By William Huntington.
Other titles and works.
By William Huntington.
Philpot on Huntington:
HUNTINGTON closely and faithfully discriminated between taking the mere lamp of profession in the hand and the vital necessity, upon which he insisted, of possessing the oil of God’s grace in the heart if ever we are to enter heaven. (Matt. 25: 1-13.)
“This it was,” says J. C. Philpot, “which especially made him obnoxious to the professing world as well as to the profane. You may take away almost anything from a man but his religion.
To pronounce his faith a delusion, his hope a falsehood, and his love a lie ; to sift his profession till nothing is left but presumption or hypocrisy; to withstand his false confidence, and declare it to be worse than the faith of devils; to analyse his religion, beginning, middle, and end, as thoroughly and unreservedly as a chemist analyses a case of suspected poisoning, and declare the whole rotten, root and branch – can this be done without giving deadly offence? But this was the work that Huntington had to do.”
J.C. Philpot
Contents of this book:
THE SAINTS’ SEED-TIME AND HARVEST; and THE EMBLEMS OF THE SPIRIT CONSIDERED
OR SOWING AND REAPING CONSIDERED.
TO THE REV. J. JENKINS, LEWES, SUSSEX; AND THE REV. W. J. BROOKE, BRIGHTON.
He that soweth to the spirit shall of the spirit reap life everlasting. Gal. 6: 8.
Moses Unveiled In The Face Of Christ
A SERMON PREACHED AT MONKWELL STREET MEETING, AUGUST 12, 1794
“For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.”–LUKE, 21: 15.
“And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished.”—2 Cor. 3: 13.
In handling these words, I will,
1. Treat of the office of Moses.
2. Of the glory of his face.
3. Of the veil upon it.
4. Of the end which Israel could not see.
5. (and lastly). Of the abolition of the law
The Believer’s Rule Of Life
Napthali; Or, Holy Wrestling.
A SERMON, Delivered at Providence Chapel, February 9, 1812.
And Rachael said, With great wrestling, have I wrestled with my sister, and I have prevailed; and she called his name Napthali.–Gen. 30: 8.
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.–Ephes. 6: 12.
” Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able:”–LUKE, 8: 24.
The Apartments’ Equipage, AND Parade of Immanuel
A Sermon, preached at The City Chapel, Grub St., December 9, 1810.
I will declare thy greatness.–Psalm cxlv. 6.
“Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind.”–Psalm civ. 3.
Zion’s Gates and Pleasant Fruits.
“At our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.”–Song 7: 13.
The Colour of The Fields, and their Fitness for The Sickle.
“Behold, I say unto you, lift up your eyes, and look on the fields, for they are white already to harvest,”–John, 4: 35.
Particular Election
BARRY ON PARTICULAR ELECTION. REVISED BY WILLIAM HUNTINGTON, S.S,
TO THE IMPARTIAL READER,
Courteous Reader.
I AM to inform thee, that in the time of the Popish government, when Popery and Quakerism smiled so amicably on each other, as two religions, if I might so call them, which are nearest of kin of all the religions visibly professed in these kingdoms, the people called Quakers sent me a Thrasonical challenge in writing, which was afterwards published in print to prove, from the Scriptures of Truth, the four doctrines here following.
1. The doctrine of the Resurrection of this fleshly body, which dies and turns to dust.
2. The doctrine of Justification, by the alone righteousness of Jesus Christ, freely imputed:
3. The doctrine of Imperfection in Sanctification in the most mortified believer, while in this world.
4. The doctrine of Particular Unconditionate Election before Time, All which Quakers do stiffly and peremptorily deny, as by their printed book against me doth evidently appear.
Their challenge I was resolved to answer in print, to let the world see what heterodox and heretical principles that deluded and seduced people, do hold and teach for true religion. Besides my resolution herein, I obliged myself by promise, to my congregation: that I would, in the strength of Christ, prick the bladder of their blasphemous pride, by proving and making good, by the Scriptures of truth, the above said doctrines.
For my encouragement wherein, my congregation did unanimously stand by me, resolving I should be at no other charge hereabout but the studying part. Paper was bought, the printer agreed with; and just as the press was ready to begin, the storm came suddenly on the Protestants in Dublin, that we were soon scattered asunder. The Providence of God calling on us to secure our lives, instead of printing books.
The reason why I have been so long silent in this cause, is the want of that help I had from my flock in Dublin. If any generous noble-spirited Christians, who love Christ’s cause better than they do the Mammon of this world, will step in to my encourage, merit, in supplying the room of my absent-friends, they shall, in a very short time, see the four doctrines above mentioned cleared up and made good from God’s word, maugre all the jesuitical craft and subtlety, whereof that people seem to be masters.
The reason why I have singled out the last of the four doctrines, rather than any of the other three, to discover and confute the Quakers pernicious heterodoxy in the foundation principles of true Christianity is two-fold. First, because that in denying and opposing the doctrine of a particular, uncondionate election (before time), they do manifestly rob God of his sovereignty and praise.
Secondly, because of the natural tendency which the denial of this doctrine of a particular, uncondionate election (before time), and the holding and propagating its contrary, viz., The doctrine of free-will to good in every man, of general redemption, and a temporary, conditional election, with falling from grace; hath to encourage men in living a licentious, loose life; and to necessitate men’s final despair of salvation, when the natural conscience in unregenerate men comes to be under powerful awakenings, for sin committed against the Law of God.
That I do the Quakers no wrong in charging them with robbing God and encouraging men to live in sin; as also their laying a foundation for men’s despair of ever being saved in their way of conditional and temporary election, will evidently appear to him who reads and compares with God’s revealed will, what is discovered in this small tract; and in case any noble spirited
Christians will but encourage the work, as already hinted, I do not so much as doubt, but that the Spirit of God will enable me to demonstrate from God’s own word, that the Quakers, in denying the resurrection of the body, and the justification of a sinner, by the alone righteousness of the Son of God, freely imputed, without any regard had to any qualification inhering in the person of the sinner justified, do deny all sound and saving religion: and as touching their sinless perfection, attainable in this life, whereof they make such brags, it shall be made plain that herein they both belie the Spirit of God, and contradict the experience of all saved believers, both in heaven and earth.
Chapter I.
Of Election Before Time
Chapter II.
Of Reprobation.
Chapter III.
An Apologetical Reply
Earthly Tabernacle
THE APOSTLE Paul calls our earthly bodies a tabernacle, which is a portable dwelling, set up, taken down, and removed, just as it pleaseth the owner of it to do. This tabernacle, as it now stands, is not to continue, because of the misery which attends the inhabitants of it in its present state. For we that are in it do groan, being burdened. There is in it the plague of leprosy and therefore it must be pulled down. There is a body of sin, a body of death in it, and this has made it corruptible, and corruption is the seed of death: “It is appointed unto all men once to die.”
The apostle calls these our earthly bodies clothes which a man puts on in the morning. So we come into this world with these corruptible bodies; and, as a man puts off his clothes at night and goes to bed, so there is a night coming on (in which no man can work) for the Lord’s servants, when they shall be paid; they who labour under the cross, in faith and love and in self-denial, at which time they will put off their clothes, go to rest, or fall asleep in Jesus.
But this is not all that hope is conversant about. “Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” In the resurrection-morning, when the marriage of the Lamb is to be consummated, these bodies of ours shall not only be put on again upon our souls, but these corruptible bodies themselves shall put on incorruption, and these mortal bodies shall put on immortality; and this is to be done when He who only hath immortality shall appear.
This will be the finishing stroke to the new creation, and is the last transforming view that we are looking for. “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Tit. 2:13). We have already put on the Lord Jesus Christ, and have walked in him, namely by putting on his righteousness, the garments of salvation, and the covering of the Lord’s Spirit.
But at this time we shall put him on with a witness, and that for good and all. The Holy Spirit will quicken our mortal bodies, and infuse divine life throughout every member of them, “when Christ, who is our life, shall appear” The Spirit will purge away not only all ,our sins, which is called changing our vile bodies (Phil. 3:21), but will eradicate all corruptible matter, for incorruption shall be put on. We shall then know the love of Christ, which, in this state, passeth knowledge, and be filled with all the fulness of God (Eph. 3:19). The church is Christ’s body, the fulness of him, all dwelling in him; and he will fill them all, be all fulness to them, and be all in them (Eph. 1:23).
Our bodies will not only be purged from all their gross and corruptible matter, which is now a clog and a weight, but they shall be spiritual: “There is a natural body, and there is a spiritual body.” This dead weight shall give place to an eternal weight of glory (II Cor. 4:17). It shall be raised in power – power to bear this eternal weight of glory, and power to bear the sight of seeing God the Father; for “the pure in heart shall see God” (Matt. 5:8). Christ said, “In that day I shall show you plainly of the Father;” In this power the body will be a fit companion for the soul; it will be vigorous, alert, and for its agility, as angels of God in heaven. Hence, in the delightful service of God there will be no fainting, no weariness, though we shall sing salvation to God and the Lamb for ever and ever.