F.W. Krummacher, Fruit in its Season

"Every fruit in its season"; this is the rule here, according to which you must search.

For example, when you stumble, then is the season for the fruit of repentance; see, then, whether it hangs on the tree. When the conscience rages, then is the season when the fruit of longing after the blood of the Sacrifice must show itself; observe whether it appears. When a child of God suffers need, then must the sweet grapes of love redden to ripeness. When you are cast among the children of this world, then a certain sense of discomfort, a not-at-home feeling, a certain homesickness, is the fruit which ought to be found; according to the saying: "In the world ye shall have tribulation," etc.

He, then, who observes that the tree of his inner man sends forth such heavenly fruits, each in its season, let him not be uneasy that they are not all at all times there; but rejoice, and say, to the honor of Christ: "Christ is here." It is true that Christ may often retire so far into the depths of the soul, that scarcely a trace of His existence there can be perceived; but if He is there once, He is there forever. If a regenerate person should again become a natural man, another regeneration by God's Almighty power would be necessary; but to think such a thing possible would be nonsense. But no Christian has ever so fallen away as that a time never comes, when the leafless tree again puts forth its fruit, and when one could say: "Christ is here." A storm often restores an apparently dead tree to all the lovely bloom of spring. And even should it last until death in this state of decay and saplessness, when this general alarm is sounded, the old soldiers will certainly place themselves in rank and order; and, like young heroes, march joyfully to Jerusalem under the good old banner of the Lamb.
F.W. Krummacher
A Glimpse of the Kingdom of Grace

F.W. Krummacher - The State of Grace

And consider what unheard-of things are here promised to the congregation of God. Not only that they shall abide in the hour of temptation, and be preserved from despondency and backsliding; but they shall even be glad with their streams, and bloom yet more fair than in times of peace. There are but few rejoicing Christians, yet we learn that it is no sin to be joyful in God. He who has no occasion to mourn, may lift up his head, and need not bow it down like a bulrush. We have cause and reason enough to be glad in the Lord, and to pass through life with a joyful spirit. For what do we yet want [lack], we who are in Christ; and in Him have all that the heart can desire; we who go clothed in the purple of our King, and in His robe are glorious before the eyes of God; we who know that our names are written in the Book of Life, and that our souls are in hands from which nothing and nobody can pluck them away; we who have the assurance that He has always loved us, and that He will keep that which we have committed to Him against that day; we who are certain that all our enemies already lie vanquished under our feet, and that one day, adorned with the victor-crowns of our Surety, we shall cast anchor on the golden coast of the promised land? Nay, if we could, we might sit from morning till evening at the harp, and none could justly reproach us for being so glad. If we could, our whole life might be a dance, like that of David before the Ark of the Covenant, and we might be drunk with the wine of the house of God, and, as Zechariah says, "Make a noise as through wine, and be filled like bowls, and as the corners of the altar." God would have nothing against it; He would have pleasure in it. But the eye of our faith is so dim, and the hand of our confidence takes such loose hold; we look more to ourselves than to Christ, and will not seek in Him alone, but would also find something in ourselves; and hence it comes, that with all our riches, we are so poor in joy; and that our treasure which we have through grace, is like a talent buried in the earth, from which we do not even get the interest; and our life is miserable, like that of a poor beggar, and yet we are told, "All is yours."
F.W. Krummacher
A Glimpse of the Kingdom of Grace

Martin Luther on Christ is the Way and the Truth

Therefore the real art consists in this: that we travel this road only and do not follow the deceiver and the spirit of lies, who tries constantly to lead us from this way onto his devious paths. He attempts to tear these thoughts of faith from our hearts and to remove this Christ from our sight as the only Way and Means, so that we no longer have Christ in mind, especially in the hour when this is necessary. He conjures up other thoughts, such as St. Thomas also entertained, as though Christ were far removed from us, high up in heaven, and of no further use to us. Then he prompts us to seek other ways and paths, and we exclaim: "Oh, if only I had lived differently! If only I had done this or that! Oh, that God would reprieve me! Then I would become pious and lead an austere life!" When you say this, you have already missed the way of the Lord Christ most woefully and are completely on the wrong track and have strayed into devious paths that lead into the pit of hell. For you will never succeed in giving this text the lie: "I am the Way, and no one else." No matter what all the Carthusians, monks, and saints contemplate and do, here you hear Christ Himself declare: "Why are you searching for other ways and paths? I have no other way to show you than Myself. If you know Me, you know the way; for I and the way are identical. If you miss Me, you will never find the way, even if you were to walk yourself to death in your search."

Therefore, even though we adduce these and similar verses, and persuade people to concede that these statements are true, Mr. Smart Aleck comes along; indeed, the devil himself meddles in with his clever reasoning. His purpose is to keep them on the wrong road and to invalidate these beautiful sayings. He suggests this interpretation: Christ taught and commanded us well how to live and conduct ourselves; He gave us good examples to follow. If we observe and do this, we find the way to heaven. Thus Christ is transformed into nothing but a Moses, who confines himself to our works and conduct, thereby directing our attention to ourselves. This is missing the right knowledge completely; this is shamefully obscuring, yes, perverting this salutary verse.

Behold, thus we must  learn to regard and to know our Lord Christ: not as One who helps us only with His teaching and example, and has now departed from us like other saints, but as the One who is and remains constantly at our side and within us, particularly in the hour when this life comes to an end, and who is so close that He alone is in our hearts. This happens when I believe staunchly in Him as the Savior who has passed through death unto the Father for me, in order to take me there too. Then I am on the right Way, the Way we must take and travel from this to the life beyond. This journey begins in Baptism. And as long as there is faith, man continues on this course until he completes it through death. For faith does not err and stray; but wherever the Christ is to whom it adheres, there it also must be and remain. And the stronger the faith is, the more surely this Way is traveled. For this walking is nothing but a constant growth in faith and in an ever-stronger assurance of eternal life in Christ. If I persist in this faith and death attacks me and throws me down, if it chokes me in my prime, or takes me by sword or fire and takes away all my five senses, then the journey is over, and I am already at my destination as I leap into yonder life.
Martin Luther
Sermon on John 14:5-6
1537

Carl Kulla, Baptism Sermon

And I have sometimes tried in these times when baptism has been discussed, to carefully remind my own heart and the hearts of those who may have an understanding of baptism, that the one thing we do not want to do is despise Holy Baptism. If we despise Holy Baptism then surely we are transgressing against God's word because baptism has been given by Christ Himself, and He has made known that he that believeth and is baptised shall be saved. And when it is such that we do not despise baptism and we bring our children to be baptized according to the command of Christ, the work that baptism does, it does not depend upon your and my understandings, but baptism does the work which God has sent it to do. And if we, beloved, in childlikeness, will bring our children to Holy Baptism, the promise that God makes, and that which He has sent baptism to do, it will do that which He has appointed it to do, and it never depends upon what we understand or how we understand baptism. But as soon as we begin to despise baptism, and we begin to say that, well, it is not needful and it is not necessary, that we do not have to have baptism, then I feel we stand at a dangerous place in our journey.

And when I say this I know then tonight there are going to be hearts who will say that, well, what does brother Carl understand of baptism? Oh, beloved, at this place again, I have a tongue of clay. I cannot speak of baptism as I feel it in my heart. I cannot speak of it as I understand, as little as I understand of it. But I do know this much, that God has given it, His beloved Son has commanded us to partake of it, and with a heart of joy I bring my own children unto Holy Baptism, and with a heart of joy I have baptized countless little children in our own congregation, a large congregation where there are many young families, many young mothers and fathers. And I have seen those moments when at Holy Baptism the very baptism itself has been so precious that hearts have been moved to tears and thanksgiving unto God when the children of God have even come to that place where their hearts have been melted in under the knowledge of the precious and eternal gift which God gives us in His beloved Son.

The word of God is sure and steadfast, and the word of God is unchangeable. But man, he understands that word in many ways. And we diligently ask God tonight even as Paul writes in this same chapter from which we have read: Let us therefore, as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you. And do we not diligently need, in our journey, to ask God that if there are sometimes different understandings and different minds, that God would reveal this unto the heart that does not understand aright. And how many times we ourselves have to stand at that small place in our journey. And I have to stand with you beloved, where I have to ask God that, oh God, if there is that which I do not understand rightly, then reveal it unto my heart and make it known unto me so I will not be lost and I will not stray on the way of life but that I can be a partaker of the grace of God and of that redemption that God has provided in His beloved Son.

Then of baptism I do want to say tonight that I, with all my heart, I acknowledge the understanding of baptism that has been in this visitation of grace. I acknowledge it with all my heart. And I diligently urge you children of God to read of baptism as it has been made known by those travelers who have gone before us. John Raatama has written preciously of baptism and it is not a long article, it is just a short one. And oh may God grant that we, who are the children of God in these last moments of grace, that we are journeying with those who have gone before us, that we are walking in the footprints of the saints who have journeyed and have already reached the eternal home in heaven above.
Carl Kulla, sermon, NH, 9-24-1973

Carl Kulla on Means of Grace

March 13, 2008
We certainly need the instruction of Jude: "It was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith [which was] once delivered unto the saints." There are so many winds of doctrine blowing people off course from the plain and simple teachings of God's word. Today because knowledge has increased many have become puffed up, "We know that we all have knowledge, knowledge puffeth up, but charity edifieth. And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know, but if any man love God, the same is known of Him." This danger to be puffed up faces all of us, and that includes myself. May God keep us: "But to this man will I look, even to him that is poor and of a contrite heart, and trembleth at my word."

I do not know if you have ever seen the book "Christian Truth and Religious Delusions" by Casper Nervig. He compares different churches by how they use God's word. They all feel that we must believe and follow the word of God. But some believe that God's word must be reasonable. Whereas, Luther felt that reason was a beast whose neck must be broken and eyes plucked out, because reason is an enemy of the word of God. Thus with baptism and the Lord's Supper they feel that how can they do anything being only outward material. Luther understood that what the word says that is what it means.

Because of the fall of man original sin prevents man from seeking God. The will of man is bound and unable to go to God. Therefore, God has to seek man. No man can make a decision to accept Christ or give Himself to Him. God seeks man through Means of Grace, which are the Word of God, baptism, and the Lord's Supper. Not even prayer is a means of grace. Man does not storm the gates of Heaven until God accepts him. The relationship between man and God is God's work from the beginning to the end. "For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, who shall go up for us to heaven, and bring it unto us; that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in they heart, that thou mayest do it."

Luther writes of the Means of Grace: "So today the Word itself, baptism, and the Lord's Supper are our morning stars to which we turn our eyes as certain indications of the Sun of grace. For we can definitely assert that where the Lord's Supper, baptism and the Word are found, Christ and the remission of sins, and eternal life are found. On the other hand, where these signs of grace are not found, or where they are despised by men, not only grace is lacking but also foul errors will follow. Then men will set up other forms of worship and other signs for themselves" (W 42, 185). Or again, The Means of Grace are like Conduits: "We must hear the Word that comes to us from without and not despise it, as some think. For God will not come to you in your own private room and talk with you. It is decreed that the external Word must be preached and come first. Thereupon, after one has heard the Word and taken it to heart, the Holy Spirit comes, the proper schoolmaster, and gives power to the Word, so it strikes root...Therefore we must grant the Gospel this honor and concede to it this glory that it is a means and a way and, as it were, a pipe, through which the Holy Spirit flows and comes into our hearts. This is why Paul tells the Galatians that they have received the Holy Spirit not through the works of the law but through the preaching of faith. And writing to Romans, he draws the conclusion; 'Faith comes by hearing, and hearing by the word of God'" (W 17, II, 460). Luther continues: "Without these means, word and sacraments, we obtain none of these things, for since the beginning of the world God has dealt with all saints through His word and, in addition, has given them external signs of grace" (W 51, 287). "When Christ came in the flesh he set this work going, and it continues in Christiandom day for day till the world's end. For this task Christ left us designated instruments, holy Baptism, the blessed sacrament, the Word and absolution, and whatever belongs to the ministry of preaching." Luther's House Postil, vol I, p 330 (Three volume by Baker).

Laestadius upheld Luther's understanding especially in the book "Hulluin-Hounelainen" which is not yet translated into English. He had only one criticism of Luther: "When he came to justifying faith, he too soon forgot the travail that gave him birth."

The Word and Sacraments are not something that we bring to God, but that which God give to us. It is not our faith or any other substance that man possesses which makes a sacrament effectual. But the sacraments are a gift of God to fallen man.

Next, let us look at baptism as given to us in the scriptures. Christ Himself gave the command to baptize, and what baptism performs is given of God Himself as a gift. On the day of Pentecost Peter said: "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost, for the promise is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." There is the gift of the remission of sins and Holy Spirit given in Baptism. And this gift is to us and our children. Paul writes in Galatians: "For as many of you as have been baptized into Christ have put on Christ" (Gal. 3:27).

Luther's understanding of the Lord's Supper is also verified by Scripture. Christ took "bread and blessed it, and brake it, and gave to his disciples, and said, take eat, this is my body." "And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins" (Matt. 26:26-28). "And he took bread, and gave thanks, and brake it, and gave unto them, saying: this is my body which is given for you, this do in remembrance of me. Likewise also the cup after supper, saying: this cup is the new testament in my blood which is shed for you" (Luke 22:19-20). "The cup which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (I Cor. 10:16). The blood and body of Christ are shared in the cup and the bread; and the blood and body are shared with us when we partake of communion. "Take, eat this is my body, which is broken for you: this do in remembrance of me. And after the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood, this do ye, as oft as ye drink it, in remembrance of me" (I Cor. 11:24-25).

The confusion in regard to the law is the result of commingling of the covenant of the law and the Ten Commandments. The Ten Commandments are certainly found in the Covenant of the law, but they are the moral law of God which was written with His own finger not only on tables of stone, but in the fleshly tables of the heart of man. Jeremiah 31: 31-33 tells us that the old covenant will be taken away and a new covenant will be given. In both covenants the Ten Commandments will be found. In the covenant of the Law was the curse, but not in the Ten Commandmants: "Cursed be he that confirmeth not all the words of this law to do them" (Deut. 27:26). In the Covenant of the law the transgressor was stoned to death without mercy. There was no forgiveness. In the New Covenant (the covenant of grace) there is forgiveness to the broken and repentant heart. See Hebrews 8:8-13 and Hebrews 10:16-18. Herein the prophesy of Jeremiah 31 is fulfilled. "I will put my laws in their mind, and write them in their hearts," and "I will put my laws into their hearts and in their minds will I write them." In the new Covenant (the covenant of grace) the law is written in our hearts and minds, how then can it be that the law does not belong to the redeemed children of God? No longer is it written only on tables of stone, but now in the innermost heart of man.

I leave you and yours to the care of the Good Shepherd of our souls. Sigh for us as we press onward for Home. God's Peace!
Carl [Kulla]

Comment on Bonar, Truth and Error

The following is a response to a question of whether Bonar wrote like a five point Calvinist in his book: Truth and Error.

Bonar does not talk like a five pointer when he writes in chapter 4: 

"I believe most firmly that  'God has no pleasure in the death of the wicked.' I believe that 'God so loved the WORLD, that He gave His only begotten Son.' I believe that God is in earnestness and honesty making proposals of friendship to sinners, and beseeching all to be reconciled to Him. I believe that the invitations of the Gospel are to ALL without exception. Yet, while I believe all  this, I believe in election too. 'Many are called, but few are chosen'" (p 49) (All capital letters original text) Sounds rather Lutheran. 

And in Chapter 6 he writes:

"3. I also admit that there are passages in which there can be no doubt as the the universality of the terms. 'Such passages,' says Dr. Candlish, 'refer to the discovery which the work of Christ is fitted to make of the Divine character, especially of the Divine compassion and benevolence, and are to be regarded as giving intimation of the widest possible universality. This is particularly the case in that most blessed statement, 'God so loved the world,' etc.; for we would be little disposed to qualify or explain away the term 'world,' as here employed. We would rather rejoice in this text, as asserting that the gospel has a most gracious aspect to the world, or to mankind as such'" (pp 75, 76).

Such speech is blatantly rejected by the five point Calvinists of today who will allow God to love no one but the elect and earnestly proffer the gospel to no one but the elect.

Concerning Chapter 6, the work of Christ, all Bonar writes there is, by his own words, in refutation to the idea that the death and resurrection of Christ accomplish nothing unless and until it is united with man's will and choosing to receive Him. Who can find fault with this? This speech concerning the work of Christ does enter into the deep things of God who certainly, as He says, knows all of His works from the foundation of the world (Acts 15:18), and indeed they were finished from the foundation of the world (Heb. 4:3). How does the finite measure the Infinite? Yet we must draw from Scripture that God's will in Christ is eternal, defined and established by God, it is certain and cannot be hindered, and in His eyes it is, as Christ said from the Cross, "Finished." There is now no other will or work to be considered in who shall be built up in Him a living temple. But we do see in time the will of God in Christ accomplished through the word and Spirit as sinners are called to repentance and faith.

I note Bonar writes that the "definiteness of the work of Christ" is "an essential element." He does not say it is the only element.  Bonar writes that Christ has a peculiar relationship to His church. This is true and is clearly evident in Scripture, and therefore it is most proper and necessary to consider the work of Christ in light of His bride, His sheep, His church. It is of this element Bonar writes. God certainly has from eternity had in view the Church, the bride of Christ, and has moved to redeem and save her eternally. This reveals itself in many passages of Scripture. Notice how the foreordination of God carries with it His eternal purpose which is most certainly fully and eternally accomplished in Christ.

John 10:14
I am the good shepherd, and know my sheep, and am known of mine.
Ezekiel 34:12 
As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep,and will deliver them out of all places where they have been scattered in the cloudy and dark day.
Ephesians 1:4 
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Matthew 25:34
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
Revelation 13:8 
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
Revelation 17:8
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.
Hebrews 4:3 
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
John 17:24
Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
Romans 8:29
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
1 Peter 1:2
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
Ephesians 1:5
Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Ephesians 1:10, 11
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him; In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Ephesians 5: 25, 26
Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word,

The bride of Christ is not an uncertain ebbing and flowing gaggle of mankind moved this way and that by their own wills, neither are the lively stones comprising the spiritual Temple of God of uncertain number. God knows eternally with infinite fullness and certainty each and every elect soul built into the Temple, which is the Bride of Christ, and the will of God in Christ is irrevocably accomplished for Her from the foundation of the world.

Scripture demands that we consider the matter in this light, yet it does not take away from the universality of the love of God and the earnest preaching of the gospel of reconciliation to all mankind. It is true that many reject the love of God and despise the gospel, and they must perish justly for their own unbelief. Yet we know some will hear and be saved. Therefore we preach unvarnished truth and endure all things for the elect's sakes (2 Tim. 2:10).

In Christian love,
Steve

The Keys

The following is from Luther's dissertation on the Keys. It is common, and an error, to preach the gospel in such a way that it does not freely reach the ungodly, sinning sinner, but places conditions on it, such as a proper repentance or reformation of life. The awakened see nothing in themselves by which God should show favor, but see only sin and God's judgment because of their very real sin. Therefore we must preach the gospel in such a way that even ungodly thieves and harlots can enter in.

[Pope] "What should we give you?"
[Luther] "Absolution."
[Pope] "But is absolution really certain? In case you repent and if our absolution is valid in heaven, then you are absolved; if not, you are not absolved. For the key can miss."
[Luther] "Here I am again told that the key depends upon my repentance and worthiness before God. And I can become such a skilful locksmith with my repentance that I can manufacture for my Lord God from his (selection of) keys both right and wrong keys. If I repent I make his key the right one; if I do not repent I make of it the wrong one. That is to say, if I repent then God is truthful, if I do not he lies. Things are going along real well! But how do I know whether my repentance and worthiness before God are sufficient? Shall I stand there, open-mouthed, gaping toward heaven and wait until I learn and become convinced that my repentance is sufficient? When will I really get to know?"
[Pope] "You have to worry about that."
Martin Luther
LW AE vol 40 pp 339, 340
The Keys

The third result of such teaching is the establishment of human endeavor and self-righteousness in opposition to the righteousness of Christ, given to us by grace through faith. In this matter one can forcefully convict them because of their abomination. For with their spurious keys they not only destroy God's Word, but also distract people from God's Word, referring them to their own works and merits, saying, if you are repentant and pious and upright the keys will benefit you, otherwise not. Is not this to say, you must earn grace and become worthy of the same through you own works before God, and then the keys also will benefit you? Tell me how could one more thoroughly leave  a Christian to his own works and entice him to a reliance upon his own merits, thus driving him farther away from God's mercy and Christ's blood, than with such a teaching? Further, they teach us how to turn God into a false judge who is a respecter of persons and is bound to look upon our own works favorably, thereby selling his grace instead of giving it freely through his mercy. If I am first to earn grace before God with my own endeavors, of what use, in the devil's name, are the keys to me, since they cannot give me grace unless I have earned it first before God? But if I forst obtain grace I need heed neither keys nor pope. For, "If God is for us, who is against us?" [Rom 8:31].
Martin Luther
LW AE vol 40 p 349
The Keys