James Buchanan

[foundinHim]

He was a friend and co-laborer with Dr. William Cunningham . Dr. Buchanan authored " The Doctrine of Justification " . I just bought this book at a secular bookstore a few weeks ago . I will give some extracts .

Antinomianism , must always exist , as long as the doctrines of Grace are presented to minds which are either entirely carnal ,or as yet imperfectly sanctified . The prevailing power of sin in an unrenewed heart , or even the remains of indwelling sin in the believer himself , will ever tend towards an Antinomian perversion of the gospel ; and the last day will declare how much practical Antinomianism has prevailed even in Evangelical congregations , which theoretically disowned it ; and how many the Gospel itself has thus proved ' the savour of death unto death ' .

[ He cites the diferences between the Antinomians and the Reformers . He calls the differences that the Antnomians hold as being errors ]

... in regard to the nature and effects of our union to Christ , -- for they often spoke as if believers were in all respects one with Him , forgetting the wide difference between ' a union of representation ' and a ' union of identity .

... in regard to the time and manner of a sinner's Justification -- confounding it sometimes with the eternal purpose of election ,-- sometimes connecting it with the death , or with the resurrection , of Christ , -- as if there were no difference between a divine purpose in eternity , and its execution in time , or between the work of Christ in procuring , and that of the Holy Spirit in applying , the blessings of redemption .

... in regard to the nature and function of faith , which was represented , not as the means of obtaining pardon and acceptance with God but rather as the evidence or declaration , merely , of our justification , by which we obtain the assurance of it ; as if it was equally true , but only not so manifest , before we believed .

[ These people ] have spoken of justification as being antecedent to , and independent of , Regeneration by the Holy Spirit ...

[foundinHim]

The act of Justification introduces believers into a state of Justification , which is stable and enduring , and which is described as ' this grace wherein we stand , ' and as ' a new life : ' for Christ is ' our life . ' Justification , considered in the same aspect , is , still further , an act of God in time , -- not His eternal purpose merely , as some Antinomians have held , -- nor is it a mere revealing of what was always true , and is now only made known and believed ; it is a real efficacious act of grace , by which God constitutes the sinner legally righteous , and accepts him as such , although till that hour he was not righteous , but guilty and condemned . it is an act of God with reference to individuals , and it takes place at a definite period in the life of each , -- for as long as any one remains without Christ , and in a state of unbelief , he is charged with guilt , and exposed to wrath ; but as soon as he believes and is united to Christ , his state in this respect is entirely changed . All who are justified were once ' dead in trespasses and sins ; ' and they continued in that state , till the decisive moment when , by an act of divine grace , they were taken out of it , and placed in a state of pardon and peace . ' For as many as are of the works of the law , are under the curse : for it is written , cursed is every one that continueth not in all things which are written in the book of the law to do them . ' ' He that believeth on Christ is not condemned ; but he that believeth not is condemned already , because he hath not believed in the name of the only-begotten Son of God . ' ' He that believeth on the Son hath everlasting life : and he that believeth not the Son shall not see life ; but the wrath of God abideth on him . ' This act of God takes instant effect , and produces an immediate and complete change in the sinner's whole relation to Him ; it bestows the full and free pardon of sin , and translates him at once from a state of condemnation into a state of favour and peace .

[Robert R. Higby]

The condemnation referred to by John is not a general condemnation of all mankind in a "common fall". Calvinistic and Arminian theologians assume this to be the case without even giving evidence that it is true."He who obeys not the Son shall not see life." "He who believes not (present continuous) is presently condemed BECAUSE of his unbelief." This is in no way a general condemnation of the human race BEFORE HEARING THE GOSPEL, which they cannot disbelieve without hearing it. It is a condemnation of reprobates who presently hear the gospel and laugh it to scorn.

[ray kikkert]

He was a friend and co-laborer with Dr. William Cunningham . Dr. Buchanan authored " The Doctrine of Justification " . I just bought this book at a secular bookstore a few weeks ago . I will give some extracts .

Antinomianism , must always exist , as long as the doctrines of Grace are presented to minds which are either entirely carnal ,or as yet imperfectly sanctified . The prevailing power of sin in an unrenewed heart , or even the remains of indwelling sin in the believer himself , will ever tend towards an Antinomian perversion of the gospel ; and the last day will declare how much practical Antinomianism has prevailed even in Evangelical congregations , which theoretically disowned it ; and how many the Gospel itself has thus proved ' the savour of death unto death ' .

[ He cites the diferences between the Antinomians and the Reformers . He calls the differences that the Antnomians hold as being errors ]

... in regard to the nature and effects of our union to Christ , -- for they often spoke as if believers were in all respects one with Him , forgetting the wide difference between ' a union of representation ' and a ' union of identity .

... in regard to the time and manner of a sinner's Justification -- confounding it sometimes with the eternal purpose of election ,-- sometimes connecting it with the death , or with the resurrection , of Christ , -- as if there were no difference between a divine purpose in eternity , and its execution in time , or between the work of Christ in procuring , and that of the Holy Spirit in applying , the blessings of redemption .

... in regard to the nature and function of faith , which was represented , not as the means of obtaining pardon and acceptance with God but rather as the evidence or declaration , merely , of our justification , by which we obtain the assurance of it ; as if it was equally true , but only not so manifest , before we believed .

[ These people ] have spoken of justification as being antecedent to , and independent of , Regeneration by the Holy Spirit ...

"James Buchanan, in his work on justification, also points to the doctrine of eternal justification as playing a major role in the Antinomian scheme. He points out a number of ways in which the Antinomians differed from the Reformers. Among other things, Buchanan considered that Antinomians differed from the Reformers…

in regard to the time and manner of a sinner’s Justification —confounding it sometimes with the eternal purpose of election, —sometimes connecting it with the death, or with the resurrection, of Christ, — as if there were no difference between a divine purpose in eternity, and its execution in time, or between the work of Christ in procuring, and that of the Holy Spirit in applying, the blessings of redemption.” [59]

Buchanan says that the Antinomians also differed from the Reformers…

in regard to the nature and function of faith, which was represented, not as the means of obtaining pardon and acceptance with God, but rather as the evidence or declaration, merely, of our Justification, by which we obtain the assurance of it; as if it was equally true, but only not so manifest before we believed.” [60]

By the very mention of these doctrinal differences, Buchanan is implying that these doctrines contributed to Antinomianism and its disregard for God’s law. He says,

It may be safely affirmed that the whole spiritual character and experience of a believer who receives the doctrine of the Reformers, will differ from that of a man who is imbued with Antinomian opinions [61]

Buchanan and others previously mentioned argue that holding to the doctrine of eternal justification, which they understand as the decree that justifies, has logical consequences for the life of the believer. One of those consequences is a tendency toward Antinomianism. Hence their rejection of the doctrine."

....... from The Doctrine of Eternal Justification in light of the Westminster Tradition

John P. Marcus

[foundinHim]

I think John Marcus's two articles on the subject are superb .

One thing he said is particluarly good . " Antinomians believe that we are not bound to keep the law of God . They preach grace , but they will not preach duty . Thus , when men wrote against eternal justification ( i.e. , the decree that justifies ) , they did so out of concern that this doctrine was inherently Antinomian . While it is true that the same charge of Antinomianism is wrongly made against the doctrine of election , the fact remains that there were many true Antinomians in that day who also embraced the doctrine of eternal justification . The consequences of their Antinomianism were disastrous . Much of the problem with the doctrine of eternal justification and the decree that justifies can thus be traced to an association with Antinomianism . "

[ray kikkert]

I think John Marcus's two articles on the subject are superb .

One thing he said is particluarly good . " Antinomians believe that we are not bound to keep the law of God . They preach grace , but they will not preach duty . Thus , when men wrote against eternal justification ( i.e. , the decree that justifies ) , they did so out of concern that this doctrine was inherently Antinomian . While it is true that the same charge of Antinomianism is wrongly made against the doctrine of election , the fact remains that there were many true Antinomians in that day who also embraced the doctrine of eternal justification . The consequences of their Antinomianism were disastrous . Much of the problem with the doctrine of eternal justification and the decree that justifies can thus be traced to an association with Antinomianism . "

John was by our place last weekend. He is a candidate within the PRC churches. He is eligible for call later this month.
We had a chat about his article, which I enjoyed as well. We discussed John Gill, and he really has come to appreciate John Gill as a faithful defender of sovereign grace in doing this article, as I have as well. We also discussed some of the old testament saints like Job et al, how they were just as much justified back then as we today. We talked about "the Lamb slain from before the foundations of the world.
We discussed "justification by faith alone" and how it has been corrupted in aligning itself with man's repentance, obedience.... et al.

[foundinHim]

Ray , I am glad that you were able to discuss those issues with John . But unless he is now against what he has written I stand by what he wrote . For instance :

We define eternal justification as an aspect of the believer's justification that actually takes place in God's decree . This definition does not reject the truth that there is also an actual objective justification that occurs at the cross and in the resurrection ; nor does this definition of eternal justification deny that there is an actual subjective justification that occurs by faith . When we define eternal justification in this way , we can embrace it fully . However , when eternal justification is defined in such a way as to exclude the truth that there is a real justification that occurs by faith , then we reject it .

[foundinHim]

More from J.M.

We consider that , as long as our justification 1) has its source in the immutable and absolute decree of God , 2) has its objective basis in Christ's satisfaction on the cross , and 3) has its subjective realization in the elect by faith , we cannot see why any should object to the presentation of the doctrine as a decree to justify .

... We cannot say that since we were justified in eternity in God's decree , therefore we were justified at every point in the history of our lives . Such a misunderstanding could have repercussions in doctrine and practice . What we desire to guard against is the idea that we need not be justified in time because we were already justified in eternity or at the cross . This were to slight the Scriptures that stress our subjective justification by faith in time .

To speak of eternal justification is not wrong , but it must be qualified so that both the objective and subjective aspects of justification are maintained in proper balance with the eternal aspect . At the same time , it must be vigorously maintained that our justification has its source in eternity .
God's justification of us is wholly a work of grace . This grace began with God's election of us before the foundation of the world , and comes to us in time . This grace must ever be magnified .

[ray kikkert]

That was the point I wanted to make FIH. The two are never seperated. That has been the point from the get go.

[foundinHim]

Ray , do you believe in JI[F]E , or a decree to justify ?

[ray kikkert]

I maintain both...... as both are part and parcel definitions of what God has revealed as "justification"

[foundinHim]

Ray , that does not make sense ( I say respectfully ) . The decree to justify ( which I hold to ) means that the origin of one's justification is in eternity but that justification as a whole does not take place in eternity and bypass the realm of time . JI[F]E says that we are born and constituted as justified from eternity .

I do not believe that we were justified in eternity . John Marcus quoted the Synod of Utrecht ( 1905 ) :

... all our Churches sincerely believe and confess that Christ from eternity in the Counsel of peace undertook to be the Surety of His people ; taking their guilt upon Himself as also that afterward He by His suffering and death on Calvary actually paid the ransom for us , reconciling us to God while we were yet enemies ; but that on the basis of God's Word and in harmony with our Confession it must be maintained with equal firmness that we personally become partakers of this benefit only by a sincere faith .

Ray , our sins are not removed before God works repentance in us . And that removal happens in the corridors of time -- our justification is actualized and applied to us then . He purposed our justification in eternity -- but before we are justified we were under His condemnation -- when He regenerates us we are actually united to Christ .

[Brandan Kraft]

Ray , our sins are not removed before God works repentance in us

Interesting, I thought sins were removed at the cross.

[ray kikkert]

Well I would rather not play on words. A decree to justify, Justification from Eternity, and justification in time for the saint can all be advocated from Scripture and truly have been. I do not seperate them and consider it wise not to do so. They are part and parcel. It is a gift of God.
Do you consider it wise to seperate them?

[foundinHim]

Ray , I think is best to distinguish things that differ . John Marcus quotes F. Turretin :

The decree of justification is one thing ; justification itself another -- as the will to save and sanctify is one thing ; salvation and sanctification itself is another . The will or decree to justify certain persons is indeed eternal and precedes faith itself , but actual justification takes place in time and follows faith .

Arthur W. Pink said that : We are not ... brought to God , until we repent and believe . As we must distinguish between the impetration and the application of the atonement , so also must we between the grace of God decreeing and the execution of the decree of His grace . The " all spiritual blessings " of Eph. 1:3 include regeneration , yet none are regenerate until effectually called by God .

Pink quotes Thomas Manton :

We are actually justified , pardoned , and reconciled when we repent and believe . Whatever thoughts and purposes of grace God in Christ may have towards us from all eternity , yet we are under the fruits of sin till we become [ repentant ] believers .

Marcus , himself says :

The point is that sins were not blotted out before God had worked repentance . The reception of forgiveness and the cleansing from unrighteousness follow , in time , a turning from darkness and a confession of sins that God works in us .


Acts 3:19 -- Repent ye therefore , and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the Lord .

Acts 26:18 -- To open their eyes , and to turn them from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of sins , and inheritance among them which are sanctified by faith that is in me .

[foundinHim]

On Repentance

It is true that ' forgiveness of sins ' which is included in Justification , is frequently connected , in Scripture , with repentance as well as with faith ; as when we read of John preaching the ' baptism of repentance for the remission of sins , ' and of ' repentance and remission of sins being preached in Christ's name among all nations . ' ' Except ye repent , ' said our Lord , ' ye shall all likewise perish ; ' ' Repent ye , therefore , and be converted , ' said Peter , ' that your sins may be blotted out . ' But the repentance which is meant is not mere remorse of conscience , or sorrow on account of sin ; it is a thorough change of mind and heart , and it includes faith , or ' a lively apprehension of the mercy of God in Christ . ' Repentance , in this sense , is necessary to salvation ; but it is the faith which is included in it that unites us to Christ , and makes us partakers of His justifying righteousness . This is the special and peculiar function of faith only . But the fact that it is connected in Scripture with repentance , and that both are declared to be necessary to salvation , is sufficient to show that they are constituent elements of that great spiritual change which is described as ' a second birth , ' and ' a new creation ; ' and as this change must be effected in the case of every sinner who is pardoned and accepted of God ...