ghost descends, and the victories of the cross begin. No, my brethren, the Spirit of the Lord is not silenced: the voice of the Lord is heard above the tumults of the people.

"On becoming more particularly acquainted with Nettleton, I perceived that he was one who feared God. Ever kind, courteous, conscientious and exemplary, unassuming and unostentatious; his words and actions bore the most powerful testimony in my conscience, to the genuineness of his religious principles. He evidently had a taste for the spiritual themes and exercises pertaining to religion, so predominant and controlling, as to leave small space for merely literary ambition.

The knowledge which he obtained while laboring in this region, led him to entertain great respect for the pastoral office. He was convinced that without a settled ministry, there could be no rational prospect of building up churches, or of enjoying genuine revivals of religion; that flocks scattered upon the mountains with no faithful shepherd to watch and feed them, would become the prey of "ravening wolves."

The next part of this image,—the next way used by them for the propagating of the faith, and the conversion of them they call heretics,—is the Inquisition. So much hath been declared and is known thereof, that it is needless here to give a portraiture of it. It may suffice, that it hath been long since opened, like Cacus's den, and discovered to be the greatest arsenal of cruelty, the most dreadful shambles of blood and slaughter, that ever was in the world. This is that engine which hath supplied the scarlet whore with the blood of saints, and the blood of the martyrs of Jesus, until she was drunk with it.

Sometime after this, I heard another sermon that convinced me I had quenched the spirit, which occasioned me the most alarming fears that I should forever be left to eat the fruit of my own ways. Supposing I was alone in the thoughts of eternity, I separated myself from all company, and determined to seek an interest in Christ. In concluded something must be done to appease God's anger. I read and prayed, and strove in every possible way to prepare myself to go to God, that I might be saved from his wrath. The more I strove in this selfish way, the more anxious I was, and no hope was given.

Thousands have acknowledged him as their spiritual father, who it is believed, will be his joy and crown in the day of the Lord. Of these, many were called before him to their heavenly rest, and have doubtless welcomed him to their blissful society. A great number still remain, to pray and labor for Zion. Of his spiritual children, many are ministers of the gospel;

No believer can of himself act,—that is, actually exert or exercise,—this principle or power of a spiritual life, in any one instance of any duty, internal or external, towards God or men, so as that it shall be an act of holiness, or a duty accepted with God. He cannot, I say, do so of himself, by virtue of any power habitually inherent in him. We are not in this world intrusted with any such spiritual ability from God, as without farther actual aid and assistance to do any thing that is good.

(1) an update on my present health (2) a discussion about the rise of "non-cessationists in our day and the important truth that they are failing to embrace. {What is a spiritual-gift} (3) Contemporary Christian worship, why has it become popular?

Even though persons have sinned for a long time, have been obstinate, have committed monstrous sins a thousand times, even till they have grown old in sin; if they have sinned while under the clear preaching of the Word; if they have been backsliders, and have sinned after receiving numerous solemn warnings and strivings of the Spirit, and after receiving numerous mercies of God's common providence: though the danger of such is much greater than of other sinners, yet God can save them if He pleases, for the sake of Christ, without any prejudice to any of his attributes. He may have mercy on whom He will have mercy. He may have mercy on the greatest of sinners, if He pleases, and the glory of none of His attributes will dishonored in the least. Such is the sufficiency of the satisfaction and righteousness of Christ, that none of the divine attributes stand in the way of the salvation of any of them. Thus the glory of any attribute did not at all suffer by Christ's saving some of those that crucified Him.

The heart must be purged, as well as the temple was by our Saviour, of the thieves that would rob God of his due worship. Antiquity had some temples, wherein it was a crime to bring any gold; therefore those that came to worship laid their gold aside before they went into the temple. We should lay aside our worldly and trading thoughts before we address to worship: Isa. 26:9, 'With my spirit within me will I seek thee early.' Let not our minds be gadding abroad, and exiled from God and themselves.

Growth in grace is generally imperceptible to the Christian himself. For the most part, it is of a very gradual nature. It is like a plant which grows insensibly, or like a babe which becomes stronger and taller, till at length he has all the proportions of a man; and yet you don't see how this is done. In time, you find an alteration, but you cannot perceive the steps by which he approaches nearer and nearer to manhood. Thus it is with the Christian. He is first a babe, being weak in knowledge and grace; then he is a young man; and after that he is a father. 1 These speak of great improvement; and yet in general, this is so gradual that the Christian is insensible of it. He is at first a plant; but afterwards he may be compared to a tree, and so he goes on oftentimes, till at length he becomes a tall cedar in Lebanon. And yet the steps by which he ascends to this height in stature are chiefly imperceptible.

It is impossible to honor God as we ought, unless we know him as he is; and we could not know him as he is without divine revelation from himself; for none but God can acquaint us with his own nature. And therefore the nations void of this conduct heap up modes of worship from their own imaginations, unworthy of the majesty of God, and below the nature of man.

Nor let any neglect worship, because they cannot find their hearts spiritual in it. The further we are from God, the more carnal shall we be. No man can expect heat by a distance from the sunbeams, or other means of warmth. Though God commanded a circumcised heart in the Jewish services, yet he did not warrant a neglect of the outward testimonies of religion he had then appointed; he expected according to his command, that they should offer the sacrifices, and practise the legal purifications he had commanded; he would have them diligently observed, though he had declared that he imposed them only for a time.

For the clearing and prosecution thereof, first of all, I shall briefly labour to show you that the evil, misery, and danger of a Plague are exceedingly great. Secondly, that yet the Lord will protect and deliver those who trust in Him. Thirdly, what that Faith is and what that Trust is to which God has promised this protection in the time of a Plague. Fourthly, I would answer some objections, questions, or cases of conscience.

C H Spurgeon Commenting and Commentaries, "Dr. Henry Mills thus wrote of Leighton's works:—"There is a spirit in them f never met with in any other human writings, nor can I read many lines in them without being moved." We need scarcely commend this truly heavenly work. It is a favorite with: all spiritual men.

Consider the exercise and display of His power. Paul prayed that we might know, "the incredible greatness of his power for us who believe him. This is the same mighty power that raised Christ from the dead and seated him in the place of honor at God's right hand in the heavenly realms" (Ephesians 1:19-20). Here was the might of God working transcendently in an objective way; its correlative is recorded in Ephesians 3:20: "Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that works in us." Clearly this is the highest putting forth of energy, working subjectively.

C H Spurgeon Commenting and Commentaries, "Dr. Henry Mills thus wrote of Leighton's works:—"There is a spirit in them f never met with in any other human writings, nor can I read many lines in them without being moved." We need scarcely commend this truly heavenly work. It is a favorite with: all spiritual men.

I might easily settle this question by laying down the principle that no duty enjoined by Christ, can ever be neglected without damage. I might show how many shut their eyes throughout life to the nature of saving religion and refuse to consider what it really costs to be a Christian. I might describe how at last, when life is ebbing away, they wake up and make a few spasmodic efforts to turn to God. I might tell you how they find to their amazement, that repentance and conversion are no such easy matters as they had supposed, and that it costs "a great sum" to be a true Christian. They discover that habits of pride, and sinful indulgence, and love of ease, and worldliness — are not so easily laid aside as they had dreamed. And so, after a faint struggle, they give up in despair, and leave the world hopeless, graceless and unfit to meet God! They had flattered themselves all their days, that religion would be easy work when they once took it up seriously. But they open their eyes too late, and discover for the first time that they are ruined because they never counted the cost.

Notwithstanding this double fence of God's command and preventive afflictions, yet sin is too hard for the best of men; their corruptions carry them through all to sin. And when it is so, not only does the Spirit work internally, but Providence also works externally in order to subdue them. The ways of sin are not only made bitter to them by the remorse of conscience, but by those afflictive rods upon the outward man, with which God also follows it.

I think that John in this passage meant, and we will consider him as meaning, something more— namely, he would have us know that we personally have eternal life by having us know that we do personally believe in Jesus. It is one thing to know that every believer has eternal life; but it is quite another thing to know that I am a believer so as to have eternal life myself. I have read of one who fell into the water, and as he was sinking he saw a rainbow in the sky above him. "Ah," thought he, "God has made a covenant not to destroy the earth with a flood, and yet it is no comfort to me, for I fear I shall be drowned." The largest provisions of grace avail us nothing unless we have a personal interest in them. It is true that every believer has eternal life, but what if I am not a believer?

My present business is, to exhort others unto the contemplation of it, though it be but a little, a very little, a small portion of it, that I can conceive; and less than that very little that I can express. Yet may it be my duty to excite not only myself, but others also, unto due inquiries after it; unto which end I offer the things ensuing. 1. Labour that your minds may continually be fitted and prepared for such heavenly contemplations.

Legh Richmond was born at Liverpool, on January 29, 1772, where his father, Dr. Henry Richmond, practiced as a physician; his mother was an estimable woman, of superior mind and acquirements. To the extent of her religious knowledge, she taught him, and she especially encouraged him in reading the Scriptures. Thus was laid the foundation of those clear views of Divine truth which afterwards distinguished him as a minister of Christ. Richmond wrote, The Dairyman's Daughter," which is narrated and uploaded here on this site.

He it is in whom our nature, which was debased as low as hell by apostasy from God, is exalted above the whole creation. Our nature, in the original constitution of it, in the persons of our first parents, was crowned with honour and dignity. The image of God, wherein it was made, and the dominion over the lower world wherewith it was intrusted, made it the seat of excellence, of beauty, and of glory.

If we were heartily devoted to our work, it would be done more vigorously, and more seriously, than it is by the most of us. How few ministers do preach with all their might, or speak about everlasting joys and everlasting torments in such a manner as may make men believe that they are in good earnest! It would make a man's heart ache, to see a company of dead, drowsy sinners sitting under a minister, and not hear a word that is likely to quicken or awaken them.

All light into, all perceptions of this glory, all experience of its power, was, amongst the most, lost in the world. I intend, in all these instances the time of the papal apostasy. Those who had the conduct of religion could discern no glory in these things, nor obtain any experience of their power. Be the worship what it will, they can see no glory in it, nor did it give any satisfaction to their minds; for having no light to discern its glory, they could have no experience of its power and efficacy.

It is the great plea of the {Catholic Church} at this day, in behalf of their transubstantiation, that, if we reject their oral or carnal manducation of the flesh of Christ and drinking of his blood, there cannot be assigned a way of participation of Christ, in the receiving of him in this sacrament, distinct from that which is done in the preaching of the word. But hereby, as we shall see, they only declare their ignorance of this heavenly mystery. But of this blessed, intimate communion with Christ, and participation of him in the divine institution of worship, believers have experience unto their satisfaction and ineffable joy.

Whereas a head is to be present with the body, or it cannot subsist, the inquiry is, How the Lord Christ is so present with his church! And the Scripture hath left no pretense for any hesitation herein; for he is so by his Spirit and his word, by which he communicates all the powers and virtues of a head unto it continually. His promises of this way and manner of his presence unto the church are multiplied; and thereon doth the being, life, use, and continuance of the church depend. Where Christ is not present by his Spirit and word, there is no church; and those who pretend so to be, are the synagogues of Satan.

From the standpoint of the redeemed, the punishment of the wicked is an act of unspeakable mercy. How dreadful would it be if the present order of things, when the children of God are obliged to live in the midst of the children of the Devil, should continue forever! Heaven would at once cease to be Heaven, if the ears of the saints still heard the blasphemous and filthy language of the reprobate. What a mercy that in Heaven, "Nothing evil will be allowed to enter—no one who practices shameful idolatry and dishonesty—but only those whose names are written in the Lamb's Book of Life!" (Revelation 21:27)

Oh what a constant companion, what a tyrannical commander, what a sly and subtle insinuating enemy, is this sin of pride! It goes with men to the draper, the mercer, the tailor: it chooseth them their cloth, their trimming, and their fashion. Fewer ministers would ruffle it out in the fashion in hair and habit, if it were not for the command of this tyrannous vice. And I would that this were all, or the worst. But, alas! how frequently doth it go with us to our study, and there sit with us and do our work!

One of the most flagrant sins of our age, is that of irreverence—the failure to ascribe the glory which is due to the august majesty of God. Men limit the power and activities of the Lord in their degrading concepts of His being and character. Originally, man was made in the image and likeness of God—but today we are asked to believe in a god who is made in the image and likeness of man! The Creator is reduced to the level of the creature! His omniscience is called into question, His omnipotency is no longer believed in, and His absolute sovereignty is flatly denied. Men claim to be the architects of their own fortunes and the determiners of their own destiny. They know not that their lives are at the disposal of the Divine Determiner. They know not they have no more power to thwart His secret decrees—than a worm has to resist the tread of an elephant!

How can the sinner be held responsible for the doing of what he is unable to do? And how can he be justly condemned for not doing what he could not do? As a creature the natural man is responsible to love, obey, and serve God; as a sinner he is responsible to repent and believe the Gospel. But at the outset we are confronted with the fact that natural man is unable to love and serve God, and that the sinner, of himself,

3.  How is it possible for God to decree that men should commit certain sins, hold them responsible in the committal of them, and adjudge them guilty because they committed them? Let us now consider the extreme case of Judas. We hold that it is clear from Scripture that God decreed from all eternity that Judas should betray the Lord Jesus.

As the heir of the promise, Isaac remains with his father Abraham, while Ishmael is forming camps of his own in the wilderness.

All the whole gracious name of God, every title that he hath given himself, every ascription of honour unto himself that he hath owned, is confirmed unto us (unto as many as believe) in Jesus Christ. For as he hath declared unto us the whole name of God, John 17:6, so not this or that promise of God, but all the promises of God are in him yea and amen.

Abraham's two sons are declared by Paul to be the types of two races of men, who are much alike, and yet widely differ. They are unlike in their origin. They were both sons of Abraham; but Ishmael, the child of Hagar, was the offspring of Abraham upon ordinary conditions: he was born after the flesh. Isaac, the son of Sarah, was not born by the strength of nature; for his father was more than a hundred years old, and his mother was long past age. He was given to his parents by the Lord, and was born according to the promise through faith. This is a serious distinction, and it marks off the true child of God from him who is only so by profession. The promise lies at the bottom of the distinction, and the power which goes to accomplish the promise creates and maintains the difference. Hence the promise, which is our inheritance, is also our test and touchstone.

It is evident that God, by the prescription of a worship unto sinners, doth fully declare that there is forgiveness with him for them; for,— (1.) He manifests thereby that he is willing to receive a new revenue of glory from them. This, as we have proved, is the end of worship. This he would never have done but with a design of accepting and rewarding his creatures; for do we think that he will be beholding unto them?

The giving and establishing of the new covenant another evidence of forgiveness with God—The oath of God engaged in the confirmation thereof. Notwithstanding the blessed constitution of the first covenant, yet there was no provision for the pardon of sin, no room or place for forgiveness in it; but on supposition that man sinned, he was in that covenant left remediless. God had not in it revealed that there was any such thing as forgiveness with him; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him. Die he must, and perish, and that without remedy or recovery. "Now," saith God, "this must not be. Mercy, goodness, grace, require another state of things.

The redeemed have all from the grace of God. It was of mere grace that God gave us his only-begotten Son. The grace is great in proportion to the excellency of what is given. The gift was infinitely precious, because it was of a person infinitely worthy, a person of infinite glory; and also because it was of a person infinitely near and dear to God. The grace is great in proportion to the benefit we have given us in him. The benefit is doubly infinite, in that in him we have deliverance from an infinite, because an eternal, misery, and do also receive eternal joy and glory. The grace in bestowing this gift is great in proportion to our unworthiness to whom it is given; instead of deserving such a gift, we merited infinitely ill of God's hands.